A16325	----	Helpes to humiliation Bolton, Robert, 1572-1631. 1630 Approx. 66 KB of XML-encoded text transcribed from 80 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A16325 STC 3234.5 ESTC S210 22066381 ocm 22066381 25013 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A16325) Transcribed from: (Early English Books Online ; image set 25013) Images scanned from microfilm: (Early English books, 1475-1640 ; 1746:5) Helpes to humiliation Bolton, Robert, 1572-1631. [10], 149 p. By T. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Repentance -- Early works to 1800. Humility -- Christianity. 2003-07 TCP Assigned for keying and markup 2003-07 Aptara Keyed and coded from ProQuest page images 2004-01 Judith Siefring Sampled and proofread 2004-01 Judith Siefring Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion HELPES TO HVMILIATION . IAMES 4. 10. Humble your selues in the sight of the Lord , and he shall lift you vp . Printed at London , by T. Cotes , for Peter Whaly , dwelling in North-Hampton . 1630. To the Reader . I Here commend vnto thee Christian Reader a table of Repentance , now put into a little Tract , collected from that graue , learned , and godly Diuine , Mr. Robert Bolton . I could haue beene content to haue stayed the publishing thereof , vntill such time , in which the Author might haue beene preuailed with to print it ; for there cannot but want much beauty and lustre which it might haue had , if it had beene set forth or perused to be fitted for the Presse by him that first gaue life vnto it ; but being inforced to it by the importunity of many well affected , both farre and neere ; and I vnwilling to haue such a pretious fountaine sealed vp , considering the good that might redownd to many in the meane time by it . I resolued by the Authors leaue no longer to ingrosse the same to a priuate vse , but to impart it to a publike good , especially considering , first , how few are acquainted with the right nature of Humiliation , no more than Nicodemus was with regeneration : that though many boast of it , few haue it , when alasse it 's plaine , without true Repentance there is no saluation . Now this table hauing so perspicuously vnfolded the nature of this grace : those that haue a beginning of it , may from hence adde an increase to their store ; and they that want it , may here see the way and meanes of obtaining it . Secondly , the extraordinary exercise of fasting and prayer , a duty of pretious account amongst Gods Children , which hath alwayes beene wonderfully blest with a happy successe , in so much as albeit their ordinary prayers returne not empty without a blessing , yet respectiuely to those prayers which are ioyned with fasting , they seeme barren and blasted , which otherwise are fruitfull and full eared . How then could I withhold this which by experience and the iudgement of iudicious Christians , cannot but bee of speciall vse and helpe vnto such a blessed and successefull ordinance ? Thirdly , these times call for it , to fast and pray and cry mightily vnto God by our prayers , that wee may stand in the gapp , and make vp the breach : and from this table wee may receiue much helpe in this particular . Wherefore I hope I shall neede no further perswasion for thy gracious acceptance , than that hereby if the fault bee not thine owne , thou maiest receiue much good and comfort to thy soule : which if thou findest , giue God the glory , the Author thy thankes , and me thy prayers . I. S. HELPS TO HVMILIATION . Acts 2. 37. Now when they heard this , they were pricked in their heart , and said vnto Peter , &c. IN these words here is : First , a compunction and a thorow wounding their hearts . Secondly , a consultation what to doe . Thirdly , Peters holy counsell ; Amend your liues , and be baptized . From the first , in that these men when they had heard of the greatnesse of their sin , were thus wounded at the heart , obserue : That contrition in a new creature ordinarily is answerable to his former vanity . Manasse , 2 Chron. 33. 6. Mary Magdalen , Luke 7. Augustine a great sinner , wrote 12. bookes of Repentance . To whom much is forgiuen , they loue much : and this is a fountaine of Euangelicall Repentance . As a traitor condemned to dye would wonderfully breake his heart to thinke hee should bee so villanous to so gracious a Prince : so is it with a Christian that beholds Gods mercy to him . Christians after their conuersion desire to see their sinnes to the vtmost , with all the circumstances that make them hatefull , as the obiect , nature , person , time , and age , &c. In which or how they were done , that so they may bee more humbled for them . If it be not so ( as it may be otherwise , for God is a free agent and is not tyed to any proportion of sorrow ) then such troubles as these vsually seaze on them . First , they are often afflicted with this , that their conuersion is not through and sound , and so do not with such heartinesse and chearefulnesse performe the duty of Godlynesse . Secondly , they are many times haunted with listlessnesse and coldnesse in their progresse of Christianity . Thirdly , they are visited with some crosse or other that sticks by them : to make them lay a greater Load vpon sin . Fourthly , they are more subiect to bee ouertaken with their sweete sinne , because because they haue no more sorrowed for it . For the lesse it is sorrowed for , the more it insnares men . Fiftly , some of them haue beene assaulted vpon their bed of death with sorrowfull and strong temptations : Not that men should conceiue this is alwayes the reason of it ; for God hath ends in all his workes , knowne onely to himselfe ; but this I haue knowne , some haue beene troubled , and this may bee in great mercy to make a weake conuersiō more strong . Least any Christian should bee troubled at it , take notice in Contrition : There must bee sorrow of heart because of sinne . There must bee a dislike of it in the will. There must bee a transmutatiō or strong reasoning in the mind out of the word of God against sin . This is the Sinew of Repentance as Austin had against Playes , that all men could not draw him to it . There must bee a resolution and striuing and watching against it , as Iob with his eye . Iob. 31. 1. There must bee a greiuing that hee is not excellent in all these , and herein make vp what thou wantest in the former . These bee in some measure in all Christians ; some are more eminent in one part , some in another , as Ioseph had little sorrow , but a strong Resolution , because hee had so strong a temptation , and withstood it ; hee had strong reasons beyond nature to resist sin , and resolue against it , so that it is not so much the measure , as the truth of euery part that is required . But if they bee not in an excellency in great sinners , they are to mourne for the want of them . To help herein , obserue these tenne degrees or Acts of repentance or rather helps to humilation . Get sight , and suruey , and full apprehension of all thy vilenesse , iniquities , transgressions , and sinnes , the number and nature of them . Get a right apprehension of Gods wrath and fiery indignation , and the pure eye of God against sinne . Get a sense of the vnspeakable misery thou art lyable to by reason of sinne . Get a base esteeme of thy selfe . Get an inward sorrow of heart and bleeding of soule . Get an outward bewailing with hart-peircing confession . Get an hatred and auersion in thy will from sinne . Get a strong reasoning in thy minde against sinne . Get a sincere opposition in thy life , of sinne . Get a sincere greiuing that thou canst do these things no better . Now for the first act ( viz. ) Get a sight & suruey , and full apprehension of all thy vilenes , iniquities , transgressions and sinnes , the number and nature of them ; for which purpose take these three helps . First , keepe the eye of thy naturall conscience cleare . Secondly , bee acquainted with all the wayes thou canst possible to anatomize thy sinne . Thirdly , take notice of the guilt of originall sinne , because a Christian may haue his heart locked vp more at one time then at an other . For the first of which ( viz ) the keeping of the eye of the naturall conscience cleare , obserue : First the Rules of the heathen that neuer did know Christ. Secondly the indowments of the Heathen . Thirdly the common notions of nature which were in the Heathen . For the first ( viz ) The rules of the Heathen that neuer did knowe Christ , as instance in : Lying besides the word of God which banisheth it from Heauen , by the light of naturall reason Aristotle saith , A lye is euill in it selfe , and cannot bee dispensed withall ; and the reason of it is this : we haue a tongue giuen vs to expresse the truth ; now if our tongue tell more or lesse then our mind conceiues , it is against nature . Ribald talking , of which many make a sport , and rather then they will lose a Iest , they will venter to damne their soules . Epictetus saith , It s dangerous to digresse into obscenity of speech . Cowardize in good causes , thinking it good sleeping in a whole skin , Aristotle Ethic. 3. cap 1. that in some cases a man had better lose his life then bee cowardly . Drunkennesse ; the daies bee so drowned in impiety , that if a man bee drunk euery day , yet he will take it in a great disgrace if he be not counted an honest man ; whereas Seneca saith it is but a raging madnesse , and if hee should behaue himselfe so but two or three dayes as hee doth then , men would count him mad . Mourning immoderatly for losse of wife or children , Passions of anger , morall Philosophers haue many excellent rules , the which if a naturall man would take notice of , hee would neuer bee so passionate : for they say it ariseth first , From a great weaknesse of spirit . For were he manly , hee would passe by those thinges with scorne : whereas hee shews himselfe to bee of an effeminate spirit and impotent affections . From selfeloue . From an ouer delicacy and too much nicenesse in suffering wrong . From a passing proud nature , being affraid to bee contemned . From too much credulity , so that if one or two do whisper hee thinkes they speake somthing hurtfull of him , and is ready to breake out into rage : for which passions they giue these rules . That thou containe thy body and tongue in quiet . That thou say ouer the greeke Alphabet before thou say any thing in rage . That thou looke thy selfe in a glasse , and thou shalt see what an vgly creature thou art in that rage ; for saith Homer , his eyes sparcle like fire , his hart swels , his pulse beates . &c. so that if in this moode he should see himselfe in a glasse , he would neuer againe be angry . Secondly , obseruing the endowments of the Heathen . For instance , Regulus the Romane , being taken prisoner of his enemies the Carthaginians , & vpon promise of returne if he sped not , obtaining to go home to Rome to treate with the Senate for a commutation of Captiues , Carthaginians for Romanes , of whom himselfe was one : Comming to the Senate , he gaue weighty reasons to dissawde them from commucation ; so as chusing rather to abide the certaine cruelty of his Enemies , then to breake his faith and promise ; he returned , where he was most cruelly vsed of them ; by whose example Christians might bee ashamed that make no matter of breaking their promises . Fabricius attained to that height of excellency , that it was said , A man may as soone pull the Sunne from its Spheare , as that man from his honest and iust dealing . Cato was so excellent , that it is said , hee did not good for feare , shame , profit , &c. but because goodnes was so incorporated into him , that hee would not do otherwise . Cambyses stood so stricktly against bribery , that a Iudge being taken in that crime , he flayed him , and set his skinne in the seat of Iustice , and let his son leane thereon that hee might hate that vice . Zaleucus King of the Locrians , made a law for adultry , that whosoeuer was taken in that fact should haue his eyes pulled out ; now his owne sonne being taken in that fault first , because hee would not violate his owne decree , pulled out one of his sonnes eyes , and one of his owne . Thirdly , obseruing the common notions of nature which were in the Heathen . All good is to bee done . All evill is to be avoyded . Kinde is to be propagated . Doe as wee would be done by . God is to be honored , from whence ariseth this obiection , namely : Is not this notion extinguished in them that deny God ? Not vtterly , but it generally dwels in them ; so farre onely they haue vse of it , as to leaue them without excuse Rom. 1. 19. 20. A mans life is to bee preserued : Now selfe preseruation is so ingrafted into the blood and veines ; that therefore the selfe-murderer sinnes : Against God the Father . Against God the Son. Against God the holy Ghost . Against the light of nature . For the first , ( viz. ) thou sinnest against God the Father , who commandeth , Thou shalt not kill , and so thou sinnest : Against the image of God , in that thou destroyest it . Against his Soueraignty ; for , Hee hath appointed thee to worke in his vineyard , and thou wilt rather dye , &c. as if he were a hard Master , that thou darest stay no longer in his seruice . Thou dishonourest him , and gratifiest his enemy . Hee hath planted thee as a tenant at will in this earthly tabernacle , and thou beatest it about thy eares . Thou sinnest against God the Sonne ; for , Thou art none of thine owne , thou art bought with a price : this will helpe thee against the diuels temptations , for when hee comes to tempt thee to that sinne , say , thou art an others and not thine owne . Thou maymest Christs body in taking away a member of it . Thou sinnest against God the holy Ghost ; for , Thou pollutest thy soule with blood ; and , It is the office of the Spirit to dwel with us : and It is the office of the Spirit to inuite vs to taste of the good blessings of God , as Esay 51. Oh! but my soule is blacke with sinne , &c. This is the action of the Spirit to reueale this vnto thee . Thou sinnest against the light of nature most cowardly , and against fortitude ; thou sinnest against the Kingdome ; against thy neighbour , thy family , and thy selfe ; and puttest thy selfe among the sorrowes of the diuels , which is a Bedlam madnesse . Be acquainted with all the wayes thou canst possibly , how to anatomize thy sinnes ; for which purpose take these methods and helps . Bee perfect in the Law of God , & looke thy selfe in the pure Christall glasse thereof : Be throughly catechised in the Commandements , , as in the fourth Commandement ; wherein consider , Preparation . Celebration . Preparation , which consists , In praying : Publiquely with thy Familly ; Priuately with thy selfe . In examination . In renewing thy repentance . In couenanting with thy thoughts to spend that whole day in holy things . Celebration . It may bee for scandalous sinnes in thy life thou hast beene sorowful , but thou hast passed it with many wandrings ; for which thou hast not beene humbled : All these are to bee brought to thy minde with much bleeding . An vtter Cessation or abstinence , from thoughts , words , and deeds ; of calling , recreation ; more then for necessity , mercy , comlinesse . Take suruey of all the wrong which we haue offered to all things in Heauen and Earth ; all things are the worse for a wicked man , so far as his sinne can add hurt vnto them . Take a perusal of thy selfe from top to toe . The sinnes of thy eies : each thing thou lookest on , not making a holy vse of them , is a sin of omission : consider then how many there are euery day , and , if in one part so many , what are there in the whole body ? Consider all the commissions , and omissions as thou standest in seuerall relations . As a Creature , how thou hast caried thy selfe to thy Creator . As an husband , to thy wife . As a Father , to thy Children . As a Master , to thy Family . As a Neighbor , to them without , or to Gods children . As a Subiect , &c. Take notice of all thy failings in al these , and thou shalt finde sufficient matter for a day of humiliation . Labour to get ( as I am perswaded euery Christian hath ) two Catalogues of thy sins , before conuersion , and since . Of Gods mercies , spirituall and temporall . Take notice of the guilt of originall sin . Now because a Christian may haue his heart locked vp more at one time than at another , let them in case of barrennesse , consider these sixe quickning points . Looke to the seede and sinke , and naturall inclination of thy heart to all manner of wickednesse : for suppose by the mercy of God thou wert able to say , and that truely , that thou couldest not possibly finde any actual sin within thee : yet looke back to the corrupt fountaine , & there thou shalt finde that thou and the most holy christian on earth , whilst thou liuest in this house of flesh and tabernacle of clay , thou hast it in thy nature to sinne against the holy Ghost , to kill Iesus Christ to commit sodomy ; & what hindereth but Gods free mercy ? This then throughly considered ▪ is sufficient matter to humble thee , to consider with thy selfe , what a wretch am I yet , that haue this seede still in my bowels . Consider & throughly weigh the circumstances of all thy sins , of thy vnregeneration , at what time , in what place , with what scandall , &c. As Austin saith of him selfe , hee did wonderfully weepe in reading the fourth booke of Virgill when Dido was killed what a damn'd soule had I ( quoth hee ) that could weepe for her misery , and not for my owne ? so when he listened to musicke and to the tune in singing of a Psalme in the Church , rather then kept his heart to goe along with the matter : and for being much addicted to stage plaies , & many more , but especially for robbing an orchard , which he aggrauates by many circumstances ; that great renowned Father left this example to all posterity ; where as if a young man now adayes should but cry out of robbing an orchard , hee would bee thought simple and too precise . Looke the second booke of his Confessions , where see his sinne aggrauated , by these ten circumstances . Saith hee , this theft which I committed was not onely in the booke of God forbidden , but I had it in my heart daily . Volui , feci I resolued with free will to doe it , and I did it . Fastidio aequitatis , I did not doe it for want , but in disdaine of goodnesse , and out of an eager desire to doe wrong . I had aboundance of the same kinde and better at home . I did steale them , not so much to inioy the thing , as mine owne theft , that it might bee said of my old companions , that I robd an Orchard . There was a num of desperate swaggerers and incarnate Diuels with me . Nocte intempestiua , at midnight : which he aggrauateth with another Circumstance when wee had beene sporting and dancing we did it . We carried all away . We carried so many away , that they were a burden to vs. When wee came home wee gaue them to the swine : and then at the conclusion , hee cryes , Oh my God , behold my heart , Ecce cor meum Deus . If we would looke backe on such a Sabbath breaking , how in such a place , at such a time , so inflamed with lust ; If drunkards , whoremongers , vsurers , &c. would take this course , they might finde such aggrauations , that by the mercy of God , might terrifie them from their euill courses . In case of barrennesse consider , we had our hands in the sinne of Adam , & so brought all the sorrow , sinne , and damnation vpon all that shall bee damned , and we are guilty of all the horrors of conscience ; If we had not hearts of adamant , or hewne out of a rocke , or had sucked the brest of Wolues or Tigers , we would bee moued at this , which is able to breake a thousand adamants . I speake aduisedly , it is able to open a wide gap of penitent teares in the most flinty soule of the most bloody sinner . Cut off all sinne both originall and actuall that thou hast taken notice of , and doe but consider the imperfections that follow the best actions , the innumerable distractions of thy most holy prayer that euer thou madest ; the sinnes of the last Sabbath , thy deadnes , fruitlesnesse , &c. Remoue all personall sins , yet consider how many wayes we haue our hands in others sinnes , which ( it may be ) they haue carried to hell with them . Wee haue a world of matter from hence to breake our hearts : for we may bee guilty of others sins 13 wayes ; There is none but are guilty of some of these wayes . For the first , by incouraging them , as those Prophets which cryed Peace , peace , when there is no peace , when they are but formall or ciuill professors , those that sow pillowes vnder mens elbowes , that heale the wounds of the people with faire words , when there is nothing towards , but tumbling of garments in blood , and vengeance , and deuouring with fire . Aske all those Ministers that reueale not the whole counsell of God , who sent them to incourage ; it shall all fall to nothing ; but you of this place are inexcusable , for wherin haue I hid any thing from you ? no , I dare not bee guilty of any mans blood that way , for the damnation of his soule . By prouoking ; as Iob's wife said to him , Curse God and dye : so , Fathers prouoke not your Children to wrath , for they then are guilty of their sinnes . By familiarity with sinners , with company keeping . If thou vouchsafest thy company to Alehouse haunters , to prophane persons , to Idolaters , to Gods enemies ; looke for that sharpe checke which the Prophet gaue to Iehosaphat for associating himselfe with wicked Ahab , saying , Shouldest thou countenance the vngodly , and loue them that hate the Lord ? Therefore is wrath vpon thee from before the Lord. Or as Psal. 50. 18. When thou sawest a theese , thou consentedst with him , and hast beene partakers with adulteres . Therefore as Moyses said to the people , Separate your selues from the Tents of Corah , least ye perish with them . And , Come out of Babylon , my people , haue no communion with that Whore , least yee perish in her sinnes , and be destroyed with her plagues , Reu. 18. Dauid saith , I haue not dwelt with vaine persons , nor will I haue fellowship with the vngodly Odi Ecclesiam malignantiū . And who would vouchsafe to let their loue runne on such in this life , that must bee separated in the world to come ? But for workes of thy particular calling , as buying , selling , salutations , &c. wee must haue these , or we must out of this world , as 1 Cor. 5. 10. 11. By participation , Thy Princes are rebellious , and companions of theeues : so Magistrates which execute not their office , are guilty of all the sins which the people commit within the compasse of the time of their gouernment , and they are all set on their score , without repentance . By silence , when thou hearest a good man traduced , and sayest nothing ; especially dumbe dogges ; euery Sabbath is a bloody day to them , for their silence is cause of all the iniquity done that day , & all these things which they do amisse , whether by swearing , Ale-house haunting , &c. all are set on his score : so all those that are faint and cowardly for Gods glory and truth . By defending , Woe to them that call darknesse light , and light darknesse ; Therefore if any by quicknesse of wit will labour to maintaine vsury , bribery , &c. they are guilty of those sins . By counselling , as Iesabell counselled her husband to kill Naboth . Or as those say , Come , let vs crowne our selues with rose buds before they be withered , let vs all bee partakers of our wantonnesse , &c. By commanding , as Dauid commanded Vriah to be set in the fore front of the battell , and therefore guilty of his death . By commending , as those that commended Herod for his oration , saying , It is the voyce of a God ; they were guilty of his sinne in taking honour from God. By conniuency , as Ely winked at his sons ; for which you may see what a fearefull iudgement fell vpon that house for forbearing them . If we had no other sins in a day of humiliation , it were able to breake the hardest heart ; but especially for maisters of Families , who winke at their parents and seruants swearing , sabbath breaking , &c. If these bee not guilty of the former sinnes , yet they are guilty in not praying with them and bringing them to extraordinary exercises . By consenting ; as Paul bewayled that he carried the cloathes of them that slew Stephen when he was stoned . By not sorrowing for them : Dauid shewes what Christians ought to doe . By not praying against them , for the suppressing of them . Consider the sinnes of the times : Dauids eyes gusht out with teares to see men transgresse the Law. So Lots heart was vexed daily with the sinnes of the people amongst whom hee liued , 2. Pet. 2 , 8. And blessed are they that mourne , so Math. 5. 4. obserue these seuerall branches wel , and thou shalt finde sinnes enow to mourne for . Now for the 2. Act. viz. A right apprehension of Gods wrath and fiery indignation , and the pure eye of God against sin . Now the Christian oftentimes complaines , that hee cannot apprehend Gods wrath sufficiently . Let him take these helps . The seuerity of Gods Iudgement against sin ; for which He threw downe the Angels from Heauen to be Diuels for euer ( which might haue done him abundance of glory ) and that , as some thinke but for a thought . For but eating an apple , which some count a small fault , hee cast Adam out of Paradice , and sent a world of misery vpon him & his posterity . Hee drown'd the world ; which shewes the infinite purity in God not to abide sinne . Hee burnt Sodom for those very sinnes now reigning amongst vs. Hee reiected the Iewes which were his most deare people : for they so prouoked God , that they are now no nation , and his wrath hath so fiercely seized on them , that they are most cursed vagabōds , and so haue beene a thousand sixe hundred yeares . Consider , hee hath created horror of conscience which is a hell vpon earth for the punishment of sinne ; but aboue all , the torments of hell , that woefull place and state prepared for the wicked , where the greater part of the world shall bee howling for euer . Consider how hard a thing it is to get pardon for sinne , in that the Iustice of God , was hard to bee satisfied . Imagine all the world were turned into a masse or lump of gold , the stones of the streets into precious pearles , and the Sea and Riuers all flowed with liquid streames of most pure gold : they would not satisfie the wrath of God for the least sinne : if all the Angels and creatures in heauen and earth had ioyney together & made one feruent prayer for mans sinne , nay if that they had offered them selues to bee annihilated , it could neuer haue beene effected ; nay if the Sonne of God himselfe should haue supplicated his Father with most earnest intreaties , could he haue beene heard , vnlesse he had taken our flesh vpon him and suffered what diuels and men could imagine to inflict vpon him ? Which well considered , there is infinite cause to bring vs to a sense of Gods wrath , that hee should lay , and suffer such infinite torments to bee on him , that hee cryes out vnto God , My God , my God , why hast thou forsaken mee ? Though he loued him infinitely as himselfe , yet he would haue his Iustice satisfied . The vnresistable comming of God against sinners , though he is wonderfull ready and easie to be intreated whilst hee vouchsafeth a day of visitation ; But if men will withstand the day , then hee comes in deuouring rage ; and his wrath being once kindled shall burne to the bottome of hell ; then his Arrowes shall drinke blood and eate flesh , Hosea 13. 8. then will he meete them as a Beare robbed of her whelpes , and teare in pieces when there is none to helpe , Psal. 7. 2. And Esay 66. 15. is set downe the manner of his comming , with fire and Chariots like a whirlewinde . Gods holinesse , which opposeth sinne , and is contrary to it , that hee lookes not on the least sinne with the least allowance . Get a sense of the vnspeakable misery thou art liable vnto by reason of sinne ; for which purpose consider all thy sinnes with their circumstances , as of times , past , present , and to come . Looke backe vpon all thy sinnes past that euer thou committedst , all thou hast beene guilty of euer since thou wast borne , originall , or actuall , known , or vnknown , of thought , word and deede ; They are written with a penne of iron , and with the point of a diamond , not to bee raced out : they are all vpon Record , and now lye as so many sleeping Lyons , gathering strength and vigor against such time as the Lord shall awake the conscience ; and then they will appeare and rent thy soule in pieces . I say , let naturall men consider of this point , and they shall see themselues miserable ; for there are some for small sinne put to such frights , as they could not bee comforted in a long space ; as some who hauing an adulterous proiect , without any actuall pollution ; and others who hauing found a trifle , and made no conscience to restore it by light of naturall conscience , knowing they did not as they would be done by , was put into vnspeakable horror ; and some who hauing an vnworthy thought of God , these were put into such amazement , that they wisht they had neuer beene . If these for such small things ( in mens account ) haue come to such a passe , that they tooke no delight in any earthly thing , but are put to their wits end , ready to make away themselues , wishing themselues annihilated ; then what tearing of haire , what horror of conscience will seize vpon thee on thy bed of death ; with what a gashly countenance wilt thou looke vpon that blacke and hellish Catalogue of all thy sinnes ? as lies , oathes , railings , scoffings at Gods people , rotten speeches , bedlam passions , goods ill gotten , time ill spent , prophanation of Sabbaths , and killing Christ at euery . Sacrament , as all naturall men doe : These shall be summoned before thee ; and charged vpon thy conscience by the iust God ; then consider in proportion what horror will bee in thine heart ; no heart can conceiue it , nor tongue of men and Angels vtter it . Now then attend , and let none blesse themselues and say , I neuer felt this misery , therefore it shall neuer hurt mee ; I tell thee ; it is the perfection of thy misery , that thou art insensible of it : to be soule-sicke and feele it not , is the complement of misery ; and the reasons why thou canst not see it , are these seuen . The diuell , while thou art his , will not trouble thee ; hee is a Politician of almost sixe thousand yeeres experience , & knowes if once thou see thy sinnes , hee shall loose thee ; therefore hee blindes thee . Thy conscience is lull'd asleepe with carnall pleasure , and worldly contentmēts . A bucket of water is heauy on earth , but in its owne place it is not so . When men are meerely naturall , sinne is in its owne place , and the weight is not felt . The conscience of a naturall man is like a wolfe in a mans body , while it s fed with carnall friends , good fellowship , some great busines of the world , &c. it s quiet ; but take this away , and then it s felt . A naturall man is spiritually dead , and a dead man feeles no weight you know . He lookes on sinne through false glasses , as vpon couetousnesse and vsury , through the glasses of good husbandry ; so prodigality through the glasse of liberality . For want of consideration ; If we would by our selues consider when the Minister presseth Sabbath breaking , or any other sin , and say , this is my case , but now by the mercy of God I will be humbled ; this would much helpe vs to see our misery . Thou hast had thy hand in murthering many a soule ; all thy drunken companions , thy brethren in iniquity , many peraduenture with whom thou hast cōuersed are dead , and in hell long agoe ; thou art guilty of the damnation of their soules . Cain was a cursed man , and had a brand vpon him for killing but a man ; then how will the murthering of so many soules affright thee , if thou hast beene a meanes to set them to hell ? as 1. For thy wife ; thou shouldst haue liued with her as a man of knowledge . For thy Children ; thou shouldst haue catechized them , and brought them vp in religion . For thy seruants ; it may bee thy example hath made them swear , lye , &c. How will this soule curse thee in the pitt of hell , and curse that time , that euer they first saw thee ? but no carnall man will beleeue this till they feele it . Thou hast beene the slaue of Sathan , worse then a Turkish Gally-slaue all thy life ; for when thou mightest haue bene Gods Freeman , & wouldest not , the diuill hath bid thee lye , sweare , breake Gods sabbaths , &c. and thou hast obeyed him , and beene the diuels drudge . The Turkish fetters are but cold yron at the worst , but thine bee inuisible chaines of eternall damnation : He scourgeth thy naked soule with inuisible scorpions , feeds thee euery day with fire & brimstone ; When thou art out of the Turkish slauery , thou mayest bee a man againe : but here Sathan scourgeth thee and thou seest it not ; hee feedeth thee with poyson , and thou tastest it not : And shortly hee will locke thee vp in perpetuall torments , where thou shalt neuer bee freede from diuels . First , now thou art in health , thou thinkest all is well ; but know to the contrary , whilst thou art but naturall , and vnconuerted : Thou dishonorest God in a high degree , thou prouokest the glory of his pure eye euery day by euery sinne thou committest . Thou tramplest vnder foote the blood of Christ in euery Sacrament , if thou beest not a conuert . The Spirit puts good motions into thy heart ; as at this time it may be , thou resoluest by the mercy of God to leaue all thy former waies , and bee Gods seruant : but presently thou triflest it away by worldly talke , and thy old companions . The Angells offer to guarde thee , but thou refusest their attendance , and denyest to be vnder their protection , while thou wandrest out of thy wayes . To Gods children thou art as a goade in their sides . Thou drawest wife and children , neighbors and all thou canst to hell , by thy ill example , &c : The creatures thou art mercilesse vnto , for thy sinne adds to their misery which they groane vnder ; and thou yet addest to their burden by thy siune . Thou art liable to all the ill that a man vnconuerted may indure , or to any sinne that a man destitute of diuine grace may commit : as , To spirituall hardnesse of heart , blindnesse of minde , slauery vnder thy lusts , searednesse of conscience , or committing the sin against the Holy Ghost . To temporall ; any thing that may befall any man , as to be possessed of the diuell , &c. I wish euery naturall man seriously to consider this ; for thou dying in thy naturall estate , art certainly damned , and for any thing thou knowest thou mayest dye the next moment , and then all things are thine enemies ; death , which is certaine : but how , when , or where , thou knowest not . Caluin saith , A man may dye a thousand wayes in one houre . Some Physitians say , there are three hundred diseases in the body , all mortall : Besides , new sinnes haue begotten new diseases , and thou mayest dye suddenly by an impostume : thy house may be fiered & thou consumed by it ; thy horse may stumble , and so destroy thee ; a tile may fall as thou art walking , and so kill thee ; an Adder vnder the grasse or hearbes may sting thee . Canst thou promise thy selfe to see the Sun againe when it s once sett , though now thou bee in perfect strength ? But howeuer , nature will end at length , Sathan then is ready to come with his vtmost malice , when thou art faint and loath to depart ; then he will lay open all thy sinnes , and then the very next step is , The Iudgement seat of Gods tribunall , where God will declare what mercy hee offered thee , and the Diuill will pleade to haue thee . Then comes the eternall separation from God and possession of those torments which are easelesse , endlesse and remedilesse . Oh the tearing of the heart , and the gnashing of the teeth , that this will produce , especially when you consider God euery Sabbath stretched out his armes to imbrace you , and you would not ; Christ offered to make a plaster of his hearts blood to cure you , but you trampled it vnder your feete : The holy Ghost put good motions into your heart , but you reiected them ; the Minister he pressed hard to haue you yeild , but you withstoode him . Oh the hellish cries that these will fetch from such an heart . Wherefore let this betimes beget in thee a base esteeme of thy selfe ; consider , Thou art worse then a Toad ; nay a Toad is a faire amiable creature in comparison of thee . For a Toad following the instinct of nature , serues the Creator in its kinde , it suckes vp the venom of the earth , which otherwise would poison vs : but thou art a degenerate creature and Traitor , who drinkest poyson out of Gods mercy , to sin more against him . Thou art a sworne friend to his most deadly enemy , and breakest all his commandements . Secondly , the venom of a Toad kills but the body : the poyson of thy sinne kils both body and soule . When a Toade dyes its misery is ended , but then thy woe begins ; then thou wilt wish thou hadst beene any thing , but a man. If thou hadst looked vpon that man in Mat. 8. possessed with a Diuill , who dwelt among the Tombes , went naked , chaines would not hold him , the diuell was so powerfull in him : thou wouldst haue thought him a dreadfull spectacle of most extreame misery ; to haue a legion of deuils by computation 6666. but I tell thee thou hadst better haue a thousand Legions , then one vnrepented sinne ; for The deuill hee can haue power but ouer the body , and foe hee may ouer a Saint , and had ouer Christ to carry him to the top of a Pinnacle : but neuer sinne , like thine of obstinate & finall impenitency , was found in a sanctified man. Sinne made the diuell so vgly as he is , being else of an Angelicall nature ; onely sin makes him odious ; therefore it is worse than a thousand diuels , yea worse , than either the tongue of men and Angels can expresse . All the diuels in hel in thy body , cannot doe thee one pinnesworth of hurt for the saluation of thy soule : but one sinne wilfully vnrepented , and so vnpardoned , will damne it ; so that it were better to bee possessed with a thousand diuels , then one sinne vnrepented of , and vnpardoned . Get an inward wounding of thine heart and bleeding of soule ; Where take these helpes . First , thy heart that hath beene the fountaine , or rather sincke from whence haue issued many foule streames , where all ill hath beene forged , all euill words , rageing passions , and wicked thoughts ; Now then by the rule of proportion , let thy heart bee a fountaine of sorrow for sinne ; If Christ open a fountaine of mercy for mourners , let not vs be excluded for want of sorrow . Consider the heart of Christ , hee had no heart of flesh , but for sinne , which for thy sake was killed with that singular depth of sorrow and griefe , that if all the godly sorrow of all the Christian soules from the beginning of the world to the end thereof , in heauen or in earth , dead or aliue , were collected into one heart , they could not counteruaile the depth of his anguish . Shall then his blessed soule fall ▪ asunder in his blessed brest , assaulted with all the wrath of God , and the second death ? Shall his soule bee like a scorched heath , and so pressed with the flames of Gods reuenging wrath , which wrung from him those bloody droops and ruefull cryes , My God , my God , why hast thou forsaken me ? The wrath of God so fierce on him , that ( I say ) dropps of blood fell from him : and shall thy heart bee as stone within thy brest , and neuer bee moued ? Oh prodigious hardnesse , and worse then the heathenish ingratitude . If thy heart be not wounded in some measure truely , it shall hereafter be filled with such endlesse horror , that would grieue and breake 10000 hearts to thinke on it . Is it not better then to mourne a little here for sinne than to haue our hearts inlarged to indure vnto all eternity the horror of hell ? Is any man so senselesse to thinke he shall goe to heauen as in a bed of downe ; and neuer bee touched for his sinne , which is as impossible as for thee , to reach heauen with thy hand . When Hezekiah a man perfect in all his wayes , complained & chattered like a Crane : Dauid roared al the day long : Psal 32. 3. Iob complayned , The arrowes of the Almighty are within me , the venom whereof doth drinke vp my spirit . Nay Christ himselfe cryed out in the Agony of the Spirit . If thou get this broken heart into thy breast , thou shalt bring downe the glorious maiesty of heauen , God Almighty with his chayre of State to sit in thy soule ; for he hath two habitations : 1. In heauen . 2. In an humble heart . Get this , and get all . Thou gettest true title and interest vnto the passion of Christ , and all the comforts in the booke of God , the promises both of this life , and of that to come . Get an outward bewayling with heart-piercing confession : where Consider , first the practise of the Saints of God. They powred out teares as men water out of Buckets . Mary washed Christs feete with her teares . The Publican struck on his brest with a sorrowfull acknowledgement of his sinnes . Consider secondly , thy hands and eyes and tongue and heart haue beene instruments of Gods dishonour , therefore by rule of proportion , thou shouldst haue the workes of thy hands instrumentall demonstrations of repentance ; thy eyes fountaines of teares ; thy tongue should vtter , and the heart suffer griefe . Consider , that for outward things men will weepe teares , as for deiection from high places , losses , crosses , in wife , or children , as Dauid for Absolon : so it is with many ; what wringing their hands , tearing their haire , bitter crying , &c. Then the losse of Christ , who is infinitely better than husband , wife , child , or any thing in the world ; this , this , how should it breake thy heart ! If all Iobs troubles were on thee , and could wring one teare from thee ; then one sinne should wring blood from thy heart . Get a hatred and auersion in thy wil from sinne , considering What sinne is in it selfe . How God is prouoked with it . Sinne in it selfe is fouler than any feind in hell , because it made that so , as fire is hotter then water that is heat ▪ It s extreamly ill , nothing comes neare it . I consider of sin here in the abstract , so it s a greater ill , than the damnation of a mans soule ; for when two ills fight together , that which conquers must needs bee the greater ; now when a man hath lyen in hell ten thousand yeares , he is as far from comming out as euer ; for the eternall duration in hell cannot expiate sinne . It s most infectious , It s compared to a Leprosie ; for The first sinne that peeped into the world stayned the beuty of it ; no sooner sinne was committed by Adam , but the Stars seemed impure in Gods sight , the beasts were at variance , the earth full of brambles , and all things cursed . Secondly , it sowred all naturall , religions , and ciuill actions . Thirdly , if a man in authority bee sinfull , all vnder him will bee infected . Sinne is most filthy , compared to the most vile things that can be named ; to menstruous raggs , the vomite of doggs , &c. Nay not any dirt , or filthy thing can staine a Sun-beame But sinne staines a more glorieus creature , which is the soule of man. Sinne is of that hellish nature , that it takes in to it selfe the wrath of God. Sinne is full of cursed consequences . Priuatiue : Positiue . Priuatiue , losse of Gods fauour ; the blood of Christ ; the guard of Angels ; peace of conscience , &c. Positiue , it brings all misery spirituall ; hardnesse of heart , blindnesse of minde , horror of conscience , despaire , &c. with all temporall losses and crosses here , and hereafter eternall torments of soule and body . God is prouoked with it . Each sinne is the onely obiect of Gods infinite hatred . His loue is diuersified to himselfe , his Sonne , the Angels , the creatures : but his hatred is confined onely to sinne . What infinite of infinites of hatred hast thou on thy soule , with all thy sinnes , when each sinne hath the infinite hatred of God vpon it ? Each sinne is against the Maiesty of that dreadfull Lord of Heauen and earth , who can turne all things into hell , nay heauen and hell into nothing by his word . Now against this God thou sinnest , and what art thou , but dust and ashes , a bagg of filth and flegme , and all that 's naught . And what is thy life , but a span , a bubble , a dreame , a shadow of a dreame ? And shall such a thing offend such a God ? Euery sinne strikes at the glory of Gods pure eye ? Sinne is that which killed his Sonne ; the least sinne could not bee pardoned but by Christs carrying his hearts blood to his Father , and offering it for sinne . Each sinne is an offence to all his mercies . This aggrauated the sinne vpon Eli , 1 Sam : 2. 29 : Dauid 2 Sam 12. 8. 9 &c. Mercy is the most eminent attribute of God , and therefore the sinne against it is the greater . What therefore are our sinnes in the time of the Gospell ? Consider how thou art hurt by it : for Each sinne kills thy soule which is better then the world . Each sinne , bring it neuer so much pleasure in the committing , leaues a threefold sting : Naturall . Temporall . Immortall . Natural , after worldly pleasure comes melancholy : properly either because it lasted no longer , or they had no more delight in it , &c. That as all waters end in the salt sea : so all worldly ioyes are swallowed vp in sorrowes bottomlesse gulfe . Temporall : Ther 's labour in getting , care in keeping , & sorrow in parting with wolrdly goods . Immortall : God will call thee to Iudgment for it . Each sinne robbs thee of aboundance of comfort . What a vast difference do we see in conquering sinne , and being conquered by sinne ? as for instance in Ioseph and Dauid : the one raised after his conquest to much honnour ; the other , scarce enioyed one good day after hee was conquered ; but as Ezekias , walked heauily in the bitternesse of his soule all his days . As some Diuines haue said of Guliacius & Spira , the one is honor'd in Caluins Epistles for euer ▪ the other after his backsliding liued a while in exquisite horror , and after dyed in despaire . Thy owne conscience wil accuse thee one day for euery sinne , though now it seemes hid to thee ; and thy conscience is more then a thowsand witnesses ; therefore thou wilt certainely be ouerthrowne . For the sinnes which peraduenture thou liuest now in , & accountest but petty and veniall , many poore soules are at this instant burning in hell for ; What misery and hurt then attends on thee for the same ? Get a strong reasoning in thy minde against sinne : as first , these three grand reasons . The horror of hell ; Therefore Christians wrong themselues , that will not vse this as a motiue ; the vnquenchable wrath of God shall feed vpon thy soule if thou committest this sinne . The ioyes of heauen ; I shall dwell with God for euer , if beleeuing , I make conscience of euery sinne , as an euidence and fruit of sauing faith . And aboue all , the glory of God : if Gods glory and the damnation of our soules were in a ballance , his glory should preponderate and preuaile , while we preferre Gods glory aboue our owne saluation ; although we cannot seeke it , but in and by our saluation , as the meanes is subordinate to the end . From euery line in Gods booke : His attributes , as 1 His Iustice , 2 His mercy . His Iustice to terrifie sinners . H●s Mercy to allure vs to him . His Iudgements . His Promises . Thirdly from logical places : See Rogers on meditations , As 1 The definition . 2 The division . 2 The causes . 3 The effects . 5 The subiect . 6 The adiunct . 7 The comparison 8 The contrary . Fourthly , from places of Scripture . From examples in Scripture : How shall I do this , and so sinne against God ? saith Ioseph . From your former estate , Ye were darkenesse , but now yee are light , &c. From the end of all things , Seeing all things must bee dissolued , what manner of men ought wee to bee ? Fiftly , from thy selfe . Thy soule is immortall , all the diuels in hel cannot kill it . Thy body is fraile , all helps cannot long vphold it . Sixtly , from Christ. Looke vpon him weeping , nay bleeding on the crosse , and saying this , Sinne brought me from the bosome of my Father to dye for it . Seuenthly , from the incomprehensible excellency of God , against whom thou sinnest . Get a sinceere opposition in thy life of sin . Helpes thereto . When any bait of Sathan , or old companions would allure thee to sinne , take this dilemma : Either I must repent , and then it will bring more sorrow than the pleasure did good ; or not repent , and then it 's the damnation of my soule . Consider thy madnesse , which layest most desperately in one scale of the ballance heauen , the fauor of God , the blood of Christ , and thine owne soule : in the other , a little dung , pelfe , base lust &c. And lettest this ouersway , which bringeth rottennesse to thy bones , perhaps losse of thy good name &c. And that thou maist yet be further armed to with stand the assaults of thy three grand enemies , the world , the flesh , and the Diuell , which daily seeke the destruction of thy soule : consider these twelue Antidotes : Consider the shortnesse of the pleasure of sinne , length of the punishment , the one for a moment , the other euerlasting . Consider the companions of sinne : for one sinne neuer goes alone , but being once entertained , it sets all the faculties of the soule also in a combustion ; and so procures a spirituall iudgment , if not temporall , vpon estate and person . Consider , thy life is but a span , a breath , a blast soone gone : now if we had all the pleasure in the world , yet being so soone to lose it , it s not worth esteeming . Consider , sin causeth vs to lose a greater good than that can be , as the fauour of God , interest in Christ , a guard of Angells , right to the creatures &c. Consider the vncertainety of repentance ; thou maist neuer haue motion to repent after thou hast sinned , and so art damned . Consider the nearnesse of death to thee ; some haue liued out aboue halfe their time , others almost all of it ; young and old dye suddenly many times . Consider , one moment in hell will bee worse then all the pleasure in the world did good , though it should haue lasted a thousand yeares twice told . So on the contrary , one moment in heauen doth more good than all the hardnesse and paines in good duties , or persecution for them did hurt . Consider the dignity of thy soule ; it 's more worth then a world . Lose it not then for any sinne . Consider the preciousnesse of a good conscience which is a continuall feast . This thou losest by sinne . Consider thou sinnest against a world of mercyes , which God hath sent to thee , as to soule , body , good name , Estate , and others , that belong to thee . Consider nothing can wash away any sinne but the blood of Christ. And wilt thou now pollute thy selfe againe , as it were to haue him kill'd afresh to wash away thy sinne ? Consider , the ancient Martyrs and Worthies chose rather to burne at a stake , than they would sinne ; and thou so easily bee drawne to it or rather run to it ? Anselme said , if the flames of hell were on the one side , and sinne on the other side , I would rather lye in those flames than sinne . And others would rather be torne in pieces with wilde horses . Wee haue as precious meanes as they , and if our hearts were as good wee should haue the like affections . Get a sinceere grieuing that thou canst do these things no better ; as considering , Though thou hadst a thousand eyes , and could weepe them all out , and shed riuers of teares ; and a thousand hearts to burst ; yet all were not sufficient for the least sinne or vanity , either of the eyes or heart : How much more when our hearts are barren & dry , had we neede to labour for this sorrow ? Considering when thou hast made the best prayer , or watched most diligently ouer thy selfe , for the right and due sanctification of the Sabbath , or spent thy selfe in a day of humiliatiō ; thou hadst need to cry and burst thy heart againe for the imperfections and failings thereof . In this sorrow , that thou canst performe good duties no better . And thus to weaue vp the web , what 's lacking in any of the rest , here make it vp ; and to incourage thee , thou hast this happinesse ioyned with it , that though thy griefe bee small , if it bee true , to cause thee to sell all : how much more in the first place , to part from euery sinne for Christ , and to take him as a husband , and a Lord , both for protection , & gouernment ? Then by the consent of all Diuines it is godly sorrow , and certainly accepted in Christ. FINIS . Notes, typically marginal, from the original text Notes for div A16325-e110 Luke 13. 3. 5. Notes for div A16325-e200 Point . Instan . Reas. 1. Reas. 2. 1 Act. Reuel . 22. 21. Quest. Ans. 2 Helpe . 1 Quic : point . 2 Quic ▪ point . Chap. 4. 3 Quic : point . 4 Quic : point . 5 Quic. point . Esa 9. 5. Eze. 13. 10. Ier. 14. 14. Iob 2. 9. Ephe. 6. 4 2 Chron. 20. 37. Esay 1. 23 Esay 5. 20. Wis. 2 , 9. 2 , Sam. 11. 15. Act. 12 , 22. Acts 22. 20. Psal. 119. 136. Psal. 25. 13. Mar. 3. 5 6 Quic. point . 2 Act. 1 Helpe . Gen. 7. Eze. 16 , 49. 2 Helpe . Mic. 6 , 7. 3 Helpe . 4 Helpe . 3 Act. 1. Reas. 2. Reas. 3. Reas. 4. Reas. 5. Reas. Eph. 2. 1. 6. Reas. 7. Reas. For present time . 4 Act. 5 Act. Esa. 38. 14. Iob 6. 4. Esay 57. 15. 6 Act. 1 1. Sam. 7. 7 Act. 1 Mat. 16. 29. 8 Act. 1 Reas. 2 Reas 9 Act. 1 Helpe . 2 Helpe . 3 Helpe . 10 Act. 
A19455	----	The life, apprehensio[n,] arraignement, and execution of Char[les] Covrtney, alias Hollice, alias Worsley, and Clement Slie fencer with their escapes and breaking of prison: As also the true and hearty repentance of Charles Courtney w[ith] other passages, worthy the note and reading. Life, apprehension, arraignement, and execution of Charles Courtney, alias Hollice, alias Worsley, and Clement Slie fencer. 1612 Approx. 44 KB of XML-encoded text transcribed from 14 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A19455 STC 5878 ESTC S113923 99849151 99849151 14287 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A19455) Transcribed from: (Early English Books Online ; image set 14287) Images scanned from microfilm: (Early English books, 1475-1640 ; 779:10) The life, apprehensio[n,] arraignement, and execution of Char[les] Covrtney, alias Hollice, alias Worsley, and Clement Slie fencer with their escapes and breaking of prison: As also the true and hearty repentance of Charles Courtney w[ith] other passages, worthy the note and reading. Life, apprehension, arraignement, and execution of Charles Courtney, alias Hollice, alias Worsley, and Clement Slie fencer. Courtney, Charles, d. 1612. [2], 18, [4] p. Printed [by W. Hall] for Edward Marchant, and are to bee sold in Pau[ls] Churceyard [sic] ouer against the Crosse, London : 1612. Courtney's repentance is in verse. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Courtney, Charles, d. 1612. Prisoners' writings, English -- Early works to 1800. Repentance -- Early works to 1800. 2006-08 TCP Assigned for keying and markup 2006-09 Aptara Keyed and coded from ProQuest page images 2007-07 Taryn Hakala Sampled and proofread 2007-07 Taryn Hakala Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE LIFE , APPREHENSION Arraignement , and Execution of CHARLES COVRTNEY , alias Hollice , alias Worsley , and Clement Slie Fencer : with their Escapes and Breaking of Prison : As also the true and hearty Repentance of Charles Courtney with other passages , worthy the note and Reading . depiction of execution LONDON Printed for Edward Marchant , and are to bee sold in Pauls Churceyard ouer against the Crosse . 1612. THE APPREHENSION AND ARRAIGNMENT of CHARLES COVRTNEY , alias Hallice , gentleman , with the forme of his Life . HE , that as in a glasse , will behold the picture of a wretched Life , or the liuely representation of the myseries incident to Mankind , the image of both may be séene in this man : here may be discerned , the mutations of Fortunes , the inconstancie of things , and the vncertaintie of daies , since sinne hath spred it selfe like a leprosie ouer all flesh , and iniquitie hath so gotten the vpper hand , that a Spider is able to choake vs , a haire to stifle vs , and a tyle falling on our heads to extinguish vs , euen in that momēt , when we least suspect so suddaine a calamitie . Our life then so momentanie , that in that minute we breath ( if not defended by our Maker ) in that minute we are breathlesse . Why should any flesh , endowed with that heauenly reason , which God hath onely giuen to men and Angels , so forget his vncertaintie ? as for a little gold , which is but the dregges of the earth , for vanitie , the pleasures of the world , or for the world it selfe ; possest with an exterior appearance of goodnesse , and within lined with loathsome corruption , which is but like to réeds , who when they shoot out first , in the spring of the yeare , intice , and with their fresh greene colour , delight the eye for a while ; but if we breake , and looke within them , we find nothing but emptinesse and hollownesse ) neglect his Maker , and the dignity of his creation , who being ordained for vertuous dispositions , conducts his whole life to vitious actions ; beeing men but in shew , and like birds in their course , who gréedily flee to pecke vp corne , till they bée caught in the ginne : or like fishes , who earnestly swimme to catch the baite , till they be choaked with the hooke . But why doe I talke of the frensie of others , when no mans madnesse hath beene equall to mine ? or who will receiue a homely counsel from that tongue , whose folly hath brought him to be condemned himselfe ? Foelix quem faciunt aliena pericula cautum . Then let me forget the world , pittie her infirmities , and with my soules sorrow , and heartie repentance , build me vp a ladder , on the steppes of whose petitions I might climbe toward heauen . Yet alas words vttered from mee , are but like birds feathers , who serue their bodies vse to flée withall , whilst they are aliue , and others regardlesse lie downe vpon them , when they are dead . The repetition of my sinnes , is but with the winnowerand the wind , to fanne away the chaffe , and leaue the growth of the graine to liue : with my shame , I may say , I haue sinned , and doe sing I repent , yet the Law must haue his power , and the liuing giue their verdict : my griefe is the spring , which my sorrow lets out , and Iustice is the pipe , which doth take , and can stoppe , whilst the world , as a spunge that suckes vp the superfluous , is of power to be squéezd forth , as the multitude please : what though I sigh , yet my sinnes must be strucke , the Law requires it , and mine iniquities haue deserued it : what though I dying complaine , the liuing must haue their willes , and they haue willes can reprooue whatsoeuer I say ( then since the Law , as frō y ● fountaine of my offences , hath had power to draw my life from me , and the world , euen after death , may haue strength to condemne mée , words vttered with teares , but requests of them thus : That since my body shall haue power to blunt the edge of affliction , my vntimely fall may haue force to abate the kéene sharpnes of their rumouring tongues ; and if any thirstie or vnsatisfied spleen , either reioycing at my death , or bemoning my ruine , shall desire to sée vnraueld the whole web of my life , he shall here behold the péece of my Trauels : in reading which , I desire him to wash from his memorie the stains of my name : here shall he reade my diurnall transgressions , which I request him to pardon , and not to reprooue ( since no Curre is so cruell to bite the dead : ) heere as in a Mirror , shall hée looke into my miseries , hand-workes , my sinnes , my sorrow , my life , my death , and the building of mine owne labour , began from the time of my apprehension at Dunstable in Bedfordshire , from whence I was conuaid to Bedford Gaole , from thence to Newgate ▪ where , after my seueral escapes , it was most vntimely concluded at Warwicke lane end , néere Newgate to die . For my birth and education , it was fortunate , and commendable . It was a credit to my carefull and louing Father , and he was obeyed by me , as a dutifull sonne . In my youth I grewe vp like a straight plant , and was expected of the worthiest , and hoped for of the best of my countrey , to haue prooued the Timber of a fruitfull tree : my company to the best of the Gentrie was accounted so welcome , that they estéemed mée more for pleasure , then expences ; and the contempt I held to associate with the base , had brought my faire demeanure to bee beloued with the best , that my fellowship entirely desired , and my condition held honest ▪ my Father was proud to call mée his happy sonne . In my prime , and fitting yeares , my Father endeauoured to ioyne mée in mariage , as well to ioy in the posteritie of his sonne , as a wife by bringing a dowrie with her , should strengthen my estate : which desire of his , was equalled by diuers Gentlemen of good worship in our Countrey : and to mine owne loue and liking , with the ioy and wishes of our Parents , I was ioyned in wedlocke with a vertuous Gentlewoman ; with whom , during the liues of our Fathers , whose eyes were like carefull Sentinels , watchfull of our safeties , I liued decently and orderly , as did befit a sonne , and a husband , and shée louing and dutifull , as should a daughter and a wife . But Time , the parent of Death , and finisher of all things , calling them our Nourishers to their graues , and I entred the gappe of wilfulnesse , and libertie ; the which , before ▪ either their graue discretions had rained mée from , or I had not leisure to find out : I grewe now to be a worser man , and did not séeme in any thing , like that which before I had béene : my ciuilitie was turned to disorder , my temperance to drunkennesse , my thrift to ryot , my honestie to misbehauiour ; and my whole life to those vnséemely acts , that I should blush to record . In which tide of expences , consuming my meanes reserued by my Parents to defend my reputation , and vpholde our house , want , the Enemie to superfluitie , Tauerns , Dyce , and whores came on like a greedy purseuant to arrest me , with whose gripe I beeing toucht , and finding my state so infeebled , that I could not continue in the course I had begun : my vndertakings grue desperate , fearelesse to attempt , and carelesse of the headlongst danger that could ensue . To rob I was resolued , not fearing the law , and to persist I grew bolde , not regarding my ruine . To recken vp now all the Robberies I haue done , were but to adde griefe to a number , that should heare of the accompt , and little benefit to me , that am going to my graue . A many they are , which particularly to expresse would beget doubt to the Readers beleefe , yet thus much Reader for thy satisfaction , I haue beene too prosperous in these Aduentures , so that I neuer failed in any purchase I went about , I neuer stood vpon the way to watch for any passengers , nor neuer vndertooke any Robberie , but what was appoynted and certaine notice giuen vs which way they would passe , and what store of Coyne they carried , by some who were trusted , more then mistrusted . I neuer tooke from the néedy , or those whose pouertie might cause them to complaine , but all my aime either at house or highway , were at such Curmugions , who care not who starues so themselues bee Corne fed . In the effecting of all my Robberies and Burglaryes , neuer ( to my soules Comfort ) did I shed any blood , but still my care was how to preuent that stayne to my soule , onely it was my ill Fate to stumble vpon one Robberie , for which I heartily wish I had beene taken and receiued the law , according to my deserts , I had then preuented the vntimely end of two worthie gentlemen , whose names I forbeare . For the reputation of their house that were apprehended , endited , arraignd , condemned , iudged and most innocently hanged for a Robbery which I did , Oh that my cradle had béene my graue , I had not then offended my maker . For the blood of the Innocents , for which I doe first most earnestly on the knées of my heart begge forgiuenesse of the Lord , hoping through my vnfained and harty repentance to obtaine remission of that grieuous sin , next of those friēds , which were by me made friendlesse of two hopefull gentlemen , which in time might haue prooued fruitfull vines to defend their posteritie , yet thus much Reader for thy satisfaction , these gentlemen were apprehended , iudged and dead ere I knew of it , for I protest ( as I thinke ) had I known thereof before their execution , I should haue yéelded , my owne life , and haue thought it chiefe meanes to obtaine remission of God , for my manifold transgressions to saue the Innocents . This warning péece should haue Chastised me , foreuer vndertaking the like Enterprise . My Conscience for the time was greeued , complayned on it , yet my wilfulnesse regarded it not , but like a Dog , Redi●t ad vomitum , I was still the same and persisted . Insomuch , that my conscience being Clogged with the blood of Innocents , I retired my selfe for releefein London . In which Denne of acquaintance , I met with many , who had béene my Consorts , with whom we Reuelled , while we had money , drancke while we had Credit , whored whilst we had health , regardles of any good wee applied our selues to all villanies whatsoeuer , but these being weake sinewes to maintaine strength without supplie , and none of vs all hauing meanes to relieue himselfe , in the worst of our Credit , we began to Consult , our Resolue was thus , he that is borne must be kept , we are borne and therefore must be kept , & will find Nurses in the world though to other mens charge . Briefly we stood not long vpon it , but our Conference was , how we might come by a Purse on the highway , that was worth the taking , or enter some house that might benefit the breaking . Euery man gaue his Resolue , some that the highway was the best , hauing Ostlers ready to furnish them with horses , and euerie Countrie in the whole Kingdome for their free escape . Others knowing me a better théefe then the rest , swore they would be ruled by me , and desired me to set downe some Course what should be done , I neuer paused on it , but finding them all fit Fry for the gallowes as my selfe was , I desired to bee heard , and told them this , that there was a Gardner in the towne that sowed séede , and gathered the Croppe for himselfe . A man , an vsurer , one that would take much in paune , and lend little on it . One that would keepe a house of great vse , yet haue no hospitalitie in it , neere about Temple Barre was this Gardners Orchard : One whose fruitewe must plucke for our profit , the course was likte , the Plot approued , and my selfe best knowing the conueyance of the house , hauing oftentimes resorted thither , when my Pockets were Lancke , both to pleasure my selfe , and other of my friends with a good Pledge , I must be the mā must bring the matter to Act. Two seuerall times we had vndertooke this Enterprise , and were as often preuented , entending to breake into the house , but finding the house too strong for our weake purposes , hopeles to effect , we were about to giue it ouer , till on the sudden , it came in my minds that this Gardner , was so ielous of his substance , and so distrustfull of euery one ( nay euen of his wife ) her selfe , that he would neuer goe abroad , but he would take his Key of his doore with him , reseruing to himselfe certaine houres in the day , when he would not faile to be at home , to meete with his customers , and to furnish them with money . So that some Certaine meanes must be found out for the getting of his Key , or all our Labour was lost , and we had vndertooke abooteles attempt . In breefe I hauing by this time so insinuated my selfe into his loue by faire words , and as faire behauiour , that no man was more welcomer to his house then my selfe , neither could any draw him forth sooner then I : still baiting the booke of my plot , with bestowing euery morning a pinte of wine or two on him , as they vse to say , for his first draft , but neuer suffering him to spend a Penie , as we satebibling together oftentimes , thus hand to hand turning ouer the Cuppes , with no other Complement then this , here father Gardner , heere 's to you , and sonne Courtney to you . I warrant you an oath 〈…〉 ew not out of my mouth for the world , and Circumstance was seldome of any thing else but of thrift , and thriuing , how we might get wealth and hoord it vp , being got , I knew now that buttermilke would serue in summer both for meat and drinke , as well as himselfe , that a good sauer might stand Chéeke by Iole with a great getter , and could now tell how to multiply a hundred to a thousand , with the best of them all , so that I stood in doubt at last he would make me his heire . Our familiaritie thus linckte , and the rest of our Crue being nine or tenne in number , acquainted , therewith , it was by generall Consent agréed vpon that at some Tauerne or other , a solemne supper should be prepared , and M. Gardner and his wife inuited and brought thither as my guests . I stood not much vpon the vndertaking of it , and the rather , because I knew good chéere , and of frée Cost , was both baite and line , and would draw my Gudgeon at ease . The time is come , supper ready , the Cloath is laid , my gallants in the roome attending for M. Gardener his wife , and my selfe , who at the houre appointed , made our appearance , when according to Course , to some that were there before , and the worthiest in shew , I must entreate of them to bid these friends welcome , who are especially mine , and what Curtesie soeuer they extended towards them , I should euer approue it manifested towards me , whereby the good woman is with al Curtesies placed at the vpper end of the Table , and a chaire with a soft Cushion , prouided for the good man , euery one is ready to carue vnto her , and all are as forward to quaffe vnto him . Supper ended and the signe of the wine beganne to shew in his face , a noise of Fidlers was prouided to come in , iust in the Nicke , and now in the Deuils name , we must needs goe daunce , when in protesting of Loue , imbracing and hugging of him , one of the Crue whose fingers were nimbler then the rest , had daunced the Key out of his pocket , Intelligence was straight giuen to me of that which was done , and by meas priuately borne to the rest with strickt warning to kéepe him vp in his mirth , for by his wealth we were in hope to be euer made . About then slippe the healthes , more Iouiall then before , whilst three of vs on the sudden slunke downe the stares , hast to the house , open the doore , and vp into the Chambers , where we found that we came for , and stoode not long a Culling out , but like craftie Marchants , taking vp our Commodities by the great , we were now onely puzled how , and in what , to Carry it from thence . But I being my Crafts-Master puld off a fetherbed , ript vp the ticke , powred out the Fethers , and in this Case for Conueiance , wee put as much plate and Iewels as wee could find , and conueniently carry away , Onely one bagge of monie of some thirty pound was scattered about the Roome , the bagge brooke . It was not farre off but for the instant we had a warehouse prouided for the Harbouring of it . My Confederates all this while kept them at the tauerne , excusing mine , and the others suddaine departure to some extraordinarie businesse which wee had to doe . When they thought we had our purpose , call for a reckoning , paid it , and so like honest , louing , familiar friends , wee quietly and peaceably departed the Tauerne . By this , Master Gardner with his wife come home to their house , find their doore shut , there was no hurt in that , bids his wife light a candle , there was no hurt in that , but missing his key , was forced to breake the doore open : comming vp into his chamber , espying the feathers scattered all about one roome , and money about another , the windows shut , and walles safe , ( not without cause ) my old friend began to wonder at that : and béeing suddainly affrighted , flées to his Counting-house , where , when he saw what ransacke was made , what a pittifull heat was my olde Grandfire in , let enery one iudge . It was no time for him to delay , Enquiry was made amongst the neighbours , what passengers they had seene goe into his house since his departure , suspition was had of vs ; search euery where was made for vs , Hue and Crie into all places sent after vs , all ports and hauens laid for vs , our habits and personages described , warning left at all Gold-smithes and Iewellers , if any such plate came to be sold , to make stay of it : all Newgate Coniurers set a worke , with promise of great reward , if by their Art they could find any of vs out . But wée béeing lodged secure from present danger , began to consult what meanes might be vsed for our frée escape . Some were so fearefull ( as it hath bin still my happe to robbe with cowards ) that they would haue giuen one legge , and their shares in the Robbery , to haue had the other legge safe in France . I knew my selfe as safe here as in France , but ayming at the full purchase , holding it no sinne to deceiue the deceiuers , perswaded them how dangerous it was to abide here , and told them that I knew the malice of Gardner to be such nothing could satisfie him but life , or restitution : this feare infected them all , & they that before thought scorne of my company , now became sutors to mee , to plot their escape . I conueyed them with spéed to an old Sea-thiefe , an acquaintance of mine , which dwelt néere the Sea coast , that would at any time for a small gratuitie , conuey a Fellon , or one in danger , out of this land ; told them he must haue a great reward for his paines , and for the plate & iewels , we would share thē there where hée tooke shippe : for I made them beléeue this Sea-thiefe was still full of money , to furnish these occasions . Hée béeing acquainted with my purport , perswaded them their securest harbour was on shipboord , till he could prouide me money vpon these pawnes . They béeing all shipt , one night I caused a false alarme to be sent , that they were pursued , my selfe taken , the towne laid for their apprehensions . This newes made them forget what they staied for , preferring their liues before any thing else , cried Hoist sayle , away to France : the wind béeing then good , away they went , and left me with my old Sea-thiefe , reuelling in the towne . So all the plate and iewels which we tooke from Gardner , which amoūted to a good round summe , of which some nine or tenne should haue shared , I shared to my selfe ; onely some money they got from mee , nothing to their expectations , and some charge they put me to , in sending them away . Now hauing conueyed them safe away , I must vse a course to protect my selfe : I knew all places where it was knowne I had any acquaintance , was laid for mée , with promise of reward to them that could apprehend mée : so that my safest refuge was where I was least knowne . In one place I would neuer abide long , but coursing the countries , I happened to lodge at Dunstable , where I was taken vpon Suspition of Felonie , béeing knowne by my horse , was committed to Bedford Gaole : and notice of my apprehension was giuen vnto Gardner , who procured authoritie to fetch mée from Bedford to London . Whither I was safely , and with great care conueyed . And béeing brought to Newgate , was lodged on the Masters side : where my smooth tongue , ciuill carriage , and friendly courtesie ( not onely to the worthiest and best estéemed on that side , but euen to the worst boy in the house ) had gotten me such a good opinion amongst them , that I was of euery one beloued , and pittied : and euery one behind my backe commended mée to the Kéeper , and would often produce me for example to others . But all this was but a curtaine to shadow my villanie : for when I séemed fréest from thought of wrong , I was most busie to worke my escape . My life , I knewe , was forfeit to the Law , which at the next Sessions I was sure to pay , vnlesse it were ventured by breaking out of prison . I found the Gaole to be of that approoued strength , as it was impossible to be broken : besides , being lodged in a chamber with other prisoners , I could not haue time to doe it . Yet still persisting in my Resolue , and taking hold of any occasion that might further my attempt , I did perceiue a doore which did leade out of a gentlemans chamber , that was a prisoner , into the Leades , which doore was continually lockt , this was the doore must leade me to my pardon , I let no time slippe , but by meanes of a déere friend , I had a Iacke line conueied vnto me , and a Chissell of Iron , and that night I purposed to get away , being in the Hall at supper , with the rest of the prisoners , I made excuse , to goe vp to my Chamber , to write a letter . To worke I went , where without long labour , as it séemed to me , being a cunning workeman , I had opened the doore that led into the Leades , and finding an olde doore in the gutter , on the backe of which were fastened barres to kéepe close the boordes , and with the helpe thereof , I climed vp to the Battlements , where my eye measuring the way that I held best for my discent , I fastened my cord to the toppe of one Battlement , on the west side of the gate , and beganne to slide downe , but see the will of our iust God , that giues preuention to euill , for the prosperitie of honest and good men , ( which I now heartily pray for ) that I that had the Contriuing to open the Lockes , the Cunning how to sort out the time , should not for this which I held my aduantage , haue had the foresight to haue laid some cloath , or other helpe , betwixt the edge of the wall , whereunto I had fastened the cord , and the stay of the rope . So that in my slipping downe , striuing to vntangle the cord being small , it cut my right hand to the bone , and the force of my body , with the sharpenes of the stone cut in sunder the cord , by the breaking of which I fell downe into the gutter , belongiug to a Linnen Draper adioyning to Newgate , lying a quarter of an houre astonied , ere I recouered my selfe . Being come to my remembrance , and seeing my hope frustrate , and no helpe for me to be gone , at last I groaped out a garret window , the doore of which opened into the gutter , but being bolted in the inside , I was as much in a maze as I was before , where presently my inuention helping me againe , and by the shaking of the doore , learnt whereabout the staple was fastened , I had in a trice with my nayles scraped out a hole , yet no bigger but where I might thrust two of my fingers , so thrusting backe the boult , I opened the gutter doore , hauing a cord about my middle , wherewith I ment to get out of the gutter ino the stréete . But the maister kéeper whose diligence , and care in his well gouerning of the Prison , I must with modestie commend , hauing béene forth with some friends of his , and comming in againe , at the time they vse to locke vp , demaunded if the Gaole were safe , and all well with the Prisoners , and being answered yes , I knew not by what meanes , but sure God had a hand in it , hauing a strange impression on the sudden in his minde , came vp into the maisters side , and the first he askt for was me , where receiuing a strange answere from euery one , as that he was here euen now , or such like , going into euery roome , still calling , still calling , Maister Courtney , Maister Courtney , but Maister Courtney could not heare . It was perfectly euident , I had wrought my escape . In what a conflict was this gentleman in , the danger I had brought him in , let euen Charitie iudge . But it was no time for delay , search round about the house was made , which way I might escape , some perswaded him , I was gone out of the doore in some disguise , some that I had got out at the leades , the leades were viewed , at last they found the cord tied about the Battlements . Linkes then were sent for , the Cunstable and his watch beset euery house on that side , from Newgate to Pie Corner , the Leades were likewise beset with linckes . All this I did sée though to my great gréefe , into the garret then I crept , and there hid my selfe vnder a table , couered with a cloake , this Drapers house being searcht , as the likeliest place , I should take for my refuge , till the hurry was ouer . In the garret where I lay , they came , and found me not , but God would not suffer me to escape , nor would suffer them to giue ouer their search in that house . Into the garret the Kéeper came againe , with a cudgel in his hand turning vp the cloake , espied me lying as it were a sleepe waking me without blowes or signe of anger , called to me , come Maister Courtney , will you goe , when looking heauily vp , and seeing it was he , I fell downe on my knees asking him forgiuenesse , who most mildly without afflicting me gaue me this answere , nay neuer aske forgiuenesse of me , there is no hurt done Maister Courtney , for I am the gladdest to see you of any man aliue . So from thence being carried vp to the common Gaole , and sessions comming on , I was called vp to triall according to my merit . Conuict , but by the fauour of the bench , some promises of mine owne to helpe some to their goods , who had béene robbde of a number , and at the especiall sute of my friends , I was for that sessions repreeued without iudgement , the sessions following , I had my sentence of death , but in the distance betwixt my conuiction and sentence , my remaine being still in the common Gaole . I had searching eies touching the strength of the prison , the condition and humor of the officers , and where and what hower it was fittest for me to labour my deliuerance , whose pollicie failing , I was certaine of death . In briefe I had found the way , and manner of my conueiance , and had I not beene preuented , by my vnexpected sentence , at the following sessions after my conuiction , and that night according to the custome due to Condemned and Iudged men , being lodged in a dungeon , which is called the Limbord , that instant night , with one Clement Sli● a fencer by title , and lay condemned for Murther , whome I had wrought to bee an agent with me , I had him as forcibly as after I performed , confirmed by escape . Now séeing I was preuented , and knowing I must die with the rest of the prisoners , I found now there was no refuge left , but to labour our repreeue , which cunningly , and not ordinarily , I thus brought to effect , there was a gentleman , and at that time a prisoner for debt , whom I had vnderstood his intreats would preuaile with some honourable personages in this land , I commended me to him , to his conference with me , and in this manner solicited him , that I was a gentleman , as himselfe was , and for lacke of meanes , and neglect of friends , compeld to take offending courses , the which himselfe knew the law had taken hold of , to the marke of my life I importune him to consider of me , yet in no kind whereby himselfe , whom I labour , should be brought into danger , neither those whom he should mooue for mee , should receiue discredit but gaine . For when I stoode condemned , for this apparent robbery of Gardner , I desired him to be certaine , that I had euer this care in the euill of my life , not so to ouerthrow the state of my being , but in spight of calamitie , I would alwaies some what reserue , should be as a fence to my health , in spight of my sin , namely , that of the same I stand conuicted for , being most of it in plate , I had at that time , as much , the which in one moneth I would make mony of , as should amount to the summe of sixe hundred poundes , foure of which I would assure to any honourable or worshipfull friends should labour my repréeue , and effect my pardon , and the other hundred poundes should be to gratifie him , that should trauel in the cause since himselfe was a prisoner ) till it were fully confirmed . And if within foure daies , after my repreeue , I did not answere my word , I would willingly yeelde to my sentence of death . This made my gentleman labour , this drew a friend of his to question with me , and was satisfied with my promise . So that the vntimely morning I was expected by the gaze of the multitude to haue gone to execution with the rest , I had my repréeue brought in hope of my promise , which indeede was onely coyned for another end . The effect was this , that I being still continued in the Gaole , and night coming on , I began to argue with Slie of our former plot , whom I found to bee the man , whome I wished to be , namely , to goe forward in the attempt , which before we had enterprised , whom I finding to be confident , and resolute still , that night we made a vow , to confirme our purpose . It is heere to be noted , that in the same ward where we lay , namely the Maisters Chamber was also lodged one Woodward for suspect of Coyning , whom wee taking down into the seller , amongst other prisoners , we made so absolutely drunke , that hee was forced vpon mens shoulders to be carried vp staires , this fellow thus drunke , and we were sure now , in a dead sleepe , in the dead of the night , we fell to worke , and preuailed so farre , that we came vp through a seeling , and a planke that was broken in a roome , that is commonly called the high hall , with a rope that vseth to draw vp , and let downe the beere into the Taphouse , hauing beene vsed , then time out of minde , and dreadlesse of that , by which we made vse of it , we determined our escape . But being both aboue , and out of the roome where we lay , all the pollicie and actiuitie wee had , could not clime vp to the beame , to vnroofe the house , whereby we were forst to come downe quietly to bed , but the next day , and two or three nights together , hauing conueied to vs a line , and a darke lantorne , by a friend which was sent to vs , which before we wanted , with certaine stickes , which we had priuily conueyed out of the kitchen Iaole , we made vs a ladder of roapes , with the helpe of which the Satturday night following , being the last of Februarie , as before Sly climing vp the beame , with my helpe fastened the ladder of Roapes , whereon I getting vp into the high hall , got vp to the beame , where being , we vntiled a hole in the toppe , which led into the leades , and the same rope which he had taken from the Pullice , we fastened to the Battlements , and so slidde downe into the presse yard , and there by meanes of a ladder , which by chaunce we found there , got into the stréete , went downe warricke lane , so to Saint Giles , from thence into Hide-Parke , where we lay in a hole , or a hogstie all Sunday , without any sustenance . On sunday night , we were directed of a letter sent , vnto me , whilst I was in prison , if we escapte , to come into a gentlemans Chamber in the Temple , which we should know by a light burning in the window , and by the same letter , we were directed the way , which candle burnt there thrée nights a fore , and should haue done thrée nights longer , if we had not come , to which place we went on Sunday night , and there with others plotted to robbe a worshipfull gentleman at Layton on munday night , wée tooke water at the Temple stares , and landed at Saint Katterns , where we spent our time , till the night following , and then with some foure or fiue more effected this Robberie , and repaired againe to the Temple , where , by what meanes , we were betrayed and taken , God knoweth best , for we doe not , but I doe applie it the worke of God to cléere a great many , which were most vniustly accused , for consenting to our escape , of whom I doe aske pardon , there we were taken the thursday night after our escape , and from thence brought bound to Newgate , where we temained till the day of our execution . On fryday mourning , being the thirteenth of this instant moneth of March , I was sent for to Sir Henry Mountegues in Aldersgate stréete , where being examined of some poyntes concerning the Robbery done at Layton , after a worthy & zealous exhortation made vnto me to forget the world , & all hope of life , & to spend that litle time I had to liue , in praier . For you are ( quoth he ) appointed to morrow with your companion Sly , to yéelde your liues to the law , which so many waies you haue offended , and so sent me backe againe to Newgate , where all that after noone , I spent my time onely in praier , being still frequented with diuers good & godly men , who laboured zealously for the good of my soule , and who I hope can testifie to the world , that I died a true penitent & seruant of God. God for his mercie grant vnto at other offenders the like vnfained contrition , and true féeling of his benefits , and vnto me life euerlasting , A men . On Satterday morning was two gibbets set vp one within the gate , néere warricke lane end , whereon was hanged Charles Courtney gentleman , & one other without the gate at the olde Baily end , where on was hanged Clement Slie a Fencer , for killing a Fencer néere about Kentish towne . The body of Charles Courtney , was begd by the Barbar Surgeons , for an anatomie . The body of Clement Slie was buried in Christs Church in Christian Burial . Courtneis repentance . THe silent night that shadoweth euery tree , And Phoebus in the West was shrowded low , Each hiue had home her busie labouring Bee , And Birds their nightly harbour gan to know , And all things did from weary labour linne , And I began to weigh my state and sinne . Men worne with worke , betooke them to their rest . The Sunne had left to shew his glorious beames , Titan had fully hid him in the West , To coole the fetlockes of his weary teames , When sunke with sorrow , being captiuate . I shed forth teares lamenting much my state . My head on hand , my elbow on my knee , And teares did trickle downe my countenance then , My countenance as sad , as mans might be , My dumps befitting well a Captiue man , Fettered in prison , passionate alone , My sighes wrought teares , and thus I gan to mone . I that of late did liue a souldiers life , And spent my seruice in my Countries good , Now captiue lie , where nought but cares are rife , Where is no hope , but losse of dearest blood , This is befallen me , cause I did mis-spend , That time which God to better vse did lend . Had I but stopt my eares where Syren sung , And bound my selfe vnto Vlisses mast , Or had I thought , alas I am but young , Too much t is all to venture on a cast , I might haue liued from all dangers free , Where now I die , for life is not for me . But I doe follow what I knew was vaine , Instead of vertue , I did vice imbrace , My former pleasures now procure my paine , And cause I lackt one sparke of timely grace , The poysoned Aconite of death and woe Resolues to send a fatall ouerthrowe . This makes my eies to gush out floods of teares , My flesh to melt , my eies and arteris rend My soule to seeke redresse , to cure her feares , For now my cause cannot afford one friend , I that of late did number many a friend , Now find them fled , and no man comfort lende . The Leafelesse tree , with wrath of winters wind , Best represents my wretched wasting state , Fortune the wind , the leaues my friends I find , My selfe the tree , that thus am erost by fate , And yet in this we greatly differ may , That it reuiues and I still pine away . Villaines auaunt , you bastards are by kind , That doe perturbe the countries quiet state , Shame to offend , shun a corrupted minde , And learne by me , your former liues to hate , Liue of your owne , and braue it not with brags , Least law condemne you in your proudest rags . Drinke not the Haruest of your neighbours sweat , Steale not at all , thy God doth thee commaund Whose law to keepe your soueraigne doth intreate , Thy health it is Gods lawe to vnderstand , Obeying God , God shall all harmes preuent , Keeping Kings peace , thy King is well content . Like to the Woolfe in euery place you range , Preying on lambe , that neuer went astray , And like Camelions must your suits be strange , Who doth by kind change Colours euery day , Without respect , forgetting what you be , Masking in sinne , as if God could not see . Abate presumption , sinne is not a I est , Though God forbeare , yet he will strike at length , God made thee man , make not thy selfe a beast , But seeke to loue thy God , with soule and strength , Ill gotte , Ill spent , your hopes ( in theft ) pretended , Are griefe and shame , and life in sorrowes ended . Might sorrowing sobs , with teares redeeme what 's past Or floods of teares suffice for foredone ils , Behold my lookes with discontent orecast , Whose heart doth rend , whose eies fresh fountaines still , And yet all this , and all that I can doe , Is small to that which I haue neede to doe . My soule shall mourne for all my ill done deedes , And I will weepe , sole author of soules woe , Repentance shall be my blacke mourning weedes , I le bath my selfe in teares , from top to toe , And while life lasts , which cannot now be long , Grant mercie Lord , this shall be all my song . My heart through flesh shall issue sweating griefe , And scald my bones with salt and brinish teares , Through flesh and bone , my heart shall begge reliefe , On bended knees till bone my flesh out-weares , All that I am I le spend in mourne for sinne , And where I end , afresh I will beginne . If Maudlins teares did euer Christs feete wet , And sweete her soule with true repentant teares . If Peters mourning streames did mercy get For all his sinnes , though he his Christ for sweares , My sad laments abounding from my eies , Sweete God accept , and heare my mourne fullcries . A wouuded soule a broken contrite heart , Creepes in great'st throng , thy mercies throne to touch , The oyle of life , King of my life impart , Though sinne be great , thy mercy 's thrice as much , Oh thou that art in power and mercy great , Send downe thy mercy from thy mercies seat . My coloured suits I now exchange for blacke , Till scarlet sinne be all as white as snow , On me sweete time shall neuer turne his backe , Nor shall his taske be more , my tares to mow , But with repentance furrow hopes for lorne , Till God giue grace , I sheafe vp better Corne. This little remnant of my life so poore , I le teach to shun all sinne and vices all , Giuer of all grace , grant grace I sinne no more , Establish me that I may neuer fall , To thee my heart , my soule and life I giue , Who after death eternally may liue . Direct my path euen for thy mercies sake , Guide thou my steppes to keepe repentant waies , Keepe me from sleepe , in thee stil let me wake , To laud thy name during these earthly daies , And when from earth I shall dissolue to dust , Grant that my soule may liue among the iust . Ch. Courtney . FINIS . 
A02641	----	The repentance of Iohn Haren priest and his returne to the Church of God; publickly by him recited in the French Church at Wezell, in the presence of the senate, conposed of the ministers and the people assembled togeather vpon the 7. day of March, Anno. 1610. Likewise, the recantation of Martine Bartox, at Rochell, sometimes Doctor of Diuinitie in Spaine, vicar prouinciall and visitor of the order of the holy Trinitie for the redemption of prisoners in the Kingdomes and Crowne of Arragon. Translated out of the Latine and French, into English. Haren, Jean. 1610 Approx. 130 KB of XML-encoded text transcribed from 31 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A02641 STC 12769 ESTC S120641 99855836 99855836 21341 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A02641) Transcribed from: (Early English Books Online ; image set 21341) Images scanned from microfilm: (Early English books, 1475-1640 ; 727:11) The repentance of Iohn Haren priest and his returne to the Church of God; publickly by him recited in the French Church at Wezell, in the presence of the senate, conposed of the ministers and the people assembled togeather vpon the 7. day of March, Anno. 1610. Likewise, the recantation of Martine Bartox, at Rochell, sometimes Doctor of Diuinitie in Spaine, vicar prouinciall and visitor of the order of the holy Trinitie for the redemption of prisoners in the Kingdomes and Crowne of Arragon. Translated out of the Latine and French, into English. Haren, Jean. Bartox, Martin. aut [62] p. [By W. White] for H. Rockit at S Mildreds Church in the Poultrie, and N. Bourne at the Royall Exchange, Imprinted at London : 1610. Printer's name from STC. "The conuersion of a Doctor in Spaine" has caption title on D3r. Another issue of the edition without N. Bourne's name in imprint. Title is a different setting from STC 12770 and may be a cancel. Signatures: A-H⁴ (-H4, blank?). Imperfect; leaf A4 lacking. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Repentance -- Early works to 1800. Converts, Protestants -- France -- Early works to 1800. 2006-04 TCP Assigned for keying and markup 2006-05 Apex CoVantage Keyed and coded from ProQuest page images 2006-07 Jonathan Blaney Sampled and proofread 2006-07 Jonathan Blaney Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion THE Repentance of Iohn HAREN Priest , and his returne to the Church of God ; publickly by him recited in the French Church at Wezell , in the presence of the Senate , composed of the Ministers and the people assembled togeather vpon the 7. day of March , Anno. 1610. Likewise , The Recantation of MARTINE BARTOX , at Rochell , sometimes Doctor of Diuinitie in Spaine , Vicar Prouinciall and Visitor of the order of the holy Trinitie for the redemption of Prisoners in the Kingdomes and Crowne of Arragon . Ezeckiel Chapt. 33. Vers . 11. J am liuing , saith the eternall God , and I take no pleasure in the death of a Sinner , but rather that he should returne from his vvickednesse and liue . Apocalips Chap. 18. Come foorth of Babilon my people , least you be partakers of her sinnes , and so be punished vvith her : for her sinnes hath mounted vp vnto Heauen , and God hath determined to punish her iniquities . Translated out of Latine and French , into English . LONDON , Printed for H. Rockit at S Mildreds Church in the Poultrie , and N. Bourne at the Royal Exchange . 1610. The Repentance of Iohn Haren , and his returne to the Church of God , publickely by him recited in the French Church at Wezell , in the presence of the Senate , composed of the Ministers and the people assembled togeather vpon the 7. day of March , Anno. 1610. To the faythfull Christians of the Netherlandes , that haue abandoned the abuses of the Church of Rome , to liue in puritie & sinceritie of conscience , IOHN HAREN wisheth health and prosperitie . DEarely beloued Breathren in the Lord , This Treatise which I imbolden my selfe to present you withall , belongeeh truely and directly vnto you , in regard of the subiect and matter therein contained : for although that by my fall , & beastly Apostacie , I haue offended all the world , neuerthelesse I know and am assured , that the Churches , in the middle whereof I haue been nourished from my youth vpwards , and whom I serued many yeares in the worke of the Lord , haue been most afflicted : if you will vouchsafe to read it , you shall therein see , and manifestly behold most great effectes of the prouidence of God towards his elect , who for a certaine time being seduced by the malice & practise of the Diuell , fell not onely into great tempestes and shipwrackes , but into horrible and scandalous laborinthes of troubles : but yet not so low , but that falling into the armes of their nourse , ( which is the Church of God , ) they haue been relieued and comforted againe : For the fall of the Elect , is not eternall . You shall also therein perceiue how that in thinges which seeme most doubtfull and wholly desperate ; and when in outward appearance wee are as it were at the poynt of death and vtter destruction , our Lord hath vsed , and is alwayes ready to put foorth his hand to defend and preserue those that are his . Who would euer haue thought , that Moses , being abandoned by his Mother , and put into the Water in a Basket , should haue been the Deliuerer of the people of God ? And that Ioseph , sold , by his breathren ▪ mourned for by his father for dead , & cast into a miserable Prison , should saue his Father and Breathren from most great Famine , & place them in the best part of Egipt ? Who would haue thought that Jonas , cast into the Sea , and swallowed ; yea & as it were buried in the belly of the Whale , should haue been the sauer of the great citie of Niniue , and a figure of the Messias ? And that I , being cast into a sorrowfull and miserable Prison , wherein I remained for the space of 8. yeares and more , wholly without hope of deliuerance from thence ; wherein Antechrist of Rome , had caused me to be throwne at the instance and motion of his Legate Coriolanus ( the Plague of all Germinie , ) for hauing bindred his cruel purposes & desseignes against the Churches on this side . God moststrong , powerfull , & good , by his most mighty arme , & contrary to all humane expectation , hauing broken my Bandes , and deliuered my soule out of the danger of death , yea of eternall death , should charitably deliuer me into the handes of his Church ; to the end I should serue him the rest of my dayes , iustly and holily : For the which , while I liue , I will neuer cease to yeeld prayse and thankes-giuing vnto God. You shall likewise know by this Discourse , the great virtue , force , & efficacie of Prayer made in Fayth , whereby we obtaine of God much more good , then we dare aske or demande at his hands . What could the Mother of Moses desire more , when her Child was put into the Water , but onely that God would preserue it from death ? But by her Praier she obtained much more ; for he being found by Pharaos Daughter , he was not onely deliuered out of danger , and committed to his owne Mother to be noursed , but waxing great , he was adopted for the Sonne of the Kings daughter . What could the people of God ( cruelly afflicted by the Egiptians ) desire more , but that God haueing toucht the heart of Pharao , he should permit and suffer them to depart out of Egipt , to serue him in the land of their Fathers ? But he did more for them ; for , deliuering them out of the miserable seruitude & tirannie of Pharao , he inriched them with the spoyles and riches of the Egiptians ; whom afterward he drowned and vtterly ouerwhelmed in the Sea ; thereby declaring his Iustice in punishing of those that afflict his people . What could lacob likewise when he left the house of Laban his Father in law , haue desired more , when he prayed vnto God to deliuer him from the feare which he had of his brother Esau , but that he might passe freely & safely on his way ? but God not onely graunted him that , but much more : for when his brother met him , he not onely receiued and entertained him courteously , but offered to beare him company on the way . And what could Joseph ( being a Prisoner ) more desire of God , but onely his enlargement and deliuerance from thence ? which at last he obtained , and much more ; for he was made Lieutenant and Gouernour of all Egipt . But I for my part , haue receiued more grace and fauour , then all they ; for the billowes of the tempestes of the soueraigne God , had not onely subiected my life to a miserable temporall captiuitie , wherein not onely the Pope and his supports , determined to destroy me , and to make me vnprofitable vnto the world during the rest of my dayes : but Sathan , enimie to my Soule , had made and seduced me to become one of the most filthy Apostates that euer was heard of : and for that cause my heart was continually vexed with most cruell troubles : mine owne corruption made warre against me , and my torments put me in feare and doubt , that God had wholly reiected and barred me out of the Kingdome of Heauen . I found my selfe to be in continuall feare ( for want of Fayth & repentance , ) thinking in that abusiue of troubles , that by incredulitie , I should vtterly be cut off from the loue and fauour of God. Yet I was not destitute of the Spirit of Prayer : for in my greatest troubles and aflictions , lifting vp mine eyes vnto Heauen , I often times sayd , Hath the Lord cast me off for euer ? Is his louing kindnesse withdrawne for euermore ? Hath the most mercifull God forgotten to be pittifull ; hath he ( by reason of his anger ) shut vp his compassion ? And often times sighing and speaking vnto my soule , I said : Oh my soule ! Why art thou abashed , & why doest thou tremble within me ? Repose thy trust in God , and hope in him , he shall yet be praysed and magnified in thee , when with a benigne countenance onely , he easeth thy torment . The Father of mercie , the God of all consolation , did not reiect my prayer : he receiued my request , and heard me in Heauen : He brake my bandes , and of a Captiue , set me free and at libertie : He dealt not with me as I deserued , nor rewarded me according to my iniquities : For that as farre as the Heauens are distant from the Earth , so much hath his mercie been aboundant vnto me . With the same affection that a Father is mooued towardes his Child , with the same hath the Lord been mooued towardes me . Let my Soule blesse him , and all the partes and members of my body prayse his holy name : He hath saued me out of the Pitte , and withdrawne my life from death : Hee hath pardoned all my Iniquities , and healed my Inf●●●●ties . The Lord doth right and iustice vnto all those 〈…〉 iniuries and persecutions . I will not therefore doe 〈…〉 who sayling in the middle of the Seas , and after a th●●sand dangers safely arriueth at his desired Hauen , without considering or marking the hand of the Pilote that stirred the Shippe ; I will diligently acknowledge in this my deliueraunce , the hand of God , the prouidence of the Lord , and THE Repentaunce of IOHN HAREN , and his Conuersion from the Church of Rome to the true Church of God , openly published and made by him in the French Church , remayning in Wezell , in the presence of the wise and discreete Senat of the same place , the 7. day of March. Anno. 1610. MY Lordes , and louing Breathren in the Lord , at my comming out of my sorrowfull Prison , wherein I haue been violently holden for the space of eight yeares & vpwardes , for suckering your Churches : passing by this towne of Wezell , to goe 〈…〉 friendes , I haue imboldned my selfe to salute you , and to giue you to vnderstand many thinges which concerne the honour and glory of God , the edification of his Church , and the saluation of my soule . Truely , if it were not for the assurance that I haue of your pietie towards God , and Christian charitie towards your Neighbours , I durst not haue been so bold , as I am at this present , to certifie you of the miserable estate , whereinto my sinnes haue brought mee ; but assuring my selfe , that you will be imitators of the Mercie of God , and of the Grace of his Sonne , our Lord Iesus Christ ; who desireth not the death of a Sinner , but that he should conuert and be saued ; it maketh me doe that vnto you , which the diseased person doth vnto the Phisition ; which is , to discouer the Griefes of my heart , and the Wounds of my soule . Beloued breathren , in mee you see and behold the paterne and spectacle of the iust Iudgement of God vpon man , who hauing acknowledged Iesus Christ for my Sauiour , trode his Word vnder my feete , and made no account of his holy Ordinaunces ; and therefore God as a iust Iudge , set me vpon the scaffold of his Wrath and Indignation ; because I would seeme to be Wise in my selfe , forgetting the indignitie and miserie of my estate , I haue grieued the holy Ghost , which had registred mee in the Cathalogue of the blessed ; certainely I had been most happie , if at the issuing foorth of my Mothers Wombe , I had been buried , without euer seeing the light of this World , seeing that by my sinnes , I haue subiected my vncertaine dayes , vnto so many outrages and griefes : For ▪ is there any man that hath receiued more benefites at the holy and liberall handes of God our Father , then I ? Who from my youth vpwardes , was brought vp and nourished in the most excellent Schooles that are in Christendome ; hauing had a Father , that spared no thing to bring me vp in Learning , Vertue , and Pietie , and that shewed me an example of Constancie and Fidelitie ; hauing suffered death for professing the name of the Lord. But , as if God had done me wrong , to continue his graces and great mercies vnto me , I became the most filthy & beastly Apostate that euer was in the World ; I say the most filthy : for , consider I pray you , the Apostacies which were in times past in the auncient Church , specially during the tenne great Persecutions from Nero to Constantine the great ; and the eleuenth , which was vnder Iuhan that wicked Apostate , which caused so many Reuoltes in the Church , and when so many great persons made shipwracke of the Fayth . Consider also the Apostacies that haue been committed in our dayes , and you shall see , if you can sinde the like to mine ? That a Seruant of God , nourished and brought vp at the feete of true Doctors , the Sonne of a Martire , one that preached the Ghospell 17. or 18. yeares , and that with edification in the time of Persecution , when the Swordes of Tirantes made all publike places in the Netherlandes redde with humaine blood , I reputed my selfe not onely happy to beleeue and anounce Iesus Christ ; but with the losse of my goodes to indure all sortes of oprobyes and slaunders for his name ; in , and by whom I beleeued and spake . And yet neuerthelesse afterward , with so great scandale , hauing made my selfe a Disciple of Antechrist , Who would not be abashed , and abhorre such an offence ? And therefore it is , that I openly cry out and confesse , that my Sinne is not like vnto other mens sinnes ; for if any man sinneth by ignoraunce or infirmitie , hee shall finde a Mediatour which will pray for him , and it shall be pardoned : but who shall be my Mediatour ? I haue offended God and all his Seruantes ; I haue scandalized his people , and haue made my selfe vnworthy of the commiseration of honest men : Therefore the dolors of death eternall haue compassed me about , and the tempestes of my iniquitie haue abashed me ; for the Arrowes of Almightie God haue wounded my soule in such maner , that no part of my Flesh , nor any of my Vaines are whole , so much my mischiefe increaseth : my Heart panteth and beateth in my breast with griefe , my Bones are weakened by reason of the great distresse , which I indure by meanes of my wicked action . Behold how those that abandonate them-selues vnto Vanities , are forsaken of God , and of their owne grauitie . It is a horrible thing to fall into the handes of the liuing God , and to abiure his Trueth , once knowne . What shall I doe ? shall I despaire ? Must I at my departure out of this life , attend and expect the reward of Cain and ludas , and say with those miserable Apostates ; My Sinnes are greater then the Mercie of God ? No , I will not despaire ; for I know , the eternall God is good ; that his Mercie surmounteth all the Heauens , that he desireth not the death of a Sinner but rather that he should repent and be saued ; and that incessantly he pardoneth and forgiueth his elect . He pittieth true repentant sinners , be they neuer so miserable and great offenders : and where Sinne aboundeth , his Grace super-aboundeth . I haue met with my Mediatour the Sonne of God , my soueraine Sacrificator , who can and will haue compassion of my infirmities : but more then that , his voyce and his example sommon , induce ; yea and lead me to approch neere vnto him . Come vnto mee ( sayth hee ) all you that are heauie laden and wearie , and I will refresh you . And againe , Come now ( saith the Eternall , ) if your Sinnes were as redde as Scarlet , I will make them as white as Snow : and if they were as redde as Vermilion , I will make them white like Wooll . When a man of credite speaketh , wee beleeue him : how much more then ought we to beleeue the mouth of him that can not lie ? It is hee that sanctifieth my afflictions , to the ende that they should not bee the entry vnto eternall paine . I haue likewise set before mine eyes , an infinite number of examples of his pietie towardes Sinners . The poore Publican casting downe his eyes to the ground , crauing mercie of Iesus Christ , returned home iustified . The sinfull woman washed our Sauiours feete with her teares ; and hauing wipt them with her haire , obtayned pardon of her finnes . The poore Theefe being hanged vpon the Crosse , desiring to be saued , and calling vpon Iesus Christ , assended from the Crosse into Paradise . S. Peter hauing three times denied his good Maister , after he had bewayled his sinnes with humilitie and repentance , lost not the grace of an Apostle , but was reestablished in his estate and vocation I call to minde great and inorare sinnes , cruelties , and wicked Apostasies committed against God , and his Prophets by King Manasses , who neuer the lesse being Prisoner in Babilon , and finding his Conscience to be much pressed with the feeling of his wickednes , after he had confessed his faultes vnto God , he was receiued into mercie . Jonas flying away frō the face of God & from his presence in Tarsis , because he would not follow his vocation , was cast into the Sea ; and after being miraculously deliuered out of the Whales belly , went to Ninine to declare his Commission . All these examples haue made me know , that God is exceeding good to those that seeke him ; who pardoneth all our infirmities : hee is so good , that hee will neuer reward vs according to our sinnes , for he is prompt to Mercie , and slow to Anger ; and hee is the perfection of all goodnesse . Vp then my soule , and prayse God : and thou Sathan my aduersarie , present no more vnto mee the inormitie of my apostacie , thinking to astonish my conscience , for the mercifull God of my continuall complaintes , hath heard my voyce , he hath receaued my request , and hath graunted me more then I asked him : All my enemies shall be ashamed and confounded , neither could Sathan be both my Iudge and my Accuser , for it was God whom I had offended , who onely is my Iudge : If therefore he is my Iudge , who dares take vpon him to condeme me ? If he be with me , who can be against me ? and if my Iudge will be my Aduocate and my Intercessor , why should I feare the power and force of the Diuell , & Tirants , although they sought to assayle me ? And therefore being in this sortresolued , I determine to doe two thinges : The one following the example of the Prodigall Childe , to returne to my Countrie , and my Fathers house againe , I know he is mercifull , and that although by my sinnes I haue lost his fauour , yet he will neuer leaue nor loose his bountie . I will willingly forsake the company and fellowship of those filthy Beastes ▪ with whom I haue so long time conuersed , which is the Kingdome of the Romane Antechrist the Sonne of perdition , that lifteth and opposeth himselfe against the Kingdome of the sonne of God ; and that vnder a false title of Pietie , at this day tiraniseth ouer all the world , desiring to satisfie his couetous humour with crueltie and ambition . I will willingly abandon that sorrowfull habitation , so odious and infamous , and will put on the Roabe of Humilitie , to present my Father with a true and sinceere contrition and confession of my faultes and offences . My contrition shall be a disliking and detestation of my sinnes committed , a trouble of Conscience , apprehending and feeling in my Soule , the wrath and anger of God , which I haue incurred and deserued by my offences , which would cause me to despaire , if I were not strengthned an other way ; which is by a true and liuely faith in the mercie of God ; by the which after I haue truly & duely confessed my sinnes , I depose my selfe by faith to mount vp vnto the throane of grace , to obtaine one drop of the Blood of our Lord and Sauiour Iesus Christ . Secondly , I haue sayd within my selfe , I will seeke the face of God : But where shall I find it , but there where his Word is faythfully preached , and the Sacramentes truely administred ? This Church so well marked , was once my Mother ; she conceaued and brought me foorth to Christ my Sauiour : she had giuen me many faire & great prerogatiues ; for she had committed vnto me the keeping of her Spouses Flocke ; but I was one of those foolish Shepheardes , ( of whom the Prophet Ezecheel in his 13. Chapter of his Reuelations speaketh , ) which follow their owne fantasies , and haue no care to execute their Offices and Vocations ; and therefore God , the iust Iudge , was angrie with me ; he dispoyled me of his fauours , which were the singuler giftes & graces wherwith he had indowed me in my youth ; and hath made me eate with Beastes , as he did the Prodigall Child : Yet I can not forget the loue which once she bore me ; and therefore I haue aproched vnto her againe , hoping that she will be a follower of the bountie of God to wardes me asking two things of her : The one , that she will vouchsafe to pray vnto God for me ; for as issue of all enterprises dependeth vpon the fauour of God , ( without the which we can doe nothing , ) it is reason and very fitte to begin so holy a worke , with the inuocation of his holy name : The other , that in this great perturbation of Spirit whereunto my intemperaunce hath brought me , she will vouchsafe to giue me counsell and aduise , for that from hence-foorth I will no more be wise in mine owne conceite , but onely in God ; in whom consisteth the spring of Life and Wisedome . I was then in an obscure and blacke Prison , wherein Antechrist of Rome had caused me to be cast without any hope euer to come out againe . My Accusations were ; That beeing Seruant to the Dutchesse of Cleaue , I had been a Fauteur & Mediator for the Churches which our Lord had assembled in the Dukedomes of Inlyers , Cleaue , and Bergh , hindring diuers sinister enterprises pretended against them . The rigor which they vsed against me was great , and my life was in danger , if the hatred of the Ecclesiasticall persons , which were the cause of my mischief , had had as much place and force , as the benignitie and prudence of the noble Princesse of Lorraine had power to defend and preserue me from their cruelties . Being in my sorrowfull Prison , abandoned of all the World , when it seemed that I was at the poynt of death ; and that Heauen and Earth had conspired togeather , and agreed to worke my ouerthrow and destruction , I desired my God , to let me know the cause of his wrath and anger conceaued against me ; who sufficiently made me vnderstand by his holy Spirit , that my apostacie was the only cause thereof . I lamented my euill ; I fainted vnder the burthen of my anguish ; I washed my Bedde with teares , and watered my Couch with weeping ; and without longer delay , I made a Vow agreeable and pleasing vnto God : which was , that if he would vouchsafe to deliuer me out of Prison , and to restore me to my friendes againe , that in the first reformed Church , according to the word of God , which I should come vnto , I would certifie vnto it my affliction , & my desire ; which was , to cry God mercie , & to extirpe the Scandale proceeded of my Apostacie , by the way of humilitie & repentance . The Lord which doth all things iustly , heard my Prayer , he receaued my request , he graunted my desire , he brake my bands , and of a Prisoner , made me free . It is reason therefore that I performe my Vowes : I haue not done like Ionas , who in stead of going to Niniue the great Citie , tooke the way to Tarsis : nor like the wife of Lot , who looking backe whē she went out of Sodoma & Gomora , was turned into a Piller of Salt. Our Lord also saith , That hee which putteth his hand to the Plough , & looketh backe , is not good for the kingome of heauen : therfore I esteemed the things of this world , hurtfull and a hinderaunce vnto the couers of my vacation : & taking my way straight to this Church which had ingendred me in Christ , with teares in my eyes , and griefe of heart , not so much with the feeling of my temporall afflictions , as for that I haue offended : I asked two things of her ; the one , if that the way of Repentance should yet be open vnto me ? and the other , what penaunce I deserued , or should submit my selfe vnto , to deface the euill which I had committed ? Shee made me answere ; that God neuer shutteth the Gate of his Church against any man , truely repenting : and hauing considered my teares and complaintes , and the effectes of my contrition , she did charitably comfort and instruct me . I am with ioy and gladnesse of spirit come out of Babilon , Mother of Confusion , which had lifted me vp in pride against God and his Church ; which fostered in my foule , not onely a perpetuall dolour and anguish , but an executioner which neuer let me rest in peace night nor day . For the which , infinitely I thanke my God , that in my old age , and before I goe downe into the Sepulchre , after hee had fatherly punished mee with so long and horrible Imprisonment ; he hath this day restored me to my Mother his Church , to be a Temple and Habitation of his Spirit : in the vertue whereof , I beseech him to blesse and sanctifie my steppes to his glorie , and to make me capiable to be , and continue his most humble and obedient seruant . Oh happie Prison , which hath deliuered my soule from destruction ! and taking me by the hand , to lead and conduct me by the pathes of Iustice , to the Peace of the Elect : Who would not admire the great effectes of the prouidence of God , who in most desperate thinges , can withdraw the shadow of darknesse , to illuminate and direct our vncertaine steppes , to follow his will ? Behold how it happeneth many times , that that which we thinke would be most hurtfull vnto vs , turneth vnto our great profit . For the Prison , out of the which I am deliuered , without any blot of mine honour , hath done that in me , which the Prison in Babilon sometimes wrought in King Manasses : So that I will not cease euery day to giue thankes vnto our good God , who euen in the multitude and greatest force of my afflictions , did alwayes support and vpholde my Soule in such libertie , that it seemeth that how strong and great soeuer my troubles were , they had power onely to ouercome and master my particular Passions , and to eleuate my Spirit to Heauen ; to make me so much the more capiable to obtaine of God the assuraunce of his mercie , by dispoyling me of the transitorie & corruptible thinges of this world , to the end to eleuate and stirre mee vp to thinges glorious and eternall . For as much trouble and disquietnesse as my imprisonment procured vnto my bodie , so much and more force and resolution it added vnto my soule . It is true that Pietie is weakened , by too great Felicitie : but the Crosse and Persecution accompanied with a good Conscience , maketh it become an assured Bulwarke against all the effortes and forces of the Diuell . And in trueth we see , that those whom God punisheth grieuously in this world , for the most part are they , whom he instructeth most fauourably ; in such maner , that to speake properly , the euils which God sent me , and which I indured patiently , were no euils vnto me , but sharpned and stirred vp my spirit to soueraigne good . Certainely that which Plato sayth , is very true ; That those that are in griefes and anguishes , haue the functions and faculties of the Soule more excellent , then in time of prosperitie . But that which maketh me most to woonder , is , that as much as my afflictions separated me from the House of God , and the companie of the Faithfull ; so much it seemeth , that they augmented and increased the former affection which I had , to reunite my selfe thereunto , and to leaue Papistrie . A good man , can not shunne aduersities ; but hee may well surmount and vanquish them : and Although he seemeth vnto men , to be wholly abandoned and reiected ; so it is , that in the middle of his troubles , he alwayes enioyeth a perfect felicitie , the which hath sworne to be so loyall vnto him , that whatsoeuer hapneth vnto him , shee is alwayes with him , shee is alwayes within him , and maintayneth his Soule in such an estate , that in what condition soeuer shee findeth her selfe to be , shee is alwayes like vnto her selfe , being so highly eleuated aboue the accidentes of humaine thinges , that shee can not receiue any hurt or disgrace . Seing then that the word of God teacheth vs , that hee which hath publikely offended the Church , ought to confesse and acknowledge his fault openly ; and for that the Order of Ecclesiasticall discipline in the Church of God practiseth the same : I haue desired that my returne into the House of God , should be publikely made , and in the middle of this notable congregation of the Children of God , in this Towne of Wezel● ; and that not onely because of the knowledge which I haue of so many Prerogatiues which our Lord hath giuen it , as being the auncient receptacle of poore afflicted Christians ; hauing purged it from the darkenesse of errours & ignorances of the Romish Wolfe , for the space of 70. yeares and more ; and miraculously defended and preserued it from a thousand and a thousand outrages , ambuscadoes , and sinister enterprises of Tirantes ; whereof I am partly an eye-witnesse . And thus much more , for that I know that at this present , and in this notable companie , there are yet many of you that know , that the subiect and ground of the anger of those that persecuted mee , proceedeth from this ; that duering the time of my continuance in the seruice of the noble House of Cleaue , I did charitably succour the afflicted Churches , which Antechrist and his supporters sought and inforced them selues to ruinate and ouerthrow . Knowing then , that with the cause of my afflictions , the cause of fauouring of your Churches ( and particularly of that which our Lord hath assembled in this Towne , ) was ioyned : I assure my selfe , that you will haue compassion of the griefes which I feele at my heart , for hauing offended God , that in respect of me , you will doe as God presently doth ; who hauing opened the eyes of my vnderstanding , hath taken my sinnes and cast them behind his backe : hee hath throwne them into the deepe Sea , that he might not lay them any more to my charge : whereof not onely the holy Ghost beareth me witnesse , but by the ordinarie ministerie which it hath pleased him to establish in his Church , giueth me euident and manifest assurances , beseeching you to haue pittie on mee ; and casting from before your eyes the scandale which I haue committed : restore me to that alacritie of spirite which in times past my heart enioyed , when holding each other by the hands , we ascended with ioy to the Mountaine of the Lord , seeking the God of lacob , with Songes and Thankes-giuing , because he had made vs members of his Sonne Christ Iesus ; whereby in this temporall life you shall do that which God doth in the spirituall life , in comforting the afflicted , and such as are truely stricken with vnfeigned sorrow & remorse of their sinnes : for as by his goodnesse and bountie he relieueth and strengthneth them ; so he that loueth clemencie and mercie , maketh himselfe worthy and capiable both of the Joue of God , and the world . Let your hearts then be mooued with my sigthes , & by bereauing your selues of the remembrance of my faultes ; therein shew your selues as strong as my wickednesse is great : my brused bones shall reioyce , my tongue shall openly sing the prayse of the Lord ; my closed lippes shall open againe , highly to thunder foorth his Iustice : I will teach his wayes to those that transgresse , to the end that such as haue done , as I haue done against the Lord , may willingly conuert . I am assured that you will graunt my request , for I perceiue your bowels to be mooued and proane to mercie ; your countenaunces are witnesses vnto me of your charitic ; and your teares , of the griefe you haue in your hearts . I likewise will neuer beleeue that there is any man in this holy assemblie , that will be an Imitator of the rudenes and inhumanitie of the brother of the Prodigall child , that murmured at the liberalitie vsed by his father , when he receiued his brother home againe . The House of God is great and wide and his Tablemost rich , to receiue & nourish vs all . Our Lord saith , that the Shepheard reioyced to haue found his lost Sheepe . The Woman that had lost her Groat , reioyced with her friendes for the finding of it againe : and the good Father for his Sonne , which had offended him so many and so often times . And will not you reioyce with the holy Angels , for the honour which God hath done vnto me , this day to haue receiued me into his Church ; from the which Sathan , enimie to Iustice and truth , had separated me , & almost destroied me , if God had not bin merciful vnto me ? But he hath lost his prey , he hath spent his time in vaine , he remembred not that God is my Father , that his Christ is my Mediator ; he knew not that the holy Ghost had registred me in the booke of Life , and in the cathalogue of the Elect ; whose fall is not eternall . Therefore that I may no more fall into those snares and nettes , I haue withdrawne my selfe into the house of God , into the fort of the Lord , to be made his household Seruant , and a member of his Sonne , willingly forsaking the raigne of the Pope ; whose doctrine & religion , to say truth , is no other thing but auncient paganisme , mixed with Iudisme , and couered with the cloake of Christianitie ; which treadeth vnder foete the knowledge of the soueraigne God , and the mercies of his sonne Christ Iesus . For when men make the simple people beleeue , that the Sonne of God ( in whom consisteth the wel-spring of life ) hath not fully satisfied the Iustice of God his Father , but hath onely obtayned the first grace for vs ; that is to say , the occasion or cause of Merite ; and that it resteth now in vs to be carefull not to lose the occasion , to obtaine the rest . Is it not a most impudent boldnesse , to dispoyle Iesus Christ of his vertue , seeing the Scripture witnesseth for him ; that all those that beleeue in him , are iustified ? And those hel-houndes teach , that there proceedeth no other benefite vnto vs from him , but onely that hee hath made vs an ouerture and way to be iustified ; contrarie to the expresse word of God , which teacheth vs ; That whosoeuer hath the Sonne of God , hath life also : Whosoeuer beleeueth , hath past from death to life ; is placed in Heauen with him ; is already transported into the kingdame of God , and hath obtained saluation . And these miserable abused Papistes , not contenting themselues therewith , bereaue God of a great part of his Prayses , to transferre them vnto men . But tell me I pray you , What thing is more agreeable to the Christian fayth , then to acknowledge and confesse our selues to be destitute of all vertue , to be clothed therewith by God : voyde of all goodnesse , to be filled therewith by him : slaues to sinne , to be deliuered by him : blind , to be illuminated by him : weake , to be sustained by him : to bereaue our selues of all maner of glory , that he onely may be glorified , and we in him ? Further , what is more proper vnto Faith , then to assure our selues that God is our benigne and louing Father ; when Christ is acknowledged to be our Brother and Mediatour , then to expect all good and prosperitie from him , whose loue and fauour is so much shewed & extended vnto vs , that he spared not his Sonne , but exposed him vnto death for vs : then to rest in a certaine assurance and hope of saluation , and of life eternall , when we know that Christ hath been giuen vs by the Father ; in whom such treasures are hidden ? But these thinges are repugned by the Papistes , who say , that such certaintie of assurance , cannot be without arrogancie & presumption : But as we must not presume of any thing to be in our selues ; yet we must presume of all thinges in God , for in trueth we are not for any other cause bereaued of all vaine glorie , but onely to the end that we should be glorified in him . On the other side , behold and see with what affection those miserable and ignorant persons ( I speake specially of Ecclesiasticall persons ) are mooued and ledde : they easily permit both them selues and others , to be ignorant , negligent , and carelesse of the true Religion , which is taught vs by the holy Scriptures , and which ought to be resolutely and firmely held among all men ; and thinke that it is no great matter what Fayth euery man holdeth ; nor whether he holdeth with God or Christ : so that with an inueloped or imposed Fayth ( as they tearme it ) they submit their censures to the iudgement of the Church , and care not though the glory of God be poluted by euident Blasphemies , so that no man speaketh a word against the authoritie of our Mother the holy Church ; that is , ( according to their meaning , ) the Sea of Rome : And therefore they fight and contend with such rigour and boldnesse for the Masse , Purgatorie , Pilgrimage , and such trifles , in such maner that they denie , that true pietie can be obserued , if all those thinges be not beleeued and holden for infallible rules of our saluation ; although they prooue nothing by the word of God : Wherefore I pray you , but onely because their Belly is their God , the Kitchin their Religion , and the World their Paradise ; which being taken away , they are not onely perswaded that they can be Christians , but which is more , no men : and although some of them liue delicately and in great aboundance , and others liue barely and votarely in pouertie gnawing of Crustes , neuerthelesse they liue all by one Pot : which without such aydes , would not onely waxe cold , but wholly be frozen vp : And therefore he which among them , hath most care of his Belly , is the most zealous in their Fayth . To conclude , they haue all one selfe-same purpose and intent , either to maintaine their Kingdome , or their Bellies : and there is none of thē that sheweth the least apearance in the world of true zeale , and yet they cease not to Slaunder , and with Fire , Sword , Water , and all other mischiefes , to pursue and persecute the doctrine of Trueth ; either to make it odious , or suspected . But if we were permitted to speake as boldly and as well as they , I am perfwaded that their hotnesse , wherewith they boyle so terribly against vs , would be somewhat cooled : for to say trueth , that which the blind world at this day honoureth in those idle Bellies , is onely a faigned vizard of Hipocrifie , which vnder the shadow of the Church , would hide their couetousnesse , to beare rule ; seeking for the Church of God , in the beautifulnesse of Houses , and other exteriour ornamentes ; thinking that the vnion of the Faythfull , consisteth and is contayned in those exteriour thinges , which are transitorie and corruptible ; and not rather in righteousnesse and trueth . Wherefore according to the word of God , we hold the Sea of Rome to be the Seate of Antechrist , which eleuateth and opposeth it selfe against that of the Sonne of God , which vnder a false title of Religion , at this day tiranniseth ouer all the world , liuely representing that Seate of Impietie whereof the Prophet Daniel , and the Apostle S. Paul haue spoken ; whereof we say , the Pope is the Captaine , which hath prophaned the Holy Temple of God by horrible abhominations , in such sort , that therein there rather appeareth an Image of Babilon , then any shew of the holy Citie of God. But some men will obiect , and aske mee ; Did not you before your reuolt , know these great impieties and mischiefes , viz. that all the Romane sect is but a King dome of Vntruethes , where the name of the eternall God is villanously prophaned , and the Lordes honour impudently giuen vnto Idoles ? I answere , that I knew it , hauing a hundred and a hundred times published and preached it vnto the World ▪ but in trueth I confesse , that I neuer did so pertinently vnderstand , nor marke so well the horrible Sacrileges of Antechrist , as I did while I conuersed familiarly with them in Rome , where euery man attendeth his owne profite and pleasures , and not the seruice of Iesus Christ . We must not then feare that by leauing the Church of Rome we diuorce our selues from the Church of God ; for the communion of the Church was not ordained to that end , that it should be a place for to draw vs to idolatry , impietie , ignorance of the true God , and other wickednes : but rather to retaine vs in the feare of God ▪ and in the obedience of the truth . We do truly withdraw our selues from Poperie , and not from the Church ; we shun and flie from idols , but not from the true Church ; we will withdraw our selues from the tyrannie of the Pope , and not from the true Christian common wealth ; from the plague , and not from life : ready to reunite our selues with them , when Antichrist , and the mischiefe which he hath brought into it , shall be driuen away . In the meane time the house of God shall be my habitation , the Lord my portion , and his Sonne my Pastor : he will cause me to rest in his parkes of assurance , he will restore my afflicted soule , and will preserue me , if it pleaseth him , from the bloudy hands of those that seeke my vtter ruine and ouerthrow . All you that haue done as I haue done , and haue suffered your selues to runne headlong into mischiefe , and which as yet liue in the kingdome of Antichrist , with a contaminated and defiled conscience , and vnquietnesse of spirit ( for I thinke and beleeue certainly that it is impossible for a man that hath knowne the impieties of Papistrie , where the bloud of Christ is bought and sold , where his onely propitiatorie sacrifice offered for our sinnes , is esteemed to be insufficient to deface them ; where the merits of men are equalized with the merits of Iesus Christ : I beleeue that his soule is alwayes in paine , and that if he stayeth long there , in the end he will feele an executioner in his conscience , which will neuer suffer him to liue in peace night nor day : ) I beseech you most humbly in the name and fauour of Iesus Christ , to abandon and leaue the synagogue of Sathan , and to reunite and ioyne your selues to this Church of God , vnited and conioyned in faith with the Patriarchs , Prophets , and Apostles , in the word of God ; which is faithfully preached , and the Sacraments duly and purely administred . It is into his lap that I yeeld my selfe , it is vnto the guard of his pietie that I haue recourse : beseeching him with all humilitie to receiue and admit me into the communion of his children , hauing determined to liue with them ( by the power of my God ) all the dayes of my life . I likewise desire those , on whom God hath powred his grace ( hauing miraculously preserued them in his Church , with constancy and perseuerance , without hauing diuorced themselues , or committed apostacie as I haue done : ) to praise God with all their hearts , and continually to giue him thanks ; for it is a most great miracle , which proceedeth not from their owne force and vertue , but from the holy and liberall hand of God our Father . Wherefore let them perseuere in louing of God , and flie from finne and vices ; and being of a good courage , the kingdome of Antichrist will fall , and that of Iesus Christ shall be established : but before that hapneth , the diuell will enforce himselfe more then euer he did , to make warre against the Church . Behold wherefore , if euer the children of God haue had need of prudence and wisedome surely to direct their vncertaine paths according to the word of God , it is now in this pitifull and sorrowfull time , wherein Satan , enimy vnto all righteousnesse and godlinesse , seemeth to haue so much authoritie euen ouer the elect , that if they were not miraculously aided and defended by the holy and liberall hand of God our Father , they should not onely be vtterly cast downe , but the earth would soone be reduced vnto the same state that Sodome and Gomorra was in times past . Let prayer therefore , accompanied with true repentance , be our refuge vnto him , who will neuer forsake his inheritance , and that will cause the assaults of Antichrist to perish , as he once drowned Pharaoh in the sea . To make an end , I beseech you pray vnto God for me ; and if any one among you haue any bookes , which in times past haue beene printed in my name , in diuerse languages , bookes full of iests , lies , and false suppositions ; I desire they may be burnt and consumed to ashes . I will not likewise passe ouer in silence , that in the confutation of those bookes , and in some histories , wherein mention is made of my fall , there are some clauses ignorantly set downe ; which I impute not so much to the inconsiderate zeale of the Authors , as to mine owne fault , which God would iustly punish and correct , hauing placed me vpon the scaffold of his wrath and indignation , as I had most iustly deserued . If you aide me with your prayers vnto God , and if you be imitators of that great mercy which he hath shewed this day vnto me , which I beseech you beare in minde ; I will praise God for your pietie , and pray vnto him to continue his mercy towards you and yours , with long life and happy dayes . The prayer of king Manasses when he was prisoner in Babylon . O Lord Almightie , God of our fathers Abraham , Isaac and Iacob , and of all the righteous seed of thine elect ; which hast made heauen & earth with all their ornaments , which hast bound the sea by the word of thy commandement , which hast shut vp the deep , and sealed it by thy terrible and glorious name , whom all doe feare , and tremble before thy power : for the Maiestie of thy glory cannot be borne , and thine angry threatning towards sinners is importable , but thy mercy is vnmeasurable and vnsearchable ; for thou art the most high Lord , of great compassion , long suffering , and most mercifull , and repentest for mans miseries . Thou , O Lord , hast promised of thy great mercy , to giue grace of repentance and mercy vnto those that haue sinned against thee , and hast appointed repentance vnto those that are sinners , that thou mightest saue them by the greatnesse of thy compassions . Thou therefore , O Lord which art the God of the iust , hast not appointed repentance vnto the iust , as to Abraham , Isaac and Iacob ; nor for those that haue not sinned against thee ; but for me that am a sinner , for I haue sinned aboue the number of the saud of the sea ; my transgressions are exceeding many , and I am not worthy to behold and see the height of the heauens . For the multitude of mine vnrighteousnes , I am bowed downe with many and great sinnes , and cannot lift vp my head , neither haue any release , but onely in thy free mercy : for I haue prouoked thy wrath , and done euill before thee , I haue not done thy will , neither kept thy commaundements , but haue most wickedly committed sinne and iniquitie in thy presence , and wilfully multiplied sinne vpon sinne . Now therefore , O Lord , I bowe the knees of my heart , beseeching thee of grace and mercie . I haue sinned , O Lord , I haue sinned & done euill before thee ; but I humbly beseech thee forgiue me , O Lord , forgiue me , and destroy me not in the multitude of mine vnrighteousnesse , be not angry with me for euer by reseruing euill for me , neither cast me into the bottomlesse pit of hel : for thou art the God , euen the God of them that repent . And in me , I beseech thee , shew foorth thy goodnesse , in sauing me that am vnworthy , in the multitude of thy great mercie : and I will praise thee all my life long for euer ; for all the powers of heauen praise thee , and thine is all glory for euer and euer . Amen . The Conuersion of a Doctor in Spaine . SEeing Almighty God , who is the chiefest goodnesse and felicity , and maketh his grace and goodnesse communicable to other things , hath participated himselfe in things we see not and touching the Diuinity , to the Son by generation ( contrary to the opinion of Arrius , and Samosatenus , ) and to the holy Ghost by proceeding ( contrary also to Macedonius , and Eunomius , arch-heretiques ) euen according to his infinite Essence , without any distinction or deuiding of the same , and to be equall with him in deity stance . Therefore the Sonne , begotten of the Father , and not made , and the holy Ghost which proceedeth from the Father , and the Sonne , ( as from one beginning ) haue the same essence in number , and inseparable nature with the Father , ( contrary to the opinion of the Valentines , which faine more then one : ) yet his Persons ( viz. ) of the Father , of the Sonne , and of the holy Ghost , are in number distinguished and deuided , ( contrary to the Sabellians , who dreame they are all but one Person . ) For the Person of the Father is one , of the Son another , and of the holy Ghost another : But of the Father , the Sonne , and the holy God , there is but one Diuinity , one equall glory , and one coeternall Maiesty . God himselfe is immutable in his counsels , neither can he be any way hindered or deceiued in the same . By reason whereof it comes to passe , that whasoeuer happeneth , the same he hath determined from eternity : who in things that we see , by his word ( as he saw good ) hath created all things of nothing , and made and disposed in order , the heauens , the earth , the sea , and whatsoeuer is therein contained , by his euer-liuing Sonne , working with the Father : who also by his infinite and consubstantiall power and vertue , viz. by the holy Ghost , administers all things in his diuine Prouidence . In this participatiō God remaines in himselfe , imparting his Essence to other Persons , but not his Person ; that he cannot communicate : for if it were to be communicated , the distinction of persons would be takē away . But God ( who is only good ) did participate himselfe vnto men , when he cōmunicated his word full of grace & truth . He took not vpon him the nature of Angels ( as Paul saith ) but humane nature . In this first communication God is in himselfe , but in his second ( after a sort ) without himselfe . Such a one did Dionysius Areopagita regard him to be , when he said . This we dare speake for truth , that almighty God suffered on earth by the power and force of charity , viz. he was not in himselfe . Of this participation S. Iohn writes , and the other Euangelists . And seeing God made nothing in vaine , this communication also was made for some purpose . For it was to take away the sinne committed by our first parents , and by propagation ( Christ accepted ) past ouer and transmitted vnto mankind . By reason whereof ( as Paul saith ) we are all borne the sonnes of wrath , because we all sinned in Adam . Wherefore the right which we had to the inheritance of eternall life before the fall of Adam , we afterwards lost ; as the Lawyers teach . But God , that ( as a father ) loueth vs the sonnes of adoption , decreed in his vnchangeable counsell , to send forth his Sonne , made of a woman , and made vnder the law ( for what loue exceeds the loue of a father ? ) that we might receiue the adoption of the sonnes . And ( as Iohn witnesseth ) God so loued the world , that he gaue his onely begotten Son , &c. by whose coming , and participation Saint Paul saith , We are saued from wrath , and redeemed . The Sonne of God is also communicated vnto vs , that he might instruct vs in his holy wisedome and vnderstanding ; because in him are had all the treasure of wisedome and knowledge . For he was the chiefe Maister , and teacher , when he was appointed by God the Father , that all should receiue & vnderstand from him the doctrine of truth : for thus God spake of him : This is my wel-beloued Sonne in whom I am well pleased , heare him . Besides ; Let a man examine himselfe , and so let him eate of this bread , &c. By which it manifestly appeares , that it continues to be bread . And the very Priests of Rome themselues after consecratiō of the Sacramēts ( which according to their opinion is euē the body of Christ , & not bread ) vse the signes of the crosse vpon the same Sacrament , calling it an holy ✚ Sacrament , a pure ✚ Sacrament , an vndefiled ✚ Sacrament , the sanctified ✚ bread of eternall life , and the cup of ✚ euerlasting saluation . So that they name it bread , and yet are contrary to themselues . The same truth teacheth that holy father Irenaeus : saying . Now it is no common bread , but the Eucharist , consisting of two things : that is , earthly , and heauenly . In which words he expresly teacheth , the bread to remaine there still . Moreouer the forme of the body of Christ is the soule ; for Aristotle saith , that Anima est actus corporis physici potentiâ vitam habentis . But it cannot be said that the substantiall forme of bread is conuerted into the soule . Therefore the same substance of the bread remaineth . Further , if the substantiall forme of bread be conuerted into the body of Christ , it would then follow , the body of Christ to consist of two formes , which is most false . Also the Accident without the substance cannot be ministred or giuen ; but there the Accidents are seene , tasted , smelt &c. Therefore the substance is giuen . The refuge of the Papists is to make it a miracle , by which the whitenesse of the bread continues , and other accidents thereunto belonging . But it is a false reply ; for it is not found in the holy Scriptures , neither was it needfull that Christ should worke such a miracle . Saint Augustine saith : These things may be honoured , as religious but to worke wonder or astonishment they cannot , as miraculous . Also the accidents are alwaies destroyed by the corruption of the substance . But ( as I will make manifest hereafter ) the very accidents of bread are destroyed in time , therefore transubstantiation of the bread is not giuen . By reason whereof the Papists at their times renew such sacrifices , reserued in their Vestries , or other places appointed to keepe their holy things , and reliques : that is , euery weeke in Sommer time : but in the Winter time at 15 daies . And this is done to take away the scandall of their corruption : Therefore Transubstantiation is not giuen . In a matter so plaine , and euident , I neither desire to spend much time , nor to be too tedious , or troublesome to the readers . But if any shall be desirous to reade more concerning this point , let them looke vpon Christophorus Pezeline , and Iohn Caluin , who very manifestly and learnedly teach the truth , and make it cleare and apparant to the eyes and vnderstanding of such as are blind and ignorant . Of the Corporall absence of Christ in the Sacrament . BEcause it is the ground and foundation of the tyrannicall monarchy of the Papists , to blind the eyes of the faithfull , which ( according to their enchaunting speeches ) beleeue the body and bloud of Christ to be really in the consecration of many sacrifices , and ( as they say ) in euery one of them , and in the cup , and chalices ; I will speake somewhat by the way against their false opinions , not to the satisfaction of them that reade , ( for of this matter , they may peruse the Institutions of Doctour Caluin , ) &c. but to expresse mine owne minde ▪ I say first : The Papists do adde and detractmany times from the words of the true text to confirme and establish their owne inuentions ; as it is to be seene by the Inquisitors , who adde to the Gospell of Christ what may ▪ serue their owne purpose . For Christ doth thus admonish vs by Math. Chap. 18. ( before cited : ) If thy brother trespasse against thee , go and tell him his fault betweene thee , and him alone : &c. If he heare thee not , t●ke yet with thee one or two witnesses : If he will not vouchsafe to heare them , tell it vnto the Church . The Church of Rome to these words of Christ , addeth ( praeter causam fidei , but for faith or religions sake : ) so that they take away and cut off the meaning of the Gospell , and contradict Christ himselfe , so charitably admonishing , and exhorting . So do they contradict Saint Hierome , Saint Ambrose , and many other holy Fathers , and many times adde and detract from the very words of the holy Scripture : as manifestly appears in that vnchristianlike booke intituled , the Index expurgatorius . But now to returne to our purpose : The Church of Rome to the words of Christ : saying , This is my body , addeth ( for ) which Christ neuer pronounced , nor Saint Peter , whatsoeuer Thomas affirmeth . And if the Priest pronounce not ( for ) among the Papists he sinnes hainously . Also the Church of Rome addeth , that the bread of consecration ought to be vnleauened : which precept was neither deliuered by Christ nor his Apostles . The Greeke Priests do vse leauened bread . Therefore it may be said , that if they be various in the matter , there can be no truth found in the forme . For the determinate matter , hath her determinate forme ; and the determinate forme also her determinate matter . But they adde and diminish at their pleasures , contrary to the rules and commandements of God : who saith , You shall not adde to the word that I speake vnto you , nor take from the same . And moreouer , What I command thee that onely doe , neither adde thou any thing , nor diminish . God reprehends such as are bold and audacious in this behalfe : saying , I protest vnto every man , that heareth the words , &c. If any man shall adde , &c. See how God reproues the bishop of Rome & all his Popish Priests & complices that walk against Gods cōmandemērs ; for the word of the Lord endureth : and he himselfe saith , Heauen & earth shall passe away , but my words shall not passe a-away . Therefore that God , that true and euerlasting God , will send vnto them sodaine ruine and destruction . Amongst other ceremonies which the Papists do vse , one is after consecration of the bread , to blesse the same bread with the signe of the crosse , and certaine words , &c. Now I demand of them , if it be lawfull for the creature to blesse the Creator ? For benediction ( as Saint Paul saith ) is alwaies from the greater to the lesser , The lesser is blessed of the greater , as he affirmeth in expresse words . Hebr. 7. 7 For the father giues his blessing to the sons , as Isaac did to Iacob , and Esau , and Iacob to the sonnes of Ioseph his sonne . And it is commonly obserued , that the father at the very point of death giues his blessing to his sonnes : but the sons ( which are the lesser ) although they reuerence and honour the father , do not yet giue him benediction . By which I conclude , that the Papist Priests ( as inferiour ) ought not to blesse Christ their superiour : and if they do it in their Masse ( as they terme it , ) they blesse not Christ the Creator , but the bread the creature ; and so they worship the creature , not the Creator : as Saint Paul saith , They haue turned the truth of God into a lye , and worshipped and serued the creature much more then the Creator . Neither ought we to beleeue that Christ is in their hands , when the words are pronounced by them . For many are consecrating the Sacrament at once , and the body of Christ being but one in number , is not in many sacrifices . For the body of Christ is natural , and keepeth a place , and is not giuen in many places at one time . But the Papists reply to this , saying ; that the body of Christ is there sacramently , not totally . But this is a very idle distinction , and a slanderous boldnesse : to say they haue Christ ( in that manner ) in their hands at the Sacrament . For if ( as they confesse ) Christ haue a chiefe place in heauen , and yet is in the Sacrament with the same really as he is heauen , it would follow . God in times past who was figuratiuely in the Arke , was couered with a Table of gold , and so the Arke was honored and had in admiration , that the Priests might with feare come vnto it . For when Vzzah , as the Arke of God was carried out of the house of Abinadab , with a godly zeale put his hand to the Arke , The Lord was very wroth , and smote him in the same place for his fault , and there he died by the Arke . Therefore Dauid that day feared the Lord , and said , How shall the Arke of the Lord come to me ? and durst not bring the Arke of the Lord to himselfe . If this be so , how dare the Romish Priestes pronounce Christ himselfe with his Diuinity and Humanity to descend into their hands ? Or if the true body of Christ were in the sacrifice , or the sacrifice it selfe were the true body of Christ , how comes it that brute beasts haue place there ? For many times the flies goes vpon it , and other insensible creatures , as is daily seene and made manifest . And I my selfe often celebrating the Masse , haue seene flies vpon the Sacrament consecrated , and made holy . Therefore we may not beleeue the true body of Christ to be there . Sometimes also by negligence of the Priests , part of the sacrifices haue fallen vpon the ground , and bene troden vnder foote . And I am a faithfull and true eye witnesse , that in the yeare of our Lord 1595 in a Church , which the Order of the most holy Trinity hath at Turol , whereof I was chiefe , a certaine religious man ( as they call him ) celebrating the Sacrament , turned the chalice vpside downe , and the consecrated wine ( as they say ) was part sprinckled on the earth , and part shed vpon the Altar . And for these mischaunces there are certaine rules set downe in the Missall of Rome , ordaining punishments to such Priests by whom they happen or befall . Also in the Emperours Cathedrall Church of S. Paul , in the yeare of our Lord 1580. the theeues stole away a siluer Casket , where the consecrated Sacrifices were vsually kept , and threw the sacrifices themselues vpon the ground and vpon the Altar . In the yeare of our Lord 1586 , in the Monastery of S. Sauiour at Fraga , theeues a●so tooke away the chest where the Sacrifices were kept , and they were throwne vp and downe . Therefore we may not beleeue the body of Christ to be there . For if ( as they grant ) the body and bloud remaine vnder those formes , so long as they continue vncorrupt ; and if also laid vpon the ground ( as is aforesaid ) they be vncorrupt , and so are troden vnder foote ; then Christ must likewise be troden vnder foote , which is a most grosse absurdity . Sometimes also as I haue seene ) wormes haue bred in those their sacrifices . If then we hold their opinion , it must needs be that they beingendred out of the body of Christ , not out of the bread , because there ( as they say ) the bread is not . Haec de Accidentibus . Because if by miracle ( as they hold ) they continue and abide of themselues , then they ought to be kept by miracle without any corruption ; for there is no greater reason for the one , then for the other : nor of the body of Christ . Otherwise the body of Christ should change the forme , and the very wormes should partake of the body & bloud of Christ , and from thence haue originall beginning ; which is most false and vnworthy . Therefore it is to be said , that nothing is there more then the bread it selfe . Moreouer , let there be two sacrifices of bread put together , sod , and made at one time , of one meale , fire , and water ; and let the one be consecrated and made holy , and the other vnconsecrated , and we shall see their corruption to be alike . It therefore followes , that the one hath no more in it then the other , neither is the body of Christ more in the consecrated forme of bread then in that which is vnhallowed . Sometimes also poyson ( as they say ) is put into that Sacrament , that so men may be bereaft of their liues ; as it is read of the Emperour Henry the 7 , and of Pope Victor the third , whereof the first losse his life by the Sacrament of bread poysoned by his Consessour : the last , by wine transsubstantiate . Therefore we must conclude , that the body of Christ is not there , or otherwise the body of Christ to be the instrument of sin , and the meanes of euill ; which is blasphemy . This corporall absence , Christ hath manifestly shewne , saying , The poore you shall haue alwaies with you , Me you shall not haue alwaies . Christ also speaketh of the absence of his humanity , ( for his Diuinity fils both heauen and earth : ) in which humanity he shall not come vnto vs till the day of iudgement . Moreouer the Papists affirme , that the matter of the Sacrament of the Lords Supper , ought to be determinate . They are also possessed with many mad imaginations , saying , this is a true Proposition , Out of bread becomes the body of Christ . And this also is false : Of bread becomes , or is made , the body of Christ . These are words of exceeding folly and dotage , and are differing and repugnant to themselues , although Thomas expound them supernaturally . In conuersions also , that which is conuerted is corrupted , and that into which the conuersion is had , is begotten and ingendred : Thus after their opinion we must say that Christ is so begotten and ingendred ; which is an heresie . The Diuell getteth much , and enlargeth his power and number by the idolatry of the Church of Rome , which he still perswades them to maintaine ; and so they will , vntill it shall please God of his infinite goodnesse and mercy to open their eyes , and make their vnderstanding perfect , that they may truly see and reade the booke of God , for they yet liue in error and darknesse . But if they would looke vpon , and heare the booke which Hilkiah the high Priest found in the house of the Lord , they would do as that godly king Iosiah did in the 18. yeare of his Monarchy : who as soone as Shaphan the Chancellor had shewed it , and read it to the king , and that he had heard the words of the booke of the Law , he was so moued therewith , that he rent his clothes , and wept before God ; and crauing pardon at Gods hands , humbled himselfe , destroyed the idols , and walked according to the will , and word of the Lord. I was also much troubled in minde about the power of the Pope , when he doth those things which almighty God neither doth , or can do . For although God be omnipotent , and nothing is vnpossible with him , he yet worketh no sinne or euill , neither is there any guile found in his mouth ; neither can he do that which is wrapt or encombred with controuersies and contradictions . But the Pope takes vpon him to do this ; for if any come vnto him , and desire the reliques of some Saint , as of Hermolaus , or any other , he will answer that he hath none , because his bones are dispersed : But he takes the bones perhaps of some reprobate and wicked person , and blesseth them , and baptised in the name of Hermolaus , he deliuereth them to him that makes suite for the same ; and then the bones of him are worshipped , whose soule in hell is cruciated . And thus it begets scandall and contradiction , that the bones of any wicked or idle persons , are the bones of some Saints or others , at his pleasure . I obserued the power , couetousnesse and tyranny of the same Pope : I beheld his exceeding pompe and pride , and with these things , and many more of this nature , my minde was much tormented . For seeing Christ is the fulnesse of all grace , in that he endues the Church with spirituall grace and vnderstanding ; we ordaine him to be the head thereof , with S. Paul , saying : He hath made all things subject vnder his feete , and hath appointed him ouer all things to be the head of the Church . And seeing both Men and Angels are ordained to enioy Gods glory ; euen as of men , so also of the Angels he may rightly be called the head . For the mysticall body of the Church doth not onely consist of men but of Angels . But of all this multitude and number Christ is the head , for that his seat is neere vnto God , and doth partake of his gifts not onely more absolutely then men , but more perfectly also then the very Angels : so that from his influence both men and Angels receiue their benefits . As Saint Paul witnesseth , saying : He hath set him at his right hand in the heauenly places , farre aboue all principality , and power , and might ▪ and domination , and euery name that is named not in this world onely , but also in that that is to come , and hath put all things vnder his feete . And so S. Matthew saith , Behold the Angels came and ministred vnto him . And albeit the Angels themselues lacke faith ( Quia non per fidem sed per speciem ambulant ) and the Church is the congregation of the faithfull , neuerthelesse Christ is their head . There fore besides that diuine wisedome which Christ had from the beginning , he had also a humane knowledge ( notwithstanding the position ofsuch as deny , that there be two sorts of wisdomes in Christ , which in the sixth Synode is held a thing damnable : ) for as S. Ambrose saith , God did assume the perfection of humane nature in the flesh , tooke vppon him the sence of man , but not the pride of carnall sensualitie . But to the sence of man appertaineth an humane knowledge created . Therefore in Christ is giuen that experimentall knowledge of which S. Luke speaketh . So did loel prophetically see him taught , saying to the people , Reioyce in the Lord your God , for he hath giuen you the raine of righteousnesse , &c. And the spouse saith , I will leade thee and bring thee into my mothers house , and there thou shalt instruct me . And Isaias , I haue giuen him for a Prince , and a maister vnto the people , comprehending these two things , namely , that he was a Redeemer and a Maister : for whereas he termes him a Prince , he meanes him to be a Redeemer ; but calling him Maister , he signifies him an instructer or teacher . Christ therfore is endued with all these sciences , by which mē were instructed by him ; as out of Mathew , opening his mouth , he taught his Disciples , and out of Iohn , Iesus ascended into the Temple and taught the people , and as it is written in Luke , They found him sitting in the Temple , &c. By two wayes then he taught the people , that is , by example , and words . For Iesus began to do , and afterwards to teach , the true and simple doctrine without any kind of commixtion . Seeing therefore Christ came to teach mankind , and to redeeme them with his most pretious blod , my selfe being one among the rest to be redeemed and taught through his vniuerse and exceeding goodnesse , was at the length called to the true knowledge of his diuine will and pleasure , and by his assistance I began to open the eyes of my vnderstanding , and to purge and seclude my selfe from those mists and errors of the Romish Church , by which my minde before was too much caried away and obscured . I obserued againe that from time to time there was a continuall mutabilitie and various changing of opinions among the Prelats : for what was one day receiued and allowed by authoritie , was the next day prohibited , and vtterly disanulled : as it is plainely to be seene in Indice expurgatorio . For whatsoeuer seemed to taxe the errors of the Priesthood , the same by commandement of the Inquisitors , and of the Church of Rome , was forthwith razed out and extinguished . Secondly , because if the Bishops at any time gaue power and authority to any for the preaching of the word of God ▪ they did not graunt him free libertie of speech , but prescribed him a forme of preaching ; as my selfe can witnesse by their Commissions granted to me in that behalfe : which is manifestly knowne to be a thing repugnant to the truth . For as Paul saith , The word of God is not tied or limited : but they limit the same , saying , We giue you authoritie for the preaching of the word of God , so farre forth , as you do it according to the opinions of the holy Fathers , and to the decrees of the most holy Councell of Trent . When as notwithstanding neither the opinions of the Fathers or of the Councels agree amongst them , neither are they alwayes true . But if they do agree , and are true , they are ( as is aforesaid ) euery where altered by them and changed . And if according to their iudgements the word of God should be expressed , the truth would sometimes be made more manifest and apparent . But in this they are contrary to them selues , as that most learned man Iohn Caluine hath rightly and learnedly set downe . I am an eye witnesse ( saith he ) of the tyranny of the Bishops , and Inquisitors ; for I haue often heard very learned men preach amongst them : but because those things that haue bin preached , were displeasing to the tyrannous Inquisitors and Bishops , the same preachers and learned men haue bene compelled euen in the same Church ( and that against their owne consciences ) by their commandements and authoritie to speake against themselues , and to preach another doctrine , contrary to the truth . For instance whereof , Father Lobo , a famous preacher , whose name is well knowne in Spaine and Italy , at Rome in the beginning of Pope Gregory the 13 , in his Sermon was heard to vtter these words : It is of more weight and efficacie , and of greater profit and vtility with God , to heare his word , then the Masse . But the same preacher forthwith by the commandement of that great beast ( the Pope ) was compelled to make his publicke recantation ; and yet for all this , he was depriued of his authoritie of preaching , and enioyned to other penances . Let God arise , and iudge his cause , who saith , Viuus est sermo meus , My word is a liuing word ; and Dauid ( lest he should fall ) did place the word of God , A Lanterne vnto his feete : by which also the heauens were framed , and which endureth for euer . To heare the same word by which all things were made , and is the fountaine of wisedome , the publicans and sinners assembled themselues together , and the people preassed vpon Christ to heare the word of God , of which all things were made ; for it is the fountaine of wisedome . Ezekiel admonished the sonnes of Ammon , the mountaines of Israel , and the dry bones , to heare the word of the Lord God : by mediation whereof the bones came together , bone to his bone , and behold the synewes and the flesh grew vpon them , and the skinne couered them . Christ also calleth them happy and blessed , that heare the word of God. What the word of God makes loose and free , that these tyrants do bind and tye to limits and compasse . When Iohn Baptist was in prison , he preached the same word , which ( as the Lord saith ) we ought not any way to oppugne or resist . In the yeare of our Lord 1597. Valentine Cortazer being Inquisitor , the twentieth day of Iune comming to visit the city of Liria , entred the same in his accustomed pompe and vanitie , and did impose vpon me the charge and duty of preaching a Sermon of Faith. And vpon Sonday the 22 day of the same moneth and yeare , Aderat Inquisitor Ecclesiae pro Tribunali , sitting in great maiestie , and ( as the manner is ) Lecto mandato praeceptorum de accusatione , I ascended the place of preaching , and hauing saluted the Inquisitor began my Sermon . After I had past ouer many things in praise and commendation of the Inquisitors and Inquisition , I spake thus to the Auditorie . Remember ( deare brethren ) and be mindfull of those words which I spake vnto you in Lent time , in a Sermon touching brotherly correction ( for two Lents I was their Preacher . ) You are bound ( as I then told you ) euery one of you to correct , and admonish your brother secretly betweene you and him . But if after admonishment he continue still in his wickednesse , then tel and acquaint the Church therewith . Yet before brotherly correction you are not tied to denounce him . Marke this well . This I speake vnto you , in the name , and behalfe of the liuing God. Hauing made an end of my Sermon , I was inuited by the Inquisitor with all kindnesse and courtesie to take my dinner with him ; which being ended , he began to fall into commendation of my Sermon , but vtterly to condemne that brotherly admonition , saying , That it is not admitted in matters of faith , with which the Inquisition hath to do , and takes notice of . I replied with the very words of Christ in defence thereof , but was compelled to hold my peace , and the Sonday following constrained to preach of him that they hold and terme accursed , in the presence of the Inquisitor , and lay open his mind and pleasure against Gods word , and to say that brotherly correction had no part or place in such matters , as were contained in the Edict . Do but see , and behold how the word of God is tied , and bound by these people of Antichrist . And this whilest I was one of their number , and company , drew my mind into diuerse and sundry distractions . Of Transubstantiation . MY soule also was grieuously troubled about Transubstantiation of bread and wine into the body and bloud of Christ : for this among other things alwayes seemed vnto me a matter of much difficultie . And Saint Paul teacheth the contrary , speaking of the Lords supper , he alwayes nameth bread , saying , As aften as you shall eate of this bread , and drinke of this drinke , &c. Againe , Whosoeuer shall eate of this bread , &c. Also by this it followes , that the Pope doth falsly intrude himselfe to be the head of the Church , as is proued by this reason . The Primitiue Church , and that which flourished for many yeares , knew no other head but Christ , nor had any vniuersall Bishop . But the Primitiue Church ( euen according to the opinion of the Papists ) was the true Church : Therefore the true Church ought to knowe or acknowledge no head but Christ , nor any vniuersall Bishop . It is also thus proued by authority . Gregory Bishop of Rome wrote against Iohn Patriarch of Constantinople , saying : He that shall name himselfe the vniuersall Bishop , may be called the forerunner of Antichrist . And the Councell of Carthage forbiddeth the Bishop of Rome to be called the vniuersall Bishop ( as Gratianus witnesseth ) in these words : But now , no not the Bishop of Rome may be called vniuersall . What should I speake of the Synode of Chalcedon ? whose arguments are so many and so euident against the Sea of Rome , that the same must either needs fal from her high pride and dignity , or the whole authority of her Councell be vtterly suppressed ; as here manifestly appeares , in that the same Synode is held and celebrated , onely by the Emperors command , without either the presence , or authoritie of the Bishop of Rome : as in those times euen vnto the yeare of our Lord 900 ( as Cusanus witnesseth ) their Councels were not vsuall to be assembled but by the direction of Caesar . And Pope Leo ( as Thomas affirmeth ) following the same custome , submitted himselfe to the opinion and iudgement of the Emperour . Christ the true Bishop , as in this world he took vpon him no person of state , so he appointed no dominion or Empire among his Apostles , but with graue words pacified them ( muttering somewhat among themselues of principality ) so that he drew their thoughts and cogitations vnto another forme of life farre differing from the Princes of this world ; and openly affirmed , that such as would be the first , and greatest in the kingdome of heauen , must humble themselues amongst men . And whosoeuer will be great among you , let him be your seruant . Christ euer taught and exercised humility , saying , I haue left you an example , euen as I do , so also do you . Christ had not where to lay his head , and will not one Pallace suffice the Bishop of Rome ? Christ refused the condition of Regall dignity , being offered , and will not one Crowne content the Bishop of Rome ? Is it not enough that he possesseth Italy , vnlesse with his triple Crowne he command the world ? Christ departed away into a mountaine himselfe alone , that they should not make him a king , declaring his kingdome not to be of this world . And shall this glorious Vicar , in the name of Christ , with such honor and superfluity possesse his kingdome in this world ? Or shall he thinke men will continue so besotted , and miscaried in this difference , and vnlikelinesse of things , as to be perswaded that he beares the place and office of Christ here vpon earth , or rather not of Antichrist ? Boniface the third was the first that tooke vpon him the name of vniuersall Bishop , about the yeare 600 ; which name was neither giuen him by Christ , nor from heauen , but by that tyrant and parricide Phocas the Emperour . From that troublesome fountaine did arise the great floud of Papistrie , and that proud name had first beginning . And yet in those dayes the Popes did not , as now they do , presently ascend to the top and height of dignity , but by degrees did steale into rule and dominion . For Boniface the 8 after he had by cunning and sedition crept into the Papall place , made Emperours and Kings to feare him , going about to depose , and raise vp to authoritie , whom he pleased . So he thought himselfe both King and Emperour : in so much as when the Iubilee was first granted , he shewed himselfe openly the first day to the people , attired in his Pontificall vestments ; and the day following in his armor , and coate of male ; and in the presence of all the people with a loude voyce he commanded himselfe to be proclaimed Caesar . Which vanity Baldus Antoninus Arch-bishop of Florence , Salo , and many others , doe maintaine by their false doctrine , saying ▪ that Emperours and Kings are but the Popes substitutes , and that the Bishops of Rome had both the power of spirituall and temporall gouernement . They ground their false opiniō vpon the power of Christ , which power they pretend to haue as his Vicars : for Christ saith , All power is giuen vnto me , both in heauen and in earth : and so by consequence , both the swords : for he is named King of Kings , Lord of Lords , and in diuers places of the Scripture is called King and Emperour . Ezechiel giues him both names , and the Magicians and Pilate call him King. But I demand this of these Antichrists ; that if they imitate Christ in this , why they do not follow him in humility ? For although Christ had the power of rule and command , yet he in respect of his humility vsed them not , but rather affirmed his kingdome not to be of this world . But if the Pope do not imitate Christ , he is not his Minister , his Vicar , nor successour . As the lewes boasted before Christ , that they were of the seed of Abraham , so the Pope glories in the succession of Christ , and of Peter . But the same answere that Christ giues vnto the Iewes , he giues also to the Pope ▪ as you may read in Iohn 8. Chap. the 37 verse , to the very end of the same Chapter . But the Pope saith , they are called the Seruants of seruants , and so named for their humility . So that may suffice . To this I answere , that vnder a faire shew lye hid foule intēts . He carries the name of humility , but his deedes are cleane contrary . Is he the seruant of seruants , that holdeth his foote forth for Kings and Emperous to kisse , and do reuerence to ? Is he the seruant of seruants , that is carried vpon mens shoulders ? Is he the seruant of seruants that makes such daily boast of his kingdome and authority ? Is he the seruant of seruants , that saith he hath authority from heauen , and the fulnesse of power to make iustice of iniustice ? Is he the seruant of seruants , that saith he is like vnto the Sun , and the Emperour like the Moone ? No , but he is rather to be called an Harpy crowned , or a deuouring Hiena , that vnder a faigned shew of humility , worketh death and cruelty . Sedition and controuersy oftentimes troubles the minds of such as aspire vnto that vaine dignity , and contend for the Papall seat and authority and the place in which stands much scandall , when schismes , and deuisions arise in the Church , in the very act of election . Many times this fals out , for proofe whereof reade Plato and Illescas in the History of the Bishops . If then the election of this present Pope , Clement the 8. be diligently examined , it was in like manner very irregular , & the people did much murmure at it . By reason whereof ( vnlesse I be deceiued ) the Diuines are very doubtfull concerning his election , For at Vall-Solet . a ( place where the king of Spaines Court is ) in the yeare of our Lord 1602. Theses Theologicae apparuerunt , teaching Pope Clement the 8. not to be held a true Bishop , which doctrine ( amongst many other ) father Bazquez maintained , being one of the society of the Iesuits : which comming straight way to the eares of the Bishop , he caused both him and them to be presently called beforehim . And because amongst many other reasons that haue moued me to this separation from the Church of Rome , this of the vsurped power of the Pope hath of long time bene the chiefest , I thought it my part to say something of his tyranny , & of his name and hypocrisy . But for that this little labour hath bene onely vndertaken by me to satisfie mine owne minde , and to make some declaration thereof vnto others ; lest I should be tedious and troublesome to the Readers , I will for this time pretermit the further handling of these things , yet ( God willing ) in their place and time shall they be particularly expressed more at large ; imitating the doctrine of Saint Paul , who after his owne conuersion did conuert his brethren ; which Christ also our heauenly Schoolmaister doth teach vs : saying to Peter : Now thou art at length conuerted , strengthen thy brethren . And I my selfe conuerted , am bound in duty to do the same , yet in the meane time reade Doctour Caluin , li. 4. Institut . Cap. 6 7. & 11. Of Purgatory , and the Sacraments . INsomuch as I am now determined to imbrace the truth of the reformed Church , I do with stedfast resolution , looke into the sentences thereof , being consonant and agreeable vnto the Gospell of Christ ; lest the words of the Lawyers may be inferred against me , who hold this opinion , That it is a foule & dishonorable thing for any that liues in the common-wealth , to be ignorant of that law , in which he is conuersant . And so there is no other Church allowed of more then the Church militant and triumphant : But amongst the Papists Purgatory is ordained , the third Church , which I vtterly deny and abiure . For ( as Saint Paul saith ) Christ is the purger of our sinnes , and sitteth at the right hand of the Maiestie in the highest places . Besides hell and heauen , there is no middle place found in the holy Scriptures , where our soules should rest , or be detained . The opinion which the Papists hold of Veniall sinnes , and the ceremonies , by which the same is absolued , I wholly disalow , as vile , and excreable ; nor is there any other then mortall sinne , which is onely washed away by true contrition of heart , by the mercy of God , and the shedding of the bloud of Christ ; as Saint Paul saith . The Sacrament also of extreme vnction , by mediation of which ( as the Papists dreame ) the reliques of sinnes mortall are taken away , is a very idle , and ridiculous matter , and no Sacrament . For if it were a Sacramēt , the redemptiō of Christ were imperfect , and in vaine ; which is against the truth of Gods word , which saith The Lord is mercifull , and righteous : and our God is full of compassion . The Lord preserueth the simple : I was in misery and he sauedme . I reiect also the Sacrament of Confirmation , and the rest which the Pope hath ordained , and onely reuerence and embrace the Sacraments of Baptisme , and the Lords Supper , instituted by our Sauiour . By this I am instructed in the rules of Christ , and by this I am more and more strengthened , and confirmed in him . Of Auricular confession . AVricular confession , ( which the Papists call the Sacrament of Penitence ) is very foolish . For this tyrannicall confession , is neither found in the law of nature , nor in the Law of God : but in the diuell and the Popes kitchin , to increase their fare , and delicacies . Neither did the Apostles teach the same , or Saint Iohn Baptist : as Caluin directly proueth . And Chrysostome also maintaineth : whose words ( Con. 3. t. 2. Pag. 1371. ) are these : Why dost thou blush and art ashamed to tell thy sinnes ? Take heed thou reueale them not to any man , lest he vpbraid thee ; nether confesse them to thy fellow seruant , lest he publish them : but vnto him which is the Lord , who hath care and charge ouer thee . And againe , Tell thy faults only vnto me priuately , ( God here speaketh , ) that I may heale thy disease , and deliuer thee from sorrow . Which words ( because they are repugnant and contrary to that great beast ) are by the commandement of the Inquisitors taken away and blotted out in the booke , called Index expurgatorius . Many in the same manner of confession haue reuealed their sins willingly to their Confessours , and the Confessour to the Iudges , and others . A certaine Bishop of Girona in the time of Iames the second king of Arragon ( being his Confessour ) reuealed his confession to the Pope , and the king forthwith cut out his tongue . I my selfe can faithfully witnesse , that being many times present at the talke & communication of Confessours , they haue so foolishly behaued themselues , and so openly in their talke reuealed the sinnes that haue bene confest vnto them priuately by the penitents ; that their names and persons haue easily become knowne to me , and perhaps to many others , that haue heard the conference . And although there be diuers lawes ordained by the Pope to punish Confessours thus offending ; they yet commit this crime of reuelation , and ( which is worse ) without a summe of money , the Penitents haue no grant of absolution , as appeares in the bookes of Taxes , &c. By which feare , many euen in the very act of confession do conceale the truth , till they be compelled to confesse the same . I could speake much of this matter , and point it out with my very fingar , but I will obserue my oath , and with good aduice forbeare to relate it . In this matter of auricular confession , the Confessours are wont to seduce , and auert the minds and affections of women from God , and to turne and conuert them to their owne lusts and filthinesse . To proue this true , I present ( as witnesses ) those Confessours that haue bene punished by iudgement of the Inquisition , for such abhorred and abhominable wickednesse ; and such as haue bene adiuged to punishment , and by sentence of the Prelats and others , for being found guilty of the like misdemeanours . For by auricular confession , many monstrous enormities arise , and are begotten . To auoid the imputation of tedioulnesse , I will not continue to make any longer discourse , or discouery of the errours of the Church of Rome . But with all my heart , with all my minde , and with all my soule , I reuerence and confesse all things whatsoeuer our new reformed Church doth allow and embrace . And if any of the Church of Rome , shall vpbraide me that I haue falsely and perfidiously fallen from the same . ; I answere with Saint Ambrose , In leauing it I forsake not Christ : Him onely no man ought to forsake , or change : to whom it is worthily said , Lord to whom shall we flie ? Thou hast the words of euerlasting life . For the faith of the Church is commanded chiefly to be sought for , in which if Christ haue habitatiō , it may vndoubtedly be chosen and followed : But if the people be perfidious , and the maister an heretique , and deforme and dissigure the dwelling place ; the fellowship and communion of such heretiques is to be abandoned , and such a Synagogue to be auoided . We must shake off the dust from our feete , lest the drought of our barren vnfaithfulnesse prepare and make the way sandy , and hard to the true progresse and passage of our mindes and vnderstandings . So if there be any Church ( as he saith afterward ) that renounceth the true faith , and doth not keepe and obserue the foundation , and ground of the Apostles preaching , it is to be left and forsaken ▪ that it beget not the corruption of vntruth . Seeing then I haue found Christ onely , and his doctrine dwelling in the reformed Church , and haue seene that erronious teachers do deforme & disgrace the habitation of the Church of Rome ; I haue deseruedly left the one , that I may cleaue to & embrace the other : & that according to the commandement of the Apostle : saying , Do not company together with idolaters . And againe : Haue no fellowship with the vnfruitfull workes of darkenesse , but euen reproue the rather . And what more vnfruitfull worke is there , then to embrace false doctrine , and heresie ? In another place : We command you brethren , in the name of our Lord Iesus Christ , that ye withdraw your selues from euery brother that walketh inordinately , and not after the instruction which he receiued from vs. And to Titus , Reiect him that is an heretique , after once or twice admonition . And the Apostle moreouer saith thus . If any preach the Gospell vnto you otherwise then you haue heard and receiued it , let him be accursed . And a little before that : Although any , yea an Angell from heauen should teach you any other doctrine then that we haue preached vnto you , let him be accursed . But I will no longer stay vpon those places of the Prophets , wherein the people is oftentimes exhorted to leaue , and go out of Babylon , which I know the Church of Rome both imitates and followes . Let it not be obiected vnto me by any aduersary , that I haue denyed my baptisme by which I am consecrated to almighty God : for I onely renonunce the vaine ceremonies vsed therein by the Bishops , without authority of holy Scriptures . The vertue whereof I know to depend on God , & not in man that administers the same vnto me . Seeing thē it is the part of a louing mother , not onely to bring vp her children in the obedience and feare of God , but to instruct them also , and nurse them vp with the food of his heauenly word ▪ and so vnite them to Christ : as I haue bene consecrated to God by baptisme in the Church of Rome , so in the same I haue bene seduced from Christ by humane inuentions . I haue therefore worthily , and of right , made choice of that Church , in which the true baptisme is sincerely administred , and the sound doctrine thereof is faithfully deliuered to such as are baptised , through the whole course of their liues . Besides I perswade my selfe ( and that truely ) that I am more deepely bound to God the Father , God the Son , and God the holy Ghost , ( being three Persons yet onely God ) then the Church of Rome , which hath forsaken and rebelled against that faith which the Apostles in times past so highly commended in her , and against whom that imputation of reproach may worthily be had , which was once laid vpon the Church of the Iewes in these words : And their sonnes whom they beare vnto me , they haue offered to Idols , to be deuoured . And againe in the same Prophet : They haue played the whores , and bloud is in their handes , and with their idols haue they committed adultery And what is it else to commēd the inuocation of soules ? the adoration of images ? the obseruation of Purgatory ? and of Pardons ? They glorie of the workes of Supererogation , the rules and examples of men that are sinners : as Francis , Dominicke , Bruno , Celestine , Ignatius , Loyola , and others , and especially to thurst yong men and women against their wils into a monastery ? What is this else ( as I say ) but to be consecrated to idols , and to superstitious worshipping , and in the end to the deuill himselfe , and damnation ? And because ( as it is well knowne vnto me ) the Papists thinke we walke not after the right decrees and determinations of the true Church , neither beleeue those things , which are to be beleeued : I will therefore , seeing ( as God hath commanded ) I am separated and come from among them , relate those things , which we faithfully hold and imbrace : For as Paul saith , I am not ashamed of the Gospell of Christ , for it is the power of God vnto saluation to euery one that beleeueth . Before all things we beleeue in God , the Father Almighty , maker of heauen and earth , and in his Word , begotten of the Father ; and in the holy Ghost , proceeding from them both , to whom their due and distinct properties are to be attributed : in which ( according to Essence ) we neither separate the Sonne , nor the holy Ghost from the Father : nor ( contrary to the opinion of the Manicheys ) diuide the Father from the Sonne , or from the holy Ghost : but we beleeue that they haue one vnity of Essence , and Trinitie of Persons , without any confusion . Which vnitie and trinitie ( as Hilary , Ambrose , and many others teach ) cannot perfectly be comprehended by naturall reason ; but is apprehēded by faith , as many other hiddē mysteries of God , of which S. Paul speaketh : Oh the deepnesse of the riches both of the wisedome and knowledge of God. How vnsearchable are his iudgements , and his wayes past finding out ? All honor be giuen to the blessed Trinity , being one God , and to whom is equall glory in three Persons , contrary to the opinion of Arrius , that blasphemously takes away the equality of Persons , holding the Sonne to be inferior , and the holy Ghost to be seruant to God the Father . Of Christ the Sonne . VVE beleeue in Iesus Christ , his onely begotten Sonne , the Redeemer and Mediator of mankind : through whom in the holy Ghost he created all things in the beginning ; not that he redeemed mankind without the Father , which sent his Sonne to be the Redeemer of the world ; or without the holy Ghost , by whom man is conceiued and annointed : but because the only person of the Sonne tooke vpon him humane nature , and by his death and passion payd the price of our redemption ; and is but one person ( contrary to the opinion of Nestorius , that maintained two . ) We beleeue also that Christ was borne of the virgine Mary , according to humane nature it selfe , by the inspiration of the holy Ghost ; and we beleeue ( with the Catholicke Church ) that she was a virgin before the birth , in the birth , and after the birth , against Heluidius , whom S. Hierome vtterly disallowes , so doth S. Ambrose , S. Augustine and S. Thomas . We beleeue also that Christ our Lord , suffered vnder Pontius Pilate , was crucified , dead and buried , and descended into hell , and the third day rose againe : not by anothers meanes , as Lazarus , and others , but by his owne proper power and vertue ; because he was God , which according to Diuinitie was cause of his resurrection , as Iohn saith : No man taketh it from me , but I lay it downe of my selfe . I haue power to lay it downe , and haue power to take it againe . We confesse also that he ascended into heauen , & sate at the right hand of his Almighty Father , which ascension Christ made not according to his diuine nature ( which was neuer out of heauen ) but as he was man , for so he entred into heauen , and by his owne power ascended . We confesse further , that with great Maiestie and glory he shall come to iudge both the quicke and the dead : and to reward euery man according to his workes : which are all matters of faith , and to be beleeued , and are taught in the reformed Church . With true faith we imbrace the Apostolicke Creed , the Creed of Nice , and Athanasius : And so to that Church , whose confession I find to be agreeing and conformable to the holy Scriptures , I wholly yeeld and subscribe vnto . But lest any man should thinke , that either for want , and necessitie , or for any horrible offence committed , and so for feare of punishment , I haue left , and separated my selfe from the Church of Rome , I will make short repetition of what hath befallen vnto me , through the whole course of my life , euen from my infancie : not led by ostentation , or vaine glory , but that in remembring thē , I may be the more drawne to giue humble and hearty thankes vnto almightie God , who hath had such pity and compassion on me . I was borne at Caesar Augusta ( which is the chiefest place of the kingdome of Arragon . ) The day before the Calends of February , at two of the clocke in the afternoone , and in the yeare of our Lord 1567. of honorable parentage both by father and mother , as is well knowne in my countrey , and by Gods prouidence without any impediments or defects of nature : I was baptized in the parish Church of Saint Giles , and confirmed by that excellent Prince Ferdinand Viceroy of Arragon , and Arch-bishop of Caesar Augusta . From my infancy with my parents great care and industry I was trained vp in the doctrine and religion of the Church of Rome , and with my yeares my knowledge thereof was much increased , and I did reuerence the same with such honour and ardency , as no other religion appeared vnto me so profitable or pleasing . My father departed out of this life when I was but 16 yeares of age ; but my mother as she was carefull I should be brought vp and instructed after the customes of the Romish Church ( for she was full of zeale and deuotion , ) so was I taught Musicke and Military discipline , and other exercises of body , to my age best fitting and agreeable . I was still sollicitous to reade bookes of Christian Religion , and to take counsell and be conuersant with such men as seemed to me to be honest , and learned : So that desire of further knowledge daily increased in me . The respect therefore of all temporall goods being laid aside , I wholly applied my selfe to be in the number and societie of them , whom they of Rome call and account Religious : and contrary to my mothers minde , or the good will of my brethren and kinsfolkes , I followed the Religion of S. Francis , and with all alacrity and willingnesse of heart , I entred the Monastery of Iesus . Which when my mother heard of , she was moued with much sorrow , and both by her words and deeds shewed that I had greatly displeased her . Yet she loued me dearly , & alwaies hoped of me to be a refuge & succour to her age . Hauing therefore takē coūsell , accompanied with a Noble woman ( her sisters daughter ) she came to the Couēt , with an intent to alter my purpose , & both of them laboured byall that prayers or intreaties , or faire promises , might effect , to draw me frō that vndertakē resolution . But I was so constant in my deuotion of that Monasticke life , as neither my mothers lamentations , or large gifts proffered vnto me , could work alteration of my mind . So for that time she departed , but vpon further counsell and aduice taken , she came thither againe with a great troupe attending her , with purpose in deed to haue taken me away by force and violence . Which when I and the religious men of the Monastery perceiued , we hindred their determinations , so as my mother by no meanes could obtaine her purpose . But she tooke it so grieuously , that for the space of many dayes she fell into an extreme phrensie . Hauing recouered her health and senses againe , she still continued her meanes and deuices to change my mind , and vsed the same almost a whole yeare , so that at length she compelled me to forsake the Monasterie . Neuerthelesse I promised such as I left behind me , to returne againe with what speed I might possibly . But I became somewhat forgetfull of my promise , by reason that at that time , my countrey presented vnto me many obiects of pleasure and delectation . For there were great triumphs and solemnities for the celebration of the mariage of Katherine daughter to king Philip the second , with Charles Duke of Sabaud : with which my mind was much caried away and distracted . But my former purpose and my continued deuotion vrging me , I performed my promise , and with great ioy of those Religious men that expected me , I returned backe to the Monastery , where I liued a while in much gladnesse and contentment . But after a certaine time I left the Monastery againe , by some occasion of businesse , and retaining my first religious purpose , I be tooke my selfe to the Religion of the holy Trinity , and was receiued in the Conuent of Caesar Augusta in the yeare of our Lord 1585. I made choice of this Order , for the singular deuotion thereof . The Prelate and other religious men of the same Monasterie for many causes were desirous of my continuance amongst them . I therefore began to apply my studies to humanity , till at Valence by the diligence of my Tutor , and my owne great labour , I attained to some perfection of Logicke and Philosophy . Afterwards I was sent to that famous vniuersitie of Illerd : where I wholly dedicated my selfe to Diuinitie , and hauing passed the seuerall termes and courses of Disputations , Exercises , and Lectures , I was commended to be one of the best in Theologie . For which I gaue God hearty thankes : for these beginnings broughtme in the end to know those things which my soule euer thirsted after . These foundations layd , I was so well esteemed of , that I was called to the Ministery , contrary to their owne orders and institutions , which forbid any man that dignity vnder the age of 33 yeares . But the Prouinciall did willingly dispence with me , and so I was made Minister of the Monastery of Liria : About three yeares after , I was made Minister of another monastery of higher dignitie , called Nuestra senora de las sogas , in which time by occasion of some contrary occurrents that befell concerning our Order , by certaine learned Prelats , and very great men , I was chosen Embassadour to the Reuerend Generall of our Order , abiding then at Paris : which I discharged , by Gods assistance , though with great danger of my life . After I had obtained the presence of our Generall , he lent such attention to the complaints deliuered by me , that he dispatcht me with expedition and order for such as were troublesome and ignorant of obedience : and gaue me full power , and orders , for the reading of Diuinity . Graced with all these titles , and additions of dignity , and preferment , I returned againe into Spaine : But I had not long stayed there , when vpon instance of other weighty occasions that concerned our Order , I was sent againe to the Generall , with two other graue Ministers in my company . Him I found so kind , and louing , and so respectiue of me , that whatsoeuer belonged to the gouernment of the Prouince , I obtained at his hands . He created me at that time both Maister and Doctor ( which with vs is a matter of much honour and commodity . ) But after my returne into the Prouince ( which containes vnder it the kingdomes of Arragon , Valence , Catalonia , and Mallorica ) by commandement which I had receiued from the Generall , there was a Conuocation had for the election of the Prouinciall ; and the choice fell to M. Stephen Bertiz , a Noble man , of verie great learning , and my especiall good friend . He for the loue he bare me , made me chiefe Secretary of the Prouince . A little while after the religious men of our Monastery of Dertasa , made me Minister ( which in the Order of the holy Trinitie , is as high a place as theirs is , who in the orders of other monasteries are called Priors , Wardens , Abbots , Prelates , &c. ) and created me also the chiefe of the house . That I might not seeme vnthankfull , I tooke vpon me that charge , and in the Colledge of the same City I was made Doctor . Afterwards ( vnknowne to me ) both by the Church and Citizens of Vernauen , farre enough distant from my house , I had the charge giuen me of their Church , and of the preaching of the Lent sermons . And that I might wholly consecrate my selfe to preaching and reading , and not be hindered by any other care of rule or gouernment , ( which is much contrary to the profession of learning ) I left the monastery of Dert , and resigned my office of ministery . In the monastery also of Valence , which is the chiefest monastery of all the Prouince , where are resident to the number of 50 Preachers , Doctors of Diuinity , and others most approued men for learning , there was an assembly had for the election of one that should be Minister & Head of that monasterie ; and the 26 day of April , in the yeare 1601 , that lot fell to my share . So consequently all the goods & riches of the monastery were put into my hands and possession , as well of siluer and gold-plate , as of other precious ornaments , treasure , and sums of money , with which the same monastery is richly furnished : For it hath yearely to be laid forth and distributed by the Minister 4000 crownes a yeare . In the time that I was Minister of Valence , I was often created visitor of the houses , and with the fulnesse of power made Vicar Prouincial of all the foure kingdomes . And lastly , the 8 day of Nouember in the yeare 1602 , with generall and Apostolique power was constituted visitor of certaine monasteries within the limits of the Prouince . I was greatly beloued of the Generall , and other Prelats and Religious men of that Order which in times past I professed , and was well accepted with Ecclesiastical gouernors . But as S. Paul saith , God forbid that I should reioyce but in the crosse of our Lord Iesus Christ , whereby the world is crucified vnto me , and I vnto the world . In the knowledge wherof , & in the glory of the crosse of Christ , I would not delay , but pay my first fruits vnto the Lord , who saith , Thou shalt not be slacke to pay thy first fruits . Which is nothing else , but to auert and turne from the way of wickednesse , and to follow and imbrace the way of the Lord. If for this alteratiō of my estate , I should make any reckoning of this world : alas , how many shold I see to rise against me ▪ my friends are become my enimies , my kinsfolks strangers , all leaue and forsake me , all dispise me , and call me heretique : but I will answer with the Prophet Dauid , My father and mother haue for saken me , but the Lord hath taken me vp . I will not striue to please them , as Paul saith , If I should yet please men , I were not the seruant of Christ . I had rather displease men , then follow lies and vntruths with them , seeing the Prophet Dauid doth encourage vs , saying : O yee sonnes of men , how long will ye turne my glory into shame , louing vanitie , and seeking lies ? I now desire to continue in this truth , that the curse of God may not be laid vpon me , who saith , Cursed is euery man , that continueth not in all things , which are written in the booke of the Law , to do them : And so with the Prophet , I rather chuse to be an abiect in the house of my God , where his Gospell is sincerely taught , then to dwell in the tabennacle of sinners , where the Gospell is obscured , and made darke with fables , and false interpretations . For euen as the sundry and various expositions of the law make the law doubtfull and obscure ; so the Gospell is darke , and made intricate by many intepretations . I now therefore loue , and imbrace the truth . Now God hath made me partaker of his goodnesse , and his passion was not in vaine for me . Now hath his goodnes extended it selfe to cōmunicate those things vnto me , as were determined for me in the beginning . In times past I was Saul , a persecutor of the true Church ; & as he went about to destroy the true doctrine of Christ , so did I likewise both in my priuate & publick Sermons & Exercises endeuor to put downe & annihilate that sound doctrine of the true reformed Church . But now through the infinite mercy of God , I haue ( as Saul did ) fallen to the earth ; and as he at Damascus , so haue I at Rupell found Ananias , who hath taught me what to do , and remoued the scales from mine eyes that hindred my sight and vnderstanding . I looke to be persecuted , and expect false censures and iudgements to be passed vpon me : but what do I respect them ? Did not Aaron speake against his brother Moses ? And did not God himselfe admonish Hieremiah to take heed of his kinsfolkes , saying : For euen thy brethren , and the house of thy father shall deate vnfaithfully with thee ? Did not Peters friends also contend against him , because he went in to men vncircumcised , and did eate with them ? So ( me thinkes ) I see how they contend and cry out against me . 〈◊〉 God , who ( as Dauid saith ) is the father and helper of orphanes and fatherlesse , will not rest to defend and protect me . Oh my Lord God , of whom the Prophet hath said , that thou wilt saue , & preserue them , that put their trust in thee , My whole hope and confidence is in thee , & I stand in need of thy aid and defence . Be vnto me ( oh Lord ) as a shield , and buckler against those roaring Lyons that go about to deuoure me . And as thou didst deliuer Moses out of the hand of Pharaoh , Susanna from false iudgement , and Daniel from the Lyons denne : so deliuer me from their hands . Giue vnto my soule the grace and gift of perseuerance ; and grant that they who are yet blind may haue their eyes opened , and at length attaine to the knowledge and wisedome of the truth , made knowne in thy Gospell . In respect of thee ( oh my God ) I make account of nothing : I leaue and forsake all things ▪ and hope not for any thing but thy glory . The honours which I had in mine owne countrey , I vtterly despise ; the dignity which I haue hitherto possessed , I am quite forgetfull of ; and forgo my quondam Prouinciall , who ordained me to be his successour . My friends and all my kindred for thee I contemne , and willingly reiect for euer . For those things that were aduantage vnto me , the same I account losse for Christs sake , and do iudge them to be dung : that I might win Christ , and be found in him , with S Paul. And I will follow the true doctrine of Christ : saying , If any man come to me , and hate not his father and mother , and wife , and children , and brethren , and sisters , yea and his owne life also , hee cannot be my Disciple . I confesse vnto thee my Lord and my King , and I giue praise vnto thee my God , and Sauiour ▪ for that thou hast deliuered me from perdition , and from the tongues of them that speake lyes . Be a succour vnto me , and a tower of defence in the face of mine enimies , that I may constantly abide the slaunders and backbitings , wherewith I know they swarme and are full . Wherefore oh most merciful God and louing Father , who in the multitude of thy mercies dost put out of thy remembrance the sins and iniquities of such as confesse vnto thee ▪ by the grant of thy pardō make void the imputation of all former offences . Looke fauourably vpon thy seruant , and giue vnto me that with true confession , and contrition of heart , begge remission of my sins . Refresh and renew in me ( oh Father ) whatsoeuer the diuelish fraud and deceipt of the Church of Rome hath distained and corrupted ; and win a member of thy redemption , to the body and vnity of the true reformed Church . We the Pastours , Seniours , and Deacons of the Church of Rochel , whose names are here vnderwritten , do witnesse and make it knowne , that Martin Bartox hath made a summary confession of our faith , and publickely discouered ▪ & vtterly renounced the errours of the Romish Church , before a great company of Gods faithfull seruants , being then present , reioycing and congratulating his conuersion : we witnesse further , that we haue seene and heard to be performed , whatsoeuer is herein made mention of , or set forth . From this Citty of Rochel : Pastors I. Merlnius H. Colomozius S. Loumaeus L. Cerclerus Seniors . Chalmotius Cl. Heralts I. Farnoulius I Bodierus I. Dournes Durantius . Deacons . I. Agrestsns . A. Maquinus FINIS . Notes, typically marginal, from the original text Notes for div A02641-e230 Mich. 7. 8. Exod. 2. Gene. 39. Ionas . 2. Exod. 2. Exod. 12. Gen. 33. Gen. 41. Notes for div A02641-e670 Math 11 28. Esa . 1. 18. Ioh 12. 3. Luk. 22. Gal. 2. 11. Luk. 15. Luk. 15. Luk. 19 : Luk. 15. Iohn . 5. 12. Iohn . 5. 24. Rom. 3. 24. Iohn . 3. 13. Ephe. 2. 6. Col 1. 13. Dan. 9. 2. Thes . 2. Notes for div A02641-e1760 Atha . in Symb. Psal . 2. 7. Hebr. 1. 3. Ioh. 1. 15. Atha . in Symb. Idem . in Symb. Num. 23. 19. Malac. 2. 6. Gen 1. 1. Hebr. 1. 2. & 11 ▪ 3. Ioh. 1. 3 Luk ▪ 18. 19 ▪ Tho 1. q6 ▪ Ar. 2. 2. in Aug. vt supra . Hebr. 2. 16. Mat. 1. 16. Luke 2. 1. Dio de . di ▪ no. Ioh. 1. 14. Math 1. 16. Luke 2. 1. Ari. 1 ▪ de coel . text 32 & 2. text . 17 tom ▪ 2. Gal 4. 5. Gen. 3. 6. 1. Cor. 15 ▪ 22. Rom. 5. 12. Quisquis P. filij ver● P. ad l. i● . Gal. 4. 5. Ioh. 3. 16. Rom. 5. 9. Luke 19. 10. Math ▪ 18. 12. Col. 2. 3. Math. 17. 5. Irenaeus cap. 34 lib. 4. aduers . heres . Lib. 2. anim● text . 4. & 6. 10. 2. Aug. de Trini . lib. 3. cap. 10. Chr. P●ze . P. 8. in disp . coen● Domini Ioh. Cal. lib. 4. cap , 17 Sect 12. & 13. vsque ad 20. Ft in eodem lib & ca. Sect. 18. The 4. cause of his seperation . Cal. lib. 4. cap. 17. a Sect. 14. vs . ad 50. Math. 18. Tho. 3. p. q. ●8 Ar. 2. 5. Deut ▪ 1. 9. & 12. 32. Rcu ▪ 22. 18 ▪ Luke . 21. 33. Hebr. 7. 7. Gen. 27. 27. 40. 48. 15. Rom. 1. 25. Tho. 3. P. q. ●6 . 5 5. Exod. 25. 10. Vsque ad 25. 2. Sam. 6. ●6 . vsque ad 11. Ioh 12. 3 Isa 66. 1. Act. 1. 11. The. 3. 75. 8. 2. Kin. 22. 10. 11. 12. The fifth cause of his separation . Luk. 1. 36. 1. Pet. 2. 22. Ioh. 1. 15. Ephes . 1. 22. Colos . 1. 18. Colos . 2. 10. Ephes . 1. 21. Psal . 8. 8. Ephe. 1. 21. Math. 4. 11. Sexta Synod . Ambr. l. de incar . Dom. ●ap . 7. Luk 2. Ioel. 2. Cant. 8. 2. Isa . 55. 4. Math. 5. Iohn 7. Luk. 2. Act. 1. 1. Cor 6. The first cause of his separation from the Romish Church . The second cause of his separation . 2. Tim. 2. Io. Caluin in ini . tio Institut . Ep. ad Regem . Fran. Heb. 2. Psal . 118. 105. Psal . 32. Psal . 108. Luke 15. Idem . Wild 9. Eccles 1. 5. 16. 14. 37. Luke 1117. Math 1. 1. Eccles 4. 30. Luk. 17. 3. Math ▪ 18. 15. 16. 17. Leuit ▪ 19. 7. The third cause of his separation . 1. Cor. 11. 26. & per totum cap. The. 3. 2. 67. ar . 1. ad . 1. Math. 18. 4. Idem 20. 26. Marke 10. 43. Luke 22. 25. Iohn 13. 15. Luke 22. 26. Iohn 6. 15. 18. 46. Plat. in his Pon● Math. 28. 18. Ioh. 17. 2. Hebr. 2 8. Ezec. 37 22. Ioh. 18. 33. Math. 2. 2. Mar. 15. 26. Ioh. 8. 37. ● . Decret . Greg. tit . 7. can . Lib. 1. decret Greg. tit . 33. Plat. & Illescas in vitis Pa●r . Cal. cap. 6. 7. 11. The 6. cause of his separation Hebr. 1. 3. Heb. 9. 14. Ephe. 1. 7. Psal . 116. 5. 6. Cal. lib. 3. Cap. 4. Chrysoft . Amb ▪ Ca 9. in Lucan , lib. 6. Eph. 5. 10. & . 1 ▪ ca. 5. 11. & 10. a. Thes . 5. 6. Tit. 2. 10. 11. Gal. 1 ▪ 8. Ezech. 23. 31. Idem 16. 20. 2. Cor. 6. 17. Apoc. 18. 4. Isa . 52. 11. Rom. 1. 16. Aug. in Manich. Hil. 1. lib. Trin. P. 5. à principio . Amb. lib. 1. ad Grat ▪ ca. 5. 7. antemedium . Leg. disput . Atha . & Artij in con . Ni●● . Ioh. 3. 17. & 4. 25 ▪ Act. 3. 19. Hebr. 2. 19. Gen. 1. 1. Ioh. 1. 3. 1. Col. 16. Pro. 8. 22. Apoe . 3. 14. Psal . 32. 9. Ioh. 3. 4. Luk. 2. 11. Idem . in eod . Mat. 3. 5. Luke 3 ▪ Acts 10. Ioh. 11. 1. S. Hierome lib. contra . Helui . de perpe . virgi . Mar. Amb. sup . Luc. li. 2. ca. 1. S. Aug. in Serm. 14. de nat . Do. S. Tho. 3. p. q. 28. ar . 1. 2. 3. 4. 1. Tim. 6. Acts 3. 13. Rom. 4. Phil. 2. Ephe. 4. Acts 2. Apoc. 1. Acts 13. Ioh. 10. 18. Rom. 8. 11. Acts 2. 24. Mar. 16. 19. Luke 24. 51. Psal . 109. 1. Ephe. 4. 9. Luke 21. 21. Ma. . 25. 31. Rom. 2. 6. Apoc. 22. 12. Ad conuentumm Gal. 6 ▪ 14. Exod. 22. 29. Psal 26. 10. Gal. 1. 10. Psal . 4. 3 ▪ Gal. 3. 10. Psal ▪ 83. 11. Act. 11. 2. Num. 21. 1. Hierem ▪ 12. 6. Acts 11. 3. Exod. 14 ▪ 30. & 15. 4. Dan. 13. 63. & 14. 39. Phi. 3. 7. Luke 41. 26. Math ▪ 10. 37. 
A19155	----	The penitent publican his confession of mouth. Contrition of heart. Vnfained repentance. An feruent prayer vnto God, for mercie and forgiuenesse. Collins, Thomas, fl. 1610-1615. 1610 Approx. 66 KB of XML-encoded text transcribed from 27 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A19155 STC 5566 ESTC S116067 99851284 99851284 16555 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A19155) Transcribed from: (Early English Books Online ; image set 16555) Images scanned from microfilm: (Early English books, 1475-1640 ; 1571:08) The penitent publican his confession of mouth. Contrition of heart. Vnfained repentance. An feruent prayer vnto God, for mercie and forgiuenesse. Collins, Thomas, fl. 1610-1615. [48] p. Printed [by T. Creede] for Arthur Iohnson, dwelling in Paules Churchyard, at the signe of the white horse, neere the great north doore of Paules Church, At London : 1610. Dedication signed: Thomas Collins. Printer's name from STC. In verse. Signatures: A-F⁴. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Repentance -- Early works to 1800. 2003-06 TCP Assigned for keying and markup 2003-06 Aptara Keyed and coded from ProQuest page images 2004-09 Olivia Bottum Sampled and proofread 2004-09 Olivia Bottum Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion THE PENITENT PVBLICAN , HIS CONFESSION OF MOVTH . Contrition of heart . Vnfained Repentance . And feruent Prayer vnto God , for Mercie and forgiuenesse . AT LONDON , Printed for Arthur Iohnson , dwelling in Paules Churchyard , at the signe of the white Horse , neere the great North doore of Paules Church . 1620. TO THE RIGHT HONOVRABLE , GRAVE , VERtuous , and Religious Lady , the Lady Katherine Hastings , Countesse of Huntington , T. C. wisheth health , and happines , in this life , and in the life to come , Eternall felicitie . IT may seeme somewhat strange vnto your Ladiship , that I should thus presume to publish this my poore & Penitent Publican , vnder your Honorable protection : yet in regard of your Ladiships Integritie of heart vnto God , manifested by your most vertuous life , and zealous loue vnto true Religion . I am animated to aduenture him in the worlds view , being shadowed vnder the shield of your sacred vertues , which ( like the bright beames of Phoebus ) may Illustrate , and giue a long life , to this my illiterate , & litle-worth labour , which ( wanting your fauorable reflection ) might without regard . For ( Madame ) I am not ignorant , that Enuie attends vpon all good attempts : Ismael will scoffe , and mocke at Isaack , euen in Abrahams house , and Shemy will reuile Dauid to his teeth , and therefore the godlie in these dayes , may well say with holy Iob , my soule is cut off , though I liue . Iob the 10. and 1. verse . The righteous as the prophet speaketh , are most despised : for let Elisha , goe vp to Bethel , and euen the little children will call him Bald-pate : and so he that labours to liue vprightly , and to keepe the true path , he is accounted precise , and called a Puritan : the consideration whereof , makes manie men that would be feruent , to be fearefull ; and like Peter , to follow a far off , and rather to denie him , that died for vs ; then to the face of his enemies , affirme that we knowe him : such is the times impietie , and our infirmitie , that we are easily intreated to retire from any godly action , or good intention . And with Demas , quickly drawne to abandon God , and imbrace the world : yea euen this vild & vaine world , which many excellent wise and worthy men , haue most fitly compared vnto a sea of glasse , of the which S. Iohn speakes , Reuelat. the 4. and the 6. verse , for it is both so slipperie and so vncertaine ; so full of troubles & tempestious waues , one wallowing vpon the necke of another , that it is high time for vs to say with the Disciples : Maister saue vs , or else we perish : Mathew . 8. and , the 25. verse , for so small is our faith , that we soone faint : especially in Gods affaires . Yet wee seeme vnto men , as though wee were both so constant and so confident in God , that we might say with Iob , Though he kill mee , yet will I trust in him . Iob. the 13. and the 14. verse . But ( alas ) if we do behold but a litle persecution , lay hand vpon our profession , for feare of the one , wee are readie to flie from the other . Forgetting the charge that Saint Paul giues vnto Timothie , Fight the good fight of Faith , and lay holde of Eternall life . Timot. the 6. and the 12. verse : Wee are not onely cold in loue , but also carelesse in Religion . For like the readie , ( yet recanting ) sonne , some say , they wil come into Christs congregation , but come not : & others say , they wil not come , yet they do : but it is at the end of the day , before they will drawe neere ; And long doth Wisedome crie in the streetes , before she can call them together , to goe to the Tabernacle , and returne to the Lord , who by his Prophet Ezekiell , makes this proclamation : Ezek. the 18. and the 23. verse . Haue I any desire ( saith hee ) that the wicked should die ? or shall hee not liue , if hee returne from his owne wayes ? And againe , in the 31. verse of the same chapter , he saith , Cast away your trangressions , wherewith you haue transgressed , and make you a new heart , and anew spirit , for why will yee die , oh yee house of Israel ? Nay more , hee promiseth by the same Prophet , in the 34. and the 16. verse , I will seeke that which was lost , and bring againe , that which was driuen away , and builde vp that which was broken , and will strengthen the weake ; wherby we may see , that the Lord would haue none to be lost , but with the penitent Publican , to confesse our sinnes , and to reforme our selues , and according to the counsell of Saint Peter , in his 2. chap. and 1. verse , laying aside all maliciousnes , all guile , and dissimulation , all Enuie , and euill speaking , as new borne babes , let vs desire the sincere milke of the word : that wee may growe thereby , from vertue to vertue , and from grace to grace , vntill we be come perfit men in CHRIST IESVS ; which wee can neuer be , vnlesse with the Penitent Publican , we doe truely humble our selues before the Almighty , and vnfainedly craue mercie and remission . The which , that we may the more be animated vnto , I haue here ( though but in a homely habit ) set him , to be a patterne of true penitence , to all such persons , as haue any desire to imitate him , in prayer , and repentance : by whose example , if any be incited ( as I hope there shall ) to confesse their sinnes , and craue pardon for the same ; let them first giue glorie vnto God , by whose holy aide I did indite it , and then thankes vnto your Honour , vnder whose protection I haue presumed to publish it , that it may thereby ( as with a buckler ) be defended from the venemous tongues of the Enuious . And thus with my most humble and hartie praiers vnto the Almightie , for your Ladiships long life , and prosperitie , I ende , this 6. of Iulie . 1610. Your Honors , most humblie deuoted , Thomas Collins . To the Reader , whosoeuer . MVch to insert , and make too long a matter , As an Apologie for my Publican : Were , as on fire-lesse Fuell to cast water , And shewe my selfe a sence-besotted man. Then as it is , accept it , or reiect it , For cringing Complements , I list not vse : I know the wise , and vertuous will affect it , The rest , I care not , though they it refuse . Pebbles , are fitter , then rich Pearles , for swine , For both ( alike ) th'eyle trample in the mire : The Gordian knot , is easier to vntwine , Then bring bad men , good matters to desire . But you , ( deuout ones ) of diuiner spirit , Doe you my labour , with my loue inherit . Yours euer , most vnfainedlie , T. C. THE PENITENT PVBLICAN . ON bended knees , and with a broken heart , Eyes cast on earth , hands beating of my brest : I come to act a penitentiall part , Before th' almightie , who is pleased best With sinfull soules , when they are thus addrest : In whose dread presence ( caitiffe that I am ) Prepared thus ( till now ) I neuer came . Knees euer bow , and standing beare no more , Eyes euer weepe , and nere be drie againe : Hands beat my brest , and make it euer sore , Heart neuer cease , but sigh and sob amaine : Tongue , euer pray , and for my sinnes complaine . Till teares , blowes , sighs , sobbs , prayers , and complaints , Haue freed my soule from all her foule attaints . Humbling my selfe , may in Gods fauour raise me , Weeping for sinne , may him to mercy moue : Beating my brest , most sorrowfull displaies me , Sighing , and sobbing , my hearts griefe approue : Playning , and praying , may procure Gods loue . His loue is life , which causeth me to craue it , And stedfast faith , doth tell me I shall haue it . Great wonder-worker , worthiest worthie one , By whose assistance Henocke walkt with God : Thou that wert Abrahams righteousnes alone , Thou that mak'st men moue mountaines like a clod : ( Euen h●apes of sinne ) from of their old abode , Thou pretious one , proceeding from aboue : Soule-sauing faith ( our euidence of Gods loue . ) By which we doe his promises imbrace , By which we apprehend Christs righteousnes : By which we doe , sinne , death , and hell , deface : By which we are assured of redresse , ( If we repent and waile our wickednes ) By which our prayers are to God conuaid , And without which , all suppliants are gain-said . Oh blessed faith , my fortresse and my shield , My onely comfort in calamitie : Which dost resolue me I shall win the field , And orecome , Sathan my arch-enemie , I le thanke my God ( for thee ) continually : Cause t is his grace , and goodnes that I haue thee , ( Which art a signe , he will in mercy saue mee . ) Thou that art God of gods , and King of kings , Thou whom the Sun , the Moone , and Stars obay : That fill'st the poore and hungry with good things , And dost the rich ones , emptie send away : My soule shall magnifie thee day by day , And all the powers that doe remaine in mee , Shall onely praise , and euer pray to thee . For thou hast vow'd ( and that most solemnely ) As thou dost liue ( which art the life of all ) Thou dost not will those that doe wickedly , And into many grieuous sinnes doe fall , Should die the death , but rather will'st they shall Returne and liue , oh sweet , and gracious Lord , Which to thy foes saluation dost accord . With Salomon , I now see all is vaine , Youth , beautie , strength , health , wealth , and honor too : Long life , and all , that doth on earth remaine , And all that man , with all of them can doo : Onely thy word , which worldly wights doth woe , From earthly toyes , to seeke for heauenly treasure : Is to be lik'd , and loued without measure . Thou hast ordain'd a time to gather stones , And eke a time wherein to cast away : A time likewise thou giu'st vs wretched ones , To laugh and sing , a time to mourne and pray : Most finde the bad , few doe the best assay . But oh teach me ( that long in sinne haue ioy'd ) To mourne and pray , sinne may be now destroy'd . Euen as a poppie that doth hang the head , Or like a Bull-rush beaten downe with winde : So I , sur-chargd with sinne ( more sad then lead ) Looke carefully , but can no comfort finde : Yet faith , and hope , doe both perswade my minde , That thou ( oh Lord ) wilt mercy haue on mee , If I repent , and rightly call to thee . Thy holy prophets bid vs seeke thy face , And that ( I take it ) is thy fauour ( Lord ) Thy louing kindnes , mercy , and thy grace , Which are reuealed to vs in thy word : Oh them seeke I , to me do thou accord . And let me finde them , for in them doth rest All that I want , to make me euer blest . Lord , I no presents , no oblations bring , Onely my selfe I offer vnto thee : A broken heart , is all my offering , The which although it far vnworthy bee , Yet Lord accept it , for behold and see , In true deuotion and in perfit zeale , It prostrate here , for mercy doth appeale . I know right well thy Angels will reioyce , And be full glad before thy maiestie : To see thee heare a sinfull creatures voyce , And in thy mercy cure my maladie . Oh heare me then , and daine to purifie My impure soule , with thy pure spirit of grace , For that 's the mercy that I would imbrace . Like Naaman I am a Leaper Lord , My soule , and body , both infected bee With filthy sinne : yet if thou speake the word ▪ There will a wonder straight appeare in mee , From all corruption I shall soone be free . Yea and be cleaner then the Christall glasse , And far more white , then snow on Salmon was . Abanah cannot , nor yet Pharper cure me , Nor all the waters in the world beside : Onely true faith doth ( by thy grace ) assure me , That if I take thy spirit for my guide , And follow it , I shall be purifide . For by the same , men are regenerate , And from a bad , borne to a blessed state . As Dauid counsels , Lord I come to tast , How sweet thou art , and how beyond compare Thy louing kindnes ( which for aye shall last ) And more thē mirh-sweet-smelling mercies are : Oh pardon me , although thus much I dare , It is no proud , nor yet presumptuous thought , But t' is thy grace , which this good worke hath wrought . Which grace , were it not super-aboundant ( Lord ) ▪ My all-abounding sinne would still keepe backe Me from obeying of thy blessed word , And in this action it would make me slacke , But thy good spirit supplieth what I lacke . And at this instant doth inable mee : To come , to croutch , to crie , and call to thee . For mercy Lord , for mercy Lord I pray thee , For mercy Lord , I humbly do intreat thee : I am a sinner , oh do not denay mee : Nor yet ( in anger ) either chide or threat mee : Although ( I know ) thou hast iust cause to beat mee . Yet mightie Lord ( for thy great mercies sake ) Send mercy downe , and some compassion take . On me vilde wretch , and most vnworthy man , The very worst , that euer was created : A sillie soule , a sinfull Publican , In whom no grace , nor goodnes is innated : Nor euer yet was truely imitated , Vntill this houre : in which thy spirit hath Taught me to pray , thus to appease thy wrath . Thou that dost ride vpon the Cherubins , Thou at whose presence all the mountaines shake : And hills doe melt , oh pardon thou my sinnes , And in thy vinyard me a labourer make : Do so sweet Lord , and ( for thy Christ his sake : ) Oh let me haue the hire thou giu'st to all , Though it be euening ere to worke I fall . With the lost sheepe , though I haue gone astray , And wandered through the wildernes of sinne : Lord let me not become a cast-away , But by repentance let me pardon win : And once againe ( good father ) take me in . And from henceforth I le so obedient bee , That thou thy selfe shalt take delight in mee . Looke soueraigne Lord , from thy celestiall throne , Ah looke ( I say ) and with thy sacred eye , See how my soule doth sorrow : sigh , and mone , And what cumpunction there is inwardly In my poore heart , which of thy maiestie , Doth hourely beg that thou wouldst pardon mee : Which oft haue sinned gain'st sweet heauen and thee . Which oft haue sinned gain'st sweet heauen and thee , And therefore hence-forth am vnworthy far , Thy sonne ( oh Lord ) intituled to bee , Or once bespoke of , where thy seruants are : Gain'st mercies gate my sinnes are such a bar , That they keepe backe all heauenly benediction , And yeeld me nought , but shame and sad affliction . Lo , as a still , full fraught with leaues of Roses , ( Through force of fire , made vnderneath the same ) Le ts fall ( by drops ) the moysture it incloses : Euen so mine eyes , for'ct by a feruent flame , Of godly zeale ( for so 's the fires name ) Do shed forth teares ( extracted by repentance ) From follies flowers , whereto my heart gaue entrance . I neede not aske , why thou art sad my soule , Or why thou art disquieted in mee : I haue more cause to bid thee still condoule Thy selfe for sinne , which sore oppresseth thee . Oh mourne ( I say ) still sad , and heauie bee , Yet trust in God ( who is thy comfort giuer ) And ( in good time ) he will thee safe deliuer . As Moses said . Lord I am slowe of speech , No eloquence haue I to plead my cause : But with my soule , I humbly thee beseech , ( Wretch that I am ) though I haue broke thy lawes : Yet into iudgement enter not , but pause . And ( since no flesh is righteous in thy sight ) Let my repentance , all my sinnes acquight . I cannot boast ( Lord ) as this Braggart doth , This selfe-conceited and proud pharasie : Simple I am , and loue to say good sooth , For oh , why should I either cogge or lie : Knowing what harme my soule might haue thereby ? Or wherefore seeke , for to excuse my sinne , When by confession I may pardon winne ? If so I ioyne , contrition therewithall , Or else confession small or nought auaileth : T is not enough that I for mercy call , And shew how much it is , my fraile flesh faileth Of what it should do , but repentance bayleth From death and hell : for God grants no remission , But vnto those that do vse true contrition . Therefore Lord grant , that I may often vse it , Cause Dauid tells me , thou wilt not despise A contrite heart , nor yet wilt thou refuse it , If it come to thee in an humble wise , Laying aside all sinfull vanities , With full intent for euer to refraine them , And from thence-forth , nere vse nor entertaine them . Humilitie , thou helper towards heauen , Thou guide to grace , step to eternitie : Thou fruit of faith ( which from aboue art giuen ) Thou that put'st Cammells through a needles eye , ( For all their bunches of iniquitie ) Thou balme of blisse , thou gate to lasting glory , Teach me repentance , make me truly sorie . As once thou did'st the king of Niniuee , When Ionas cried by the Lords command : That he , and his , should all destroyed bee , And fortie daies their citie should not stand , Yet by thy meanes , Iehouah staid his hand : And of the king , and people tooke such pittie , As their repentance mou'd him spare their citie . Oh could as many teares come from mine eyes , As there are drops of water in the Sea , I feare me all of them would scarce suffice , To wash my soule , and filthy sinnes away : Therefore oh Lord , to thee I humbly pray , That thou ( in mercy ) would'st forgiue the same , And let me liue , to laud and praise thy name . All-seeing searcher of the heart and raines , From whom no secret thing nor thought is hid : By ought that heauen , or earth , or Sea containes , Or any thing in them Inuellopid , Thou that know'st all , that all men euer did , Full well thou knowest , that vnfainedly I pray to thee , without hypocrifie . Wring hands , wayle face , cleaue knees vnto the ground , Sigh soule , sob heart , nay split , for very griefe : Shake flesh , quake ioynts , in you no strength be found . Cry voyce , call tongue ( my hearts atturnie chiefe ) Beat vaines , bend sinewes , humbly seeke reliefe : That so , with feare , and trembling thus , I may Worke out saluation , wash my sinnes away . Looke how a child , that hath done naughtily , With feare , doth crie , and craue to scape the rod : Euen so my selfe , that haue done wickedly , And oftentimes offended thee sweet God , By doing that thy holy lawes forbod . Now quake with feare , least I should punish'd bee , And crie , and craue , that thou would'st pardon mee . But see the nature of this Pharisie , He stands , and brags , and boasts , what he hath done , Thinking therewith himselfe to iustifie , But thou ( oh Lord ) dost tell vs by thy Sonne , That by those works , he no reward hath wonne : And therefore bid'st our left hand should not know , What deeds of mercy , with our right we show . For when we haue done euen the best we can , We are vnprofitable seruants all : And Dauia saith , the iust , and righteous man , Seuen times a day , from God ( by sin ) doth fall : Then why should we ( offenders cappitall ) Brag of our prayers , our fasts , and almes deeds , When from our selues ther 's nought but sin proceeds ? For if sometimes to our poore brethren , wee Do any good : ( as oh ti 's sildome when ) It is not of our selues , but Lord from thee , Those good gifts come , and those good motions then : We of our selues are miserable men , Which neuer could so much as thinke good thought , Then by our deeds , how can we merit ought ? Yet to do good ( I know ) ti 's commendable , For so the Patryarks and Prophets did : And Christ himselfe ( then whom ther 's none more able ) Shewes by examples , and by word doth bid , Our light should shine to others ( not be hid ) Who seeing our good workes might glorifie , Thy holy name ( Lord ) which dost sit on hie . Like leadn epipes , through which pure water runnes , Or like the quilles ( cald lacks ) in virginalls : Are all the sort of sinfull Adams Sonnes , Through whom much good vnto the world befalls , Yet they thereof are no originalls . But thou ( oh Lord ) hast them as meanes elected , By which to worke , what thou wilt haue effected . Then let the praise be onely giuen to thee , Let euery tongue extoll , and laud thy name : Not vnto vs , not vnto vs , ought bee , But to thy selfe , which dost deserue the same , To thee all glorie , and to vs be shame . For thou art he , from whom all good proceeds , And we the workers of all wicked deeds . As sweetest Rose , on thornle stalke doth grow , And purest Lawne is not without some spot : So godliest men , haue some defects ( I know , By holy Dauid , Abraham and Lot ) None liue on earth , can say he sinneth not : Vnles he lie , and so himselfe depriue , Of that sweet mercy , which he might receiue . Could I rehearse all my bad deeds , and good , And should I then compare them both together : The one would seeme , like to a spacious wood , Th' other like a light and little feather , That 's blowne about with euery blast of weather . My sinnes exceed , ( like riuers ouerflowing ) But my good deeds , are scarcely worth the showing . Then tongue be mute , and talke no more of merit , For man doth merit nought but death and hell : Wherefore ( good Lord ) direct me with thy spirit , Vnto that place where perfit truth doth dwell . Oh bring me thither , and I shall be well , I am a stranger , teach me thou the way Vnto that life , that neuer shall decay . If thou conuart me , I shall be conuarted , Or else ( by sinne ) I shall be sure confounded : For why there is no sauing health imparted , To ought that is , in earth or heauen bounded , To salue my soule , which grieuously is wounded . Onely thou canst doo 't , therefore Lord I pray , That thou would'st saue , what sinne doth seeke to slay . The Saints blood-shedder persecuting Saul , By grace ( deare God , which doth abound in thee ) Became a preaching and professing Paul : Oh blessed deed , Lord do the like by mee , Open mine eyes , that I the truth may see . And ( with that chosen vessell ) magnifie Thy mercy , might , and endles maiestie . Mary Magdalen had much euill in her , Yet came to Christ ( thy Sonne ) and did confesse Her selfe to be a great and grieuous sinner , That long had liued in Laciuiousnes : And lo , he let her touch his holines , And wash his feet ( he washt away her sin Displac'd her euils , and put his graces in . ) But Mary did not with trickt trammels goe , With ourled locks , nor yet with broyder'd tresses : When she vnto Christ Iesus came , ( ah no ) But with disheu'led haire ( which griefe expresses ) She came to him in midst of her distreses : And kneeling downe , she ( with repentant teares ) First wash'd his feet , then wip'de them with her heares . Thrice happie heares , that such an office had , To wipe the feet of that most holy one : And thrice blest teares , oh well might she be glad , That she ( with them ) might come and make her mone To her deare Lord , and be restrain'd by none . But suffer'd , wash , and wipe , and kisse his feete , Which were not honie , but most heauenly sweet . And humbly now ( like Mary ) Lord come I , As sad , and sorie , as e're she could bee : And for my sinnes repenting hartily , Yet though my teares I cannot powre on thee : As Christ to her ( oh Lord ) do thou to mee . Remit my sinnes , and ere I leaue this place , Expulse my euill , and fill me with thy grace . For old in euill , but young in vertuous lore , ( I do confesse ) I am , more caitiffe I : To shun the best , and set the bad before , To flie from vertue , follow vanitie : And bring my soule into captiuitie , Vnder th'arch enemie of all mankinde , Who will it aye , in chaines of darknes binde . In chaines of darkenes , and in dungeon deepe , Where stinging serpents , toads , and terror dwells : Where hideous diuels , and dreadfull fiends do keepe , Where nought is heard , but horred cries and yells : And where no tongue , of ought but torture tells . There will he keepe , and euermore torment mee , Vnles ( in time ) I hartily repent mee . God Ieremie , with thee , I wish I had A cottage placed in the wildernes : Where I ( vnseene ) that am exceeding sad , Might sit and weepe , and waile my wickednes : Oh sighing soule , heart full of heauines , There you might mourne , and powre out all your griefe , To God alone , in whom doth rest reliefe . Oh that my head were full of water now , And that mine eyes , two flowing fountaines were Of trickling teares , oh then ( to God I vow , Who doth behold me here , and euery where ) Such hatred now vnto all euill I beare , That I would weepe for that I haue committed , Both day , and night , vntill it were remitted . As Hager mournde , and wept , because she was From forth her maister Abrams house exiled : Euen so my scule doth mourne and crie alas , Because she is with filthy sin defiled : And ( through her folly ) hath her selfe beguiled , Of many good things , that she might haue tasted , In Gods owne house ( if she had thither hasted . ) But with th'adder I haue stopt my eare , And would not listen to the charmers voyce : Though wisely he hath charm'd both here , and there , Yet shamelesse sinne ( wherein I did reioyce ) Kept me from hearing his harmonious noyse , For feare his words should haue allured mee , To flie from vice , and vertue follow thee . Thus like to water powred on the ground , Which none ( but God ) can gather vp againe : I am ( by sin ) insnared , taken , bound , And euer must in miserie remaine , Vnles thou Lord acquight me of that paine . Oh take me vp , and with thy holy hands , Daine to vntie sinnes trebble-twisted bands . For Lord in sin my mother me conceiued , And brought me forth in foule iniquitie : Since when the world hath often me deceiued , Yea and the flesh hath labour'd mightily , So hath the diuell ( and that most cunningly ) To wound my soule , and to confound it too , Which Lord I pray thee , let them neuer doo . A bruised reed , Christ saith he will not breake , Nor will he set the smoking flaxe on fire : The sorrowing soule , that scarce ( for sobs ) can speake , Hee 'le not reiect , nor yet will he in Ire Punish our faults , if pardon we desire . The sicke , the sore , the lame , the halt , the blinde , Come all to Christ , and all shall comfort finde . For lo , he tells vs that he did not come To call the righteous , but the sinfull sort Vnto repentance , and amongst that some , I of my selfe may , ( to my shame ) report , I am the chiefest , yet being sory for 't , Most humbly now sweet Lord I come to craue , That on my poore soule , thou would'st pittie haue . Euen for thy sonnes sake , who instructeth mee To flie from sinne , and seeke to thee for grace : For his sake Lord , let me preuaile with thee ; To looke with mercie , on my mourning face , Where teares ( for sinne ) do trickle downe apace . Behold them Lord , and be compassionate , Else wretched I , am in a wofull state . My righteousnes is like a ragge , polluted , Needs must my sinnes then , vilde and vgly bee : For if my purest be with puddle suted , Most odious is th' impure that is in mee . For best being bad , the worst ( in their degree ) Must of necessitie be extreame ill , Beyond compare , and passing humane skill . Yet though my sinnes be crimson coloured , Thou Lord canst make them white as any snow : And though ( in graine ) they be like scarlet red , ( Dy'de , oh too deepe ) Yet neretheles ( I know ) Thou canst make them as pure as wooll in show . From all corruption thou canst set me free , For nothing is impossible to thee . Oh thou Almightie , maker of mankinde , In whom all grace and goodnes doth consist : That doest the waters in a garment blinde , And hold'st the winde within thy wondrous fist : Thou that in heauen , and earth , doest what thou list , Bow downe thine eare , ( Lord ) and Auspicious bee To my poore soule , which humblie sues to thee . That thou would'st please to pardon my offences , Which ( as the starres ) are infinite in number : Ah woe is mee , that euer euill pretences , Enter'd my heart , that Inner roome to cumber With wicked motions , whilst good thoughts did slumber , And not so much as dream't of dangernie , Till I was wounded by mine enemie . That murtherous minded , all-assaulting sin , Who with his venom'd teeth hath bit me so : That all my flesh is putrifide within , And I ( like Iob. ) from toppe vnto the toe , Am full of soares , and know not where to goe . For ease , or helpe , but onely Lord to thee , Who ( if thou wilt ) canst cure and comfort mee . Soules Balsamum , and hearts holie-water , Sweet-smelling Sacrifice of th' inward man : Thou purest Incense powred on th'hye Aulter , Thou , key vnto the heauenly Canaan ; Prayer ( I meane ) which to th' Almightie can Haue free accesse , alwayes to pleade our case , That Mercie may , vs in her armes imbrace . Oh thou more worthie , and more worth then golde , Then gold of Ophyr , or the Onix stone : Thou whom the Lord delighteth to behold , Thou that ( like to Eliahs fierie Throne ) Conuey'st to heauen . Thou blest , and powerfull one , Plead thou my cause , and oh my sute nere cease , Vntill ( from GOD ) thou getst me full release . Of all my sinnes , and of the punishment Which for the same I ought to vndergoe : And for m' assurance , and my soules content , Oh get me thou , his Seale of grace to show ; That for what 's past , I doe him nothing owe ; But loue and thanks , ( which till my dying day ) My hart , and soule , shall neuer cease to pay . As from the hand , Diomedes did wound , A dulcid humor , daintilie distilled : So from the heart , where sinne did once abound , Prickt by Repentance , ( wherewith sinne is killed ) Sweet motions issue ( by Gods grace instilled ) Which ( like as Arons oyntment did descend ) Vnto each member straight-wayes do extend . Teaching the tongue , what words it ought to vse , Teaching the eies , what things they ought to viewe : Teaching the eares , what sounds they should refuse , Teaching the hands , what things they should eschewe ; Teaching the feete , the perfit pathes and true , That leade to life . Thus ( like a King ) the hart Doth rule , direct , and order euery part . Blessed are those , that walke not sinners way , Nor take delight to sit in scorners chaire : But cursed I , not once but euerie day , Vnto those odious places did repaire ; For oh , ( to me ) they seem'd exceeding faire . Gainefull and good . But now I see right well , Hee that retires not , shall arriue in hell . Didst thou not loue vs Lord exceedinglie , Thou wouldest not haue giuen thy lawes vnto vs : Nor bid thy Prophets in our eares to crie , What mightie fauours thou didst meane to doe vs ; Much lesse haue sent thy blessed Sonne , to wooe vs. Which breake thy lawes , thy Prophets doe mis vse , And Christ thy Sonne , each day and houre abuse . Yet doth hee pray for vs his enemies , And at thy right hand Intercession make : That thou wouldst pardon our iniquities , Euen for his death , and painfull Passions sake ; Oh blest be hee , that did such pittie take On sinfull soules , that hee himselfe would giue , To die for vs , that wee with him might liue . Great was that loue , great was that mercie Lord , And farre more great , then euer man expected : Vntill thy selfe did blaze that blessed word , That though thou hadst mankinde ( for sinne ) reiected , Yet thou ( in mercie ) hadst a meanes selected , Whereby againe , we should restored bee , And be adopted sonnes and heires to thee . Mine eyes haue seene that sweete saluation , Though fully ( yet ) I haue not him imbraced : But now that Christ , that consolation , Shall in my heart , for euermore be placed , That so my sinnes ( like cloudes by Phoebus chased ) May vanish hence . And I ( with Simeon ) say , Lord now in peace , let mee depart away . Thou that art more then most delitious , Thou that for sweetnes , doest all sweets exceed : Thou whom the Angells hold most precious , Thou vpon whom the soules of men doe feed , Thou that most pure and perfit art indeed . Thou word of Truth , by which all things were made , Thou , which shalt stand , when heauen and earth shall fade . Be thou to mee a Lanthorne and a Light , Be thou my Rocke , and Castle of defence : Be thou my sword , against foule sinne to fight , That I may put the diuell from his pretence , And by thy power expell him quite from hence . That so my selfe ( poore Byrd insnarde ) may say , The Net is broke , and I escap'd away . Ti 's mercy Lord , for which I thus implore thee , Ti 's onely mercy , that I humbly craue : Because thy lawe saith , if I come before thee , Except thy goodnes ( which no end can haue ) Send mercy forth , my sin-sicke soule to saue : I shall by iustice , be condemned to die A liuing death , that lasts eternally . Like to a mastlesse shippe vpon the Sea , Tost too and fro , by force of forward windes : That euery houre lookes to be cast away , Yet lo ( at length ) she happie harbour findes : Such is my soule , when sin so beats , and blindes , So toyles , and turmoyles , that hell seemes to haue her , Yet faith steps forth , and saith Gods grace will saue her . And by that grace I boldned am to beg , And in submissiue manner Lord to pray thee : Thy grace may breake that Cockatrices egge , Which serpent breeding sin ( that would betray mee ) Hath in my pathes on purpose laid to slay mee . If I come neer 't ( as by defect of nature I cannot shun that soule-consuming creature . ) Vnles thy grace ( which all-sufficient is ) Vouchsafe to lead me in the waies of truth : Which hitherto haue alwaies gone amis , Led by my folly and fantasticke youth : Of which repentance onely now ensuthe , For that 's the fruit of 't , if we looke into it , And happie's he , that hath the grace to do it . For looke how spices , when th' are pounded small , Doe in our nostrills smell more excellent : Then those that neuer broken were at all ; Euen so a sinner when his heart is rent , With the remembrance of his life fore-spent . His prayers are , more pleasing vnto God , Then their 's that ne're were beaten with his rod. For whom he loueth , them he doth correct , And thereby brings them to obey his will : But as for them whom he doth not respect , He lets them : follow their owne fancie still , And headlong runne into all kinde of ill . As I did Lord , till thou did'st ope mine eyes , And let my soule see her infirmities . Great is thy goodnes I must needs confesse , To giue me grace , ( that grace-lesse euer was ) To see , and waile my sin , and wickednes , Which blessed deed , hadst thou not brought to passe , My soule , and body , both of them ( alas ) Should haue bin damned in the pit of hell , Which ( by thy grace ) now hope in heauen to dwell . For now I le breake off sin by righteousnes , I l'e o'recome lust , by vsing chastitie : By abstinence , I 'le punish greedines , And foule intemperance , by sobrietie : Euict iniustice , by integritie . Euill affections , and vngodly motions , I 'le purge by prayer , and hearts pure deuotions . I 'le banish plasphemie , by blessed words , By patience , I my anger will o'rethrowe : Boundlesse desire , by what content affords , Base Auarice , by bountie , I 'le bring lowe . By zeale , I will hypocrisie o'reflowe . Fraude and deceit , good dealing shall expell , And where vice did , there now shall vertue dwell . By following truth , my errors I 'le subdue , By deeds of mercy , I 'le kill crueltie : I 'le plant sweet pittie , where oppression grewe . I 'le put out pride , and place humilitie , By doing right , I 'le beat downe iniurie . Distrust by confidence , harted by loue , And thus by good , I will my euills remoue . Each night with Dauid , I will wash my bed , With trickly teares , distilling from mine eyes : Each day with Daniell ( by Gods spirit led ) I 'le kneele , and pray , in spight of enemies , Both day , and night , ( with Iob ) in humble wise . My soule shall fast , that teares , fasts , prayers may , Appease Gods wrath , and wash my sins away . I 'le mourne in sack cloath , like the Nineuites , Vpon my head , I 'le dust , and ashes strowe : Like Iosuah , the cursed Cananites , ( I meane those sins , that seeke my ouerthrowe ) I 'le beat downe , kill , and make to coutch full lowe , That soule , and body , may in safetie stand , And peaceably possesse the promis'd Land. As from the eater ( Sampson said ) came meat , And from the strong one sweetnes did proceed : Euen so from sin , ( which vulter-like doth eat ) This hunnie-suckle happily doth breed : Euen godly sorrow whereon I do feeed , That I may purge out ( with this earbe of grace ) Those filthy things that would my soule deface . Vnder sins burthen I doe lie and grone , For I am wearie of my wickednes : Therefore oh Lord , to thee I make my mone , Oh heare me thou , and helpe me in distresse : And let not sinne , nor Sathans subtilnes , Subuert my soule , nor bring her vnto shame , Because she hopes , and trusteth in thy name . With the proud Pharisie should I excuse My guiltie conscience : say my selfe were iust , I should my sauiour and my soule abuse : And tread the merits of Christs death in dust , Whereby ( alone ) both I , and all men must Be iustifi'd , and purged from our sin , ( Vpon repentance ) or else die therein . Which were most fearefull , who dare venture on it ? What wretch is that , would vnrepentant die ? My heart doth tremble for to thinke vpon it , Oh mortall man , confesse thy miserie : And eke repent thee , and that speedily . For he that hides his sin within his brest , He is the man , whom God doth most detest . And wherein is it , wee offend not all ? What man is that which doth not doe amisse ? Nay more , what member , but to sinne doth fall ? The hart to that , the head , and hand , to this . Thus euery part , with sinne defiled is , I know 't ( too well , ) and needes I must expresse it , For t' would confound mee , should I not confesse it . Mine eares haue sinn'd , by hearing prophane things , Mine eyes haue sinn'd , by viewing vanitie : My tongue hath sinn'd , by telling of leazings : My heart hath sinn'd , by thinking wickedly , My hands haue sinn'd , by dooing iniurie . Wherefore to free my soule from future feares , I 'le punish all , hands , hart , tongue , eyes , and eares . Mine eyes ( for sinne ) shall weepe continuallie , Mine eares attend to nothing but thy word : My tongue shall speake Truth , and that magnifie , My hart shall ( aye ) to all good things accord , My hands shall labour for to please the Lord. And thus those parts , wherewith I did offend , Shall each of them their seuerall faults amend . Because thou Lord , amendment dost require , Of euery man , as well as to repent : Amendment is the thing thou doest desire , And without that , thou wilt not be content ; But still wee stand in dread of punishment . Wherefore I am resolued ( by thy grace ) Both to repent , and to amend apace . Repentance , and amendment are two twinnes , Somewhat resembling Esau and his brother : Repentance first , with shame sets forth our sinnes , Vpon whose heele , hangs the more happie other , I meane amendment ( which all faults doth smother . ) The first of these , God little doth regard , Without the last , and that hee will reward . Wherefore I 'le imitate Zacheus now , And straight restore what I haue leaudly got : Yea , foure for one , I freely will allow , The rest I doe vnto the poore allot , For golde and siluer , now I loue you not . Cause you are Cankers , that corrupt the hart , Kill men with care , and bring their soules to smart . With th'vnrighteous Mammon , I 'le make friends , That when my day to be dissolu'd doth come : Their prayers , ( to whom my bountie here extends ) May me receiue into Eternall roome . Thrice blessed Treasure , that doth there intombe , Your owners soules ; but oh more blessed they , That saue themselues , by casting you away . I le giue Earths fruits , that I may heauenly haue , I will forgiue , that I may be forgiuen : I will not turne away from them that craue , But giue to sixe ; and also vnto seauen , Knowing full well , I shall be pay'd in heauen , With great aduantage , Christ himselfe doth say 't , And hee that speaks it , will most surely pay 't . As the sweet sauours of the male Palme tree , The female quickens , and doth fruitfull make : By breathing on it , so Lord , grace in thee , Freely extended ( for thy mercies sake ) All backwardnes , and barrennesse will take From mee , in whom , sinne ( yet too closely lurks ) And make mee fresh , and fruitfull in good works . For Faith without works , is like to that tree , That cursed Figge-tree , which when Christ did spie : Flourish with leaues , hee there look't fruit should bee , And went vnto it , but when hee drewe nie ; And found none there , hee curs'd it by and by . Therefore of Faith , t' is vaine to make a showe , Vnles good works , vpon that tree doth growe . Then Faith , spread forth , and euer fruitfull bee , Hope , keepe thy holde , distrust , and feare defie : Loue , be thou strong , let nothing conquer thee . Zeale , be thou feruent , flee hypocrisie . And ( mongst the rest ) most blessed Charitie , Doe thy indeuour , and be slacke in nought , And you shall see my soules desire wrought . Thus dooing well , I shall haue good reward , But dooing ill , sinne lyeth at my dore : And from thy presence , I shall be debar'd , Wherefore ( sweete Lord ) oh set thy feare before My wandring eyes ; and oh , for euermore , Doe thou my wayes , so order and direct , That shunning euill , I may good things effect . Thy promise is , ( and thereon I relie ) What time so ere a sinner doth repent From thy remembrance , his iniquitie Thou wilt blot out , and hee shall not be shent For ought is past , if truly he lament . And from the bottome of his heart intend , To leaue all leaudnes , and his life amend . With which intention , now oh Lord come I , Hartilie sorie for my former sin : Beleeuing in thy promise steadfastly , That for what 's past , I shall thy pardon win ; And therewithall , get grace for to begin . A better life , directed by thy spirit , Which none but thy deere seruants doe inherit . And this new life , resolued on by mee , As to begin , so likewise to perseuer : I craue thy ayde , Lord let thy spirit bee My guarde , my guide , and my directer euer ; And oh let nothing in this vaine world seuer , My hart from thee , but let it be inclinde , For euermore , according to thy minde . Poore Lazer I , Lord at thy mercies gate , Wil lie and begge , vntill the houre I die : And not a word , but mercie will relate , Mercie shall be my song continuallie ; For mercie , mercie , will I euer crie . Vntill thy mercie ( like the Sunnes bright rayes ) On sinfull mee , her sacred beames displayes . Christ Iesus bids me aske , and I shall haue , He bids me seeke , and saith that I shall finde : He bids me knocke , and though I haue bin slaue To beastly sin , yet ( saith he ) thou art kinde , And wilt set ope according to my minde . Then now behold ( as Christ doth counsell mee ) I aske , seeke , knocke , for mercy Lord to thee . Amphions harpe did nere sound halfe so sweet , As would the voyce of mercy in mine eare , Which like the spouse when she her deare doth greet : Opening vnto him , in a loue-sicke feare , To see his deaw'd head , and his dropping heare . From whose faire hands , mirh falls vpon the bar , So sweet sounds mercy , such her sauours are . Kinde spouse , to ope the doore of thy owne hart , ( In darkesome night ) to let in Christ thy loue : But blessed mercy acts a better part , Opening to men , the gates of heauen aboue , ( Through which who enters , kings for euer proue ) Kinde spouse , kinde Christ , that to his spouse doth go , And most blest mercy , that sau'ft sinners so . King Hezekiab turn'd him to the wall , And wept full sore , when he heard death drewe neere : And mourning so , he did for mercy call , Vnto whose daies thou addedst fifteene yeare , Lord now againe , let the like grace appeare . And vnto me ( that dying am to sin ) Adde a new life , to laud and praise thee in . For in the pit , ther 's none doth giue thee praise , None thanke thee there , nor speake good of thy name : They onely curse , and ban : and cry alwaies Woe to those sins , wherewith they wrought their shame , And brought their soules , into that burning flame . From whence , sweet Lord , for aye deliuer mee , That mong'st thy saints , I may sing praise to thee . Eliah being hungry , he did pray , And lo , both Rauens , and Angels , brought him food : Daniell , when in the Lions den he lay , He praide , and lo , those cruell creatures stood , Like lambes by him , and would not sucke his blood . But rather sought by dalliance to delight him , Then with grim lookes , sharpe teeth , or clawes to fright him . As was Eliah , I am hungry , Lord , My soule , is almost staru'd , for want of food : Oh send me succour by thy sacred word , And for thy mercies sake , be thou so good , And beat downe sin , that monsterous man of blood . Which would into the clawes of Sathan throw mee , From whom sweet Lord , a safe deliuerance show mee . Good Sydrach , Mysach , and Abednego , When they into the fierie Ouen were throwne : Thy praid to thee , and thou preseru'dst them so , As on the earth , the like was neuer knowne : For not a haire , or garment they did owne . Was either burnt , or scorched in the flame , Such was thy might , and mercy in the same . They to the golden Idol would not kneele , Because they lou'd , and onely honor'd thee : But I am worthy hells hot fire to feele , Cause I haue yeelded to all euills that bee : Yet mightie Lord , be not aueng'd on mee . Nor let my sinnes induce thee vnto Ire , But ( for Christs sake ) defend me from that fire . When Ionas , in the belly of the whale , And in the mid'st of the maine Ocean : To thee , did from that depth of danger call , ( Miserie makes men full of true deuotion ) For mercy Lord , for mercy made he motion . And gracious thou ( which hast all grace in store ) Did'st make that whale to set himselfe on shoare . Like Ionas , I haue often gone astray , And troad those pathes , wherewith thou art displeased : The world , the flesh , and Sathan shew'd the way , Ah woe is me , they all at once haue ceazed Vpon my sicke soule , which is sore diseased . And with sins poyson so much putrifide , That nought can cure it , but Christ crucifide . Of whose deare blood ( sweet Lord ) let me partake , And then though sin ( which long hath raign'd in mee ) Labour to throw me downe into the lake , Whereas the diuell ( that dreadfull whale ) shall bee , Gaping to get me , yet I shall goe free . For spight of all powre , sin , and Sathan haue , One drop thereof , my sinfull soule will saue . I 'le now put on the Armour of my God , The helmet of saluation I 'le take : My feet shall be with preparation shod , Of righteousnes I will my brest-plate make : Sword of the spirit which mak'st sin to shake . I le gird thee on , and most couragiously , Vse thee against my spirituall enemie . Thou many-headed-monsterous Hydra sin , That canst not be by mortall man subdu'd : Vnles Gods spirit do vs aid therein , For why thy strength , is sundry wales renew'd : And to thy power ther 's such supplies accru'd . That if Gods mercy were not great vnto vs , Thou wouldst for euer , vtterly vndo vs. Oh thou more cruell , then was murthering Caine , That slew his brother Abell in the field : For whom thou killest , them thou kill'st againe , And plai'st the tyrant ouer them that yeeld : Labouring and laughing to see hell fire filde , With soules , and bodies , of those sillie wretches , Which thou dost conquer with thy cunning fetches . Thou that dost vse those that yeeld to thee so , And them likewise , whom thou dost ouercome : Making no difference twixt friend and foe , But bring'st them all to vndergoe one doome , And putst them all into one tortering roome , Who would not hare thee , with his hart and soule , And vse all meanes thy mallice to controule ? Who would not shunne thee , more then anie snake ? Who vould not flie from thee with all his might ? To eschue thee , whoo 'd anie paines forsake ? Who would not pray to God both day and night , That his good spirit , would aide vs in the fight ? Against so foule a monster as thou art , Which seek'st the soules of all men to subuart . And thou deceitfull , and bewitching world , Thou most false-harted , flattering Crokadile : About whose bosome there is nothing hurlde , But that which doth our purest parts defile ; Euen vaine delights , ( which Sathan doth compile ) And on thy face , ( the mart of all delusion ) Doth set to worke our shame , and sadde confusion . Thou common couz'ner of thy kindest friends , That ( Iudas-like ) doest with a kisse betray : For vnto whom thy fauours most extends , Hee is the man , whose soule thou seek'st to slay , With heaps of gold , thou hinder'st graces way . And with a faire showe , of soone-fading pleasure , Thou doest depriue men , of heauens peerlesse Treasure . Thou tempting whore , which doest intice to sinne , With faigned smiles , and with thy flattering lookes : Thou painted Idole , putrifide within , Though with sweet hunnie , thou doest bayte thy hookes , Most blest are they that keepe out of thy crookes . And vse thee so , as if they vs'de thee not , Least ( by thy meanes ) damnation be their lot . And thou fraile flesh , fraught with infirmities , Though thou art subiect to a sort of woes : Yet to thy selfe , thou coyn'st calamities , And on thy soule , sadde burthens do'st impose , By filthie lusts , from foule-desire that flowes . By which ( alas ) both bodie , soule , and all , For euermore , thou to the Diuell mak'st thrall . Who ( like a roaring Lyon ) runs about , Subtillie seeking whom hee may deuoure : And of saluation would make all men doubt , By telling them , euen in their liues last houre ; ( Vnles Faith stifly then withstand his power ) That GOD is so iust , and so bent gainst sinne , Prayer , and repentance , can no pardon winne . Heare heauen , and earth , and all yee powers in both , Heare mee ( I say ) and helpe mee instantly : For to subdue this Serpent olde that go'th , Vpon his bellie , creeping cunningly ; And eates the dust of our iniquitie . Which is , to him , more pleasant food ( by farre ) Then all the dainties , that on earth there are . Sweet Bread of life , oh let me eat of thee ▪ That I may neuer hunger any more : Water of life , that canst not prized bee , Which Christ , the Way , the Truth , the heauenly dore , Is Fountaine of , oh thee , I long for sore . As Dauid did , for that true Type of thee , Euen Bethlem's water , fetcht by Worthies three . But sillie soule , ah whome haue I to send , Vnto that Rocke , that Spring , that holie Well : Onely true Faith , which will to heauen ascend , In spight of all th' angrie powers of hell ; Then Faith goe thou , beat downe my foes , pell-mell , And fetch mee drinke , from that most blessed Riuer , Whereby ( from death ) I may my soule deliuer . Riuer ( said I ? ) true , through the world it runnes , Rocke , did I tearme it ? true , t' is strong and hard : Yet it yeelds comfort to all Adams sonnes , Which of Gods grace , are not ( by sinne ) debar'd ; Vnto a Spring , it may be well compar'de . A Riuer , Rocke , a Spring , a most pure Well , Is CHRIST , our Lord , with whom I long to dwell . Behold Lord , I , that hitherto haue bin , Onely addicted vnto vanitie : And day by day , haue heaped sinne on sinne , And ( as t' wer water ) drunke iniquitie With greedinesse ; behold I say , euen I Am now , become a conuertite in hart , Which earst did play , none but th'vngodlies part . For like th' ill seruant , which within the ground , Did hide the Talent , that hee should haue vsed : And to his Maislers profite made redound , Euen so haue I , ( O Lord ) thy gifts abused ; And many times , most blessed meanes refused . For to put forth thy Talent lent to mee , So as it might , returne with gaine to thee . Nay worse then so , Lord , I haue wasted much , Of what ( I must confesse ) I haue receiued : For which , remorce my conscience now doth tutch , And grieues me sore , that I haue so deceiued , My Lord and Maister , and my selfe depriued Of manie good things , I might haue enioyed , If what thou gau'st mee , had bin well imployed . Yet am I bolde ( most humbly ) to desire , Thou would'st not marke , what I haue done amisse : Nor yet correct mee when thou art in Ire , Or in displeasure , punish that , or this ; For why thy wrath like burning Aetna is . None can abide it , therefore doe not show it , Nor yet let any that repent them , know it . But let thy mercie , which is farre more sweet ▪ Then Hibla's honie , or Himettus deawe : Daine with thy Iustice in the way to meet , And let her to repentant sinners shewe ; ( Of which I feare mee , there are oh too fewe ) That though thy Iustice be seuere to all , Mercie shall saue them , that for mercie call . For as on black-lead , Diamonds shewe most bright , Rich pearles most rare , when on base things they lie : And starres shine clearest in the darksome night , Euen so sweet mercie ( issuing from on hie ) When it vouchsafes to light on such as I. Doth then shew clearest , rarest , and most worth , And most of all , doth set thy glorie forth . Dauid did mercy craue , and nothing more , In all his troubles , and aduersities : Cause mercy paies sins debt , and cleares the score , Leauing no signe of our iniquities , To feare our soules , or to offend our eyes . Wherefore , with him , I will for mercy craue , That of my sins , I may remission haue . Mercy 's the summe , and substance of my sute , Mercy 's the marke , at which I aime by prayer : Mercy 's soules Manna , heauens sacred fruit , Mercy 's the Idea of th' onely faire , Mercy 's God 's seat , his hie , and holy chaire . Mercy 's the Loadstone , that to life doth drawe , Mercy 's the Gospell , that fulfills the lawe . Mercy 's the obiect of the Angels loue , Mercy 's the Arke , doth in sins deluge saue : Mercy 's the martirs Oliue-bringing doue , Mercy 's the meanes that men saluation haue , Mercy 's the most good , that a man can craue . Mercy 's the salue that cures sins vgly sores , Mercy 's the porter of heauens precious dores . Mercy mou'd Christ , to come , and die , for man , Mercy moues man to deeds of Charitie : Mercy may saue me ( sinfull Publican ) Mercy the Saints pray for continually , Mercy doth pardon mans iniquitie . Mercy 's most royall , bred , and horne in heauen , Mercy 's God 's gift , the best that e're was giuen . Oh thou more sweeter then the sweetest honie , Thou odoriferous , and most excellent : Whom kings must beg , but cannot buy with money , Thou admirable , rich , and Orient Ambassador : from the Almightie sent , To publish peace , and Ioy , and loue , to all , Which doe repent , and to amendment fall . Euen peace of conscience ( oh happie newes ) Ioy of the holy Ghost ( oh blessed saying ) The loue of God ( which graciously accrues ) All three , sweet comforts , of Gods owne conuaying , Into mans heart ( the priuate place of praying ) Through thy hand mercie , which each moment brings , To sinfull man , such sweet , and sacred things . Oh let my soule , which thirsteth after thee , ( Euen as the heart doth for the water brooke ) Drinke of thy sweets , and so refreshed bee , That I no longer may feare deaths fell looke , Nor yet th'opening of my conscience booke . But free'd from both , may say couragiously , Death , wher 's thy sting , hell , wher 's thy victorie ? Remember not my foule offences , Lord , Nor the offences of my fathers old : But to my prayer , graciously accord , And let thy mercies ( which are manifold ) Into thy fauour ( oh most happie hold ) Bring my poore soule , and there establish it , Amongst thy saints , whose Ioyes are infinit . With that sweet-sounding simball of thy praise , Organ of excellence , in Israel : That euery day , did sing delitious laies , In praise of thee , that onely dost excell , Whose words , and works , did please thee wonderous well . With him ( oh Lord ) this one thing I require , And with my soule , most humbly doe desire . That I may dwell within thy Tabernacle , In which thy selfe art present euermore : Because it is thy Angells receptakle , Full fraught with pleasure , yea and plentie store , Oh there had I ( Lord ) rather keepe a dore , Then in the tents of thee vngodly sort , My dwelling haue , in pompe : and princely port . Ierusalem , peace be within thy walls , And in thy pallaces let plentie bee : For blest is he , whom thy sweet soueraigne calls , And doth confirme free denizen in thee , Where such ioyes are , as th' eye did neuersee , Th' eare ne're heard , nor can mans heart conceiue it , Most blest , and happie they that shall receiue it . Oh thou that art , of that great citie , King , Thou life , thou light , and glory of the same : Thou in whose honour , quires of Angells sing , Thou that art great , and excellent in fame , Thou onely good one ( holy is thy name ) Though I bee sinfull , yet ( sweet Lord ) in pittie , Make my soule free of that most sacred cittie . As thou art holy , heare my prayer Lord , As thou art good , and gracious , pittie mee : As thou art true , and faithfull of thy word , Forgiue my sins ( though infinite they bee ) And let me liue , to laud , and honour thee . To whom be giuen , all glory , power , and praise , Euen to the end , of neuer-ending daies . FINIS . Notes, typically marginal, from the original text Notes for div A19155-e690 Homer . 
A19458	----	Andrewes caueat to win sinners A true and perfect way to win carelesse sinners (if there be but the least sparke of grace in them) vnto speedy repentance, that in the end they may obtaine eternall life. Directed vnto all the elect children of God, which truly repent. Newly published by Iohn Andrewes preacher of Gods Word. Being first seene and allowed. Andrewes, John, fl. 1615. 1631 Approx. 32 KB of XML-encoded text transcribed from 13 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A19458 STC 588 ESTC S115924 99851141 99851141 16400 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A19458) Transcribed from: (Early English Books Online ; image set 16400) Images scanned from microfilm: (Early English books, 1475-1640 ; 866:12) Andrewes caueat to win sinners A true and perfect way to win carelesse sinners (if there be but the least sparke of grace in them) vnto speedy repentance, that in the end they may obtaine eternall life. Directed vnto all the elect children of God, which truly repent. Newly published by Iohn Andrewes preacher of Gods Word. Being first seene and allowed. Andrewes, John, fl. 1615. [2], 21, [1] p. Printed [by Eliot's Court Press] for Iohn Wright, and are to be sold at his shop without Newgate at the signe of the Bible, London : 1631. Printer from STC. Some print show-through. Reproduction of the original in the British Library. 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Repentance -- Early works to 1800. 2006-02 TCP Assigned for keying and markup 2006-03 Apex CoVantage Keyed and coded from ProQuest page images 2007-03 Ali Jakobson Sampled and proofread 2007-03 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion ANDREWES CAVEAT TO WIN SINNERS . A true and perfect way to win carelesse sinners ( if there be but the least sparke of Grace in them ) vnto speedy Repentance , that in the end they may obtaine eternall life . Directed vnto all the elect Children of God , which truly repent . Newly published by IOHN ANDREWES Preacher of Gods Word . Being first Seene and Allowed . LONDON , Printed for Iohn Wright , and are to be sold at his shop without Newgate at the signe of the Bible , 1631. Andrewes Caueat to win Sinners . Sinne no more . THe chiefe and a principall thing that ariseth to our Christian consideration or meditation , out b of these words , is the comfortable practise of our c Sauiour , who not only cureth this foule and loathsome diseased criple ; but sheweth him how hee should liue and continue his health ; according to that of Marlarot vpon this place : Qui aegrotos sanat , sanatos admonet : He that healeth the diseased , aduiseth how they should maintaine , & preserue their health , Sin no d more . Wée are here to consider that no man is without sinne : If we say wee haue no sinne , we deceiue out e selues , and there is no truth in vs. Christ did not séeke his absolute obedience to the whole Law , nor his totall immunity or fréenesse from all sinne ; for it is impossible for a man to bée f cleane without sinne in this life . And therefore our Sauiour in bidding this man sinne no more : Non exegit ab omni peccato vt sit immunis : Requireth not that he should bee frée from g all sinne : Sed comparatione vitae prioris ; but in comparison of his former life : For our Sauiour * Christ knew , that hee was not only impius & improbus , void of all holinesse and honesty for a time ; but that he was insignis nebulo , a notorious , grosse and grieuous sinner . Therefore in bidding him sinne no more : Is , that as hée hath formerly obeyed sinne , now he must withstand h it , and walke no more so inordinately in i it , and as hée was wont to yéeld vnto it , so now he must striue against it , that it may reigne k no more in him , to captiue and enthrall his soule vnto eternall l perdition : For Ex sani●ate animae fit sanitas corporis : The soules soundnesse is the bodies safety ; and if his soule had not sinned , ( no doubt ) his body had not smarted ; but had beene alwayes preserued for the joyes of Heauen ; m Wherefore wée may gather , that the only cause of our Sauiours conference with this man in the temple , was to shew him , that the first and efficient cause of his sicknesse , was nothing but his sinne . n And therefore hée admonisheth him to sinne no more , lest a worse thing come vnto him . Christ would haue him to sinne no more , o neither in Cogitatione , proposito , actione , nec obduratione ; Neither in thought , purpose , performance , nor countenance . Hee would not haue him to p sinne in thought , lest it should cause him to stumble ; nor in purpose , lest it make him fall ; nor in performance , lest it cause him to lye prostrate : neither in continuance , lest it make him become obdurate , and past all sence and féeling of sinne . But aboue all things q to abhor sinne . Sinne no more . Our Sauiour r Christ would haue this man sinne no more , which forewarning was a signe that hee loued him , and was loath ſ to lose him : But this loue was not of him to Christ , but of Christ to t him ; whereby wee may note , that Christ leueth not only proximum , his néerest , nor amicum , his dearest ; for cum inimici essemus , when wee were his enemies , foes , and aduersaries , u he so loued vs that he dyed for vs. x If you say , this man was Christs friend , because he cured him : I may answer , he cured him indeed , Amicum nondum amantem , his friend , not yet louing him : Sed amicum vt jam amatum , but as his friend now beloued y of him . Wherefore it may truly bée said that he was , Non amicus quasi amans , not his friend as z louing ; Sed amicus vt amans , but his friend as beloued . But yet let vs marke ; Although God loue man neuer so * dearely , yet if he continue in his sinne , he will seuerely punish a him : It is wonderfull and fearefull to remember , how God hath dealt with those that haue beene néerest and dearest vnto him , and of b him best beloued . How for sinne only , and that but once committed ( as it is thought ) hee hath changed his countenance towards them , turned ouer another leafe , and hath most seuerely punished them . The Angels whom hee seated in heauen , and adorned with singular graces and perfections aboue all other creatures : for one onely sinne of pride against the Maiesty of their Maker , were hurled into hell , and are holden with chaines of darknesse for euer-lasting damnation . c After this , God made him a new friend of flesh and bloud ; he created Adam , and placed him in Paradise d whom he loued excéedingly , and liued friendly and familiarly withall ; hée made him Vice-gerent and sole supreme Soueraigne ouer the whole world : And as the Psalmist speaketh put all things in subiection vnder his féet ; yet for all this , when once hee brake his commandement and e did eat the forbidden fruit , all friendship was broken betwixt them , and God mightily offended , insomuch , that he banished him out of Paradise , and condemned him and all his posterity ( had he not repented ) to eternall misery , and euerlasting damnation . How seuerely this sentence is executed , may easily appeare by this , that many millions of people , yea all the sonnes of Adam are adiudged to hell fire f for euer , saue onely those whom Christ Iesus hath ransomed with his precious bloud , and bitter passion on the g crosse . Lastly , because I will not trouble you with a cloud of witnesses to this purpose , which filleth the booke , and are too long to repeat : King Dauid , a chosen vessell , and a faithfull seruant of God ( as the Texttermeth him ) a man after Gods owne h heart ; yet for his adultery , i and numbring the people , God vnsheathed the sword of his vengeance , and made it drunken with the bloud of seuenty thousand for k his sake . Hereupon let vs consider with our selues , search the l Scriptures ; and let each of vs descend into his owne soule and conscience , and sée whether there bee any reason or cause in the world why God should spare vs , or change the course of his justice towards vs , when he hath dealt thus seuerely with great personages , and holy Prophets for some few sinnes , and those only of infirmity . And let vs resolus with our selues , that vnlesse we repent vs of our sinnes , God will mete the like measure vnto vs , and our reward and punishment shal be the same , which hath be fallen vnto m others . Here we may learne what it is , that is the cause of Gods anger , and haleth downe a punishment vpon men : the Text sets it downe in a grosse summe , and in n generall , to be sinne : For sinne causeth the children of vnbelée●e a so to dandle in the lap b of folly , that they neuer feare their fall , nor hells fury c , vntill they bée serued with a writ of present d penance . Sin blindeth the sight of many , which in their owne conceit sée me to be wise e , but wanting true wisdome , separate themselues from God , and run headlong to hell , and eternall h damnation . Marke I pray you , the subtilty of sin , whom it can diuert from the milke of Gods i word , it politickly blotteth against , with the doctrine k of vanity : whom sinne can frustrate from the rock of l religion , it vniteth vnto the God of m Ekron : whom sinne can deuorce from the Spouse of n Christ , it deflowreth with the foule whore of o Babilon . And in the end , sinne bringeth with it such damned p spirits , howling hel-hounds q , and r roaring lyons , with Vasa furoris , their vessels of fury , which euer shall be prepared ready for their ſ prey . Thus sin being not forsaken , causeth a worse thing to come vnto all them whom it ruleth and * ouer-commeth : Qui jam nolentes ceciderunt in paenam ; quia saepè volentes ceciderunt in culpam ; which now vnwillingly are punished in hell t fire , because they so often sinned , and so long & willingly continued in their sin , without u repentance . Heare , oh therefore , heare all you that walke after the lusts of your owne hearts , and depart from Bethel x the house of God , to starue your soules in Bethauen the den of y iniquity : It is sinne , oh ! it is your vnrepented sinne that drawes Gods anger towards you , that makes our eyes more dry than the stony z rocke , and your hearts more hard than the Adamant ; that you cannot relent with any tender affection vnto your God , for all your foule a offences , which you haue daily and hourely committed against him . Oh! if you did féele the smart of sinne but prick in your wounded conscience , it were b forcible enough to draw streames of teares out of the dryest eye that euer was in the head of man ; and to excite a multitude of sorrowfull groanes out of the hardest heart that euer God made : Yea , it would make you ( like Dauid ) to pray a and cry vnto God againe and b againe , and neuer leaue the Lord vntill you obtaine his mercy and c fauour , that you may get some comfortable perswasion of Gods loue in Christ , for the pardon of your sinnes . Vntill you do so , you shal neuer haue peace nor quietnesse of conscience , nor any sound comfort of Gods holy d Spirit in you . Therefore , with spéed learne here of our Sauiour to sinne no more e , for it is farre better for vs , that Anima carnem ad Coelum vehat , quam vt animam caro ad infernum trahat : The soule should carry the body to Heauen , then the body should pull downe the soule to hell , f by the heauy weight and burthen of sinne . For sinne is of such an intolerable weight , that it pressed Christ himselfe , as a cartis pressed that is full of sheaues : and it maketh the earth to réele to and fro like a drunken man. Wherefore , let vs flye from sin as from a serpent , saith the sonne of Syrach , and learne here of our Sauiour g to sinne no more , lest a worse thing come vnto vs. Sinne no more , lest a worse thing come vnto you . THe effect of sin is punishment , h Rarò antecedentem scelestum deseruit pede poena claudo , Pumishment limping after with his lame foot , hath seldome forsaken the sinner going before him . Thus sin goeth before , i & punishment followes after . k They are inseparable companions , like water & moysture , fire and heat , the Sun and his light : yea , cause and effect , mother & daughter , which sin , no man can pardon but God , l & take this for a generall rule whatsoeuer thou bee , that Peccatum puniendum est , aut à te , aut à Deo : si punitur à te , tunc punitur sine te : si verò à te non punitur , tecum punietur . Sinne must néeds bée punished , either of God , or of thy selfe : If by thy selfe , then it is punished without the : If of God , then thou and thy sin must be punished together , for God punisheth either sin , or n the sinner , in one , or in both , and that without respect of persons , except they repent , o and sin no more ; p whensoeuer , wheresoeuer , and in whomsoeuer he findeth it . Quia abyss●s abystum inuocat , one déepe calleth another : So , the greatnes of the sin p causeth the seuerenesse of the q punishment . Thus you may see that sin , Non solum ponit nos contrarios Deo , sed facit nos nobis ipsis graues , doth not onely set vs at varience with God , r but it maketh vs grieuous vnto our selues . Sinne no more , lest a worse thing come vnto you . IT is said in the holy Scripture , in diuers & sundry places , that Odio est Deo impius & impietas eius : God hateth the wicked man & his wickednes too : He hateth all those that work iniquity ; both the wicked man , and al his wickednes , are in hatred with him ; Yea , the whole life of sinners , as much as their very thoughts , t words and deeds God hateth . They are abhomination in his gracious sight , hée cannot abide them , but saith , He that committeth sin , is of the Deuill a ; and therefore , their names shall b ●ot , their dwelling place shall not c remaine , for a worse thing shall come vnto * them , their destruction shall come suddenly , when they least thinke of d it : hee doth not only say , their houses shal be e destroyed , but also they themselues shal be no more f remembred , because they shall be taken in the sin of their g owne transgression : And farther yet , he cannot abide , nor permit sinners to praise h him : but cutteth them off suddenly , in so much as many haue not time to think on God , or once to cry , Lord helpe me ; and therefore no maruell if he shew such rigour to sinners at the last day , when their worse thing i shall come vnto them , that is the dreadfull sentence of Christ : Quantum in delitiis fuit , tantum date illi tormentum : Looke how much he hath béene in delights ( of his sinne ) so much torment do you lay vpon him : where and when hée or they shall behold the great , terrible k feareful , and angry countenance of that mighty God l Iehouah , aboue them to be their Iudge m with a sword of Vengeance in the one hand to n terrifie them , and a scabart of Iustice in the other hand to judge them ; and their sin on the one side , to accuse and cry for Vengeance against them ; and those cursed a Serpents , those vgly b Monsters , those damned spirits , c those houling helhounds , d on the other side , to execute the vengeance of this worse thing that shal come vnto them , ( which is ) Gods eternal wrath and damnation ; their conscience gnawing within them : without them al damned soules that continued in their sinnes , bewailing ; and beneath them , Gehenna , that infernal pit of hell open , and the cruel fornace ready to deuoure them : without , and on euery side of them , all the world burning on fire . O then what shall they doe ? to goe backward is impossible , and to appeare , intollerable : Oh , therefore , let vs not deferre our time , but learne of our Sauiour f to sinne no g more , lest a worse thing doe come vnto vs. Lastly , it was the continuing in sin , that caused the reiection of Came a , the drowning of the whole World b , the burning of Sodome c , the consuinption of Herod d , the fall of Ananias , e and the damnation of the rich glutton f , with many thousands more which now lye damned in hell : and can none of all these fore-warnings serue vs to sinne no more , that this worse thing doe not come vnto vs ? If they cannot , yet at the last , either let the miraculous deliuerance of Ionah from g drowning , Ichosaphat from the h Amorites , Ioseph in i prison , Daniel in the Lyons den k , Sufanna from her wrongfull iudgement l , Peter from sinking in the sea m , the thrée Israelites from the fiery fornace n , or the most bitter death which our Sauiour Iesus Christ suffered on the crosse for our sinnes o , be a motiue to cause vs to sinne no more , which in so doing , hée hath both couenanted and granted p , that this worse thing shall neuer come vnto vs. If you would flye the effect , shun the cause : If you would auoid the punishment , then abandon your sin ; and learne of our Sauiour to sinne no more , lest that a worse thing do come vnto you . And as you were cloathed before ( like the criple ) with the garment of q Vanity : you must now put on the Robes of Christs r humility ; & wash not your selues in Sylo , nor in Iordan ; but in the ſ poole Bethesda , of spirituall Syon ; Lest a worse thing come vnto you . To conclude , séeing God , is the infinite good a that is offended : Sinne the infinite euill that is committed b , & this worse thing that should come vnto vs , the infinite punishment of hell prepared for all those that continue in their sinnes without c repentance : Let vs therefore learne our Sauiours Caueat , to forsake our d sins , that this worse thing may not come , for our sins are in the falling ; but the grace of God is in the rising : Sin , the cursed worke of the Deuill : but mercy , pardon , and forgiuenesse , the blessed worke of e God. And as much as God is mightier than the Deuill , so much is his mercies toward repentant sinners greater than his f malice ; our disease is great , but the power of the Physician is farre greater ; yea before they call I will answer , ( saith the Lord ) and while they speake , I g will heare . Wherefore , let vs not plead vnto God , Non est factum , in denying our sinnes , which he warneth vs to Sinne no more ; but let vs like good Souldiers , put on the whole Armour h of God , and violently resist the Deuill , in the power of Iesus Christ , and he will flye from i vs : So often as we resist him , so often wée ouer-come , we make the Angles k glad ; and glorifie God which exhorts vs to fight , And helps vs in the time of l need : He beholds our striuing , he helps vs vp , when we faint , and crownes vs with glory and honour , when we m ouercome . The greater our temptations are , the more noble must bee our n resistance ; and the more godly our life and conuersations are , the greater shall be our crowne and o glory . We must also most entirely desire Almighty God , who is the Author of p repentance , to giue vs his grace to q repēt , that we may record a decrée in our hearts , to kéepe all our sinnes with euerlasting exile of Banishment r , and neuer admit any of them againe in our Coasts . And let our hearts be pricked on with the féeling of Gods ſ mercies , encouraged by his gracious promises of accepting our poore endeuours to doe him t seruice ; yea rauished with the expectation of such a u reward , as is assured vnto all those which learne this lesson of our Sauiour , To sinne no w more . And withall , let vs bee ashamed x of our long continuing in sinne , that wee could repent no sooner , and condemne the carelessenes of our hearts , for doing our best workes so imperfect . And most entirely craue pardon , grace , and mercy , from the Father of mercies ; and carefully searth our hearts , y find out our sinnes , that wée may learne here of our Sauiour , To sinne no z more ; but each day renew our repentance . And then we shall be assured , that tha outward offering of grace , will bee euer accompanied with the inward working of the Spirit . And Gods holy Spirit will be our conductor , his Word our director , while our faith a holds the anchor ; And grace stéere b the helme : Oh let our teares c bee theseas , our sighes d the gales of wind , to arriue at Gods heauenly Kingdome , which God hath prepared for e vs , Christ hath merited for f vs , the holy Spirit doth assure vs , g and our owne godly liues and conuersations in learning here of our Sauiour to sinne no more , will witnesse the same vnto vs , which the Father of mercies , euen for his Son Iesus Christ his sake , for euer grant vs. And as wee haue begun to liue here in thy feare , procéed and continued in thy fauour , grow daily in thy grace : euen so we beséech thee Oh Lord , to let vs liue within thée thy Glory . Amen . Euen so sweet Iesus say AMEN . Sinne no more . CHrists mercy is to such as doe repent , But not to sinners that remaine in sinne ; Who were a sinner , if he haue intent , To change his life , he may his mercies win ; For in this world he hath his mercy plast , Whilst it endures , so will it euer last . If sinners conscience tremble for to thinke , Of their accompts vpon their dreadfull day ; If that their terrors make their harts to shrinke , Then let their mind driue sinfull thought away . And dare not doe their wicked actions here , In which they durst not , at that day appeare . Gods justice doth , as euer heretofore , Call on that sinners may receiue their due ; But Christs endeuour , now as euermore , For mans repentance , and saluation sue . At Iesus sute , God euer granteth grace , And for repentance giueth sinners space . FINIS . Notes, typically marginal, from the original text Notes for div A19458-e130 a Ioh. 5 14. Eccle. 21. 1. b Psal . 7. 2. 2 Tim. 3. 14. c Mat. 1. 21. 1 Tim. 4. 19. Acts 5 31. Marolat . d Iohn . 5 14. Eccl 21. 1. Psal . 41. 4. Eccl. 5. 5. 7. Luke 15. 21. e 1 Ioh. 1. 8. Esay 9. 17. Pro. 20. 9. Esay . 41 29. 1 Iohn 1 7. Ps●l 51. ● . 2 Esa . 4. ●0 . Rom. 7. 23. f 1 Tim. 4. 10 Acts 5. 31. Matth. 1. 21. g 1 Ioh. 1. 8. * 1 Tim 4. 10 Mat. 1. 2. Acts 5. 31. Exod. 22. 31. 1 Pet 1. 15. 2 Pet. 3. 11. Iohn . 5. 14. Eccl. 21. 1 h Iam. 4. 7. i Eccl. 21. 1. 1 King 2. 4. 1 Kin. 3. 14. Col 4. 5. k Rom. 9. 12. l Mar. 19. 14. Dan. 7. 11. m Esay 66. 1● Mat. 3 12. Nahum . 1. 2 ▪ Acts 5. 31. Mat. 1. 21. 1 Tim. 4. 10. n Leu. 26. 16. 18. 1 Sam 24. 10. 2 Chro 21. 12 , 13 , 14 , 15. Num. 12. ● 10 , 11. Iohn 8. 34. o Iob. 5 14. Eccl. 21. 1. p Wisd . 1. 9. Mat. 12. 25. 2 Cor. 5. 10 Eccles . 12. 14 ▪ Mat. 12. 37. Rom. 14. 12. 1 Pet. 4. 5. q Ioh. 5 14. Eccl. 21. 1. r 1 Tim. 4. Acts 5 31. M●t●h 1. ●1 . ſ Exo. 20 6. Iohn 10. 20. Gal● 2. 20. 1 Ioh 49. Ephes . 1. Ierem. 2. Rom 5 t 1 Ioh 4. 10. Ier. 31 3. u ● . ●h . 2. x Ro 5 6. 7. Iohn ● . 16. Rom. 4. 25. Heb. 9. 15. 28. 1 Pet. 3. 18. 1 Iohn 4. 9. Ier. 31. 3. y 1 Ioh. 4. 10. Ier. 31. 3. Rom. 9. 5. z Ioh. 15 18. Acts 20. 30. 1 Iohn 4. 10. * 1 Sam. 13. 14 2 Sam. 11. 4. 2 Sam 24. 15 a Nahu . 1. 2. 3. Mar. 9 44. Esa . 6● . 15 , 16. 24. b 2 Sam. 13. 14. 2. Sam. 21. 8. Matth. 25. 30. ●1 . 46. Dan. 7. 11. Mat. 3 12. Mar. 5. 20. Luk. 19 1● . Heb. 10. 27. Mat. 21. 13. Mat. 23. 33. Luk. 16 23. Mat. ● . 12 29 c Iude 6. 2 Per. 2. 4. Reu. 20. 10. d Gene. 2. 15. Ps●l 8. 6. Heb. 2. 8. e Gen. 3. 6. Gen. 4. 24. Gen. 4. 10. f Rom. 5. 1● . g ● . 〈◊〉 . 26. Iohn 6. 35. Iohn 3. 16. ● Cor. 5. 15. Rom. 5. 6. Cor. 15 3. Tim. 2. 6. P●●● 3. 18. h 1 Sam. 13. 14. i 2 Sam. 11. 4. k 2 Sam. 24. 15. l Iohn 3. 19. Rom. 15. 4. Nehe. 8 7. Deut. 6. 6 , 7 , 8 , 9. Acts 17 12. Ps . 19. 2. 4. 9. Pro. 30. 5. Psal . 112. 1 , 2. Deu. 11. 21 , 22. Iosuah 1. Psal . 19. 7 , 8 , 9 , 10. m Nahu . 1. 1 , 2 , 3. Reu. 17. 18. 1 Sam. 3. 12 , 13. Hose 4 1. n Ioh. 8. 14. Matth. 9. 2. Matth 8. 16 Deut. 26. 16. 18. Num. 12. 10 , 11. a Eph. 2. 2. b Ec. 10. 10. c Iud. 8. 17. d Mat. 25. 12. e Luke 12. ▪ 19. f Rom. 1 2● . h Esay 59. 2. Ier. 15. 6. Eccl. 10. 13. i 1 Pet. 2. 2. k Ier. 10. 8. l 1 Cor. 10. 14 m 2 Kin. 1. 2. n Reu. 12. 19 o Reu. 17. 3. p Reue. 12. 3 , 4. q Mat. 25. 41 Luke 13. 27. Psal . 22. 16. r 1 Pet. 5. 8. Psal . 35 17. ſ Reu. 12. 4. * Rom. 6. 12. t Es . 30. 33. u Luk. 13. 3. Nahu . 1 ● . x Gen. 28. 19 ▪ y Ios 24. 20. Hos . 4. 15. Ioh. 18. 12. z 1 Ioh. 3. 8. Nah. 1 , 2 , 3. 1 Cor. 15. 56. Iohn 8. 34. Rom. 6. 12. Rom. 6. 21. Ier. 31. 30. a Exod. 17. 6. Num 20. 8. b Iohn 20. 1. Ezech. 12. 3. a 2 Sam. 24. 17. 20. b Psal . 51. 2. 11 , 12. c Rom. 12. 11 , 12. Luke 18. 1. Eccl. 18. 22. Eph. 6. 18. Col. 4. 2 , 3. Thes . 5. 17. 1 Thes . 3. 1. d 2 Cor. 13. 5. 1 Cor. ● . 16. 1 Cor. 12. 3. Gal. 5. 12. e Ioh. 5. 14. Psal 41. 4. Eccle. 21. 1. f Es . 30. 39. Amos ● . 13. Esay 24. 20. Eccl. 12. 15. g Act 5. 21. h Deut. 32. 42 , 43. Mat. 23. 33. i Gene. 13. 6. k Gen. 13. 19 ●4 . l Mat. 1. 31. Hosea 13. 4. Iohn 1. 15. Augustine . Luke 24. 47. Esay 45. 15. Psal . 4. 8. Dan. 9. ● . m 1 Pet. 4. 13 n Luk 13. 3. Esay 59 1. ● o Ioh. 5. 14. Eccl. 21. 1. ● p Luk. 15. 2● q Matth. 22 13. r Esay 1. ●● . Pro. 1. 28. Exod. 32. 10. s Ioh. 5. 14. Wisd . 14. 9. Psal . 5. 6. Psal . 14. 4. Prou. 15. 8. Iohn 12. 5 ● . Esay 1. 15. Psal . 5. 9. t Mat. 12. 37. Wisd . 1. 9. 1 Cor. 5. 10. Rom. 10. 12. Eccl. 12. 14. 1 Pet. 4. 5. Mat. 12. 18. a 1 Iohn 36. b Pro. 10. 7. c Iohn 5. 2. * Ioh. ● . 14. d Pro. 14. 22. 1 Pet. 3. 10. e Pro. 11. 14. f Iob 24. 20. g Pro. ●1 . 5. h Psal . 14. 4. Wisd . 14. 9. Psal . 5. 6. i Gen. 19. 24. Exo. 14. 29. Num. 21 6. Nu. 16. 32. Acts 12. 23. Luke 12. ●0 . Acts. ● . 10. Iud. 3. 21. ●● . 2. Sam. 2. 27. k Re●● . 18. 7. l Exod. 6. 2. m Ge. 18. 2● . Mat. 16. ●5 . Mat. 16. ●7 . Rom. 4. 4. Heb. 12. 23. Ioh. 3. 22. Psal ●6 . 13. Iam. 4. 12. n Deut. 22. 41. a Gen. 3. 14. b Esay 27. 1. c Mat. 25. 41. d Psal . 22. 16. e 1 Pet. 5. 8. Iohn 5. 14. Esa . 30. 33. f Acts 5. 31. Mat. 1. 21. ● Tim. 4. 10. g Ioh. 5. 14. Wisd . 2● . 1. Eze. 18. 21. Ie●e . 4. 1. a Gen. 40. 11 b Gen. 7. 10. c Gen. 19. 14 d Acts 22. 23. e Acts 5 5. f Luke 16. 25. Esay 30. 33. Iohn 5. 14. g Ionah 2. 16. h 2 Ch●o . 20. 24. i Gen. 41. 14. k Dan. 6. 22. l ● Sam. 6. 2. m Mat. 14. 31 n Dan. 3. 26. o ● Cor. 5. 15. p Ier. 31. 33. Heb. 8. 10. Mal. 3. 7. q Eccl. 5. 1. Ezec. 7. 19. r Rouel . 19. 8. ſ Ma. 23. 12. Iames 4. 10. a Psa . 1. 18. 29 Ier. 33. 11. b W●sd . 14. ● Prou. 15. 9. Esay 1. 18. d Io. 15. 14. Psal . 41. 4. e 1 Pet. v. 3. Iude 2 ● . Iere. 9. 24. f Rom. 5. 19. 20. Psa . 103. 24. g Es . 65. 24. h Eph. 6. 11. i Iam. 4. 9. k Luk. 15. 7. l Heb. 14. 16. m 1 Tim. 6. 17. n Iames 4. 9 o 2 Tim. 4. 8 Esay 4● . 3. p Ier. 31. 18. Leuit. 5. 21. q Ecc. 21. 1. Psal . 41. 4. r 1 Pe. 5. 18. ſ Psal . 1. 2. t 1 Cor. 15. 58. u Col. 2. 13. Esay . 53. 5. w Iohn 5 14. x Rom. 6. 21. y 1 Gor. 12. 28. z Iohn 5. 14. a Eph. 6. 16. b Eph. 1. 7. Titus 3. 7. c Kings ▪ 20. 1 , 2 , 3. d 2 Cor. 5. 2 , 3. e Genes , 1. 1. f Iohn 3. 16. g 1 Iohn 5. 1 , 6 , 8 , 13. 1 Cor. 2. 12. 
A09417	----	A faithfull and plaine exposition vpon the 2. chapter of Zephaniah by that reuerend and iudicious diuine, M.W. Perkins. Containing a powerful exhortation to repentance: as also the manner hovve men in repentance are to search themselues. Published by a preacher of the vvord. With a preface prefixed, touching the publishing of M. Perkins his vvorks. And a catalogue of all such particulars thereof, as are to be expected. M. Perkins, his exhortation to repentance, out of Zephaniah. Selections Perkins, William, 1558-1602. 1609 Approx. 128 KB of XML-encoded text transcribed from 99 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A09417 STC 19708 ESTC S105944 99841669 99841669 6267 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. 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Printed by T. C[reed] for William Welby, At London : 1609. Originally published in 1605 as part of: M. Perkins, his exhortation to repentance, out of Zephaniah. Printer's name from STC. Running title reads: An exhortation to repentance. Pages 80, 136 and 153 misnumbered 88, 163 and 143. Reproduction of the original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Zephaniah I, 1-2 -- Commentaries -- Early works to 1800. Sermons, English -- 16th century. Repentance -- Early works to 1800. 2004-07 TCP Assigned for keying and markup 2004-07 Aptara Keyed and coded from ProQuest page images 2004-08 John Latta Sampled and proofread 2004-08 John Latta Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion A FAITHFVLL AND plaine exposition vpon the 2. chapter of Zephaniah : By that Reuerend and Iudicious Diuine , M. W. Perkins . CONTAINING A powerful exhortation to Repentance : As also the manner howe men in Repentance are to search themselues . Published by a Preacher of the word . With a Preface prefixed , touching the publishing of M. Perkins his works . And a Catalogue of all such particulars thereof , as are to be expected . The fift Impression . Prou. 28. 13. He that hideth his sinnes shall not prosper . But hee that confesseth and forsaketh them , shall finde mercie . ¶ At London , printed by T. C. for William Welby . 1609. TO THE RIGHT worshipfull , my very worthy and Christian friend , Sir Williā Gee , knight , one of his Maiesties honorable Counsel in the North. Recorder of the Townes of Beuerley and Hull , and one of his Maiesties Iustices of Peace in the East-riding of the Countie of Yorke , a true friend of learning , and pietie : & to the vertuous , and religious Lady his wife , Grace and peace from God , &c. AMongst the many reasons ( Worshipfull Sir ) which haue perswaded me that Poperie cannot be the true Religion , this is not the least : the insufficiencie of their doctrine of faith and repētance : which two things , though they be the chiefe and principall points in religion , and so necessarie , that he , who doth not but know , and practise them aright , can neuer bee saued : yet I dare auouch , that the faith and Repentance of the Romish church , as they are taught by many of the best approoued Papists , are no better thē such a faith , and such a repētance as an hypocrite , and a very reprobate may attaine vnto . Indeede , to insist vpon repentance only ( they make many faire florishes , they call it penance , they make it a Sacrament , and say it is a boord that saues a man after shipwracke , and write great volumes of it , and of confession , and of Cases of Conscience , ( as you good Syr in your owne reading knowe better then I ) and yet alas , when all is done , it is but a shadowe of repentance ; and indeede how can they teach aright the doctrine of repentance : which erre so fowly in setting downe the iustice of God , and the vilenesse of sinne : Which two points a man must know , else hee will neuer repent : but Poperie misconceiuing the iustice of God , teaching it not to bee infinite , in as much as it needes not an infinite satisfaction , and misconceiuing the nature of sinne , teaching euery sinne not to be damnable , nor to offend Gods infinite iustice , erring ( I say ) in these two , how is it possible they should conceiue aright the nature of repentance ? by which a man seeing his sinnes , their foulenesse , their punishment , and his owne miserie by them , confesseth them , bewailes them , fearing Gods iustice , flieth from it , and craues forgiuenesse of his mercy : and lastly purposeth , and indeuoureth to leaue thē all , and to leade a new life . The serious consideration heereof , hath often made mee wonder , why many popish treatises , being in some sort exhortations to repētance , should be so accounted of as they are by some : for though I confesse , there are in some of them , good and wholesome meditations , and manye motiues to mortification , & good life , yet woulde I gladly learne of any man but this one thing , howe those exhortations can bee pithie , or powerfull , sound , or any way sufficient to moue a man to repentance , whē as , not those bookes , not all Poperie is able to teach a man sufficiently what true repentance is . If any man reply : I will therefore learne the doctrine out of the Protestants bookes : and vse the Papists for exhortation onely : I then answere ; Is it not a more compendious , and conuenient , and a lesse scandalous course , to seeke exhortations out of such writers , as do teach the doctrine aright ? nay I doubt howe it is possible to finde a powerfull exhortation to repentance in any Papist , who erres in the Doctrine : the reason is manifest , because Doctrine is the ground of exhortation : and if the doctrine bee vnsound , how can the exhortation bee any better ? Let vs therefore leaue these muddie puddles , and fette our water at the Fountaine : the water of life , at the fountaine of life : I meane the doctrine of faith , and repentance , at the written worde of God , and at such mens writings as are grounded thereupon , and agreeable thereunto . Nowe , amongst those many instrumentes of God , who haue laboured with profite in this great point of Religion : namely repentance , drawing their doctrine out of the breasts , of the two Testamens of Gods booke , I may well say , ( to say no more ) that this man of GOD , Maister Perkings , deserues to haue his place : whose labours , whilest he liued , and his yet liuing labours , what they deserue , I had rather others should proclaime , then I once name : who professe my selfe to be one of those many , who many truly say , that by the grace of God , and his good meanes principally , I am that I am : But leauing him in that glorious mansion , which Christ the Lord of the Haruest hath prepared for him : and now giuen him : I returne to my selfe , and doe humbly praise the Lord of heauen , who gaue mee my time in the Vniuersitie , in those happie daies , wherein ) beside many worthy men of God , whereof some are falne a sleepe , and some remaine aliue vnto this day ) this holy man did spend himselfe like a candle , to giue light vnto others . The scope of all his godly endeuours was to teach Christ Iesus , and him crucified , and much laboured to moue all men to repentance , that as our knowledge hath made Poperie ashamed of their ignorance : so our holy liues might honour our holy profession . And as repentance was one of the principall endes , both of his continuall preaching and writing : so especially and purposely hath hee twise dealte in that Argument . First , in his Treatise of Repentance : published , 1592. wherein briefly ( as his manner was ▪ ) but soundly , pithily , and feelingly , he laieth down the Doctrine , and the very nature of Repentance : and after the positiue Doctrine , hee toucheth some of the principall controuersies and difficulties in that doctrine , but afterwards thinking with himselfe , that hee had not seriously and forcibly enough , vrged so great and necessarie a lesson as Repentance is , therefore shortly after , being desired and called to the dutie of Preaching , in that great , and generall assembly at Stirbridge Faire , hee thought it a fit time , for this necessarie and generall exhortation to Repentance : to the intent , that as wee were taught the Doctrine of Repentance , in the former treatise : so in these Sermons wee might be stirred vp to the practise of it . And certainly , ( good Sir : ) I iudge there coulde haue beene no matter , more fitte for that assembly , then an exhortation to repentance : for as the audience was great and generall , of all sorts , sexes , ages and callings of men , and assembled out of many corners of this kingdome , so is this doctrine generall for all : some doctrines are for parents , some for children , some for schollers , some for trades-men , some for men , some for women , but repentance is for all : without which , it may bee saide of all , and euery one of age , not one excepted : No Repentance , no saluation . These Sermons being in my hands , and not deliuered to mee from hand to hand , but takē with this hand of mine , from his own mouth , were thought worthy for the excellēcie , and fit for the generalitie of the matter , to bee offered to the publique view : I haue also other works of his in my hands : of which ( being many , ) I confesse my selfe to be but the keeper for the time , taking my selfe bound to keepe thē safely , to the benefite of Gods church , of whose treasure vpon earth I make no question , but they are a part : and I hartily desire you ( my good friendes ) and all other faithful Christians , to solicite the Lord in praier for me , that I may faithfully discharge my selfe of that great charge which in this respect lieth vpō me : & that his grace & blessing may be on me and all others , who are to bee imployed in this seruice , wherein ( had the Lord so pleased ) wee coulde heartily haue wished neuer to haue bene imployed : but that his life might haue eased vs of the labour : and that as I begin with this , so I , or some other better able ( which I rather desire ) may goe forward , vndertaking the weight of this great burthen , and not faint , till he haue made a faithfull account to the Church of God , of all the Iewels deliuered to our trust . And nowe these first fruites of my labours , in another mans vine yard , as also all that hereafter do or may follow , I humbly consecrate to the blessed spouse of Christ Iesus , the holy Church of God on earth , and namely to the Church of England , our beloued mother , who may reioyce , that shee was the mother of such a son , who in fewe yeares did so much good to the publique cause of religion , as the wickednesse of many yeares shall not bee able to weare out . But first of all , and especially , I present the same vnto you ( my very worshipfull and Christian friendes ) who ( I must needes say ) are very worthy of it in many respects . 1. For the matter it selfe , which is repentance , my selfe being able to testifie , that you are not hearers , but dooers , rise in knowledge , and rise in the practice of Repentance : insomuch as I dare from the testimonie of my conscience , and in the word of a Minister , pronoūce of you that as you haue heard and knowne this doctrine of repentance , so blessed are you , for you doe it . And 2. for him who was the author hereof ( whose mouth spake it from the feeling of his soule , and whose soule is now bound vp in the bundle of life : I know , & cannot in good conscience conceale the great delight you haue alwaies had in the reading of his books , the reuerend opinion , you had of him liuing , & how heauily and passionately , you took his death & departure : therefore to cheare you vp in want of him , I send you here this little booke , his own child , begotten in his life time , but borne after his death : obserue it well , and you shall finde it , not vnlike the father , yea , you shall discerne in it the fathers spirit , and it doubts not , but to finde entertainment with them , of whom the father was so well respected . And for my selfe , I spare to rehearse what interest you haue in me , and all my labours , it is no more then you worthily deserue , and shall haue in me for euer : you are the fairest flowers in this garden , which in this place , I after others haue planted for the Lord ( or rather God by vs ) : And two principall pearls in that Crowne , which I hope for , at the last day from the Lord my God , whose word at my mouth you haue receiued with much reuerence , and with such profit , as if I had the like successe of my labours in others , I should then neuer haue cause to say with the Prophet , I haue laboured in vaine , & spent my strength in vaine , but my iudgement is with the Lord , and my worke with my God. And if I knew you not , to bee such as take more delight in doing well , then in hearing of it , I would prooue at large , what I haue spoken of you : yet giue me leaue to say that , which without open wrong , I may not conceale , that beside your care , knowledge , and godly zeale to religion , and other duties of the first table to God himselfe , your charitie and pietie to the needie distressed Christians , at home and abroad : your mercifull dealing with them , who are in your power ; your beneuolence to learning , and namely to some in the Vniuersitie , do all proclaime to the worlde those your due prayses : which I ( well knowing your modesties ) doe spare once to name : neither would I haue saide thus much , were it not for this cold and barren age , wherein we liue , that so , when our preaching cannot moue , yet your godly examples might stirre vp . Pardon me therfore I pray you , & thinke it no wrong to you , which is a benefit to Gods Church : But goe forward in the strength of the Lord your God , & hold on in that happie course you haue begun , be faithfull vnto the ende , the Lord will giue you the Crowne of life : faithfull is hee , which hath promised , who will also doe it : proceede ( good Sir ) to honour learning in your selfe and others , and religion especially , which is the principallearning , and proceede both of you , to practise religion in your owne persons ; and in your family , hold on to shine before your familie , and amongst the people , where you dwel , in zeale and holines : holde on hereby , still to shame poperie , to stoppe your enemies mouthes , and to honour that holy religion , which you professe , to gaine comfort of good conscience to your selues , & assurance of eternall reward : and lastly , to encourage mee in those painefull duties which lye vpon mee : for I openly professe that your religious zeale and loue of the truth , with many other good helpes , are principall encouragementes in my ministerie , and especiall motiues vnto mee , to vndertake the charge of publication , of so many of the workes of this holy man deceased , as may not in better manner be done by others . But I keepe you too long from this holy exhortation following ; I therefore send you it , and it to you , and from you , to the Churche of God : for I dare not make it priuately yours and mine , wherein the whole church hath interest , as well as we : It was Preached in the field , but it is worthy to be admitted into our hearts : I found it in the opē field , but vpon diligent viewe , finding it to bee Gods corne , and a parcell of his holy and immortall seede , therefore I brought it home , as good corne deserues : And as it is Gods corne , so in you , I desire all holy Christians to lay it vp in Gods garners , that is , in their hearts and soules . And thus committing this little volume to your reading , the matter to your practise : you and yours , to the blessed fauour of that God , whome you serue : and my selfe and my endeuours , to your hartie loue , and holy prayers , I take leaue : From my studie ; August . 7. 1607. Yours in Christ Iesus , euer assured , William Crashawe . TO THE CHRIStian Reader , and especially to all such as haue any copies of the works of Maister Perkins , or intend any of them to the Presse . FOr asmuch as there hath beene lately signification made , of diuers of Maister Perkins his workes hereafter to be Printed , in an Epistle to the Reader premised before the Treatise of Callings , and the signification being but generall , might peraduenture giue occasion to some , to set out some particulars ( without the consent of Maister Perkins his Assignes ) as imperfectly as are these two Bookes , intituled , The Reformation of Couetousnesse , and The Practise of Faith , iustly and truely ( for ought that I see ) censured in the aforesaide Epistle . It is therefore nowe thought good to mention the particular Treatises , and workes of his , which shall hereafter ( if God will ) bee published , for the benefite of Gods Church : I doe therefore heereby make knowne to all , whome it any way may concerne , that there were found in the Studie of the deceased , and are in the hands of his Executours , or Assignes , and preparing for the Presse . 1. His Expositions on the Epistle to the Galathians . 2. On the Epistle of Iude. 2. His Booke of the Cases of Gonscience . 3. His Treatises , 1. Of Witchcraft . 2. Of Callings . All these hee had perused himselfe , and made them ready for the Presse , according to which Coppies by himselfe so corrected , some of them alreadie are , and the rest will bee published in due time . And here vpon wee desire all men who haue Coppies of them , not to offer that wrong to that worthy man of God , as to publish any of their owne , seeing the coppies heereof which are to bee Printed , are of his owne correcting : but rather if they can helpe to make any of them more perfect by their Coppies , they may therein dooe a good worke to the benefit of manie , and much comfort to themselues . And further , I doe heereby make knowne , that I haue in my handes at this present of his workes , taken from his mouth , with my owne hand , heereafter ( if God will ) to bee published , with the allowance of our Church , and for the benefite of his Children , these particulars . 1. His Expositions or Readings on the 101. psalme . 2. On the 32. Psalme . 3. On the 11. chapt . to the Hebrewes . 4. On the 1 2 and 3. Chap. of the Reuelation . 5. On the 5. 6. & 7. chapt . of Saint Matthewe . 2. His confutation of Canisius , his little Popish Catechisme . 3. His Treatises , 1. Of Imaginations , out of Gen. 8. 2. 2. Of temptations , out of Mathew . 4. 3. Of Christian equitie , out of Phillippians , 4. 3. 4. Of the Callings of the Ministery , out of two places of Scripture . 5. Of Repentance , out of Zephaniah . 2. 1. Besides many other particular Sermons , and short discourses made vpon seuerall , and speciall occasions : of all which , some are alreadie published by others , and some by my selfe : and all the rest that remaine , as they be the Iewels of Gods Church , so did I willingly dedicate them to the publique and generall good , Iudging it were a foule sinne in mee , or any other , to impropriate to our sinnes , or our owne priuate vse , the labours of This , or any other learned man , which are in my opinion ; partes of the Treasurie of the militant Church : And as it were wrong to the Church , if I should conceale them , so doubtlesse were it to him and his children , if I should publish them for mine owne alone , and not for their benefite . If I doe , I thinke it may bee iustly saide vnto mee , or whosoeuer doeth so , Thy money perish with thee . And what herein I haue saide for my selfe : I knowe I may boldely and safely say , for his Executours or Assignes , which haue or had in their handes , anie of those which were found in his Studie : In the publishing of all which , as wee doe intend to deale truely with the Christian Reader , and not to commit anie thing to the Presse , which hath not eyther beene written or corrected , by the Author himselfe , or faithfullie penned according to the truest Coppies , taken from his owne mouth , and since by others of sufficiency and integritie , diligently perused : some purpose to referre them to the benefit of the Authours wife and children , as much as may be , wishing that vpon this Caueat , men would not bee so hastie ( as some haue beene ) to commend to the world , their vnperfect notes , vpon a base desire of a little gaine , both to hinder the common good of the Church , and to defraud the said parties of their priuate benefite , to whom in all equitie and conscience , it doth principally appertaine : And desiring all who haue any perfect Copies of such as are in my owne hands , that they would either helpe mee with theirs , or rather take mine to helpe them . That by our ioynt power , and our forces laide together : the walles of this worthy building , may goe vp the fayrer , and the faster . And so I commend them all to Gods blessing , who endeuour to commend themselues , and their labours , to God , and to his Church . Your brother in the Lord , W. C. AN EXHORtation to Repentance . Zephoniah . Chap. 2. ver . 1. 2. Searche your selues , euen searche you ô Nation , not worthy to be beloued : before the Decree come forth , and you bee as Chaffe , that passeth on a day . THe Prophet in the first Chapter of this Prophesie , rebuketh the Iewes of three notable crimes , Idolatrie , fraude , and crueltie . In this second he exhorts them to Repentance , and withall reprooueth some of their speciall sinnes . In the three first verses hee propoundeth the doctrine of Repentance , and addeth some speciall reasons to mooue and stirre them vp to the practise of it . In propounding the doctrine of repentance , he directs it to two sorts of men . First , to the obstinate and impenitent Iewes , in the first and second verses . Secondly , to the better sorte of them , in the third . So that the summe and substance of these twoo first verses , is a briefe and summarie propounding of the doctrine of Repentance to the obstinate Iewes . The wordes containe in them fiue seuerall points , touching the doctrine of Repentance . 1. The dutie to bee performed , Search . 2. Who must be searched ? your selues . 3. Who must doe it ? The Iewes : who are further described to be a nation , not worthy to be beloued of God. These are in the first verse . 4. In the second verse , the time limitting them when to repent , before the decree come forth : that is , before God put in execution the iudgements which are alreadie decreed & appointed for them . 5 A forcible reason vrging them to do it , which lieth hid , and is necessarilie implyed in the 4. pointe ; namely , that there is a decree against them , which wants nothing but execution , which also shall come , vnlesse they repent , wherby they shal be fanned : & if they shal be found to be chaff , they shal flie away with the winde of Gods iustice . Of all these points in order . For the first , the holy Ghost saith ; Search your selues . The wordes are commonly read thus . Gather your selues ; which though it bee good , for that in Repentance a man gathereth himselfe , & all his wits together , which afore were dispersed , & wandred vp and downe in vanitie : yet I rather allowe their translation who reade thus . Search or fanne your selues : but either of them may stand , because the word in the originall doth comprehend both significations ; yet it seemeth that to search , or sift , fits this place better , considering the same manner of speech is afterwardes continued in the word Chaffe : so that the meaning of the holy Ghost seemeth to be this : Search , try , and fanne your selues , least you bee found light chaffe , and so flie away and be consumed before the Iustice of God. Concerning this dutie of searching , let vs obserue first , that the holy Ghost vrging the Iewes to repent , vseth not the word Repentance , but bids them search themselues : yet meaning , he wold haue them to repent : giuing vs to vnderstand , that no man can haue true & sound repentance , but he who hath first of all searched and examined him selfe : and this stands with good reason , for no man can repent , who first of all doeth not knowe himselfe , and his owne wretchednes . But no man can see into himselfe , nor know himselfe , but hee that doeth diligentlie search himselfe : so that the beginning of all grace , is for a man to search , & trie , and fan himselfe , that therby he may knowe what is in himselfe : that so vpon the searche , seeing his fearefull and damnable estate , hee may forsake himselfe and his owne wayes , and turne to the Lord. Thus speaketh the holie Ghost in the heartes of holie men ; Let vs searche and trye our wayes : and marke what followeth ; and turne againe to the Lord : as though there were no turning againe vnto the Lord , but after a searching of our selues . With this testimony of the holy Ghost , agreeth the testimonie of all holy mens consciences , who all know , that the first beginning of their turning vnto the Lorde , was a searching of themselues . Let any repentant sinner aske his conscience , & call to minde his first calling and conuersion , and hee will remember that the first thing in his Repentance was this ; that he searched into himselfe , and looked narrowly into his wayes , and finding his wayes dangerous , & his case fearful , did thervpō resoule to take a new course , & turn to the Lord for pardō & mercy , and for grace to enter into more holie , and more comfortable courses . The man that passeth vpon ridges of mountaines , and sides of hills , or that goeth ouer a narrow bridge , or some dangerous and steepe rocks , at midnight , feareth not because he seeth no danger : but bring the same man , in the morning , and let him see the narrowe bridge , hee went ouer in the night , vnder which runnes a violent streame , and a bottomlesse gulfe , and the daungerous Mountaines and Rockes hee passed ouer , and hee will woonder at his owne boldenesse , and shrincke for feare to thinke of it , and will by no meanes venture the same way againe : for now he seeth the height of the Mountaines ; the steepenesse of the hils , the cragginesse of the Rocks , the fearefull downfall , and the furious violence of the streame vnderneath , and thereby seeth the extreame danger , which afore he saw not : therefore he wondreth , and reioyceth , that hee hath escaped so great a daunger ; and will by no meanes bee drawne to goe that waye in the day , which he went most carelesly in the darknesse of the night , but seeketh another way ( though it should bee far about : ) So a sinner in his first estate , which is naturall and corrupt ( as wee are bred and borne ) hath a vaile before his face ; so that he seeth nothing : the wrath of God , and the curse due for sin , hell , & damnation , seeking to deuoure him , hee seeth them not , although ( liuing alwaies in sin ) he walketh in the very iawes of hell it selfe , and because he seeth not this fearefull daunger , therefore he refuseth no sin at all , but rusheth securely into all manner of sinne : the night of impenitencie , and the myst of ignoraunce , so blinding his eyes , that hee seeth not the narrow bridge of this life , from which if hee slyde , hee falles immediately into the bottomlesse pitte of hell . But when as Gods Spirit hath by the Light of Gods word opened his eyes , and touched his heart to consider his estate , then hee seeth the fraile bridge of this narrowe life , and howe little a steppe there is betweene him and damnation ; then hee seeth hell open due for his sinnes , and himselfe in the high-way to it : sinne beeing the craggy rocke , and hell the gaping gulfe vnder it ; this life beeing the narrowe bridge , and damnation the streame that runneth vnder it . Then he wondereth at his miserable estate , admireth the mercie of GOD in keeping him from falling into the bottome of hell , wondereth at the presumptuous boldnesse of his corruption , which so securely plodded on towards destruction , and being ashamed of himselfe , and these his wayes , he turnes his heart to the God that saued him from these dangers ; and sets himselfe into more holie wayes , and more comfortable courses , and confesseth that ignorāce made him bold , and blindnes made him so presumptuous ; but nowe he seeth the danger , & will by no meanes goe the same way againe : & thus the searching and seeing into the foulenes of sinne , and the danger therof , is the first beginning of repentance , and the first step into grace . This doctrine teacheth vs what faith and repentance is generally in the world . All men say , they belieue , and haue repented long ago ; but trie it well , and wee shall finde in the bodie of our Nation , but a lippe Faith , and a lippe Repentance : for euen when they say so , they are blind and ignorant of their own estate , and knowe not themselues , that because they are baptized and liue in the Church , therefore they are in Gods fauour , & in verie good estate , when as they neuer yet were reconciled to God : and are so farre from it , that they neuer yet sawe anie sinnes in themselues , whereof they should repent : as a man trauelling in the night , seeth no daunger , but plods on without feare : So the most part of our common people , in the night of their ignorance , thinke and presume they loue and feare God , and loue their Neighbour ; and that they haue euer done so : Nay , it is the common opinion that a man may doe so by nature , and that he is not worthy to liue , who doth not loue God with all his heart : and beleeue in Iesus Christ. But alas poore simple soules , they neuer knewe what sinne was , neuer searched nor sawe into their owne hearts , with the light of Gods law , for if they had , they should haue seene such a Sea of corruption , that then they woulde confesse it to be the hardest thing in the world , to loue God , & to beleeue in Christ , and forsake sinne : it is therefore manifest , that they haue not yet begunne to Beleeue or Repent , nor haue entered into the first step of grace , which leadeth to Repentance , for that they haue not learned this Lesson , which the Prophet teacheth : that is , to search themselues . Furthermore , let vs in the second place , obserue better the signification of the word : it signifieth to searche narrowely , as a man would doe for a peece of Gold , or a precious Iewell , which is lost in a great house : Or as a man may searche for Golde in a Mine of the earth , where is much earth , and but very little golde Oare . Heere wee may learne , that in true Repentance , and conuersion , wee must not search so onely , as to find the grosse and palpable sinnes of our liues : but so as wee may finde those sinnes which the world accounts lesser sinnes , and espie our secret saults & priuie corruptions . Some corruptiōs seeme more neere a kin of our nature , & therein men hope to bee excused , when they forsake many other greater sinnes . But a true penitent sinner must search for such , so as a good Magistrate searcheth for a lurking traitor which is conueied into some close and secret corner , and he must ransacke his heart for such corruptions , as wherin his heart takes speciall delight , and must thinke that no sinne can be so small , but it is too great to bee spared , and that euery sin great or litle , must be searched for , as beeing all traitors to Gods Maiestie . But alas , the practise of the world is far otherwise , great sinnes are little sinnes , little sinnes are no sinnes : Nay , after a little custome , great sins are so little or nothing , and so at last men make no bones of grosse and grieuous sinnes : and for the most parte men search so superficiallie , that they scarce finde any thing to be sinnes : such excuses are made , such distinctions are deuised , such mittigations , such qualifications , such colours are cast vpon all sins ; as now vp & downe the world , grosse sinnes are called into question , whether they bee sins or no : & the great trangressions of the Law are coūted small matters , necessarie euils , or inconueniences , tollerated to auoyd other euils : and what is hee counted , but a curious and precise foole , which stands vpon them : Ignorance after fiue and thirtie yeares preaching , is counted no sinne , blinde deuotion in Gods seruice , no sinne , lippe labour in praying , vaine and customable swearing , mocking of religion , and the professours thereof , no sinne : prophaning of the Sabbaoth , contemning of preachers , abusing of parentes no sinne : pride in apparell , superfluitie in meates , beastly & ordinarie drunkennes , fornication , no sinnes . Nay , deceits , cosonages , oppressing , vsurie , notorious briberie , and couetousnesse , that mother sinne ; these are counted no sinnes : these beames are made but moates by prophane men , & they are so minced and carued , or there is some such necessitie of them , or some such other flourish or varnish must bee cast vpon them , as that they are little or none at all . Alas , alas , is not that a simple and a silly searche where such blockes as these are , lye vnespyed ? what are moul-hilles , when such mountains are not seene ? Moates wil be little regarded , where such beames are not discerned : but it is cleere , that therefore there is no true tryall , nor diligent search made : for a true cōuert wil search his hart for all , and will spare none : He deales in searching his own heart , as a good Iustice of peace in searching for Traitors or Seminarie Priests . Hee seekes not superficially , but most exactly , & leaueth neuer a corner vnsought , and he thinkes great sinnes to be infinit , and little sinnes great , and iudgeth no sin so small , but that it deserueth the anger of God , and therefore he wonders at the mercy of God , which throwes vs not all downe to hell in a moment : and hee crieth out with holy Ieremie : It is the Lords mercie that wee are not consumed . Away then with this superficiall and hypocriticall search , where so many sins are spared and not found out . It is Pharisaicall , for euen so the Pharisie , when he came into the Temple to recken with God , and to tell what Traytors hee hadde found , that is , what sins vpon good search he had espied , he returnes his precept , all is well , hee hath found neuer a one , but begins to thank God that he was so good , & so good , and not so ill , and so ill , nor yet like the Publicane . The world is full of Pharisies , not onely the Popish Churche , but euen our Church swarmes with these superficiall searches , who cannot ( because they wil not , ) finde any sinne to present vnto God. Men thinke in the countrey , a Church Officer hazards his Oath , if he present all well , and findeth no faulte in his parish , to present as punishable to the Ordinary : for men think it vnpossible , that there should bee none in a whole parish : then how doth that man hazard his owne soule , who being made ouerseer & searcher of his heart , findes nothing in it to present to the Lord. For it is no more easie to espye outward and actuall transgressions in a whole parish , then it is to find a heape of corruptions in a mans heart , if a man will search into the bottome of it with the light of Gods lawe . Therefore when the Lord comes and keepes his visitation , what shall become of such a man , but to vndergoe the strict & seuere search of the Almightie , because hee would not search himselfe ? Our bodies & liues are free frō Spanish Inquisition ( which is one of the last proppes , which Sathan hath lent the Pope , wherewith to vpholde his declining kingdome ) and the Lord grant we may be euer free from it . But in the meane time , that might put vs in mind how to deale with our corrupt heartes , and vnmortified affections , euen to erect an Inquisition ouer them , to lay in wayte for them , to search them narrowly , and to vse them roughly : yea , to set our hearts vpon the racke of Gods Lawe , that so it may confesse the secrete wickednesse of it : for the Papistes dooe not thincke vs Protestants , greater enemies to their superstition , then the inwarde corruptions of our hearts , are to our saluation : therefore it may bee a godly pollicie for euery man , euen to erect an Inquisitiō ouer his owne heart and conscience , and not to spare his most secret & dearest sins , and such as are neerest allyed to his owne nature : for that is the true search heere commaunded by the Prophet , & practised by all godlie and holie men : when a man purposeth to finde all that are , & to espie euen all his sinnes : for a godly man is neuer satisfied in his searche , but still , the more he findes , hee suspects the more are still behinde : and therefore he continueth ing his owne heart all his life long : Therefore let euerie professor looke to it betwixt God and his conscience , that he dallie not with himselfe in this case : for it hee doe , then when God comes with his priuie searche , his hypocrisie shall bee discouered , and his nakednes shal be laid open in the view of men , and Angels : to his eternall confusion . Thirdly , Search , saith the Prophet , but not so content : hee forceth it againe , Euen search you . In thus repeating and vrging this exhortation , the holie Ghost giues them and vs to vnderstand , that the true searching of a mans heart , and life , is a dutie of a great moment , and speciall necessity : therefore he leaues it not after once naming it , but inforceth it the seconde time , as beeing no matter of indifferencie , but of great necessitie : thereby shewing , that it is a principall dutie in Repentance , euen the beginning and foundation of all true grace . And further , it is a meanes also to preuent Gods iudgements : for when men search not themselues , then God sendes the fire of afflictions , and crosses to trie and search them : but when they search themselues , then God spareth to searche them by his iust iudgements . Nowe in that this dutie of searching , is both the beginning of all true grace , and the meanes to staye Gods iudgements , and therefore is so pithelie , and forceablie , vrged by the holie Ghost , it must teach vs all a necessarie lesson : namely , to make great conscience of searching our selues . First , because God hath so commanded , and we are to make conscience of obedience to euerie commandement . Secondly , because thereby we shall reape two so great commodities , as first , therby we shal lay a sure foundation for the good worke of grace in vs , and secondly , shal stay the hand of God , and his iudgements , from beeing executed vpon vs. Let vs therfore hearken to this counsaile of the holie Ghost , let vs take the fanne of the Law , and there with searche and winnow our hearts and liues . Our hearts for secret and hidden corruptions . Our liues , for committing of euill , and omitting of good . Doe with your hearts as men doe with their wheate : they will not suffer their corne to lye long in the chaffe , least the chaffe hurt it , but commits it to the fanne , that the winde may separate them : So the graces of God in our hearts are but corne , our sinnes and corruptions are chaffe : looke well , and thou shalt finde in thy selfe much chaffe , and but little corne : let not then the chaffe lye too long mingled with the corne , lest it corrupt the corne . Let not thy sinnes lye mingled with the grace of God in thee , if thou doe , they will choke it in the ende , and so depriue thee of all grace ; therefore rippe vp thy heart , and looke into thy life , and when thou hast sinned , enter into thy selfe , aske thy conscience what thou hast done , and bee not quiet till thou hast founde out thy sinne , and the foulenesse of it : and neuer thinke that thou knowest anie thing in Religion , till thou knowest what is in thine owne heart . And what are in thy speciall and priuiest corruptions , and looke into thine owne faults , not with a partiall eye , but with a censorious , and a straite iudgement , spare sinne in no man , but especiallie condemne it in thy selfe . But alas , these times of ours , crie out of an other state , for euen Ieremies case is ours : We may complaine as hee did , No man repents him of his wickednes , saying , what haue I done ? the same is the force of our people , and the sickenesse of all Nations : that euerie man runnes on in his sinnes , from sin to sinne carelesly : euen as the barde horse into the battaile . But how rare a thing is it , to finde a man , that daylie searcheth himselfe , and examines how he liues , and how the case standeth betwixte God and himselfe : and that when hee hath done amisse , entereth into the closet of his heart , and strikes himselfe vpon the breast , and disputes the case with himselfe , saying ; What haue I done ? O what is this , that I gaue done against GOD , against his Church , and against my own soule ? The want of this , is that which the Prophete complaines of in that place : not as though it was sufficient thus to doe , in a mans owne conscience : but because it is a good beginning , and a step to further grace . For if a man did seriously thus deale with his conscience after his sinne , his conscience woulde shape him such an aunswere , and woulde tell him so roundlie , what hee had done , that hee woulde take heede , howe he did the same againe , and looke more narrowely , and warilie to himselfe all the dayes of his life . Seeing therefore it is so necessarie a dutie , let euery one of vs enduour the practise of it , namely , to rippe and ransacke our heartes , and to searche our wayes vnto the bottome . Now for our better instruction , and furtherance in the performance heereof : you must knowe that this Search is to bee made by the Law of God , for nothing else but Gods lawe can helpe vs , and let vs see that which we must search for : for if we search by anie meanes , wee may seeke and search long enough , ere wee finde anie thing that will bee matter of Repentance . Aske the Diuell , hee will tell thee all is well , and that thou art in an excellent estate : and God loues thee , and thou art sure of heauen : this song the diuell alwayes singes for the most part , til a man comes to die , for then hee appeares in his colours , but till then , hee laboures to sing , and lull all men a sleepe in the cradle of securite . Aske your owne flesh , and your owne heartes and natures , and they will aunswere and say , that all is well and safe , and that wee haue beleeued , and loued , and feared GOD all our dayes . Aske the worlde , and men in the world : and they will answere , all is well ; and they will say further , that thou art a right good-fellowe , and art worthe twentie of these curious fooles that sticke vpon points , and stand vpon circumstances , as swearing , and drinking , and good fellowship , and gaming , and such other nice and circumstantiall points : thus wil worldly men aunswere : for thy prophane course is acceptable to them , because thereby thou approuest the same in them . Nay , goe further , and aske all humaine Learning in the world , and it cannot tell thee what one sinne is , nor what it is to offende God : so that there remaines onely the law of God , the light whereof will disclose the darkenesse of our heartes ; and the iustice whereof will reueale the righteousnesse and the peruersenesse of our Natures : therefore to the Lawe of GOD must wee flye to helpe vs in this search . And yet for our better helpe in this dutie , and that there may bee nothing wanting to that soule , that seeketh God , therefore wee are further to knowe , that if wee will searche our selues by the Lawe profitablie , wee must marke three rules , the truth whereof vnlesse wee knowe , acknowledge , and feele : wee shall neuer see our owne estate , nor profit by this search , but plod on from sin to sin , vntill we plunge into hell . The first Rule is , that euerie man that came from Adam , sinned in the sinne of Adam : thou must therefore knowe , that his sinne in eating the forbidden fruit , was thy sinne : and thou sinnedst therein , as well as hee ( though thou wast then vnborne ) and that thou art guiltie of it before God , and must aunswere for it to Gods iustice , vnlesse Christ doe it for thee . The reason heereof is , because wee are his seede and posteritie , wee were then in his loynes , he was the Father of vs all : and was not a priuate man as wee are now , but a publike person , the pledge of all mankinde , and bare the person of vs all at that time : therefore what hee did then , he did it for himselfe , and for vs : what couenant God made with him , was made for himself & vs : what God promised him , and hee to God , he promised for himselfe , & for vs : what he receiued for himselfe , and for vs : and what hee gained or lost by his fall ▪ he gained & lost for vs , as for himselfe . Hee lost the fauour of God , and originall puritie : therefore he lost it for all his posteritie : guiltinesse , and Gods anger , and corruption of nature which hee gained , he got for vs all , as well as for himselfe . If we doubt of this pointe , it is prooued by the Apostle : where the holie Ghost saith ; Sinne entred by one man , and death by sinne : and that sinne went ouer all , and that it went ouer all them , which sinned not in the like transgression with Adam , ( that is , euen our children ) who as they are borne , are borne not onely tainted with original corruption : but guilty also of Adams sinne . This is a most certaine truth , thogh it seeme strange , for few men thinke of it , that euer they shall answere for Adams sinne : and therefore if anie obiect , what reason is there that I answere for another mans sinne ? I answere , true , if it had beene Adams sinne alone : but it was his and thine also : for hee was thy Father , and stood in thy roome : and thou also since thou wast borne , hast confirmed what hee did . Now therefore , though not one of many thinkes seriouslie thereof : namely , that hee shoulde stand guiltie of a sinne committed fiue thousand yeares before hee was borne , yet seeing it is most true , both in Scripture and good reason : let euerie man subscribe in his conscience to this Truth . And let this bee thy first Resolution in this searche , that thou standest guiltie of Ad●ms transgression . The second rule to bee knowne is , that in euery man is all sinnes : more plainely , that in euerie man by nature are the seedes of all sinnes : and that not in the worste , but in the best natured men : make choyse of the best man , and the greatest sinne , and that worst sinne is to bee founde in that best man. If anie doubte of this , let him consider what originall sinne is , namely , a corruption of the powers of our soules ; and that not of some , or in part , but of all , & wholly . This corruptiō hath two partes . First , a want , not of some , but of all good inclination , a want of all goodnes . Secondly , a depriuation and pronenesse , not to some , but to all euil : & not a pronenes onely , but originall sinne infuseth into euery mās heart the seede of all corruption . Manie man stand much vpon their good meaning , and vpright heart , and bragge of a good nature : but they are foulely deceiued ; for take the ciuilest man vpon the earth , and the seedes of all sinnes in the worlde are in him by nature . But to explain this point fully , obserue these 2. clauses . First , I say not , the practise of all sinnes , but the seedes ; for all men practise not all sinne : the seedes are in their nature : but the practise is restrained , sometime by education , sometime by good and wholsome lawes : somtime the constitution of mens bodies , deny the practise of som sins , somtime the countrie a man dwelles in , or calling a man liues in , keepes him from the practise of some sinnes : and alwayes a generall and limitting grace of GOD , restrains the nature of all men , from running into manie sinnes : which hand of God , if God should take away , and leaue euerie man to his nature , wee should see that euerie man would practise anie sinne in the world : yea , euen the greatest sinnes that euer wee heard to bee done in the world . All men which knowe themselues , knowe this to be true , and the more a man knowes his owne heart , the more hee seeth that his heart is a Sea of all wickednesse : and that it is the mercie and grace of God , that hee hath not fallen into the mightiest and most monstrous sinnes in the world . Secondly , I say , by nature . For I knowe by good education , and by grace , it is otherwise : Grace rectifieth Nature , but that is no thankes to nature : for it is as euill and corrupt still , beeing seuered from grace : and therefore Nature must bee fullie abolished , afore man come to heauen . And yet ( though all this be true ) I say not that sin breakes out in all natures alike , though all natures bee alike corrupt : for the course of nature is restrained in some more then others , by the meanes aforesaide ; but this is the truth , that whereas some are not so angrie , some not so wanton , some not so cruell , some not so couetous , some not so ambitious , &c. as others ; that comes not from anie goodnesse of nature in them , aboue the other originallie , but from Gods hand , which tempereth , restraineth , and moderateth euerie mās nature as he seeth good . And if God did not thus moderate & restraine the natures of men , but suffer them to break out to the full : there would then bee no order , but all confusion in the worlde ; therefore , ( as especiallie for his Churches quietnes , so also for the preseruatiō of publike peace , and the vpholding of societie in the worlde , betweene man and man , ) the Lord holds a hand ouer euerie mans nature , and keepes euery one in a certaine compasse limited by the wisdome of his power , which restraining hand of his , if the Lord should take away , all societies and Common-wealthes , woulde bee turned vp-side downe , because euerie man by the vniuersall corruption of his Nature , would breake out into euery sinne : I ende this point with appealing to the testimonie of the consciences of all men , and especiallie of the best and holyest men , of whom I would aske this question : whether they finde not in their natures an inclination , euen to the fowlest sinnes in the worlde ; if shame , or feare , or else the grace of God restrained them not ? so that the best men doe know well enough , what adooe they haue with their corrupt natures , to keep them within the compasse of obedience . Nay , I yet adde further , the nature of men , & of all men , is so corrupt , since Adam : that euen the seede of the sinne against the holy Ghost , & a pronenesse to it , is in the nature of euery man ( though not one man amongst manie thousandes doe commit that sin , ) for seeing in that sinne there is a heape or Sea of all sinnes gathered together , he therefore that hath in his nature the seede of all sinnes , hath also the seede of it . And againe , seeing that all euills tendes to a perfection , as well as Grace doeth ; what reason therefore is there , but wee may safely thinke , that the Diuell would hale euery one to that height of sinne , if it were not that the powerfull hande of God preuented him , who will neyther suffer wicked men , nor the Diuell himselfe to bee so wicked as they coulde , and would be . The vse of this second rule , is notable . For in this searching of our selues , it sheweth vs what wee are , without all colour or deceit , and fully discouers vnto vs , the vglines of our natures : & it may teach vs all how to think and esteeme of our selues , when we heare of Caines vnnaturall murther , Pharaohs vnnaturall crueltie , the Sodomites vnnatural lust , Achitophels diuellish pollicie , Senacharibs horrible blasphemie , Iudas monstrous treason , Iulians fearefull Apostasie . When wee heare of the fearefull murthers , treasons , periuries , sinnes against nature , blasphemies , Apostasies , witchcrafts , crafts , and other the horrible sinnes of the worlde : let vs then returne into our selues , and looke homewardes , euen into our owne heartes , and confesse euerie one that these should haue beene euen thy sinnes also , if Gods grace had not preuented thee . This will humble thee , and make thee thinke vilely and basely of thy selfe , and so consequently bring thee to repentance and true amendement : and the verie reason , why men repent not , nor amend their wayes , is because they are Pharisies by nature , and thinke highly of themselues , and of their owne natures , and their naturall inclinations : this will be a harshe & a strāge doctrine to them ; Oh , they haue excellent narures , and they canot endure such , & such sinnes , and they thanke God , they are not as ill as others : but let all such men knowe , they must cease magnifying nature , & learne to magnifie Gods grace : Let them knowe , that nature in them , is in the roote , as much corrupt , as in the worst man in the world , and euerie mans heart is a bottomlesse fountaine of all sinne ; therefore praise not thy nature , but Gods grace and mercie , in giuing thee so good a nature ; or rather , so well restraining , and rectifying thy nature ; & stay not there , but desire of the Lord , that as hee hath giuen thee a better tempered nature , then to other men : so also hee woulde bestowe on thee his espeiiall and sauing grace : and as hee hath kept thee from the fearefull sinnes of others ( thou beeing as ill naturally as they ) so he would also leade thee into the way of saluation , which else the best nature in the worlde can neuer attaine vnto . The third rule to be knowne and practised of him , who will truely searche himselfe , is , that euerie man borne of Adam , is by nature the children of wrath , and Gods enemie : this is true of all without exception ; high or lowe , rich or poore , Noble or simple , borne in the visible church , or without . And further , by beeing enemie of God , hee is therefore borne subiect to hell , to damnation , and to all other curses : so that looke as a Traitor conuicted , stands thereby in his Princes high displeasure , and is sure of death without speciall pardon ; so standes euerie man when hee is borne , conuicted of high treason against God , in his high disfauour ; and is in danger of Hell , which is the fulfilling of the wrath of God. Thus Dauid confesseth of himselfe ; I was borne in iniquitie , and in sinne hath my mother conceiued mee : If in sinne , then in Gods wrath , and vnder the daunger of damnation . If anie aske , howe , or why this is so ? I answere , the trueth , as also the equitie of this third rule dependeth on the two former : for , because euery man is borne guiltie of Adams great sinne , and also tainted originally with al corruption , and a pronenesse of all sinne : therefore it followeth in equitie and iustice , that euery man is borne vnder the wrath and curse of God. This point is a plaine and euident trueth : yet men in the world thinke not so , and it is the cause , why men repent not of their sinnes : for most men thinke that by nature , they are in Gods fauour ; and therefore they neede not so sue for it in humiliation & repentance ; but only liue ciuillie , and do no open wrong , and all is well : whereas ( alas ) there is no condemned traitour , more out of his Princes fauour , nor more sure of death without a pardon , then all wee are out of Gods fauour , and sure of damnation , vnlesse wee procure Gods fauour againe , by Faith and Repentance . For the better opening of this third rule , and the manifesting of the Truth : let vs knowe further , that the curse of God , vnder the which wee all are borne , is three-fold . The first , is a bondage vnder Sathan : It is a certaine truth , that euerie man as hee is borne of his Parents , and till he repent , is a slaue of Sathan : man or woman , high or lowe , Sathan is his Lord and Maister . Hee sits as Iudge in his heart ; and in his sense Sathan is the king of the natiōs , and god of the world . Men wil in words defie Sathan , and not name him without defiance : and spit at him ; and yet ( alas ) hee is in their heartes : they spitte him out of their mouthes , but hee is lower ; they should also spit him out of their heartes , and that is true defiance indeede : for alas , he lodgeth in thy heart , and there hee maketh his Throne , and reignes vntil the spirit of regeneration dispossesse him : and till then , no seruant is subiect to his maister , no slaue to his Lorde , as is the heart of man by nature vnto Sathan , the Prince of darkenesse . Nay , our bondage , is more fearefull , then the slauerie of anie poore Christian , in the Spaniards , or in the Turkes Gallies : for their bodies are but in bondage , and at commaund , and vnder punishment , but our best part , our heart , our conscience , our soule it selfe is captiuated vnto him , and vnder his commaunde , who is the king of crueltie , and confusion , and lord of hell , whose commandements are iniustice , whose seruice is sinne , and whose hyre is damnation . The second part of the curse of the first death , or the death of the bodie : that is , a separation of the soule and bodie asunder for a time , namely , til the last iudgemēt . This death is duely and iustly the punishment of anie one , or the least sinne : therefore , howe due and iust a punishment , vppon that horrible heape of sinfulnesse , which is in euery mans nature ? and it is a most terrible curse . For it is the very gate of hell , and the downefall of damnation vnto all men , but such as by faith and repentance doe get their death sanctified by the death of Christ : vnto such men indeed it is no curse , but a gratious and glorious blessing , for it is altered by Christ his death . But vnto all men by nature , and which repent not , it is the heauie curse of Gods wrath , and the verie downe-fall into the gulfe of hell . The third part of the curse vnder which euerie man is borne , is , the second death : the death of soule and bodie ; which is the eternall want of Gods presence , and the accomplishment of his wrath : and an apprehension and feeling of that wrath , seazing on bodie , soule , and conscience . The first curse was a spirituall death ; the death of the soule . The second , a temporall death , the death of the bodie . The third , is an eternall death , a death both of soule and bodie together ; and for euer . This eternall death is the curse of all curses , the miserie of all miseries , and torment of all tormentes : and I shewe it thus . Often when thy toothe acheth , and sometime when thy headacheth , or in the paine of the stone or collicke , thou wouldest giue all that thou hast in the worlde to bee eased of that paine : Nay , in the extreamitie of some fittes , manie will wish themselues euen out of the world : Now , if the paine of one toothe , can so farre distemper minde and bodie , that it cannot bee releeued with all the pleasures of this life ; Oh then , what a torment shall that bee , when not one kinde of paine , but the whole viole of GODS wrath shall bee powred , not on one member , but on the whole soule , bodie , and conscience , and that not for a time , vnder hope of better : but eternallie without hope of release ; and that not in this world , where there are comforts , helpes , and remedies : but in that vglie and darksome place of torrments : and that not amongst liuing men , which might mittigate thy paine , or else bemone thee , and bewaile it with thee : but with the diuells , & dāned spirits , which will now laugh at thy destruction , and solace themselues in this thy miserie , and will reioyce , as thou diddest serue them in earth , so now in hell , to bee thy tormenters . It may bee therefore ( by the way ) a good warning and wisedome to vs all , when wee feele the extremitie of some bodilie paine , to consider with our selues , and say ; Oh then , what shall bee my miserie and torment , if I repent not ? when not one member , but soule , bodie , and conscience , shall bee racked and tormented in the feeling and apprehension of the anger of the Lorde of Hostes. In these three points stands that curse and wrath of God , vnder which euerie man is borne . And these doe answere to the three degrees of sinne , which are in vs : for as the two first rules taught vs , there is in euery man by nature , till hee repent , a threefolde guiltinesse . First , a guiltinesse of Adams sinne . Secondly , the taint of originall & vniuersall corruption . Thirdly , a pollution by manie outragious actuall sinnes . In the first of these euerie man is equallie guiltie . In the second , euerie man is equallie corrupt . But in the third , euerie one keepes that compasse , within which the Lorde will keepe them by his limiting power . Now as in our guiltinesse of Adams sinne , sinne hath his beginning : in original sinne , his continuance : in actuall sinne , his perfect on : So answerable herevnto , the wrath of God ( which alwayes standeth opposite to sinne ) is begunne in leauing vs by nature to the slauerie of Sathan , is continued by death , and is accomplished in damnation . And nowe these three rules , I commend to the carefull and Christian consideration of you all : certifying you from God , that as you can neuer bee saued , vnlesse you repent : nor repent , vnlesse you searche your selues , ( as heere the Prophet biddeth . ) So , that you can neuer search your selues aright , till you be perswaded , and resolued of these three rules , & of the truth of them all , euen in your hearts and consciences : Namely ; First , that thou art guiltie of Adams sinne . Secōdly , that thou art prone by nature to all euil in the world . Thirdly , that for these thou art subiect to the wrath of God , and to all the curses of his wrath : but when thou art in heart & conscience resolued , that these are true ; then thou art a fit scholler , for this Lesson of the Prophet , Search thy selfe . For when thou goest , thus prepared vnto this Search , and esteemest of thy selfe , as the three Rules haue described thee : then if thou Search into thy selfe , thou wilt finde thy selfe , and thy estate to bee such , as will cause thee to repent , returne and take a newe course : therefore what the Prophet saide to those Iewes , I say vnto you also , My brethren of this Realme of England , who are now heere gathered together , out of so manie countryes , and quarters of this Realme : yea , in the name of the same God , I cry vnto you ; Search . O Search your selues : and thinke it not a matter indifferent to doe , or not to doe it ? but knowe it , that God commands you , as euer you wil come to saluation : Search your selues . And the rather , because by these three Rules you see howe much chaffe of corruption is in your nature , and what neede therefore it hath to be searched into , and fanned by Repentance . Bee well assured thou man , whatsoeuer thou art : there is so much chaffe in thee , that if thou search not , and fanne it not out , thou wilt prooue nothing but Chaffe at the last day , and so be blowne away with the winde of Gods iustice into Hell. Take holde therfore of this exhortation , and deferre it not . Thou wilt not suffer thy Wheate to lye too long in the chaffe , for feare of hurting it : Is it then safe to suffer the Chaffe of thy sinnes and corruptions to lye cankering and rotting in thy heart ? Be sure that that little portion of grace , which thou attainest vnto , by liuing in the Church , and vnder the ministery of the word of God , will bee putryfied , and cleane corrupted with the Chaffe of thy sinnes : therefore againe , and againe , I exhorte you to make conscience of this dutie : Search into your selues , fanne out this chaffe , this presumption of ours , and high esteeming of our owne nature , and conceites of Gods fauour before we haue it : that so this Chaffe beeing blowne away , the Lord may then bestowe vpon vs soundnesse of grace , and the foundation of all goodnesse , which is a holy and humbled heart . Saluation is such a building , as the foundation thereof had neede to bee sure and strong : Ignorance , blindenesse , and presumption , are not sufficient foundations for such a building : therefore as no man wil build a strong house vpon anie earth , but hee will first search it , least it prooue sandie , and so ouerthrowe all : So a wise Christian will not build his saluation , vpon fancies and conceits , and naturall presumptions : but will Search , and looke into his heart : and finding these to be sandie , and rotten , and therefore too weake for the foundation of so glorious a building , will refuse them all , and labour to furnish his heart with such sounde grace , as wherevpon hee may trust so weightie a worke , as is the saluation of his soule . Againe , if thou wilt stande in the day of triall , then search thy heart betime , and discerne betwixt chaffe and wheate : thou seest , that chaffe flyeth away before the winde ; but good corne indures the Fanne , and the furie of the winde : so in the day of triall , temptation , sickenesse , or open persecution , the chaffe of naturall presumption , and outward formalitie in Religion , will flye away : and it must be the penitent , humbled , and beleeuing heart , which must then abide it out , and endure the Fan of temptations and persecutions . And to conclude , Let not the Diuell deceiue thee , in making thee imagine or hope to please God , and yet to let thy corruptions lie vnseene , and thy sinnes vnsearched out , least thereby thou marre all : for thou vsest not to laye vp wheate in thy garners , vntill it be purged from the chaffe : so thinke not to store vp anie sauing knoweledge , or anie other grace of God in thy heart , vntill the Chaffe of vanitie bee first blowne away , that so , the holie graces of God may be laid vp in the garners of thy soule . And therefore questionlesse , ( to speake one worde to touche our common professors , in the verie sore of their soules ) all knowledge that is stored vp in these vnpure and vnsearched hearts : is euen as wheate layd vp in the chaffe , which is , ( a thousand to one ) sure to bee eaten vp by the chaffe , so that , when the winnowing time of triall and persecution comes : I feare , that such men will ( for all their knowledge ) shrinke aside , and betraye the Trueth : their knowledge then prouing no better then chaffe , because it was layde vp in an vnholie heart . If therefore thou wouldest stande and endure , when Poperie , or persecution , or temptations come , if thou wouldest abide the furie of the fanne of temptations : nowe then exercise thy heart with the fanne of Gods lawe , Search and ransacke it , purge out the chaffe of corruption , and store vp knowledge in an holie heart , and a good conscience , and that will abide the violence of all temptations : yea , when God suffers the Diuell to doe with vs , as hee did with Peter , to winnowe vs like wheate , to sifte and trie vs , as he did Iob , with the furious winde of all his malice : then knowledge will prooue Wheate , that will abide the winde , and gold that will abide the fire : thus glorious will it bee in the ende , if wee followe this holie Prophets counsell , and Search our hearts . ¶ And thus much for the first pointe ( namely ) the dutie of searching heere commaunded , in which we haue stayed the longer , because it is the foundation of all the rest : and this beeing well layde , the whole building will goe vp the faster . Now wee come to the second generall point here laid downe : that is , whom must wee Search ? the Prophet answereth : your selues , not other men , but your selues . This search so vrged and inforced by the Prophet , must not bee of other mens hearts & liues , but of our owne : our owne are our charge , and not other mens : and therein is the saying true , which else is most false : Euery man for himselfe : for as euerie soule must bee saued by it selfe , so must it beleeue , repent , and search it selfe . The dutie therefore here commaunded , is for euerie man that woulde haue his soule to be saued , to search it , and reforme it , & leaue others to be searched by themselues . Here the holy Ghost meets with the common corruption of this world , ( and that is ) that men are Eagle eyed , to see into the liues of other men , but to looke into their owne heartes , and liues , they are blinder then Moles : they can see moates in other mens liues , but discerne not beames in their owne : whereby it comes to passe , that they stumble and fall fowlie : for the eyes of most men are set vpon others , and not vppon themselues : and therevpon it is , that an euill man , seeing oother men , and not himselfe : thinkes best of himselfe , and worst of other men : but contrariwise , a good man seeing himselfe , and not other men , thinkes worst of himselfe , and better of other men : an euill man lookes outward , and iudgeth other men : but a good man lookes homeward and iudgeth himselfe : and in iudging , condemnes himselfe , farre aboue other men : and that because by searching into his owne heart and waies , he knowes that by himselfe , which he knowes not by any man in the world besides . So then wee must search , not other mē , but our selues : our owne hearts & our owne liues are our charge , and burthen : the liues of other men concerne vs not , being priuate men , further then either to follow them being good , or take heede of them being euill : but to search , or be inquisitiue into them , is no dutie commaunded vs , but rather a foule and a base vice forbidden of God. Indeede Magistrates in their people , Pastours in their congregations , and housholders in their families are to search : but they can search onely for criminall causes , to open actuall sinnes : but this searching must be of our hearts , which no man can search , but our selues onely . Fewe men haue a calling to enquire into other mens liues , but euery man hath a calling to search into himselfe : but ( alas ) men doe farre otherwise , they suffer themselues to rotte in their owne sinnes , and erect an Inquisition ouer other mens liues , and it is to be seene in daily experience , that those men , who are the great Searchers and pryers into other men , are the neglecters and forgetters of themselues . And contrariwise , they who doe narrowly Search themselues and their owne wayes , and looke into the corners of their owne hearts , doe finde so much worke to doe with themselues , that they little busie themselues , wi●h other men . And thus much may suffice for that point . It followeth . O Nation not worthy to be beloued . The third point : Who must search ? the Iewes , who are here termed a Nation , not worthy to be beloued : and yet for all that , they are bid to search themselues , that so vpon their repentance , they might be beloued . Where , we may see the vnspeakable loue of God , and his wonderfull mercy , offering grace vnto such men , as are altogether vnworthy of it . Gods children are by nature like other men , and God findes nothing in them , why to respect them aboue other : but euen of his owne mercy , makes them worthy , who of themselues are not : therefore how worthy is that God , to haue all the loue of our harts , who loued vs , when we were not worthy to be beloued . But let vs examine more particularly , why God doth call the Iewes a Nation , not worthy to be beloued : I answere , God had blessed them aboue other Nations : Hee gaue them his couenant of grace , & thereby made them his people , and committed to their trust , his holy word and Oracles : but he delt not so with other Nations , neither had the heathen knowledge of his lawes . Besides all this , they hadde a better land then others about them , it flowed with Milke , and Honie , ( that is , with all commodities , and delights ) and though their Countrie was but little , yet themselues so populous , and so powerfull , that whilest they pleased God , no enemie durst set vpon then . Thus for soule and body , they were euery way a Nation , blessed of God , a people beloued of God aboue all others . Now , how did this people ( thus beloued of their God , ) requite this his loue , which they had no more deserued , then any other Nation ? Certainely , as they deserued it not afore they had it , so they requited it not when they had it : but requited this loue of God with sinne , with rebellion , and with disobedience . They tempted him , they prouoked him to wrath , they presumed of his mercy , and proued a most stubborne & stifnecked people , a froward generation : Moses partly saw this in his owne experience , and better discerned it in the spirite of Prophesie : and therefore , wondring at this their wickednes , he cried out ; Do you thus requite the Lord : O foolish people and vnwise ? thus , that is , with sin , and disobedience , which is the onely meanes to displease the Lord , & to prouoke him to wrath : for this cause they are worthily called a foolish and vnkind people by Moses , and here , by the Prophet . A Nation not worthy to be beloued : namely , for their vnthankefulnesse , and vnkindnes : which was such , as they not onely were slacke , and carelesse in performance of such duties as God required : but euē multiplyed their sinnes , and committed those soule rebellions , which his soule hated . And amongst many , the Prophet here in this Chapter , noteth three of their great sinnes : for which they were a Nation not worthy to be beloued . Couetousnesse , Crueltie ▪ and Deceit : all which were the more hainous and intollerable , because they were the sinnes of their Princes , their rulers , and their Priests , who should haue bin lights & examples to the rest . Now , although euery sinne in it selfe , is of that ill desert , as it is able to cast vs out of Gods fauour , and depriue vs of his loue : yet , behold , here God complaines , not vppon a little cause , but for wonderfull , and exceeding vnthankfulnes , & vnkindnes in them : who of all other should haue loued the Lord. As a man cares not for hard vsage from him , whom he esteemes not : but a little vnkindnesse dooth greatly greeue a man , from him who is loued and respected : so is it with the Lord our God , hee loued not the Gentiles , as hee did the Iewes , neither was hee so bountifull vnto them : and therefore , ( as wee may see ) though they liued alwayes in ignorance , and continued alwaies in disobedience ; yet , the Text saith , the time of that ignorance God regarded not : but when as the Iewes , his owne people , whom hee chose out of all people , and bestowed his loue vpon them , and made his Couenant of grace with them , when they became vnkind , vnthankfull , forgetfull , stubborne , and rebellious , that caused the Lord euen to complaine of that indignitie , and to cry out by Moses , Doe ye thus requite the Lord , O foolish people and vnwise ? And heereby the Prophet , O Nation not worthy to be beloued : and therefore there is no man , but if he be asked what hee thinkes of this Nation of the Iewes : he will aunswere , that they are a most vile and wicked people , a froward generation , and that they are worthy to taste deepely of all Gods plagues , who so farre abused his loue and mercy . But what doth this belong to them alone ? and is Israel a Nation not worthy to bee beloued ? Nay , I may cry out with as good cause : O England , a Nation not worthy to be beloued : For , God hath beene as good a God to vs , as he was to them : and wee haue beene as vnkind a people to him , as they were to him . But that I may be free from discrediting our natiō , & frō defiling my owne nest : let vs prooue both these points , and laye them open to the viewe of the world . 1. First therefore , the same mercies , and farre greater , haue beene powred and heaped vpon vs : hee hath called vs out of the dareknes : First , of Heathenisme , and then of Popery : his couenant of grace and saluation , he hath confirmed with vs , his treasures of his word and Sacraments , hee hath imparted to vs , his holy word neuer better preached , and the mysteries thereof neuer more plainly opened , since the time of the Apostles : and as wee haue Religion , so wee haue it vnder a Religious Prince , whereby it comes to passe , that these blessings of saluation , we enioy not in secret , or by stealth : but we haue it coūtenanced by authority ; so that religion is not barely allowed , but euen as it were euen thrust vpon men . Besides all this , wee haue a land also that floweth with milke and hony , it is plentifull in all good things : wee haue liberty & peace vnder a peaceable Prince , and the companions of peace , prosperitie , plenty , health , wealth , corne , wooll , golde , siluer , aboundance of all things , that may please the heart of man : thus hath God deserued the loue of England . 2. But now England , how hast thou requited this kindnesse of the Lord ? certainely euen with a great measure of vnkindnesse : that is , with more and greater sinnes then euer Israel did : so that if Moses spake true of them , then may our Moses much more truly cry out against England , doest thou thus requite the Lord , thou foolish people ? And if this prophet said thus of Israel for three sinnes , then may it be saide of England for three hundred sinnes ( O England ) a Nation not worthy to bee beloued : for thou hast multiplied thy transgressions , aboue theirs of Israel ; euen as though thou hadst resolued with thy self , the more Gods kindnes is heaped on thee , the more to multiply thy sinnes against him . For thou England , as thou hast requited the Lord with sins ; so not with a fewe sinnes , or smal sinnes , or sinnes , which hardly could haue bene preuented : for that had beene a matter of some excuse , or not of so great complaint . But thy sins are many , and grieuous , and capitall . And which is worst of all , wilfull and affected , euen as though God had deserued euill of vs : and that therefore wee ought malitiously to requite him . If any man make doubt of this , and therefore thinke I speake too hardly of our Church : I will thē deale plainly and particularly , and rip vp the sores of our Nation , that so they may be healed to the bottome . The common sinnes of England , wherewith the Lord is requited , are these . First , ignorance of Gods will and worship , ( I speake not of that compelled ignorance in many corners of our land , which is to bee pittied because they want the means ) but wilfull and affected ignorance . Men are ignorant , euen because they will be ignorant . Meanes of knowledge were neuer so plentiful , and yet neuer more grosse ignorance : is not he wilfully blind , who will not open his eyes in the light ? & can there bee any darknesse at noone day , but it must bee wilfull ? But our Nation is darke and blinde in the Sunne-shine of the Gospell , and grosly ignorant , when the Gospell beats their eares , and light shines round about them : so , as if they closed not their eyes , and stopped not their eares , they coulde not but both heare and see : who woulde look for ignorance after thirty fiue yeares preaching ? and yet , many are as ignorant , as if they had beene borne and brought vp vnder popery : so that our people are as euill as those in the dayes of Christ , of whome the holy Ghost saith ; Light is come into the world , but men loue darknesse more then light . So knowledge is come into England : but many English-men loue darknesse better then knowledge . Alas , how many thousands haue we in our Church , who know no more in religion , then they heare in common talke of all men , and which is worse , they thinke it sufficiēt also , & which is worst of all , wheras they might haue more , they will not , but care not for it . 2. The second maine sin of England , is Contempt of Christian Religion ; Religion hath bin among vs these fiue and thyrtie yeares ; but the more it is published , the more it is contemned , and reproched of many ; insomuch , as there is not the simplest fellow in a Country towne , who , although he knows not one point of religion , yet hee can mock and scorne such as are more religious then himselfe is : this is one of the moaths of England , that eates vp religion , this is grieuous in whomsoeuer , but most intollerable in two sortes of men . First , in them , who are altogether ignorant , that they should mocke they knowe not what . A pittifull thing to here one , who himselfe cannot giue the meaning of one petition in the Lords prayer , to vpbraide other men , because they are too forward : but it is the worst of all , when men of knowledge , and such as liue ciuilly , and would be counted good Christians , are indeed of the better sort , cannot abide to see others goe a little before them : but if they doe , presently they are hypocrites and dissemblers . Thus not prophanenesse , nor wickednes , but euen religion it selfe is a by-word , a mocking stocke , and matter of reproach ; so that in England at this day , the man or woman that begins to professe Religion , and to serue God , must resolue with himselfe to sustaine mockes and iniuries , euen as though hee liued among the enemies of religion , and not among professours ; and as religion increaseth and spreadeth it selfe , so doth the number of these mockers . O what a cursed sinne is this ? to contemne the greatest fauour that God can giue vs , that is , his holy religion : for the which we should rather praise him all the daies of our liues . All that God can giue a man in this world , is his Gospell , what then can God giue to bee regarded , whē his Gospell is cōtemned ? This sinne was neuer amongst the Iewes : they indeede regarded it not so as it deserued , but who did euer make a mocke and a scorne of it but England ? O England , how canst thou answere this ? God sendes thee the most precious iewell , that he can sende to a Nation ; and thou scornest it , & them that bring it , and them that receiue it ; euen as though it were no blessing , but a curse : so that as Christ saith to the Iewes , For which of my good workes doe you stone me ? So may the Lord say to England , I haue giuen thee a fruitfull land , a blessed Prince , golde and siluer , peace and liberty , plentie and prosperitie : for which of these ( O England ) doest thou contemne my religion ? The least of these deserue loue ; but England hath a better then all these ; that is , his Gospell , the word of saluation : and yet , that all is contemned ( as beeing nothing worth ) and those which confesse it , and those that bring it , and consequently , God himselfe that giue it . If England had no more sinnes but this : this deserues , that it should be saide of vs , that wee are a Nation not worthy to be beloued aboue all Nations : for some Nations woulde haue religion , that they might loue it , but they cannot haue it : some haue it , and loue it not : but in no Nation is it made a mocking-stocke , but in England . And where are those men , but in England , who ( like the dog in the manger ) will neyther entertaine religion themselues , nor suffer them that would : let vs in time take heede of this sinne , as a sinne that crieth to God , to reuenge so vile a dishonour done to his Maiestie : neyther is there any sinne that more certainely foreshowes , and more forcibly hastens the remoouing of the Gospell from vs. For high time is it to cease louing , where loue procures disdaine : And to stay giuing , where gifts are scorned . Carrie home this lesson to your great Townes and Cities where you dwell , for in these populous places , are these great mockers , for where God hath his professours , the Diuell hath his mockers ; and repent betimes of this sinne , for holde on in mocking , and bee sure that God ( who will not bee mocked ) will remooue his Gospel from you ; but if you leaue this sinne , and entertaine the Gospell ( as it worthilie deserueth , ) then be sure of it , that God wil continue the Gospel , to you , and your posterity after you , in the face of all your enemies round about you . 3. The thirde common sinne of England , is Blasphemie , manie wayes , but especiallie in vaine swearing , false swearing , and for-swearing , and the abuse of all the names and titles of the Lorde God. This sinne is generall , euen ouer the whole land , especiallie in Fayres , and Markets , where men for a little gaine , will not care to call the Lord of Hostes to be witnesse to a lye , and the God of truth to testifie an vntruth . And which is worst of all , Gods holie Name is vsed in vaine oathes , and ordinarie talke ; when men haue no cause to sweare at all : so that it is most lamentable to see and obserue , that the name of any man of honour , or worship , is vsed more reuerently , & lesse abused , then that fearfull and glorious name : the Lord our God. 4. The fourth generall and great sinne is , prophanation of the Sabbaoth . A common sinne euerie where , and yet so great a sinne , that where it raignes , in that countrey , congregation , family , man or woman , there is no feare of God , nor anie true grace in them : for the keeping of the Sabbaoth , is the maintaining , increasing , and publishing of religion . 5. The fifth sinne of our Nation , is , euill dealing in bargaining betwixte man and man. How hard a thing is it to finde an honest , simple , plaine dealing man ? and that euen in such great assemblies as this is . I feare present experience will testifie : you are nowe manie thousandes gathered together , some to buy , some to sell , some to exchaunge : Remember that I haue tolde you , an honest hearted and plaine dealing man is harde to finde : therefore labour to approoue your selues sincere hearted men ; remember the counsell of the holie Ghost ; Let no man oppresse nor defraude his brother in bargaining : for the Lorde is the auenger of all such thinges . These sinnes are generall and vniuersall as a canker : And so are the sinnes of the sixe , seuen ▪ & eight Commaundements , ( though they bee not altogether so common as these bee ) Murthers , Adulteries , Vsuries , Briberies , Extorsions , Cosonages , they are a but then vnder which , our earth grones ; and they crie against vs to heauen , so that vpon as good or much better cause may it be saide to vs , as to the Iewes : O Nation not worthy to be beloued . Looke at the outward face of our Church , at the signes of Gods loue , which are amongst vs , and at Gods dealing with vs ; and behold , we are a beautifull church , a glorious Nation , a Nation to be admired , and wondred at : but looke at the liues of our ordinary professours , looke at our sinnes , and at our requiting of Gods loue : and wee are a people of Sodome , as full of iniquities as they were , whose sinnes were so manie , so rise , and so ripe ; that at the last they will euen bring downe fire and brimstone , or some other strange iudgemēt vpon vs , if repentance do not preuent it , or the cryes and prayers of holy men stay not Gods hand . So then , let vs all here assembled , grant & confesse , that wee are a Nation so farre from beeing worthie to bee beloued , as that wee are most worthie to be hated , and to haue all the wrath of God powred vpon vs. Now then , are wee so ? and shall wee continue so still ? Nay , that is the worst , and most wretched of all : then let euery one of vs learne this dutie , enter into our selues , search our hearts and liues , that they may lie open to our owne sight , to the confusion of vs in our selues , that in God by repentance wee may be raised vp . Our sinnes lye open before the face of God , and stinke in his presence , and crie for vengeance : and before the face of Gods Angels , who bewaile it , & before the face of the Diuell , who reioyceth in our confusions : and shall they lye hidde onely to our selues ? Now then , if wee would haue them hidden from God , and stoppe the cry that they make against vs , and keepe them from Sathan , who accuseth vs for them ; we must so search our selues , that they may lye open vnto our owne heartes : Remember thou thy sinnes , and GOD will forget them : laye them open before thine owne face , and GOD will hyde them from his : write them vp for thy owne selfe , and God will blot them out of his remembrance : but if contrarywise thou hidest them , then assure thy selfe , the more thou hydest & buriest them , the more open doe they lye in the face of God : and then what will followe , but that they will all bee disclosed at the last day , to thine eternall confusion . Therfore againe , and againe , I exhorte you in the name of God , Search your selues , finde out your sinnes , confesse them to God freely , and ingeniouslie : confesse their deserts to be hell and damnation , humble your heartes to God , crye and call for pardon , as for life and death , purpose and promise to leaue them , begin a newe course of life , beleeue stedfastlie , and doubt not but of pardon and forgiuenesse in the blood of Christ , continue in that faith , and that newe course of life : So may Englande preuent Gods iudgements , & quench that great action of vnkindenes which God hath against them , and become a Nation as worthie ( vpon their faith and repentance ) in Christ to be beloued : as for their peace and prosperitie , they haue beene of all Nations of the earth admired . Hitherto of the third generall point . 4. The fourth generall point in this exhortation , is time limitted them , when they should Search . Before the Decree come forth , &c. As though the Prophet should say , Israel , repent before God execute his iudgementes on thee . For beholde the gratious dealing of God : Man sinneth , his sinnes deserue plagues : but God presently plagueth not , but deferres it , hee puts a time betwixte the sinne and the punishment ( ordinarily : ) this hee doeth to shewe his mercie vnto mankinde , because that he would not destroy them , if they would amende . Therefore , after the sinne , he smites not presently , but puts off his punishment , that in the mean time man may repent . Here the Prophet compares the Lorde to a mother , for as she conceiues the fruite in her wombe , and beares it a long time , ere shee bring it out : so the Lord after a mans sinnes , or a peoples sinn●s , conceiue ( that is ) ordaines , and decreeth a iudgement for it , but hee keepes it vp , and all that while hee beares it : But as shee , when her time is come , then trauailes and bringes foorth : So , when the time that God hath appointed , is come , and still sinne not repented of : then his iustice trauailes to bee deliuered of that iudgement , which mercie hath kept vp so long a time . Thus the olde worlde had an hundred and twentie yeares giuen them , for time of repentance ; all that while God was in conceiuing , at last when their sinnes were ripe , and no hope of amendment : then God trauelled , and brought forth a fearefull byrth , namely , the vniuersall flood , to wash away , and take reuenge vpon the vniuersall iniquities of those times . So mame hundreth yeares hee gaue vnto the Iewes , long hee was in conceiuing their destruction , and oftentimes he had it at the bringing foorth , as in the captiuity of Babylon , and vnder Antiochus ; yet his mercie stayed it : and still hee trauailed longer : telles them heere by the Prophet , that yet the Decree is not come foorth ( though it bee conceyued : ) but at last when Israel woulde not Repent , but grewe worse , and worse ; as in CHRIST his time ) then hee could containe no longer , but trauelled indeed , and though it be with griefe , yet hee hath brought forth : and what ? a most fearefull birth , euen an vtter desolation of that Kingdome and Countrey , of their Cittie , and Temple , and a dispersion of this nation ouer all the world : but as a woman at last is deliuered with daunger and difficultie , with paine and sorrowe : so the Lord long conceiues , but at last brings forth his iudgements : yet is it with griefe and vnwillingnes , and hee is loath ( as it were ) and much grieued to execute his most iuste iudgementes on those , who haue professed his name : hee often touched the Iewes a little , and as beeing vnwilling to smite them : hee drewe backe his hand againe : but at last when their sinnes did so increase , & were so strong , that they euen did wring out by violence his plagues from him , then with much bewailing of their great miserie ( as wee may see in Christ weeping for them ) hee executes his iudgementes on them . But as they are long a comming : so , when they come foorth , they were the heauier ; as a childe , the more fulnesse of time it hath , is the greater , the liuelier , and the stronger : so , Gods iudgements , the longer God deferreth them , & is in conceiuing them , the heauier are they , when they come : that is manifest in the Iewes , once his owne people , for hee hath destroyed their land , with an irrecouerable destruction , & smitten their posteritie , with a blindnesse of minde till this houre , so that to this daye , when the olde Testament is read , the vaile is ouer their eyes , that they cannot see the light of Christ Iesus , but plod on in fearefull and palpable blindenesse . This doctrine hath speciall vse to this our Church , to teache vs to looke to our selues betimes , and trye our owne woyes , and turne to the Lord , for we cannot tell how farre off his iudgements are : in reason they must needes bee neare , they haue beene so long deferred , and yet beene so iustlie deserued of vs. Certainely , God hath long beene in conceyuing iudgementes and plagues for the sinnes of England , and often hath Gods hande beene vpon vs , by Warre , Famine , Pestilence , In-vndations : and yet it hath beene puld backe againe : and his sword hath beene put vp into his sheathe , and God hath stayed his byrth , euen in the verie trauell , and wee haue escaped , euen as a man , whose necke hath beene vpon the blocke , and the Axe holden vppe to strike : so then , yet the day is not come , yet wee haue time : happie wee that euer wee sawe this daye , if nowe wee haue grace to repent , and Searche our heartes , for then wee shall stay his iudgement decreed , that it shall neuer come forth against vs : but if wee deferre to repent , put off from day to day , and lie rotting still in our sinnes : then knowe and bee assured , that as the Decree is established , so it must needes come foorth , and the stroke stricken , Repentance is too late : therefore what hee said to the Iewes , I say vnto vs , Search thy selfe O England : ( a Nation not worthie to bee beloued ) before the Decree come foorth , which is alreadie past against thee . Thus much for the fourth point . 5. Now followeth the last point : the reason of all . Why should wee searche our selues ? The reason is included in the fourth point : For there is a decree come forth against thee . And although the execution be defeated , and though God bee vnwilling to take it out , yet without repentance , it is most certaine , it shall come forth , and be executed at the last . In one word , this is the reason . Repent , or else certainely God will take vengeance : But ( will mans heart say ) is this true ? Or rather these bee but wordes to feare men , and to keepe them in awe . I answere , for proofe and experience hereof , neuer goe further 〈◊〉 this place , and present example wee haue in hand , the Prophet bids them Search , Search , and Repent , else , as certainely as there was a iudgement conceiued , so certainely it should be executed vpon them : they would not heare , nor Search , nor repent : but what followed ; let all men iudge , whether God is not true of his worde to them or no : yea alas , who seeth not that God hath trauelled indeede , and hath brought foorth a fearefull iudgement on them , and hath made them for these thousand yeares , and a halfe , the gazing-stocke , the by-word , and the amazement of all the world . Thus was it threatened to the Iewes , and thu 〈…〉 is performed : and certainely thus hath it beene threatned , and thus shall it bee performed to thee , Oh England , except thou preuent the iudgements that are comming : Oh happie England , that I may say vnto thee , it is yet but comming . For as for the miserable Iewes , vppon them ( alas ) it is come alreadie : vnto those poore soules it can bee saide no more , Repent before the Decree come foorth : for it is nowe past : but thou art happie , for thy Day is not yet come : yet I may say vnto thee , Repent before the Decree come foorth : and Oh happie England , that thou mavest heare this worde : ( Before ) sounding in thine eares . Therefore my beloued brethren , who are heere assembled out ( almost ) of euerie corner of this Kingdome , heare my wordes : and carrie them home with you into all Countryes , God is the same God still , as iust , & as iealous , as euer he was : our sinnes are as ill , nay , much viler then the Iewes were : howe can it bee then , but that must fall to vs that fell to them ? therefore the zeale of Gods glorie , and my desire of your saluations , make me , that I dare not flatter , but tell you the truth : that is , that out of all question , if wee search not our selues and Repent : there is a generall iudgement in preparing for vs : certainly the Decree is out , and what can stop the execution of it , but Repentance : God hath long spared , and he hath bene long in trauelling , therfore ( though nothing can bee saide in way of Prophesie ) I am in my conscience perswaded to feare , & that out of infallible grounds of the word of God , that a plague , and a iudgement , and that moste fearefull , hangs ouer England : and that it is alreadie pronounced vppon this Nation , and shall bee as certainely executed , without a visible reformation : and because I may seeme to speake somewhat large , giue mee leaue to giue you the reasons inducing me herevnto . 1. First , the Gospell hath bene preached these fiue and thirty yeares , & is daily more and more , so that , the light therefore neuer shone more gloriouslie , since the Primitiue Church : yet for all this , there is a generall ignorance , generall of all people , generall of all points , yea , as thogh there were no Preaching at all : yea , when Poperie was newely bannished , there was more knowledge in manie , then is nowe in the bodie of our Nation : and the more it is preached , the more ignorāt are many , the more blind , and the more hardened ( euen as a Stithie the more it is beaten vppon , the harder it is ) so they , the more they heare the Gospell , the lesse esteeme they it , and the more they contemne it : and the more God calles , the deaffer they are : and the more they are commaunded , the more they disobey . We Preachers may crie till our Lunges flye out , or bee spent within vs , and men are mooued no more then stones . Oh alas , what is this , or what can this bee : but a fearefull signe of destruction ? Will anie man endure alwayes to bee mocked ? then howe long hath GOD beene mocked ? Will anie man endure to stande knocking continuallie ? If then God hath stoode knocking at our heartes fiue and thirtie yeares : it is nowe time to be gone , vnlesse we open presently ? But if wee will knowe what this argueth , to contemne the Gospell , and not to repent , when the Word is so abundantly preached : reade the Storie of Elie , his wicked sonnes . He spake vnto them , and gaue them godlie counsaile , but they hearkened not vnto the voyce of their father : But will some say , that is no great matter , not to heare their Father a common thing : but marke what followeth . They would not heare their father , because the Lorde woulde destroy them : a fearefull thing . Euen so it is with a nation , or a people : are they taught , and are they worse and worse ? take heede : If Elyes sonnes obey not , it is , because God will destroy them . If therefore Elie , and many Elyes haue spoken to England , and England heares not , England obeyeth not , England repents not : take heede the the Lord in heauen say not , England will not heare the voice of the Prophets , because I will destroy it . Let no mā say , we take vpon vs to prophesie : we onely giue warning , and shew the danger , by example of the like . My second reason is this . One iudgement executed , and not working repentance , is alwaies a fore-runner of an other : that Rule is certaine , and an euident truth , & needs no prouing . Now , wee haue beene visited with famines , Earth-quakes , pestilences , invndations , Thunder and lightnings in winter , and most straunge and vnseasonable weather : but alas , all these haue taken no effect : where is the humiliation , Repentance and reformation which they haue wrought ? therefore it must needes bee , there remains behind a greater iudgement . Men may be so madde to thinke these to be ordinarie things , and to come by course of Nature , and ordinarie causes : but certainly they are the shaking of the Rod , and fore-runners of a great iudgement , vnlesse Repentance cutte off their course . For look as one cloud followeth another , till the Sunne consume them : so one iudgement hastens after an other , and repentance onely is the Sunne , which must dispell them . 3. Thirdly , it stands with the iustice of God , according as he hath reuealed it in the Scripture , especially in Deut. 28. out of the whole Chapter , it must needes bee gathered as a Rule . I will curse that people that breake my lawes : nowe wee may not deny but this land of ours , is for abundance of sinne , a people of Sodome . All kinde of sinnes , in all estates of men , rage & raigne euery day more and more : therefore I conclude , that vnlesse we repent , and so dissolue this cloud of iudgemēt , that hangs ouer our heades : it cannot be , but a most fearefull tempest is to come at the last , and when it is come , it will be too late to wish they had done it . Therefore in the bowels of CHRIST IESVS . Let this bee to intreate and exhort you all , to search and looke into your selues , that so repenting and changing your wayes , you may get the sword againe into his sheath , which is alreadie drawne out , but yet hath not stricken home , and may quench the wrath which is alreadie kindled , but yet burnes not out as it will doe , if by repentance we quench it not : and doe this euery one , as you tender the saluation of your owne soules , and the continuance of the Gospell to this glorious Nation , and the peace and prosperous state of this Church and common wealth . For let mē make what causes they will , it is certainely sinfulnesse that ouerturnes kingdomes , and changeth states , as all these kingdomes and states haue felt , who haue continued finally to contemne the Gospell . It followeth : And you be as chaffe , that passeth on a day . The Prophet proceedeth , and describeth more plainly , the manner and state of that plague , which God will sende vpon them : the meaning was partly opened before , to bee in effect thus much ; Search your selues , least God take his fanne and try you , because you woulde not trye your selues , and finding you vppon the tryall , not sound Wheate , but light Chaffe : blowe you to Hell with the winde of his wrath : the Metaphor which the Prophet vseth is this , he compares the Lord to a husbandman , great and rich , the whole world is his corne fielde : seuerall Nations , ( as this of ours for one ) are his heapes of corne : but the heapes of corne bee full of Chaffe , that is , these particular Churches , are full of hypocrites : nowe a wise husbandman letteth Corne and Chaffe lye together no longer , then till the wind doth blowe , and then he appoints his fanning time to seuer his corne from his chaffe , and to blow away his chaffe , and lay vp his corne : so God , the great and wise husbandman , will not let the chaffe lye for euer amongst the Wheat , he hath therefore appointed his fāning times , whē to blow the chaff into hel , & to gather his wheat into heauenly garners . Nowe Gods winnowing times are two , the one is at the last day , after this life , and that is Gods great winnowing day of all his corne ( that of all men ) when the bad shall be seuered frō the good for euer , neuer to be mingled againe with them , but by the strong & powerfull fan of his last and finall iudgement to be blown into hell : the winde of whose wrath , at that day , shal be strōger to blow them all away , then all the wind in the world to blowe away one handfull of light Chaffe . 2. Gods other fanning time , is in this world , and that is also double . The one is , when the word is preached : the Preaching of the word is one of Gods fannes : For when the Gospell is preached to a Nation or Congregation , it Fannes them , and tries them , and purgeth them , and so serues them , that a man may see a manifest difference of the chaffe and the wheat , that is , of the goodly man , and the wicked man : this preaching of the Gospell doth Iohn the Baptist expresly call a Fanne : where the holy Ghost pursueth this whole Metaphor most plainely , speaking of Christ , he saith , Whose Fanne is in his hand , and he will throughly purge his Floore , and gather his wheate into his garner , but the Chaffe hee will burne with fire vnquenchable . The winde of this Fanne of the word preached , is so strong , as that it seuers the Chaffe from the Wheate , that is , good professors from hypocrites in the visible Church , and blowes so strongly vpon the wicked , that it brings them to the beginning of Hell euen in this world , for it so worketh vpon the conscience , as if it cannot conuert them , it strikes them with feare , terrour and torment , either in life or at death , which torment of conscience is the very flashes of hell-fire . But , when this first Fanne of the word , will not serue to bring men to repentance , ( for the word preached , doth not confound a man actually , but onely pronounce the sentence , and thereby striue strike the consciēce ) then God hath another fanne , and that is the Fanne of his iudgements : and that fanning or winnowing time is , when he executes his vengeance and his iudgements on a Nation : this is his latter fanne , when the first will not preuaile , this is his powerfull and strong fan driuen about with the winde of his wrath , this fanne went ouer the olde worlde , and swept them all away , and went ouer the Nation of the Iewes , and wee see they are no more . 1. These three fannes of God , make a threefold separation of the Chaffe from the wheate , that is , of the wicked from the Elect : with the fanne of his worde which is powerfull , hee seuers them in all affection , and disposition , and makes a distinction of them , so , as generally the wheat is knowne to be wheat , and Chaffe discerned to bee Chaffe , by the Preaching of the word : but though the tare be knowne to be tare , yet both grow together , so that the word onely serues them in affection , and sets seuerall notes of distinction vpon them both . 2. But then the second fan of his iudgements is more violent , for thereby he seuereth them asunder in soule , gathering the godly men , as his Wheate into the heauens , and blowing the soules of the wicked into hell : but yet the bodies of them both lye together , as partakers of the same iudgement , so subiect to the same corruption , and are all lodged in the same graue of the earth , and death hath like dominion ouer them all . 3. But afterwards at the last day , at Gods great haruest , and great winnowing time , he then with the winde of his power , seuereth them asunder in soule and body . Wheat from the chaffe , Sheepe from the Goates , and separateth them , neuer to be mingled againe for euer and euer : and then with the winde of his wrath , hee blowes the chaffe into fire vnquenchable , and with his louing fauour gathereth his wheate into the euerlasting and glorious garners of heauen . So then , the first seuereth them in affectiō . The second , in soule , for a time . The third , actually in soule and body , for euer and euer . Nowe of these three winnowing times , the holy Ghost speaketh here properly of the second : namely , the fanne of Gods iudgements : so that , the meaning of the Metaphor is this : Search your selues and repent betimes , lest God come vppon you with some fearefull Iudgements : because you haue so long contemned the fanne of the word , and finding you too light to abide the triall , doe take you away in the iudgement , and cast you into hell : for as sure as the fanne of the word hath made differēce of you , which are chaffe , and which are wheate , so sure shall the fanne of his iudgements , blow away the chaffe to hell and damnation . Thus much for the meaning . Now for the vse , for vs in England , the case stands thus : Our Church doubtlesse is Gods corne field , and wee are the corne heape of God : and those Brownists and Sectaries are blinde and besotted , who cannot see that the Church of England is a godly heape of Gods corne : but withall , we must confesse , we are full of chaffe : that is , of prophane and wicked hypocrites , whose hearts and mindes abound in sinnes and rebellions : and many of our best professours are also too full of chaffe ( that is ) of corruptions , and do giue themselues too much libertie in many sinnes : but alas , the pure wheate , how thinne is it scattered ? how hard to find a man ( at least a family ) which dedicate themselues to the Lord in holy and sincere obedience , and labour to make conscience of all sinnes : now therefore , seeing wee are Gods corne field , and wee haue some pure wheate amongst much chaffe , therefore God will winnow vs to find out the corne , if he haue but one corne of wheate in a handfull of chaffe , but one good man of many , hee will stirre all the heape for those few corners , hee will not care to blow all the chaffe to hell , to finde out those fewe cornes of Wheate , to lay them vp in heauen : so that out of all question , England being so full of chaffe , must looke to be winnowed . Now for the first Fanne of his word , it hath beene vsed in this land these fiue and thirtie yeares , and that as powerfully , and as plentifully as any where in the world , and yet ( alas ) many are more godlesse , more ignorant , more prophane then euer they were , yea , wickednesse groweth , and the chaffe increaseth aboue the wheate : be sure therefore , that God will bring his second fanne vpon vs ; because we will not suffer the first , and milde and gentle fan of his word to try and search vs : therefore wee will bring the fearefull fanne of his iudgements , and with it , hee will blowe soule and body into hell , with those our sinnes and corruptions , which we would not suffer the fanne of Gods word to blow from vs. The first hath so long blowne in vaine , that the second must needes come vnto vs , and it hath already begun to blow : three or foure blastes haue blowne ouer vs ; famine , pestilence , earth-quakes , fire , water , winde , these haue so blowne some of vs , that they haue taken away a great number of vs For vs that remaine , this onely remaines , that wee strengthen our selues by grace , to bee able to stand against the next blast , for come it will , and when it comes no wealth nor worldly thing can inable vs to endure it , onely faith and repentance , and the grace of God will stand at that day . Now therefore , in that so fearefull a fanning abideth vs : seeing it is so neere ( as appeareth by the blastes already past ouer vs , which are nothing but the forerunners of a greater tempest ) what should be our care ( except wee care not to be blowne body and soule into hell ) but to labour to eschew this fearefull fanne of Gods wrath : or at least , if it come vpon vs , that it may not blow vs to hell , but hasten vs to heauen . If thy heart be touched to aske how this may be . I answer thee , only to follow the Prophets aduice in this place , by searching and trying our selues . The way to escape Gods triall , is to try thy selfe : & to escape Gods iugdement , to be a iudge to thine owne soule : and so the way to escape the fearefull fanne of God , is to fanne their owne heart by the law of God. For whomsoeuer the first fanne ( that is , the worde of God ) doth worke vpon : these men are neuer blowne away with the fan of Gods iudgements . O then , entertaine the word of God into thy heart , submit thy soule vnto it , let it pierce and try , & ransacke thy heart , and lay before thee thy wretched estate by thy sinnes , and when thou seest thy nakednesse and misery , confesse it , bewaile it , and be humbled for it , cry and call for mercy and forgiuenes , pray against thy speciall sinnes , striue to purge them out , as the poyson of thy soule , craue grace from God for all thy sinnes : if thou seest any sinnes more welcome to thy nature , more deere vnto thee , and which more preuaile against thee , then others doe , pray against these sinnes , and striue against them aboue all : & endeaour , that by the fanne of Gods word , they may be blowne away from thee . When thou hast done this , marke what will come of it : when thou hast fanned thy selfe , GOD will not fanne thee : but when the fanne of his iudgement comes & bloweth so strongly vpon the wicked , then the Lorde finding thee alreadie fanned , and clensed by his word , will spare thee , and his iudgement shall either blow ouer thee , and passe by thee vntouched ( as ouer Lot , in the destruction of Sodome ) or else shall fanne out all thy corruptions , and blowe thee vp to heauen , to be laide vp as pure wheate in the heauenly garners , and mansions of glorie , which Christ ascribed to prepare for thee . Now then amongst those many businesses , with which this world doth cumber euerie of vs ( all which shall perish with the world it selfe ) let vs good brethren , spare sometime for this great businesse . Martha may be combred about many things , but this is that one thing , which is necessarie : therefore whatsoeuer is done , let not this be vndone . Once a day put thy selfe and thy life vnder the fanne of Gods lawe , try thy selfe what thou art , and thy life , how thou liuest . Once a day keepe a court in thy conscience , call thy thoughts , thy wordes , and thy deedes to their triall : let the ten commaundements passe vppon them , and thy sinnes and corruptions which thou findest to be chaffe , blow them away by repentance , so shalt thou remain pure and cleane wheate , fit for the house and Church of GOD in this world , and for his kingdome in heauen . But , if wee will not doe this , then alas , what will follow ? my heart greeueth to vtter it : but I must , vnlesse I should bee a false Prophet : and therefore I will. Our long peace , plenty , and ease , haue bred great sinnes , so great , that they reach to heauen , and prouoke Gods Maiestie to his face , & so strong , that they will violently draw downe iudgemēts from God vpon vs : which when they come , they will bee so powerfull , and so violent , that they will blowe vs away like chaffe , and bring this kingdome to some miserable ruine . O therefore how happy are wee , if we can entertaine this doctrine , & practise it : for in so doing , wee shall preuent Gods iudgements , we shall continue the Gospell to this land , and preserue this glorious Nation from being destroyed or dispeopled , by some fearefull iudgement . Beloued , you come hither to this place , purposely to buy and sell , and thereby to better your estates in this world : how happy then are you , if besides the good markets you make for your bodies and estates , you learne also how to make your selues abide the triall of Gods iudgements , and how to be made pure corne , fit to replenish the garners of heauen , and howe to continue Gods fauour and the Gospell to this Nation . If thou goe away with this lesson , thou hast a Iewell more worth , then thou shouldest goe home possessed of all the huge riches of this Faire : you call this and such like times Faire times : but if thou learne this lesson right , then thou maiest say , that this was the fairest day in deede , that euer shone vpon thee , since thou wast borne . This pretious Iewell which I haue spoken of al this while , I here offer vnto thee . Euery one bringes hither something to be solde , this is the marchandise that I bring and set to sale vnto you : what euer commoditie any of you bring , it is from some quarter of this land , but all is from the earth : but this that I bring , it is from heauen : and all the earth cannot yeelde it : and as it is from heauen , so it is of a heauenly vertue , and will worke that which all the wealth in this Faire is not able to doe : therefore cast not to buy the basest , and let passe the best of all : and neuer alledge that it is aboue thy compasse , and being a Iewell , it is too deere and costly for thee : for I offer it freely vnto you , and to euery one of you , I pronounce vnto you from the Lord , that here this blessed doctrine is offered vnto you all , in his name , freely , and that you may buy it without money . Happy is that day , when thou comming so farre to buy things for thy body , and payes so deare for them , doest meete with so precious a Iewell , the vertue whereof , is to saue thy soule , and payest nothing for it . Thou mayest hereafter reioyce , and say : I went to buy and sell , and to helpe my body : but I haue also learned to saue my soule . I went thither to helpe to mainiaine my owne estate : but I haue learned to helpe to maintaine England in prosperitie : for assuredly , if wee would all of vs learne this lesson , and practise it , wee might assure our selues of the glorious prosperitie of England , to continue from generation to generation : whereas alas , if wee continue and goe forward in our sinnes , and impenitencie , it is greatly to be feared , that neyther the Gospell , nor this peace , will reach to our posteritie . Therefore now to make an end ; I once againe , and lastly , commend this doctrine to you all , and euery one of you ( for this marchandise that I bring , is of that nature , that though some take it , yet there is also inough for euery one ) and I commend it vnto you , euen from the very mouth of God himselfe : thinke of it I charge thee , as euer thou lookest to appeare before the face of Christ Iesus the great Iudge , at the last day ; and if thou wouldest escape the rigour of that iudgement , enter now into iudgement with thy selfe , & search thy selfe : if thou now wilt not receiue this doctrine , then shal it at the last day be a bill of Enditement against thee , for if it saue thee not , it shal condemne thee : think of it therfore seriously , as a matter that concerns thy soule & body : yea , and thy posterity , and this whole Realme , all which shall smart for it , if we repent not . And if the body of our people , and those , whose hearts are wedded to this world , will not entertaine this doctrine ; thē I turne vnto you that feare the Lord , and to you I direct my last warning ; Search , O search , and try your hearts & liues , renew & reuiue your faith & repentance , that if iudgements doe come and blow vpon this Nation , and driue the Gospell from it , and it to hell : that yet you may haue a testimonie to your consciences , that you did not pull downe this generall calamitie , but for your parts laboured to haue preuented it , by your earnest prayers and hartie repentance : that so , the posteritie ensuing , may not curse you , but speake reuerently of you , and praise God for you , and wish that all had done as you did ; for then had they enioyed this goodly lande , and all Gods blessings with it , as we their forefathers did before them : and so shall our names not rotte , but flourish amongst the posterities to come , which shall be partakers of the desolation : And when we haue renewed our repentance , let vs then euery one of vs , deale with the Lord by earnest prayer for this Church and Nation , that the Lord would shew his mercy vpon it , and continue vnto it , this peace and the Gospell : it is nothing with the Lord to doe it , his powerfull hand is not shortened , he can continue our peace : when the Papists looke for hurli-burlies , hee can continue the Gospell , when they hope to set vp their Idolatrie againe : let vs therefore applye the Lord with our prayers , and with Moses set our selues in the breach , and pray for the ignorance of the multitude , and bewaile their sinnes , who bewaile not their owne . So did Noah , Daniel , and Iob , in their ages , and praied for the people in generall calamities : let vs all bee Noahs , Daniels , and Iobs , in our generations : if wee doe thus , then when Iudgements come , we shall either turne them away from our Nation , or at the least wee shall deliuer our owne soules . Let vs now turne to the Lord in prayer , and because it cannot be hoped , but that this our generall sinfulnesse must needes ende with some heauie Iudgement : let vs desire the Lord still to defet our deserued punishments , and still to spare vs , and to giue vs time and leysure to repent : that so , wee entring into our selues , and searching our hearts , and turning to the Lord : wee may turne away his imminent Iudgements , and that when his wrath doth burne out indeede , we may then be counted worthy in Christ , to escape those things which must needs come vpon the world . Amen . Willam Perkins . Lament . 3. Let vs Search and trye our wayes , and turne againe to the Lord. Trin-vni Deo gloria . FINIS . Notes, typically marginal, from the original text Notes for div A09417-e150 Canitius in Cate●hismo . Costerus in Enchiridio . Corradus , Nauarrus , Loper Sairus , Grasffius , Hallus , and many other . Deering , Greenha , Bradford , and many . Maister Perkings , but fortie yeares olde at his death . Ps. 11. 16. Apoc. 2. 10. 1. Thes. 5. 24. Notes for div A09417-e950 Lam 3. Rom. 5. 14. Gen. 4. Exod. 1. Gen. 8. 2. Sam. 15 ▪ & 16. Esay . 38. Rom. 3. 2. Ps. 143. 20. Psal. 147. Acts 17. verse . 30. Iohn . 10. 32 There were then present inhabitants of London . York , Cambridge , Oxford , Norwich , Bristow , Ipswich , Colchester , Worcester , Hull , Lin , Manchester , Kendal , Couentry , Nottingham , Northampton , Bath . , Lincolne , Darby L●icester , Chester , Newecastle , & of many other most populous cities & Townes of England . 1. Sam. 2. 13. In the plague at Londō ther dyed some weeke almost . 2000. a weeke in 92. But in 1603. there died 3300. in a weeke . At Stirbridg Faire . 
A19467	----	Andrewes humble petition vnto almighty God, declaring his repentance Newly made in a right zealous and most godly prayer, out of the pure fountaine of holy scripture, in the autumne or declining of his age. Very necessary for all the children of God to vse in their daily praiers. Wherein is contained an alarum for old age: a watch-word for youth, and a caueat for all Christians. Andrewes, John, fl. 1615. 1623 Approx. 25 KB of XML-encoded text transcribed from 13 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A19467 STC 589 ESTC S115927 99851144 99851144 16404 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A19467) Transcribed from: (Early English Books Online ; image set 16404) Images scanned from microfilm: (Early English books, 1475-1640 ; 866:13) Andrewes humble petition vnto almighty God, declaring his repentance Newly made in a right zealous and most godly prayer, out of the pure fountaine of holy scripture, in the autumne or declining of his age. Very necessary for all the children of God to vse in their daily praiers. Wherein is contained an alarum for old age: a watch-word for youth, and a caueat for all Christians. Andrewes, John, fl. 1615. [24] p. Printed [by G. Eld] for Iohn Wright, and are to be sold at his shop without Newgate, at the signe of the Bible, London : 1623. Printer's name from STC. Running title reads: An humble petition to almighty God. On title page verso are the same verses as in STC 594 (Christ his crosse), indicating Andrewes sold copies of this.--STC. Signatures: A B⁴. Some print show-through. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Repentance -- Early works to 1800. 2006-02 TCP Assigned for keying and markup 2006-04 SPi Global Keyed and coded from ProQuest page images 2006-06 Mona Logarbo Sampled and proofread 2006-06 Mona Logarbo Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion ANDREWES Humble Petition vnto Almighty God , declaring his Repentance . Newly made in a right zealous and most Godly Prayer , out of the pure fountaine of holy Scripture , in the autumne or declining of his age . Very necessary for all the children of God to vse in their daily praiers . Sero sed Serio . Wherein is contained an Alarum for old age : a watch-word for Youth , and a caueat for all Christians . Published by Iohn Andrewes Minister and Preacher of the word of God , in the County of Wiles . LONDON , Printed for Iohn Wright , and are to be sold at his shop without Newgate , at the signe of the Bible . 1623. THe Author did this Booke forestall , And from the Presse he did it take , That none thereof might haue the sale , But he himselfe which did it make , Except it be his speciall friend , Which may it sell , and giue , and lend . To the high and mighty King of Kings a , Prince of Peace b , Conqueror of death c , Hell d and Sinne e ; the great Iudge of the world f , and Bishop of my soule g , CHRIST IESV my Sauiour . MOst singular , most excellent , most beautifull , most glorious , & most worthy Sauiour , most entirely beloued , and most sweet Iesu ; in token of my humblest deuotion I owe vnto thy most sacred selfe , I here dedicate this Mite ( entituled Andrewes Petition ) which is the true Copy of my loyallest affection vnto thee . And so often from the bottome of my heart I doe salute thee , as there be Angels in heauen , drops of water in the sea , Starres in the Firmament , leaues on the trees , and grasse on the ground : yea incessantly with all humility , I salute thee in the vnion of loue ; and vnto the most blessed and sweet heart of thy own sweet selfe , I do in all dutifull affection assigne my selfe and my dearest loue vnto thee , my sweet and louing Sauiour ; ( although vnworthy ) to be thy seruant ; and I most humbly beseech thee , that thou wilt vouchsafe to entertaine and receiue me , that I may be wholly thine ; and thou Co-equall with God thy Father , maist be wholly mine : that after my ended miseries thou wilt crowne mee with thy endlesse mercies : vnto this sweet Iesu my Sauiour , say Amen . And so Amen . To all Christian sinners , that desire repentance , health in the LORD . REade attentiuely , and iudge indifferently , but pray continually : receiue instructions willingly , and watch in the same seriously with all sedulity . Treasure them in your hearts carefully , and daily meditate thereon zealously , that yee enter not into temptation carelesly . Prayer with practise a , Oft times on your knee b , Gets fauour with God c , As daily we see . But prayer with lips Where heart is away d , Returnes into sinne Their soules to destroy e . Vale in Christo : Yours in all Christian affection , Iohn Andrewes . The Author to the Reader . IT is well knowne ( gentle Reader ) vnto many , besides my licence of absence , which I Iohn Andrewes the Author of this work haue to shew , that by the handy-work of God , in sending contrary windes , I haue lost to the value of three-score pounds by the yeare in spirituall liuings within the Realme of Ireland , to the vtter impouerishing of me , my wife and children for euer , except God in his mercy open the harts of well disposed Gentlemen , and others , by their good liking of these my labors to relieue me in these my present wants , that thereby I may attaine vnto some better estate againe . Wherefore I bestow this mite of my poore labours , called Andrewes Petition , vpon you , in all dutifull manner , and with as tender affection as euer Nurse or Mother gaue their brests to their children , or the Pellican suckt the bloud from her brest to feed and cherish her yong , I do hereby kindly present the same , desiring almighty God that it may breathe out such sound and godly doctrine to your good liking in your hart , that it may become a speciall salue to cure and preserue your soule . Yours in all Christian duties to be commanded , Iohn Andrewes . An humble Petition vnto Almighty GOD. ALmighty a and most mercifull God b , Father c and maker of all men d , full of pittie and compassion e , rich vnto all which cal vpon thée for mercy f , promising to heare my petitions g , that whensoeuer I shall aske any thing in thy name through faith , I shall obtaine the same h . Wherefore O Lord , I am imboldned to direct my humble i , and vnperfit k prayers vnto thy diuine Maiesty , beseeching thee for thy Sonne Iesu Christ his sake , to prepare my minde to prayer l , for I know not how to pray as I should m , but thou ( O Lord ) art ready to answer before I call : And while I pray thou wilt heare n , and giue me farre more of thy comfortable mercies , to salue and cure my poore wounded soule , then I can eyther aske or desire o . Oh therefore , I that am a miserable and wretched sinner , lift vp my whole heart & hand vnto thee p , desiring to come vnto thee O Lord , euen vpon the multitude of thy mercies q ; and with sighs , groanes r , & teares s , prostrate my selfe vpon my knees t , wherewith in my humble u , and contrite heart * I bewayle my sinnes x , and openly confesse them vnto thee y , O bountifull Iesu , O sweet Sauiour z , O Christ the Sonne of God a . Many and grieuous are mine offences b , and my transgressions infinite c : yea , I haue spent the spring and prime of my yeares in the seruitude of my sinnes , which haue Dauid-like feasted vpon beauty d , and slept in security e , vntill mine iniquity was ready to come to maturity f . Yet O Iesu , O sweet Sauiour g , O Christ the Lambe of God which takest away the sinnes of the world h , I here beseech thee , and from the tender bowels of my heart i entyrely beg of thy most gracious and fatherly hands k , that according vnto the multitude of thy mercies thou wilt put away all mine offences l . And although I beganne to come to thee O Lord my God , for thy comfortable mercies m , to saue and cure my poore wounded and distressed soule n , in the autumne , or declining of my age , in the euening of my dayes , at the very sunne set of my life . Yet O swéet Iesu , I beséech thée to bow downe thy eares of pitty o , & with thy tender eyes of mercy looke back vpon me p , as thou didst on the woman of Canaan q , on the poore Publican r , on Mary Magdalen s , or on the penitent Théese , which came vnto thee in his last houre t . For thou O Lord hast brought mee home from Banishment u , redéemed me from Bondage * , withdrawne mee from punishment x , written me vpon thy hands y , called me in thy name z , and sealed mee with thy owne most precious bloud a , and withall , thou hast couenanted b , and graunted to forgiue me all my sinnes , at what time soeuer I repented c , if I were neuer so weary and heauy laden d , if they were as red as Scarlet , thou wilt make them as white as snow e , to forgiue and forget them for euer . Although the mother forget her childe , or the childe his mother that bare him , yet thou ( O Lord ) hast promised neuer to forget those that forsake their sinnes , and come vnto thée for mercy f . O therefore , swéet Iesu g , I entirely beséech thée , that according vnto thy freée promises h , and according to thy most gracious Couenant i , thou wilt haue mercy vpon mée , and cast mée not away from thy presence k , neyther let my long continued sinnes ( O Lord ) cause thée to hide thy face from mée l . For here I bowe the very knees of my heart vnto thee O God , and kneele m before thy presence n , all naked o , blinde p , wounded q , poore r , wretched , and miserable s : hauing deserued many grieuous torments , if thou shouldest enter into thy narrow iudgement with mee t . But sweet Lord haue compassion vpon mee u , annoynt my wounds x with the oyle of thy mercy y , restore my sight z , clothe my nakednesse a , enrich me that am poore , helpe mee vp that am weake : O bid mee not farewell b . The infant ouercometh his nurse with crying , the childe his mother with weeping , the seruant his master by entreating : O Lord my God c , I beseech thee be thou also intreated , & binde vp my wounds with the good Samaritane d , which like botches , blaines , and putrifying soares d , haue many yeares layne rotting & stinking within me . O helpe mee O Lord e , my life f , lest I perish in my wickednesse g . Poure in , sweet Iesu h , the oyle of thy mercy i , and cause the sweet streames of thy pure water of life k to flow out of thy cleare and continuall springing fountaine l , daily to be poured vpon me m , that it may bee comfortable to coole the heate of my thirsty n and hunger-starued soule , which continually thirsteth after thy mercies , and bee medicinable to cure the spreading malady of Adams fall , which infected my soule with the leprosie of sinne o : For I am like the wandring child that is not worthy to be called thy sonne : O make me one of thy meanest seruants p . I am thy lost sheep , O séeke and saue me . And from the bottome of my heart , I cry with the Prophet Dauid , O Lord haue mercy vpon me , and heale my soule , for I haue sinned against thée r . And as Manasses K. of Iuda , I confesse my sins to be innumerable , but I beséech thée forgiue mée , O Lord forgiue me , and cast me not away with my transgressions ſ : & as the poore Publicane , I stand a far off t , & dare not lift vp mine eyes to heauen , but smite my breast , crying , O God be mercifull vnto mee a miserable and wretched sinner . And with the woman of Canaan , O Iesu thou son of Dauid , haue mercy on me u , O Iesu of Nazareth x , O fountaine of mercy z , receiue thou my spirit a , O my life take my soule b , enter therein , O my ioy c , that it may alwaies ioy in thee d and giue me an heart to thinke on thée e , a minde that may loue thée f , a soule that may remember thée g , and a reason that may alwayes stick fast vnto thée h , that then ( O Christ ) maist dwell in my heart i , and be the very life of my soule k , whereby I may beheld the faire beauty of thée O Lord l , and make thée my chiefest delight m , my sweet solace n , my Lord God & the very glory of my soule o . For thou O Christ art my Sauiour whom I will feare p , my Lord whom I will praise q , my God , whom I will worship r , my father whom I wil honor s , and my spouse , for whom I will kéepe my selfe t : Therefore O swéet Iesu , I beséech thee cancell that great bill of my sinne thou hast against me u : for O Lord my God , I was sicke , and knew it not , had vlcers rūning and felt it not x , I was obdurate , and became as one that heard not . Custome in sinne ( O Lord ) kept away all sense and feeling of sinne : oft heard I thee inuiting , & by thy holy Spirit inducing mee to returne with the Shulamite x , but ( O Lord ) I cryed with the sluggard , Yet a little , and then a little a , presuming on thy mercyes , and deferring my repentance , which causeth my soule to bleed with griefe thereof . Incline thine eares O Lord and heare b , open O Lord , thine eyes and see , behold O Lord , how I that euer haue offended thee c , and neuer till now of late repented , I that haue bin a rebellious child , and seldome times giuen eare vnto thy word , I that haue deferred my repentance from day to day , am now come vnto thee O Lord my God d , with all humility c , in my daily meditations f , beseeching thee O sweet Iesu g , to be present with mee at the very houre of my departure out of this world , and impart thy sauing health vnto me . O vanquish mine enemy , and purchase a triumph for mee by thy most gratious victory : Oh hold him fast and bruise him in pieces h , that he exercise not his deuises vpon mee , but giue mee thy whole armour i , O God , that like a right souldier , thou maist make mee able to resist my enemy in the euill day . Oh therefore sweet Iesu k , whom my soule longeth for l , let me see thee , O light of mine eyes m . O come Lord Iesu , come quickely n , come Iesus my Sauiour o , my life p , & my comfort q : shew mee thy selfe , that thou maist comfort mee thy poore seruant which putteth my whole confidence in thee r , O thou ioy of my heart ſ , my soueraigne delight t , and my sweet solace u . I beseech thee againe and againe to be with mee at my departure out of this mortall life , at which time I humbly beseech thee euen from the tender bowels of my heart , to refresh mee with the sweet sight of thy cheerful countenāce vpon me x , that I may in no wise despayre nor depart from thee , but with exceeding ioy desire thee who hast made me y , and neuer forsakest them that put their trust and confidence in thee z , to receiue my spirit a : for I desire to be dissolued , and to bee with thee O Christ b , in thy heauenly kingdom with thine elect Angels c & blessed Saints for euer , where thou liuest and raignest euer one GOD , world without end . Amen . The Praise of WISEDOME . Prouerbs Chap. 3. BLest is the man that Wisdome finds , And he that doth obtaine True Vnderstanding , and thereof Doth know the precious gaine : For better t is to get the same , Then siluer ready told , And better profit it doth bring Then merchandise of gold . Wisedome doth precious stones exceed And all things else that are , There is nothing thou canst desire , To be compar'd to her . Vpon her right hand is long life , Which neuer is bereft , Riches and honor doe attend And waite vpon the left . Her wayes are passing pleasant wayes , Her paths are full of rest , She is a tree of life to those Which her to seeke are prest . Shee is I say a tree of Life To such as on her hold , And such as alway keepe her fast , Are blessed manifold . My sonne let not these things depart , Nor from thine eye to passe : But keepe my lawes and counsels eke , And thou shalt finde them grace Vnto thy mouth , and to thy soule They shall be perfect life . So shalt thou safely walke the way Whereas there is no strife : Thy foot from stumbling so thou maist At all times surely keepe . When thou lyest downe thou needst not care , But rest and sweetly sleepe : Thou shalt not need to be afraid Of any sodaine feare , For violent force of wicked men Which chance , take thou no care . For violent rushing in of such As the vngodly are , Of them thou needst not to account , Nor let them not thee scare . For why , the Lord with thee shall be At hand , and keepe thy foot , That by deceiuing sleights of foes Thou neuer shalt be tooke . THE AVTHOR to his Booke . GO thou my Booke with the zeale of my hart To all that shal come view thee : When thou hast past from the Presse , & art print Cry daily , Come peruse me : If that thou canst giue to them all content , Then is my labour ended , Which is the thing that I haue desired For my paines on thee spended . FINIS . Notes, typically marginal, from the original text Notes for div A19467-e220 a Reu. 17.14 b Eph. 2.14 Heb. 2.10 . c Hos . 13.14 d Heb. 2.14 e Hos . 10.8 f Esa . 2.21 . g Pet. 5.2.2 Notes for div A19467-e450 a Luke 18.1 1 Tim. 2.8 . Rom. 12.12 . Coloss . 4.2 . Ephes . 6.18 . b Psal . 119.114 . Dan. 6.10 . c Iam 5.17 , 18. Esay 83.5 d Mat. 6.5 . Iam 1.6 . e Esay 59.2 . Esay 1.15 . Ier. 5.25 . Wisd . 14.9 . Prou. 15.8 . Notes for div A19467-e770 a Gen. 17 , ● . b Psal : 145.9 . c Esa . 63.16 : d Gen. 5.1 . e Psa : 103.1 . f Rom : 10.12 . g Psa , 50.15 . Psal : 91.15 . Psa : 145.18 . Iohn 16 : 13. h Luke 11.9 . Mat : 21.22 . Mar : 11.24 . Iam. 1.5 . Mat , 7.7 : Iohn 14.13 . 1 Ioh : 3 , 22. i Psal . 29.23 . Pro : 29.23 . Pro : 22.4 : Iam. 4.6 . k Psal . 130 , 3 l psal . 119 , 26 , 27 , 33 , 34 , 124 psal . 143 , 10 m Rom. 8 , 16 n Esay 65 , 24 Mat. 6 , 8 Psal . 145.19 1 pet . 3 , 12 o 1 Cor. 2 , 9 p Lam. 3 , 41 q psalm 5 , 7 r psalm 38 , 9 s psalm 142 , 3 t psalm 42 , 7 u psalm 116 , 58 Iames 4 , 6 * psalm 51 , 17 x psal . 28 , 1 , 2 , 3 Ioel 1 , 14 , 19 y psalme 32 , 1 z Wisd . 16 , 21 a Mat. 1 , 7 , 5 Mat. 3 , 17 Coloss . 1 , 23 Marke 5 , 7 Iob 3 , 16 , 17 2 Pet. 1 , 17 b Ezech. 18 , 28 1 Iohn 1 , 9 Luke 15 , 21 c psal . 40 , 15 Manass . prayer d 2 Sam. 11 , 2 e Esay 47 , 7 f Luk. 12 , 19 , 20 g Mark 10 , 47 h Iohn 1 , 29 i psal . 42 , 1 , 2 , 3 psalm 29 , 1 , 2 psalm 116 , 4 k Iudg. 10 , 10 Esay 53 , 16 Gal. 4 , 5 , 6 l psalm 51 , 1 psalm 145 , 9 m psalm 7 , 1 , 3 Exod. 15 , 3 psalm 18 , 1 psalm 99 , 8 , 9 n Psa . 41.4 . 1 Thess . 5.17 Col. 4.2 . o Psa . 36. Psa . 103.13 . p Psa , 11.5 . Psa . 13.3 . psa . 14.3 . q Mat : 15.28 , r Lu. 18 : 13 , 14. s Luk : 7.44 . t Luk , 13 : 43. u Heb. 11.13.16 * Gal. 2 : 4 : Gal 5.1.13 . x Esa . 53.3.4 . y Esa : 49.16 . z Reu. 14 : 1.11 Reu. 22.4 . a Reu. 7 : 3. b Ier. 31.33 Heb. 10.16 , 17 Ier. 24.7 . Heb. 80. Ezech 18.21 , 22 Mal. 3.7 c Psal 25.21.22 d Mat. 11.28 e Esay 1.18 . f Esay 49.15 . g Wisd . 16.21 . h Eze. 18.21 , 22 Ier. 4.7 . Eccl. 27 , 22. i Ier. 31.33 . k Psal . 5.23 . l Iohn 13.26 . Psal . 13.1 m Acts 21 , 5 psalm 132 , 7 n Eccle. 17.23 o Iob 1 , 21 p 2 pet . 1 , 9 q Luke 10 , 30 r 1 Tim. 6.7 s Rom. 3 , 10 , 11 1 Iohn 1 , 8 , 10 Gen. 8 , 21 Reu. 18 , 7 t psalm 41 , 5 u 2 Cor. 1 , 21 x uke 10 , 30 y Luke 10 , 34 z Mat. 20 , 23 a Iob 1 , 21 b Mat. 15 , 31 psalm 6 , 8 Mat. 7 , 23 Luke 12 , 27 c psalm 7 , 1 , 3 psalme 18 , 1 d Luke 10 , 33 d Exod. 9 , 10 e 2 Chr. 14 , 11 psalm 109 , 26 psalm 57 , 5 psalm 142 , 8 f Iob 5 , 26 , 40 Col. 3 , 4 g psalm 94 , 23 h Wisd . 16 , 21 i Luke 10 , 34 k psalm 36 , 9 l Iohn 4 , 14 m psalm 51 , 2 , 7 n psalm 42 , 1 , 2 o Titus 2 , 14 1 Iohn 9 , 16 Luke 11 , 7 2 Cor. 5 , 15 Mat. 9 , 13 p Luke 1 15 , r Mat. 17.6 ſ Psal . 41.4 . Manass . prayer t Luke 18.13 u Mat. 15.22 . x Mat. 26.71 Mar. 1.24 . Mat. 10.40 z Psal . 36.9 . Acts 7.59 . a 2 Cor. 3.4 . Cant. 2.6 . b Psal . 4.4 . c Prou 2.12 . d Lam. 2.29 . e Mat. 14.21 f Eccl. 23 , 4 Iohn 14 , 6 g Psal . 27 , 24 h Cant. 1 , 6 i Wisd . 16 , 21 k Psal . 7 , 1 , 3 l Exod. 15 , 2 o Psal . 62 , 7 p Ecel . 34 , 14 q Psal . 35 , 18 psal . 69 , 30 r Deut. 6 , 13 Mat. 4 , 10 s Esay 63 , 16 Gal. 4.5 , 6 t Mal. 1 , 6 Deut. 5 , 16 u Ephes . 5 , 25 x Psal . 99 , 8 Exod. 15 2 , psal . 18. psal . 7 , 1 , 2 x Eccles . 18.10 . a Prou. 6.10 . b Esay 73.16 . c Ezek. 2.3 . d Psal . 18.1 . c Prou. 29.23 . f Psal . 1.2 . Psal . 88.6 . g Wisd . 15. h Reu. 20.23 . i Reu. 12.10 . k Ephes . 6.13 ▪ l Mark. 10.47 . m Ps . 42.12 . n Re. 22.17.21 Iames. 1 17. o Iohn 1.49 . p Ps . 3.20 . q Iohn 14.6 : Eccles . 23.4 . Col. 3.4 . Psal . 42.8 . r 2 Cor. 1.3 . ſ psal . 86.4 t Psalm 119.11 Cant. 1 , 6 u Wisd . 16 , 21 x psalm 72 , 4 y psalm 100.3 Psalm 119 , 73 z psalm 91 , 9 a psalm 34 , 22 b Acts 7 , 59 c Mat. 12 , 58. 
A19475	----	Andrewes resolution To returne vnto God by repentance. Directed vnto all the elect children of God, which truly repent, perfectly guiding them in the right way therein. Right godly to reade, as delightfull to heare, but most profitable to be practised. Newly published by Iohn Andrews, minister and preacher of the word. Andrewes, John, fl. 1615. 1621 Approx. 39 KB of XML-encoded text transcribed from 29 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A19475 STC 590 ESTC S115929 99851146 99851146 16406 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A19475) Transcribed from: (Early English Books Online ; image set 16406) Images scanned from microfilm: (Early English books, 1475-1640 ; 866:14) Andrewes resolution To returne vnto God by repentance. Directed vnto all the elect children of God, which truly repent, perfectly guiding them in the right way therein. Right godly to reade, as delightfull to heare, but most profitable to be practised. Newly published by Iohn Andrews, minister and preacher of the word. Andrewes, John, fl. 1615. [6], 50 p. Printed by Nicholas Okes, London : 1621. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Repentance -- Early works to 1800. 2006-02 TCP Assigned for keying and markup 2006-03 Apex CoVantage Keyed and coded from ProQuest page images 2007-03 Ali Jakobson Sampled and proofread 2007-03 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion The Author to the Reader . If thou dost read or hear this work , Onely see thou doe this , Haue care to mend thy euill wayes , Now past and done amisse . All those that still presume in sin , Not minding to amend , Dayly this Booke will witnesse be Reuengefull in the end . Each day repent , Oh still repent With speede , I humbly pray , Euen for his Sons sake , Iesus Christ , So sinne is washt away . Anagramma : Annon Iesu reades ? ANDREWES Resolution : To returne vnto God by Repentance . Directed vnto all the Elect Children of God , which truly repent , perfectly guiding them in the right way therein . Right godly to reade , as delightfull to heare , but most profitable to be practised . Newly published by Iohn Andrews , Minister and Preacher of the Word . LONDON , Printed by Nicholas Okes , 1621. The Contents of the booke . 1 What Repentance is . 2 God is the Author of Repentance . 3 Of Contrition . 4 Of Examination . 5 Of Confession . 6 Of Faith. 7 Of the time when to repent . These parts are al Authenticall , and exactly comprised in a most short and compendious Method , briefly to be read , that it may be effectually practised . ❧ TO THE RIGHT HONOrable , Francis , Lord Verulam , Lord high Chanceller of England , and one of his Maiesties most Honorable Priuie Counsell , Grace , Mercy , and peace bee multiplied in this life : and a Crowne of eternall felicity in the life to come . RIght Honorable : Although mā was made according to the Image of the Trinity , that hee might attaine vnto the knowledge of the Deity , yet by reason of sinne , which so greatly abounds in this our last , euill , and declining age ; it is to be feared , too too many are become so alienated and estranged from God , & haue so accustomed themselues dayly to commit wickednes , that the sinne of the whole world is ready to come to maturity , and to cry vnto the heauens for vengeance against vs. Wherefore that man should search himselfe , that hee might see ( as in a looking-glasse ) the abhominable horror , and crying of sin , to the end that it might induce him speedily to returne vnto God by Repentance : I haue therefore imboldened my selfe ( although vnknowne ) to dedicate these my poore and vnlearned labours vnto your learned View : the which I haue intituled ( Andrewes Resolution ) shrowding it vnder your Patronage , from the preiudice of contempt . Thus , my humble duty remembred , I take my leaue , desiring almighty God that these my labors may breath out such sound and godly doctrine , that they may become a salue to cure & preserue the soules of the Readers . Your Honors in all Christian duty to be commanded , Iohn Andrewes . To the Christian Reader , health in the Lord. Reade to gaine thereby . Iudge indifferently . Repent vnfeignedly . Receiue instruction willingly . Meditate thereon zealously . Lest you enter into temptation carelesly . Vale in Christo . Iohn Andrewes . First , what Repentance is . THere is no Doctrine in the Church of God more necessary thē the doctrine of Repentance and amendment of life ; neither doth the holy Ghost so much labour in all the Scripture , as hee doth to beat repentance into mens heads . It was not only the only Sermon which S. Iohn Baptist preached , to prepare the way for Christ , but also it was the first that euer was made , it was preached by God himselfe , to our first parents in Paradise ; & euer since both the Prophets , Apostles , and many of Gods faithful Ministers haue preached Repentance vnto the people . Yet notwithstanding many are so wedded vnto sinne , and they are become so godlesse , so gracelesse , so rooted and fully resolued to liue therein , y t the most part little vnderstand the Doctrine of Repentance , and lesse practise the duty . Many presume to describe it , though few know it : many can talke of it , but few walke in it ; many speake of it , but few feele it ; and many thinke they haue caught it , when they haue but the shaddow of it ; because it is so slippery that few can hold it , and so secret that many cannot find it : it is hid from the world , and reuealed vnto none but to the elect Children of God. It is a worke that no men with their sine heads and deepe deuices can comprehend , for the conuersion of a sinner is supernatural . And whosoeuer doth or hath not felt in himselfe what repentance is , shal bee dammed ; therefore hee that hath eares to heare , let him heare , and he that hath eyes to see , let him see what Repentance is , and withall bring this precept of the Philosophers with him , Nosce teipsum , Know thy selfe ; it is the first thing to be done in repentance , and the beginning of all grace . Repentance is a worke of grace ▪ arising of a godly sorrow , from a true faith , and knowledge of a mans own spirituall estate . It is a constant turning of man in his whole life from all his sinnes , vnto God ; it is an harty sorrow for sinne with amendment of life , hauing a godly Resolution to sinne no more . It is a most necessary thing for mankind ; it is the very supersedeas and discharge of sinne , and the cause of vnity betweene God and man. There is no other means to make peace betweene Christ and vs , but Repentance : No other to discharge sin , nor course to auoyde hell , but Repentance ; neither any way to winne heauen , but Repentance : and therefore Repentance is most necessary . What wounded body would not seeke a salue ? much more what wounded soule , slain with sin , would not seeke Repentance , seeing it is the onely salue to cure the soule ? It is an Ephod of purity ; and a defiled man may not weare it . The dignity of it is great , & honorable ; and the Lord will not bestow it vpon an vnworthy person . It is a magnificent guest , and wil not come into a polluted Tabernacle . It is an holy Sainct , and will not dwell in the Synagogue of Sathan . It is not to bee bought with siluer or gold , nor to bée had from the gifts of Kings , Popes , or Potentates : it is a thing of inestimable value , it sheweth the attonement betweene the Sauiour and the Sinner ; and beeing gotten by Faith , Prayer , and hearing the Word of God , it brings thee vnto Christ . It is libera Donatio , a gift absolute , without consideration , which God euer bestoweth vpon his friends , vppon those that loue him . It is called the Spirit of Burning ; therefore with spéede repēt , that repentance may burne thy sinnes , lest the fire of hell burne thy soule . Esay 4. 4. The true Essence or nature of thy Repentance , onely consisteth in turning from all thy sinnes vnto God : and therefore it is not altogether deriued of the word Poenitentia , because the Diuines say , it doth not comprehend Totum Terminum a quo et ad quem , from what , and to whom thou must returne . But this is the true Repentance , which the Latins interpret by this word Resipiscentia , or Conuersio ; w e is not onely the changing of the minde , but it is Recessus a malo , a forsaking of euill , Accessus ad bonum , & returne vnto that which is good : Reuertimini vsque ad me , returne as farre as vnto me . Thou must not with Agrippa come w e almost , for God delights not in those which will but almost repent : but if thou wilt repent truely , thou must carefully giue vnto God three things , viz. Primam Lunam , Rotam Solis , Canis iram : The first quarter of the moon , COR The circle of the Sun , And the rage of a dog . And withall haue both a purpose in minde , and an inclination in will , and endeauour in life , wholly to forsake all thy sins for euer , and turne vnto God. For better proofe that true Repentance is a turning vnto God , thou maist finde examples in the holy Scriptures plentiously . O ye children of Israel ( saith Esay ) turne againe frō al your infidelity , wherein you haue drowned your selues . Turne you , turn you from all your euill wayes , for why will ye dye O ye house of Israel ? Repentance may be called a worke of Grace ; yea , a supernaturall Grace of a sanctified spirit , arising of a godly sorrow , from a true faith , and knowledge of a mans owne spirituall estate . I may call Repentance a worke , because it seemes not to bee a quality or habite , but an action of a Repentant sinner , striuing to returne from all his sinnes , to come vnto God : and it cannot be practised by any , but such as are in the state of Grace . Thou must leaue all sin , and turne wholly to God : therefore to be contrite , and not to conuert ; to conuert , and not to reforme ; to forsake sinne past , and not to amend ; to eschew ▪ euill , and not to doe good ; and to acknowledge Gods mercy , & not to giue thāks : is indéed , not to repēt truly . To doe one thing , and to leaue all the rest vndone ; or to doe all but one , and to leaue that vndone , is to do nothing at all : but to leaue all vndone , is to put the Diuell out of one corner of thy heart into another . For bee thou well assured , that thy soule is a reall thing , and cannot passe but by liuery ; therefore if thou wilt deliuer the whole possessō of thy soule vnto God by Repentance vnfeignedly , thou must needes driue the Diuell out of all the corners of thy heart by amendmēt of thy life wholly . Thou must resolue to leaue sinne fully and absolutely . If thou begin to repent , and goe not forward from Grace to Grace , thy Repentance is of no value : Non progredi est regredi , Not to goe forward ( in thy Repentance ) is to go backward , without thy amendment : for there is no standing still ( in the state of sin ) if thou mind to repent . Qui cessat esse melior , cessat esse bonus : He that ceasseth to bée better , ceasseth to bée good ; but he that doth begin & goe on to the end , receiues his reward , and this can neuer be obtained , except thou repent truly . To Repent , consisteth but of two syllables ; yet vnto the wicked it is so hard to be learned , and so vnapt to be practised , that like as the Camelion can change himselfe into all colours sauing white , so wold they change thēselues from all goodnesse to follow euil , rather then to returne vnto the Lord by Repentance . To conclude this point , thou shalt no sooner repent , but heauen shall bee confirmed vnto thee , habendum et tenendum , for euer and euer . Secondly , God is the Author of Repentance . REpentance is libera donatio , a gift absolute , without consideratiō ; and it comes fréely from God , who is the very efficient and principall Author or Donor thereof . It is therfore to be held the more precious , and to bee desired with the more hope ; yea , to be thy Summum Bonum , for it obtaineth Saluation vnto all those which truely repent and turne vnto God. And hee that turneth vnto God by Repentance , must first of all bee turned by God : and so saith Ieremiah , Ierem. 31. 19. Surely after I was conuerted I repented , and after I was instructed , I smote vpon my thigh ; I was ashamed , yea euen confounded , because I did beare the reproch of my youth . And our Sauiour Christ saith , No man can come vnto me except my Father draw him . Therefore saith S. Paule , Instruct them with meekenesse , prouing if God will at any time giue them Repentance , that they may be saued . For God is good and mercifull vnto all those that turne vnto him by Repentance ; he is full of pitty , and hath no pleasure at all that the wicked should die : but is rich vnto all that call vppon him for mercy ; and hath promised to heare thy petitions if thou truely repent . Furthermore , if thou hadst repentance in thine owne power , and mightest repent when thou wouldest ; yet it were but a folly ; yea , it were a méere madnesse to presume in sinne because thou hast a remedy . But now séeing thy repentance is in the hand of God , and that none can repent without his especiall Grace , it were a double and a treble folly to delay thy Repentance from day to day , or to seeke it from any other but from God. Thirdly , of Contrition . COntrition is a feare and inward sorrow of consciēce , perceiuing that God is angry with sin , & is sorry that it hath sinned . And to speake more largely of it , thou maist know this ; y ● Contrition also comprehendeth first the knowledge of God , requiring Obedience , and discommending Disobedience ; and not to remit Sin without full and perfect satisfaction , either in respect of obedience it selfe , or else in respect of punishment . Secondly , the discussing and examining of thy Nature , thy thoughts , will , affections , and all thy actions and déedes , according to the square and rule of Gods Lawes in euery point : for as saith S. Augustine , Peccatum puniendum est aut a te , aut a Deo : si punitur a te , tunc punitur sine te : si vero a te non punitur , tecum punietur . Sin must néedes bée punished , either of God , or of thy selfe ; if by thy selfe , then sin is punished without thée ; if of God , then thou and thy sin must bée punished together . Therefore if thou wouldst repent with a true contrition , that thereby thou maist reape a most plentiful haruest , thou must sowe in Gods field y e séedes of Repentance , and oftentimes water them w t the teares of thy humble Contrition : so shalt thou gather the true fruits of euerlasting ioy and felicity . For as y e déeper the woūd , the more diligent the cure : so let thy repentance bring forth as much sorrow , as sin gaue thee delight . And as S. Ambrose saith , Expectat lachrimas nostras Deus , vt profundat Pietatem suā : God looketh for thy teares in thy Contrition , that hée may powre downe his grace vpon thy amendment . Lauandum est cor Poenitentiae lachrimis . Thou must wash thy heart in the troubled Poole of Bethesda , in the true tears of Repentance , hauing an inward sorrow wrought by the holy Ghost , for thy sinnes before committed , against so good and gracious a God ; ioyned both with a perfect faith to bee forgiuen for Christ his sake , and also from henceforth , with a ful and determinate purpose to amend and leade a new life . Fourthly , of Examination . BEfore thou confesse thy sinnes vnto God , thou must take heede to examine thy selfe , that thereby thou maist know them both in greatnesse and danger : for vntill thou know thy sins , that thy conscience may be conuicted by them , thou canst neuer humbly & hartily confesse them . For , let any repentant sinner aske his conscience , what was the first cause of his conuersion , and surely he will say , That when hee began to repent , he did first search himselfe ; and finding his wayes dangerous , and his cause feareful , did therevpon resolue to take a new course . It is the beginning of all grace , to search , trie , and examine thy selfe . It is also a meanes to preuent Gods iudgement : for if thou doest not search thy selfe , then God will search thee with his fiery crosses and terror of his punishments . But if thou truely examine thy selfe , first to bee guilty of Adams sin . Secondly , prone by Nature to all euill . Thirdly , subiect to the curse of Gods wrath . Thus in the guiltinesse of Adams sin , sin hath his beginning ; in the originall , his continuance ; and in actuall , his full perfection . So , answerable thereunto is the wrath of God ; it beginneth by leauing thée by nature vnto the slauery of Sathan ; it is continued by death , and accomplished by damnation . Now these three rules I leaue to thy carefull consideration , assuring thée from God , thou canst neuer bee saued , vnlesse thou repent ; nor neuer repent , except thou doest search , trie , and examine thy selfe . Thus , if thou wilt repent truly , thou must search and looke into thy selfe , to see in what a miserable case thou art ; as I haue said before : and thou shalt find , that by nature thou art the child of wrath , out of the fauour of God , not onely wretched and accursed by the Law , a bond-slaue vnto Sathan , but finally subiect to death , hell , and damnation . Thus if thou wouldst know , if thou art in the right way of repentance , or no , thou shalt finde , if thou consider in thy selfe , whether thou hadst euer any neede of Gods pardon for thy sinne , or of Christ his blood , to salue and cure thy soule : Or was thy heart euer wounded or grieued for thy sin , so that thy soule were euen sicke with the stinke thereof ? Or didst thou euer hunger and thirst after God in Christ ? and with sighes , groanes and teares , beg for his mercy vpon thy knees ( as for life and death : ) If thou hast not felt , nor done these things in some measure , surely thy case is very fearefull and dangerous ; y u art not yet in the way of Repentance : therefore as yet the mercies of God belong not vnto thee . Fifthly , of Confession . SAint Chrysostome saith , that nothing pleaseth God more then Confession , if it be ioyned with true contrition ; and that it is a part of Humiliation , euer ioyned with true Repentance , because they cannot bee truly humble & repent , who confesse not their sins vnto God : neither will he giue them pardon ; for God couers when men vncouer and acknowledge ; he iustifieth when men condemne themselues , and flye vnto him for mercy . If any plead vnto God , Non est factum , and deny his deedes , and debts of sinne ; there is no reason why he should haue the Acquittance of Grace . Therefore , saith Salomon , He that hideth his sins shal not prosper , but hee that confesseth them and forsaketh them , shall haue mercy . If thou confesse them effectually , it wil cause thee to weepe like Mary Magdalen ; wrastle with God like Iacob ; and poure forth flouds of teares , like Ezechia . Thou must cōfesse thē in this or such like manner . First , y u must put vp an inditement against thy selfe , and accuse thée before God ; wherin thou must acknowledge both thy particular & vnknowne sins , generally without any excuse , extenuation or defence , in hiding the least of them . An example thou maist finde in Dauid : I know my iniquity is euer before me . Secondly , y u must w t griefe of heart ( as a Judge vpon y e Bench ) giue sentence against thy self , acknowledging thy vnworthinesse , by reason of thy sinne , to haue deserued euerlasting damnation ; as the Prodigall child did , who said , Father I haue sinned against heauen and before thee : Or the Publican , who standing a far off , would not so much as cast vp his eyes vnto heauen , but smot his breast , crying : Lord bee mercifull vnto me a sinner . Thou must also accuse thy sins , thy very conscience must witnesse against them , and thy heart conuince them ; thou must accuse them , first , as strangers deiected ; secondly , as aduersaries conuicted ; and thirdly , as enemies professed . In so doing , saith Augustine , when thou accusest thy selfe by confessing thy sins vnto God , thou preuentest thereby the Diuell of his purpose , so that hee cannot accuse thee at the day of Judgement . For , saith hee , thou blottest out all thy sinnes by Repentance . Where there is no accuser , there is no crime produced for the Judge to cōdemne : For Eius quod non est , non est poena : peccatum remissum , non est ; ergo peccati remissi non est poena . That which is not , hath no punishment ; forgiuen sins are not ; ergo forgiuen sins haue no punishment . And so saith the Author to the Hebrewes , 10. 18. Leo saith , that those sins shall neuer bee condemned which are purged before with confession and Repentance Neither is Jesus Christ any longer thy Judge to condemne thee , but thy Aduocate to plead for thee , if y u accuse thy selfe by confession . Therefore confesse thy sins vnto God without any excuse or delay . For it is another manner of thing to repent then many take it for ; It is not euery sob or sigh , that brings Repentance ; God is mercifull , &c. And thus lightly dawbe them ouer , as though Gods mercy were to be gained in a moment . Let no man deceiue himselfe ; it will cost thée many a praier , and many a teare in thy confession , before thou canst haue pardon for thy sins . If thou diddest feele the smart of sin but pricke in thy wounded conscience , y u wouldst neuer giue God any rest ; but like Dauid , crye vnto God againe , & againe , vntill thou hast found some comfortable perswasion of Gods mercy in Christ , for the forgiuenesse of thy sins . Untill thou doe thus , thou shalt neuer finde any quietnesse in thy conscience , nor any sound comfort of Gods Spirit in thee . Dauid could neuer repent vntill God sent Nathan vnto him ; to reprooue him for his sin : but so soone as hee saw his sin , and that it was not onely cōmitted against Vriah , but also against God it presently so woundes his conscience , killed his poore heart , and so grieued his soule , that hée cryed out in his conscience ; Against thee O Lord , against thee haue I sinned , &c. As if he would haue said , Oh my God , it grieues me exceedingly , and wounds my very soule , that euer I was so vile a sinner as to sinne against thee , O my most gracious and merciful God. Therefore the only way to repent , is , from the bottome of thy heart , in thy conscience to grieue for thy sin ; especially for that it is against God , and causeth thee to breake his Lawes ; for if thou couldst bee sorry for thy sin , because it is against God , more then for fear of punishment it were a good signe that thou wert in the ready way of Repentance . Wherefore if there were no shame nor punishment , no Hell nor damnation , yet thou oughtest to repent , because thou hast sinned against so good and gracious a God , who hath created and redeemed thee . Sixthly , Faith is the ground or roote of Repentance . FAith may be added vnto Repentance , not as a part , but as the ground or roote thereof ; for it cannot bée , that the roote and the fruit should bée both one thing : and without Faith there can neuer be any true Repentance , therefore they are still ioyned together . To cleare this doubt , thou must consider three things : First , the order of Nature ; secondly , the time ; thirdly , the manifestation of them both . In order of nature , faith goeth before Repentance : in manifestation of them , repentance is first ; in time , they are both ioyned together . By order of nature , first a mās cōscience must in some sort bée setled , touching his reconciliation with God in Christ , before he can truely repent . As S. Ambrose saith , No man can rightly repent , vnlesse he hope for pardon . So that remission of sins is beleeued , then vpon that comes Repentance . By manifestation Repentāce goeth before faith , for it is sooner descried then faith . Regeneration is like the sap of a trée , hid within the barke , when as Repentance is like the bud , that spéedily sheweth it selfe . If wee respect the time , neither of them are one before the other , but are begotten both in an instant . So soone as there is fire , so soone it is hot : and so soone as a man is regenerate , so soone hee repents : for he that beleeues , instantly repents . Therefore none can truly repent , except hee beleeues that he is Gods. And none can haue beleefe , but hee that hath his grace , and faith in him . Furthermore , none can repēt vnlesse they hate sin ; and faith causeth a man to hate sin : now none can hate sin , except he be sanctified ; and none can be sanctified , without hee be iustified ; and this cannot be without faith ; for faith comprehendeth iustification . Againe , the inward or instrumentall cause of Repentance , is faith , which may be called the mother of repētance , because it brings it forth , as the Word is the begetter ; and so may haue the name of a Father : for he that is without faith is dead . No life without faith ; no repētance without life : & therfore neither y e Pharisies Prayer , the Harlots vow , the Traitors kisse , the Sacrifice of Caine , the Fast of Iezabell , the Oblation of Ananias , nor the Teares of Esau , could bee accepted of God , because they were not truly deuoted from a liuely faith . Lastly , the efficiēt or principall working cause of faith in thy repentance , is God , wherby , by faith euery true beleeuer receiueth Christ for himselfe , as giuen for him , borne for him , dying for him , and rose againe for him : for hee dyed for his sins , and rose againe for his iustification . And to conclude , repentance separated from faith in Christ , is no true Repentance . And thus much concerning Faith. Lastly , the time when to repent . MAN hath no time of repentance certaine , no tearme of yeares but tearme of life , and that is most vncertaine . Though God called Saul twice , Samuel thrice , his Spouse foure times , the Nineuites forty dayes , and the Iewes forty yeares ; yet hee giues vs no time to repent , but to repent now . The time of repētance is y e time present without delay , as y e holy Ghost teacheth : This day if you will heare his voice , harden not your hearts : for there is but one acceptable time , w t being neglected , is as a Bird escaped out of the hand , or a shaft shot out of a bow , not to be recalled . At what time ( saith the Lord. ) The Lord limits no time , if a man repent truly . The time of repentance is double ; First it must be done presētly , without delay : Secondly , continually , euery day . It must bee done spéedily without delay : for who knows whether this bee the acceptable time , which if thou neglect when God calls thée in thy youth , or in thy health , it may be he will not call thee hereafter in thy age or sicknesse ; and the longer thou doest defer thy repentance , the harder it will be for thée to repent . Therefore if thou hast suffered the bud of thy youth to be blasted , thy flower to fade , thy leaues to dry vp , and thy boughes to wither , yet kéepe life in the roote , lest the whole become fuell for hell fire . Be not like those w t begin not to liue vntil they be ready to dy , & then after a foes desert , com to craue of God afrends enternainmēt . Nor thinke to snatch vp heauen in a moment , which the best can scarce attaine vnto in many yeares : or iumpe from Diues diet to Lazarus Crowne ; that is , from the seruice os Sathan , to the solace of Saints . O Beloued , Heauen is not to bée gained so easily . The theefe indéede may be saued on the Crosse , and mercy found at the last ; but late repentance is seldome or neuer true repentance . For if a man repent when he can sin no more , then hée leaues not sinne , but sinne leaues him . Looke in the whole book of God , there is but onely one , and that was that good thiefe , that truely repented at the houre of his death : and who knoweth whether hee had repented before or no , we reade nothing to the contrary ( yet howsoeuer ) Ille vt nullus desperet , solus vt nullus praesuma● , He is left vnto vs for an example that no man shold despaire , he only that no man should presume . Oh therefore if thou wouldest bee free from this doubt , auoyd the vncertainty , repent whilst thou art in good health , take time whilst it is offered thee , for time and tyde stayeth for no man. Common experience teacheth vs , that tempus est pretiosum , breue , et irreuocabile , time is precious , short , and irreuocable , which can neuer bee redeemed : and withall consider , Qui non est hodie , cras minus aptus erit , hee that is not ready to repent to day , will be lesse ready to morrow : it may be God hath appointed this day to be the end of thy life . Oh therefore alwayes so liue , that thou bee euer prepared to dye : remember the saying of Chrysostom , The wicked ( saith he ) haue this punishment , in dying they forget themselues , because in their life time they forgate God. And on thy death-bed ( if thou shouldest deferre thy repentance vntill then ) it may be thou wilt be wearied with dolour and paine , thy thoughts may bee amazed , and thy memory decayed . But thy guiltie conscience burthened with sinne , that would continually accuse thee , and the Deuill w t all his cursed caitiues , will bee there in a readinesse to perswade thee to despaire , with their vasa furoris , their vessels of fury , to attend & require their hire for their seruice , presenting before thine eyes all those sinnes that they haue tempted thée to doe , alleadging that thus and thus they haue done for thee . O what then wilt thou doe ? What answer canst thou make ? Doest thou think that God whom thou neuer regardedst to serue , will then send his Angels to deliuer thée out of his clawes ? No , no. It is iust and right , that thou beeing dead shouldst neuer want torment , that whilst thou liuedst wouldest neuer want sinne . According vnto Christs owne saying , Quantum in delitiis fuit , tantum dato illi tormentum : Looke how much they haue delighted in sin , so much torment shal be laid vpon them . If all this will not moue thée to turne vnto God by repentance ; what wil moue thee then ? Wouldest thou deferre thy repentance vntill thy last day ? Oh! who knoweth whether the Lord will giue thee grace and space to repent then or no ? If he would , it were an vncertaine point , to hazard so great a Jewell as the saluation of thy soule vpon . Or wouldest thou continue in thy sinnes , and neuer repent , and yet thinke to haue eternall life ? It is impossible . As soone thou maist driue God out of heauen : for Christ himselfe saith ; I tell you nay ; Except ye repent , yee shall all likewise perish . Or wouldest thou forgoe heauen , and escape hell too ? It is as much impossible . Wherefore to conclude , I beseech thée gentle Reader , in the Name of Jesus , and for Christ his sake , to beware that thou deferre not thy repetance , lest thou finde thy heart deepely wounded , when thou shalt finde many sinnes committed and not repented , and many of thy promises made to God , but in little or no measure performed . Therefore I besaech thée , shake off thy sinnes , banish thē , send thy darlings packing , and neuer more pitty them ; for they séeke thy very soules destruction . If thou doest deferre thy Repentance vntil it be too late ; Oh! then thou wouldest giue a thousand worlds for one dayes repentance , or an houres contrition . Record therefore a decrée in thy heart , to kéepe all thy sins in perpetuall exile , and neuer admit them againe in thy coasts . Now followeth an excellent marke to know the childe of God which hath truly repented . Hée that hath earnestly repented , and is truly conuerted from his sinnes , hath this speciall marke in him ; he is none of those fruitles hearers , barren beléeuers , vnregenerate knowers , or verball Professors : but hée is the faithfull doer of the will and Word of God. ( a ) Whosoeuer keepeth Gods word , in him verily is the loue of God perfected : Hereby know wee that wee are in him : he that abideth in God , ought also to walke euen as he hath walked , that is , as S. Iohn sheweth vs , ( b ) Euery man that hath this hope in him , purifieth himselfe , euen as he is pure . For the regenerate man desireth nothing so much , as hée desireth God ; therefore hée maketh himselfe fit for him : ( c ) Blessed , ( d ) the friend of God , ( e ) and doe count all things but dung , that hee may winne Christ . Wherefore he doth ( f ) imitate the godly , ( g ) shun the wicked ( h ) embrace vertue , ( i ) and flye sinne . For the Spirit of God assures no man pardon of his sins , but such as be hūbled for them , repent of ●hē , confesse them to God , leaue and forsake them , & withall become a new creature , and walke in newnesse of life . Those which walke in newnesse of life , are these which Christ calleth ( k ) his Mother , Sister and Brother , ( l ) his Seruants , ( m ) his Friends , ( n ) his Sons , ( o ) and his Spouse . To conclude , those be tearmes of loue , and that from Christ himselfe , to requite the regenerate man that returns vnto him by vnfeigned repentance . Non tam audire , quàm obedire , requir it Deus . God regardeth more a faithfull heart , than an attentiue eare . Now I haue shewed thée what Repentance is ; how necessary it is ; what benefits it brings ; and whose gift it is ; and also how it is attained ; and now lastly the time when it is to be taken in hand . Oh repent , repent therfore , that thou and I , and al the Elect children of God may haue all our sins freely forgiuen vs , and bee with Christ Jesus our Sauiour , who hath so deerely bought vs : to whom with the Father and the holy Ghost , be all Honor , Power , Glory , and Dominion , both now and euer more . Amen . FINIS . The Booke to the Reader . If that my lines could speak with voice , Oh , then most loud stil should they cry ; He that might heare them wold reioice No doubt to buy me presently . A greater Booke of price more 〈◊〉 Now maist thou haue , yet 〈…〉 Directions right , as I haue hee●● , Repentance truly for to gaine . Each line doth guide thee to rep●●● ▪ With phrase most plaine vnto thine Esteeme me well , do not relent , ( eares : Sweet is the fruit repentance beares . Anagramma : Viveneranda sones . Notes, typically marginal, from the original text Notes for div A19475-e580 Ier. 31. 18. Lam. 5. 21. Ier. 31. 18. Ier. 31. 18. 2. Tim. 25. 26. Ier. 31. 19. Ioh. 6. .44 . 2 Tim. 2. 25 Ps . 118. 29. Ier. 33. 11. Mat. 19. 16 Psal . 105. Psal . 103. 8. Ezech. 18. Rom. 10. 1● . Psal . 50. 15 Psal . 91. 15 Psal . 145. 18. Prou. 28. Reu. 18. 7. a 1 Ioh. 2. 5 b 1 Ioh. 3. 3. c Rom. 4 , 7 8. d Esay 41. 8. Wisedom . 7. 27. Ioh. 15. 14. 15. e Phil. 3. 8 f Cor. 11. 1 g Pro. 4. 14 h Mat. 5. 6 i 1. Pet. 3. 9 k Mark. 3. 35. l Rom. 6. 18. m Ioh. 15. 14. 15. n Cant. 5 , 1. 
A26064	----	A discourse concerning a death-bed repentance by William Assheton ... Assheton, William, 1641-1711. 1696 Approx. 73 KB of XML-encoded text transcribed from 38 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A26064 Wing A4032 ESTC R4704 12499695 ocm 12499695 62655 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26064) Transcribed from: (Early English Books Online ; image set 62655) Images scanned from microfilm: (Early English books, 1641-1700 ; 303:14) A discourse concerning a death-bed repentance by William Assheton ... Assheton, William, 1641-1711. [9], 66, [1] p. Printed for Brabazon Aylmer ..., London : 1696. Advertisements: p. [1] at end. Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Repentance. 2006-02 TCP Assigned for keying and markup 2006-05 SPi Global Keyed and coded from ProQuest page images 2007-04 Robyn Anspach Sampled and proofread 2007-04 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A DISCOURSE Concerning a Death-bed Repentance . By WILLIAM ASSHETON , D.D. Rector of Beckenham in Kent , and Chaplain to his Grace the Duke of ORMOND . LONDON : Printed for Brabazon Aylmer at the Three Pigeons against the Royal Exchange in Cornhill . MDCXCVI . TO THE KING's MOST Excellent MAJESTY . May it please Your Majesty , TO accept of this Treatise , part of which was preached in Your Royal Chappel before the late Queen , Your Majesty's Dearest Consort of blessed Memory . That I did not then Present it to the Hands of that Excellent Princess , was the Imperfection of the Work , ( I having designed some further enlargement upon that Subject ) otherwise I should most chearfully have complied with some approving Intimation then given , in order to a Command for the Publishing of it . The whole being now finished , is most humbly submitted to Your Majesty's Censure , by Your MAJESTY's Most humble and Obedient Subject and Servant , William Assheton . THE PREFACE . HAVING made my self a Debtor to the Publick , for A Plain Method of Devotion for Sick and Dying Persons : And one chief part of that Devotion being the Exercise of a true Repentance , ( for the Minister who visits the Sick Person , is directed by the Church of England to examine , Whether he repent him truly of his Sins ? ) lest Men should from hence be encouraged to defer their Repentance to a Sick and Dying Bed , ( as if they might safely enjoy their Sins in their Health , because they are admonished to Repent when they come to Dye ) I have therefore very faithfully examined that matter : And have endeavoured in the following Treatise to convince them , That though Repentance , as all other Graces , must be exercised and improved upon the approach of Death ( for our Lamps must be trimmed when the Bridegroom comes ) yet A Death-bed Repentance is neither comfortable nor safe . THE CONTENTS . THE Soul is Immortal , and shall be Eternally either Happy or Miserable . Page 1. This Life the only time to fit and prepare us for our Future Eternal State. Page 2. The Vicious , Sensual , and Impenitent , shall be miserable . Ibid. But such as are Obedient to the Laws of the Gospel shall be happy . Page 3. Hence it is both our Interest and Duty , to take care of our Souls , and provide for Eternity . Ibid. But this generally neglected , and why . Ibid. The Case of a Death-bed Repentance strictly examined , and in what method . Page 5. What is meant by a Death-bed Repentance . Page 6. What by true Repentance . Page 7. The Vulgar Notion of Repentance . Ibid. Which yet , as is shewed , is no Gospel Repentance . Ibid. What Repentance is saving . Page 11. How far , and in what manner a Sick and Dying Sinner can be able to Repent . Page 13. Wicked Men , when they come to Dye , may remember their Sins . Page 16. They may also be very sorry for their Sins . Ibid. They may earnestly beg Pardon for their Sins . Page 18. They may make very serious Resolutions of Amendment . Page 19. They may make Restitution . Page 20. Whether all this will amount to true Repentance . Page 21. Of the Labourers in the Vineyard . Page 43. The Case of the Thief upon the Cross . Page 49. The Close . Page 61. A DISCOURSE Concerning a Death-bed Repentance . 'T IS the faint Dictate even of Natural Reason , but the more clear and full Discovery of Revelation , That when we dye , when our Souls shall be separated from our Bodies , when we leave this World , we shall not then perish like the Brutes , and cease to be ; but shall subsist and continue in another State and Capacity , either of Happiness or Misery , to all Eternity . And we are further instructed from Divine Revelation in the Holy Scriptures , That this present Life , this short and uncertain time of continuance in this World , is the only space of Probation and Trial , to fit and prepare us for our future Eternal State. As the Tree falls , so it lies . There is no Work nor Repentance in the Grave . But as Death shall seize us , in the same Capacity we shall appear before the Throne of God , and shall then be disposed of in an irreversible unalterable State , either of Happiness or Misery . Those who make their own Will their Law , and who are guided and acted by their own vicious sensual Inclinations , they shall be eternally miserable . Or according to our blunt way of expressing it in our English Language , They shall be Damned , that is , they shall be condemned to that state of Misery , which the Justice of God hath prepared to be the sad Lot and Portion of all impenitent Sinners . But on the other hand ; Those who follow the Divine Conduct , and are obedient to the Laws of the Gospel ; such Persons , through the Mercy of God , and the Merits of Jesus Christ , shall be saved and preserved from the Wrath to come . And shall be placed in that happy State and Capacity , where they shall not only be freed from Misery , but shall further be secured in the unalterable enjoyment of an unexpressible Happiness and Satisfaction . From these Considerations you are fully convinced , that it is both your Interest and Duty to take care of your Souls , and provide for Eternity . But the sad mistake is this , ( and it is the ruin of thousands ) you fancy it is time enough hereafter to entertain such Thoughts . You have so much Diversion and Employment in the World , that you have little or no time for the Duties of Religion . But when you have settled your Affairs , and dispatched this or that : When you have improved or cleared your Estates : When you have taken in this Mortgage , finished that Purchase , &c. When the hurry of these things is over , and that you can call your Thoughts your own , then you promise your selves to be very Religious ; that is , when you have done with this World , you will provide for the next . When your Bodies begin to be crazy , and your strength to decay ; When you are laid upon a Sick-bed , and have lost the relish of sensual Pleasures , then you fancy you shall have both leisure and inclination to repent of your Sins , and to beg Pardon for them . And whenever you do Repent , ( tho' it be but upon your Death-bed ) God , who is very merciful , hath promised to accept you . I appeal now to your own Consciences if this is not the very Language of your hearts : But know , that your hearts are deceitful , and take heed lest they be further hardned through the deceitfulness of Sin. That I may therefore awaken your Consideration , and convince you of your danger in trusting to a broken Reed : That I may make you sensible how unsafe it is to depend upon a Death-bed Repentance , I shall very distinctly examine that matter . By shewing , 1. What is meant by true Repentance ? 2. I shall enquire , How far , and in what manner a Sick and Dying Sinner can be able to Repent ? 3. I shall desire such Persons sadly to consider , What small hope there is , that such kind of Repentance should find acceptance with God. 4. I shall examine those Two noted Scripture-instances commonly mentioned in favour of a Death bed Repentance , viz. The Labourers in the Vineyard , who came in at the eleventh hour . And , The Thief upon the Cross . But as Preparatory to my enlargement on these Particulars , whereby it will be more distinct and instructive ; I must first premise , what is meant by a Death-bed Repentance . Now a Death-bed Repentance denotes Two things . 1. A finishing that great Work of Repentance which we begun in our Healths , and took some care to carry on amidst the Business and Diversions of this World ; But do now more solemnly compleat at our Deaths , by reviewing the State of our Souls , and perfecting our Accounts with God. This kind of Death-bed Repentance is so far from being a mistake , that it is a necessary Duty , and is the commendable practice of good and pious Men. But , 2. There is a Vulgar Notion of a Death-bed Repentance , viz. When a Man then begins to Repent when he comes to dye . When a Man hath spent all his Life in the gratifying of his Lusts , and hath followed his own vicious Inclinations . When he hath denied himself no carnal Satisfactions , but hath taken his fill of sensual Pleasures : And yet such a Man , when his Body is disabled , and Death approacheth , so that he hath neither time nor inclination to Sin any longer , will pretend to be sorry for his Sin , and Repent . This we call a Death-bed Repentance . Now how unsafe and uncomfortable such a Death-bed Repentance is , I shall endeavour to convince you , by examining the formentioned Particulars . I. What is meant by true Repentance . The vulgar and common Notion of Repentance , is evidently this : When a Man hath committed a fault , and hath done something amiss , and is then sorry for it ; is grieved and troubled that he hath done it , and doth heartily wish it had not been done . Such a Man , we usually say , doth Repent of such an Action . But this is not the full adequate Notion of a Gospel-Repentance ; of such a Repentance as shall find acceptance with God. This is but the Repentance of Malefactors at the Gallows ; nay , it is no other than the Repentance of Cain and Judas . It is observed , That the most profligate condemned Wretch when he comes to dye , will be very sorry for what he hath done . He will be much ashamed , and will have great Indignation against himself , to think he should be such a fool to part with his precious Life , and all the Comforts and Satisfactions of this World , in such a vile ignominious manner , to be tied up like a Dog , perhaps for the taking of a few Sheep . How will such a Fellow fawn upon , and flatter the Judge , That if he will but spare him , O what an honest Man he will then be ! And yet do but procure his Pardon , and let him loose , and he is quickly at the old Trade . Nay , 't is great odds but you have him again by the next Assizes . Now will any one pretend that in such a Case as this , there is true Repentance ? Which yet is more evident from those Scripture-Instances of Cain and Judas . It seems very probable , from the circumstances of his Story , that Cain did repent of the Murther of his Brother . My punishment , saith he , is greater than I can bear , Gen. 4.13 . But because in the Judgment of some Learned Men , this is rather an instance of Despair than Repenting-Sorrow ; I shall not much insist upon this of Cain . But as to the other instance of Judas , 't is express and undeniable . You read his Story , Matth. 27.3 , 4 , 5. Then Judas which had betrayed him , when he saw that he was comdemned , repented himself , and brought again the thirty pieces of silver to the chief Priests and Elders , saying , I have sinned , in that I have betrayed the innocent Blood. And they said , What is that to us ? see thou to that . And he cast down the pieces of silver in the Temple , and departed , and went and hanged himself . Here are as signal Instances that Judas did sincerely repent of what he had done , as can possibly be given . For besides the express Testimony of the Holy Ghost , which in plain terms tells us he did Repent , and that he himself declared , He had sinned in betraying the innocent Blood : He further gives this evidence , that he was in earnest , he not only restores the thirty pieces , but in horror and consternation of Mind , he went and hanged himself . Here is , I say , in this instance as much Grief , and Trouble , and Vexation for the Commission of a Sin , and as noted evidence that he was heartily sorry for it , as can possibly be supposed . And yet 't is as plain , that this Repentance of Judas was not an Evangelical Repentance , such a Repentance as was accepted by Almighty God. Our Blessed Saviour , who is Truth it self , having passed this Decree upon him : Wo unto that man by whom the Son of man is betrayed : it had been good for that man , if he had not been born , Matth. 26.24 . It appears from these premises , that there is more required to a saving Gospel-Repentance than trouble of Mind . When a Man hath committed a sault , he may be sorry for it , he may grieve and mourn that he hath done it ; he may heartily wish it had not been done ; he may make Restitution of his ill-gotten Goods . All this may be done ; thus far he may proceed , and yet his Repentance is but imperfect , and shall never find acceptance with a pure and holy God. But here you will say ; If Men may proceed thus far , and yet their Repentance is not true and saving ; How shall we know that we have true Repentance ; and wherein doth the nature of it consist ? To this I answer , God only can instruct us what is true Repentance . That is , it is very agreeble to the Majesty and Sovereignty of God to prescribe the Terms and Conditions of Salvation , and to appoint his Creatures what they must do ; how they must behave themselves to be accepted by him . Now there is no other way to be informed in this matter , but to consult the Holy Scriptures . In those Sacred Writings , the Divine Wisdom hath sufficiently revealed his Will , and hath plainly told us , What it is that he required of us ; and what we are to do , that we may inherit Eternal Life . We are expresly admonished , That without holiness no man shall see the Lord , Heb. 12.14 . That the unrighteous shall not inherit the kingdom of God. Be not deceived : neither fornicators , nor idolaters , nor adulterers , nor effeminate , nor abusers of themselves with mankind , nor thieves , nor covetous , nor drunkards , nor revilers , nor extortioners , shall inherit the kingdom of God , 1 Cor. 6.9 , 10. If ye live after the flesh , ye shall die : but if ye through the spirit do mortify the deeds of the Body , ye shall live , Rom. 8.13 . Be not deceived ; God is not mocked : for whatsoever a man soweth , that shall he also reap . For he that soweth to his flesh , shall of the flesh reap corruption : but he that soweth to the spirit , shall of the spirit reap life everlasting , Gal. 6.7 , 8. For the Son of man shall come in the glory of his Father , with his angels ; and then he shall reward every man according to his works , Matth. 16.27 . And the Son of God being made perfect , he became the Author of eternal salvation unto all them that obey him , Heb. 5.9 . And St. Paul doth plainly admonish us , That the Lord Jesus shall be revealed from heaven , with his mighty angels in flaming fire , taking vengeance on them that know not God , and that obey not the Gospel of our Lord Jesus Christ , 2 Thes . 1.7 , 8. From these places of Scripture ( to omit many others ) it evidently appears , That actual Holiness , and actual Obedience to the Laws of the Gospel is the indispensible Condition of Salvation . And consequently to be only Sorry for our Sins ; to be troubled that we have done amiss ; unless this Sorrow do bring forth fruits meet for Repentance ; that is , unless it be attended with actual Reformation and Amendment , it is not a true and Evangelical Repentance , such a Repentance as God hath promised to accept . 2. I am to examine , How far , and in what manner a Sick and Dying Sinner can be able to Repent ? And this I shall best perform by a plain representation of matter of Fact. Whilst I faithfully remind you , how , or in what manner you may happen to dye . 1. You may dye suddenly . This hath been many a Man's case , and you have no assurance to the contrary , but it may be yours . If some hidden Distemper do not thus extinguish the Lamp of Life , your own Sin and Folly may then puff it out . You may happen in some private Quarrel , unexpectedly to dye at the point of a Sword , and so may fall a Sacrifice to your Lust , to your Malice , or Revenge . But whatever may occasion your Death ; if it be sudden , it is then impossible for you to Repent upon your Death-beds . And if you have not taken care in your life-time to perform that great Work , then according to the Laws of the Gospel , you are utterly lost and undone for ever . For except ye repent , ye shall all likewise perish . 2. You may dye raving Mad , or stupidly Sensless . There is a sufficient Mass of vicious corrupted Humours , or ( as Physicians phrase it ) of Morbisick Matter in any of your Bodies , as may occasion these sad Symptoms and dismal Effects . And if this be your case , where then is your Death-bed Repentance ? It is necessary to Repentance ( even in the vulgar Notion of it ) that you should not only remember your Sins , but should also be sorry for them . But now supposing your Distemper is either a Frenzy or a Lethargy , or in any other instance of such a nature , as shall wholly deprive you of your Memory and Understanding , your Repentance is then impossible . But , 3. Supposing it is neither thus nor thus with you ; but that God in his Mercy gives you a slow and easy passage out of this World. Suppose your Distemper is so gentle , that it neither distracts you with Pain , nor disorders your Faculties ; but that , as we phrase it , You have your Senses to the last . In such a case as this ( which is the most favourable that can be supposed ) I will now examine , how far any Man who hath spent the time of his Health in Sin and Vanity , can be able to Repent . 1. Wicked men , when they come to die , may remember their Sins , which they seldom think on in the time of their Healths . The generality of men are so wholly taken up with the Designs of This World , that they have neither leisure nor inclination to think of the Next . In what a hurry such men do spend the Day , is very obvious to observe ; and at Night , being loaden with Wine and Business , they sleep over their Cares and their Sins together . But when some lingring Disease shall confine them to their Chambers , or nail them to their Beds ; when their Sleep is departed from them , and that they lie rowling and tumbling , and wishing for the Day : Then they are at leisure to consider their Ways , and to remember what they have done , and to recollect the former Passages of their Lives . 2. Wicked men , when they come to die , may not only remember , but also may be very sorry , and much troubled for their Sins ; and may likewise make a penitent Confession of them . This evidently appears from the former Instance of Judas , who was not a little troubled for betraying his Master ; and as freely makes confession of his Fault : I have sinned , in that I have betrayed the innocent Blood. And this is undeniable even from daily observation : Those who visit Sick-Beds , and hear the dying Groans of departing Sinners , are best able to tell you how they will lament their former Lives , and what wretched Sinners they have been . And at such a time they will be very free and ingenuous in their Confession , with a thus , and thus have I done ; and withal they may mightily judge and condemn themselves for it . If ever you have been laid upon a Sick-Bed , with the Terrors and Apprehensions of another World before you , then I appeal to your own experience for the truth of what I have now said . 3. Wicked men , upon their Death-Beds , may not only make a sorrowful Confession of their Sins , but also they may earnestly beg Pardon for them . There is a Principle of Self-preservation in the most vicious carnal man , which prompts him to be solicitous for deliverance from an imminent Danger . A noted Instance of this you have in Seamen ; such men ( especially the common Sailers ) are not usually over-zealous in Religion , and yet in a dangerous Storm , or in a leaky sinking Ship , those who seldom named God , unless in Oaths and Execrations , will now fall to their Prayers . And thus the most graceless , sensual , worldly Person , when he comes to die , and hath the prospect of another World immediately before him ; when he sees the Infernal Pit open to receive him , O with what earnestness will he deprecate the Divine Vengeance ! How passionately will he pray unto God to spare him , to be gracious to him , to pardon and forgive him ! Nay , even those who have been so careless and unconcerned , that they could never in their whole life-time be persuaded to remember our Blessed Saviour's Passion in the way of his own Institution in the Holy Sacrament ; yet these very Persons on their Death-bed will pretend to remember it . They will then plead his Merits and Satisfaction , and will beg God's Pardon for the sake of Jesus Christ . This likewise , as to matter of Fact , is undeniably evident . 4. Wicked Men , when they come to dye , may further make very serious Resolutions of amendment of Life . And in such cases this is the noted Language of a Death-bed . O what a wicked Wretch have I been ? I have done thus and thus . But if God will now please to spare my Life , and restore me to my Health , I 'll become a new Man. I 'll no more be guilty of such Intemperance . I 'll be wanton and lascivious no more . I 'll take heed of lying and slandering . And I 'll refrain from this cursing and swearing . I 'll be more careful to sanctify the Sabbath . I 'll not only frequent the Church , but for the future I 'll no more be guilty of vain Sports and Pastimes on the Lord's-day . And on the Week-day , tho' I must follow my worldly Business , yet I 'll do it in dependance upon God's Providence , I will never more neglect to pray unto God ; but do now resolve Morning and Evening to bend my Knees to my Creator and Redeemer . Lastly , As an evidence that he is sincere , He may make Restitution and Satisfaction in several instances . He may declare that he bears no Malice , but doth freely forgive all the World. He may likewise restore his ill-gotten Goods ; and may give satisfaction to those he remembers to have wronged . And not only so , but for the close of all , he may be large in his Charity in Reversion ; and by his last Will and Testament may bequeath a bountiful Legacy to the Poor . All this may be done , and it is the utmost that can be done upon a Death-bed . 3. Let us now impartially examine , Whether all this will amount to true Repentance ? Such a Repentance as shall find acceptance with a Pure and Holy God. 1. Wicked Men when they come to Dye may remember their Sins . But such remembrance being no other than the exercise of a natural Faculty , is neither Repentance , nor any part of that Saving-work . The vilest Wretches do but too much remember their Sins , and please themselves in that Carnal Satisfaction they had in the enjoyment of them . But , you will say , this is not the Case . For such a dying Sinner doth not barely remember his Sins , but he remembers them with Shame and Sorrow , and is much troubled for the committing of them . And this Trouble , and Sorrow , and Compunction of Mind , we hope will be accepted as true Repentance . To this I answer . Such a dying Sinner is indeed very much troubled , and is under great anguish and perplexity of Mind . But let us now strictly examine what 's the occasion of all this Consternation ? Is he sorry that he hath offended God , that he hath transgressed the Laws of so gracious a Majesty ? This pretence is not probable , when we reflect upon his former Conversation . He who made his own Will his Law , and never denied himself in any Carnal Enjoyment ; but tho' God himself in his holy World hath expresly delared , That such and such things ought not to be done ; yet because of some present Pleasure and Profit he is resolved to commit them . He who was not only pleased with his Sin , but gloried in his Sin , and boasted in his Sin ; 't is very unaccountable , that such a Man all on the sudden should be thus sorry for his Sin. 'T is strange that his Judgment and Appehension of things should be thus changed in a moment . For his Conviction , I 'll suppose him to be restored to his former Health and Vigour , and that the former Passages of his Life , in any instance , could be repeated . Being under such pleasing Circumstances , can he then honestly and conscientiously make this Expostulation of Joseph , How can I do this great wickedness , and sin against God ? 'T is true , the Man is now troubled ; but for what ? 'T is not for his Sin , ( which he never had any Quarrel against ) but in plain terms , it is for the punishment of his Sin. He is indeed thus far troubled for his Sin. He is very much out of Humour that he can Sin no longer ; that he hath lost his relish and inclination to it . It makes him heavy and lumpish , that all his pleasant Days are pass'd and gone ; and that nothing now remains but a sad Reckoning and Account . Rejoyce , O young man , in thy youth , and let thy heart chear thee in the days of thy youth , and walk in the ways of thy heart , and in the sight of thine eyes ; but know thou , that for all these things God will bring thee into judgment . 'T is this Judgment , this Reckoning and Account that makes him quake and tremble . When a poor dying Wretch , who hath neglected God and his Duty all his life long , shall be now convinced by the decays of Nature , that his Soul must immediately be torn from his Body : When he looks upward , and there beholds a just Judge ready to pronounce a sad Sentence upon him : When he casts his Eye downward , and there observes that place of Horror , that flaming Furnace just ready to receive him : When he now sees and considers these things , which formerly in the days of his Vanity he had no leisure to think on ; and further reflects , that all this Misery is now brought upon him by his own folly , and that with a very little care and forecast it might have been prevented . Being under such sad Circumstances as these , 't is but a natural Love of a Man's self ; 't is no other than an instance of Self-preservation to be troubled and perplexed . In plain terms , This anguish of Mind for the Happiness that is lost , and the Torments that shall be endured , is the very Worm of the Damned that dieth not . And if such Sorrow and Vexation as this is true Repentance , then those miserable Creatures shall sadly repent to all Eternity . But , 2. The dying Person is not only sorry for his Sin , but also makes Confession of it , and very humbly begs Pardon for the sake of Jesus Christ . And will not this be accepted as true Repentance ? I answer . We are indeed assured by St. John , If we confess our sins , he is faithful and just to forgive us our sins , 1 John 1.9 . But what kind of Confession shall be accepted , the Holy Scriptures must inform us . In these Sacred Writings we are often admonished , that it is not an Historical Confession ; 't is not a bare-acknowledgment that we have done thus or thus ; but it is a Penitential Confession shall find acceptance . Whoso confesseth and forsaketh his sin shall find mercy , Prov. 28.13 . A sick dying Man may indeed confess his Sins ; but how far he can be able to forsake his Sin , that is , to amend and reform , shall be considered in its proper place . But you will say , He not only confesseth , but he begs pardon for the sake of Jesus Christ ; and we have a gracious promise that at such a time we shall be heard , Call upon me in the day of trouble , I will deliver thee , and thou shalt glorify me , Psalm 50.15 . And our Blessed Saviour hath assured us , Whatsoever ye shall ask the Father in my name , he will give it you , John 16.23 . Now here is a poor languishing Creature in great distress and trouble , and will not God accept him for the sake of Jesus Christ ? I answer ; All the Promises of God in Jesus Christ are Yea and Amen , that is , most sure and certain . But then you must also know , these Promises are conditional , and the performance of them on God●s part , doth suppose certain Qualifications and Conditions on our part . Having therefore these promises , dearly beloved , let us cleanse our selves from all filthiness of the flesh and spirit , perfecting holiness in the fear of God , 2 Cor. 7.1 . intimating , that unless we cleanse our selves from all filthiness , and do thus perfect Holiness , we have no title to these Promises . Indeed Jesus Christ hath promised , those that come unto him , he will in no wise cast them out , but will kindly receive them , and treat them as Friends . But upon what terms he will receive them , and own them as Friends ; he himself hath told us in these words . Ye are my friends , if ye do whatsoever I command you , John 15.14 . And being made perfect , he became the Author of eternal salvation unto all them that obey him , Heb. 5.9 . I have now shewed you , that actual Holiness , or actual Obedience ( which are one and the same thing ) is the Gospel-condition of Salvation . And if you can make it appear , that a Man who in the time of his Health was so far from the practice of Religion , that he contemned and despised it , nay , perhaps ridiculed and burlesqu'd it : If , I say , such a Man when he is laid upon a Sick-bed , and is able to do nothing else , can obey the Laws of the Gospel , and walk in the ways of God's Commandments , then indeed you say something ; otherwise here is , as yet , but very slender encouragement for a Death-bed Repentance But , 3. We suppose further , That the dying Person makes very serious and passionate Resolutions of amendment of Life . And will not the Mercy of God accept these Resolutions ? In such a Case will not he take the Will for the Deed ? To this I answer ; That when Men are in a great fright , and are under the apprehensions of some eminent Danger , 't is then the most common thing in the World to make Resolutions . What will not such Men promise , if they may but escape such and such a Danger ! The Vows of Mariners and Seamen in a violent Storm , are a noted instance of such Resolutions . Let us now strictly examine , Whether , or how far , God will accept such dying Resolutions ? To state this Matter truly , you must observe , That Religion is represented in the Gospel as our reasonable or rational Service , and consequently that the exercise of it must proceed from Judgment and Deliberation , not from sadden Heats and Passion . We are admonished by the wise man , Not to offer to God the sacrifice of fools ; but when we make a vow or promise to him , deliberately to consider how far , or in what manner we can be able to perform it . Now there are Two Things to be consider'd in a dying Sinner's Resolution , Sincerity and Ability . Sincerity in his Intentions , and Ability in his Executions . And first , it is not likely that a dying Sinner's Intention should be sincere ; but that he may promise what he never intends to perform . Such a Wretch who hath so far corrupted his Morals , may by the just Judgment of God be depraved in his understanding and may vainly imagine that God is such a one as himself . And because he observes that frail Men have been often cheated by him , and have really believed him , whilst he made Promises and Protestations of what he never intended ; he is so foolish as to fancy , that an Omniscient God may be likewise thus imposed on . And therefore he will be as large and as passionate in his Promises of Reformation , as the most notorious Malefactor ever was in hopes of Pardon . Whereas should God restore him to his former Health and Vigour , he would then be as loose and profane , as Lustful and Intemperate , as Envious and Malicious , as Covetous and Worldly , as ever he was before . We should then quickly have him at his old Cant : The charms of beauty and good Company are not to be resisted . God forgive me , I am so used to this swearing , I rap out an Oath before I think on 't . And I am naturally so passionate , I see I cannot help it . But be not deceived ; God is not mocked : for whatsoever a man soweth , that shall he also reap , Gal. 6.7 . But suppose the dying Sinner were sincere , and did really intend that Reformation which is now so solemnly promised ; let him sadly consider , how unlikely it is he should be able to perform all this . For his Conviction , I must remind him ; There are Two things necessary to all great Undertakings . Ability and Opportunity . 1. As to Ability ; How difficult , if not impossible , it is for a sick and dying Sinner to reform his Nature , if ever it hath been your own case , you your selves will be easily convinced . When a man is oppressed with pain , disturb'd with Visits , distracted with the Clamours of his dissatisfied Relations : Amidst all this noise and diversion , What can possibly be done ? what Duties can be performed ? Do but seriously think upon it , and your own Apprehensions will excuse my enlargement . But supposing he had the greatest Capacity , pray , what time is now left him to perfect so vast a Work ? Evil Habits which have been long in contracting , are not suddenly rooted out . When Lusts and Passions ( by being often indulged ) are grown rampant , they are not easily mortified . A thorough Reformation is a work of time , and must be done successively , and by degrees . This is fully intimated whilst we are admonished to go on to perfection . And to grow in grace . But what can that man do who is now a dying ? When the Sentence of Death is passed upon him , and his Physician hath given him over ? To talk then of reforming his Life , when he now finds he can live no longer , is such an intolerable piece of weakness , as in any other instance would scarce be heard with patience . Suppose a dying Father , who had ruined his Family by his Extravagant Courses , should thus comfort his dejected , impoverished Children ; Be of good chear , I am now resolved to be very frugal . I 'll provide for you , and get you a good Estate . Pray , what could be replied in such a Case ? Alas , Sir , you 're a dying . You cannot lift your head off the Pillow . You cannot live till the morning . And how should you get us an Estate ? To tell them further , Ay , but I resolve it , and I hope you believe me : Such Resolution would be but mean Satisfaction ; and a very slender supply of all their Wants . The Application is easy , and pray make it effectually to your selves . In short ; Promises and Resolutions are not Performances . Nor were ever so accepted by God or Man. But you will say ; 4. He actually , thus far , performs his Promises and Resolutions , that he makes Restitution , and that in several Instances . Will not this be accepted as true Repentance ? To this I Answer , That as Restitution is a most necessary Duty , to which all injurious Offenders are strictly obliged ; so it is the surest Expedient to satisfy the Conscience , and to convince both our selves and others of the truth and sincerity of our Repentance . But upon a strict inquiry it will appear , how difficult it is for a dying Person to make such Restitution . For his Conviction I must remind him : That the word Restitution , in its Latitude , denotes Two Things . 1. The being reconciled to the Person whom we have offended . 2. The giving him Satisfaction and Reparation for the Damage hath been done him . To explain this further , we are to observe ; That in Sins against the Second Table , there is not only an Act of Disobedience towards God , but also of affront and injury against our Brother . And he who truly repents , in both these Instances will cancel and undo , and take away his Sin as far as possible . Let us now examine , how far both these can be done by a dying Person . 1. The dying Sinner pretends to be reconciled to those whom he hath offended . He declares , He is very sorry for the envy and hatred , the rancour and malice he hath been guilty of ; And assures his Neighbour he is now very real , and desires that what is past , may be forgiven and forgotten mutually on both sides . He is heartily troubled that he hath ever done him any wrong , and desires him to forgive him ; and withal assures him , that he himself doth now forgive him and all the World , as he expects to be forgiven for Christ's sake . All this is plausible and seemingly pious . But let me thus expostulate with this dying Sinner . You say , you are now sorry for the Wrongs and Injuries you have done to such and such Persons . Let me ask you this short Question : Are you now able to affront them any longer ? Is it in your power to do them further mischief ? Is not your Malice now bridled , is not your Rancour limited and restrained ? For your Conviction pray resolve me ; You say , you do now forgive . But were you thus ready to forgive in the days of your Health and Vigour ? Did not you then , on all occasions , express your resentments to the utmost ? Did not you then gratify your Spleen , and take the pleasure of Revenge when it lay in your power ? What reason is there now to believe you , whilst you protest you do forgive him ? You say , you forgive him , because you do not hurt him . You do not hurt him , because you cannot . Again , You say , you forgive him . But what hypocrisy is this , to pretend to forgive , when you have had your Revenge already , and that to the utmost , at least as far , as your own safety , and respect to the Laws would permit you to take it . I 'll explain this further to you , in this following Case . An insulting Mahometan confines his poor innocent Christian Slave in a noysome Dungeon , where with bad Air , and worse usage , the poor Man's heart is broke . And being told , that he is dying , he pretends to be merciful , and gives order for his release . But what a cheat is this , to say he doth release him , when he can keep him no longer ? God hath released him . For in the Grave , the weary be at rest . There the prisoners rest together , they hear not the voice of the oppressor , Job 3.17 , 18. By the light of this Example you will easily understand the value and acceptance of a Death bed forgiveness . And just at the same rate , 2. The dying Sinner makes Reparation and Satisfaction . He is convinced that he hath injured such a Man , having wronged him in his Dealings to such a value ; And is now not only sorry for the injury , but is also ready to make him satisfaction . And is not this sufficient evidence of the sincerity of his Repentance ? Answer ; It is indeed very pleasing to God , that those who have been wronged by you , should receive satisfaction for the Wrongs you have done them . And if this Reparation is not made by you in Person , it must then be made by your Heirs in Reversion . But withal you must be reminded ; that tho' what is paid and satisfied by your Heirs , may in the sense of the Law be called your payment ; yet I much question , whether in the sight of God it will be so accepted . For to state the Case fairly . You are now ready to part with your Estate , and to distribute it in proportion to those you have wronged . But , pray , who thanks you for this , To bequeath your Estate when you can keep it no longer ? Thou fool , this night thy soul shall be required of thee : then whose shall those things be which thou hast provided ? Luke 12.20 . that is , they are then none of thine . So that Satisfaction in Reversion is not thine , but thy Heirs . And he who thus makes Restitution , he only pays his old Scores , by drawing a Bill upon his Executors . I have now distinctly examin'd what it is that a dying Sinner can be able to perform in order to Repentance . As also , what small hope there is , that such kind of Repentance should be accepted by a pure and holy God. A man may remember his Sins ; He may be sorry for his Sins ; He may confess his Sins ; He may beg Pardon for his Sins , with firm Resolutions of Amendment ; nay , He may make actual Restitution to those he hath wrong'd , and yet may be rejected . But you will say , This is very harsh and uncomfortable Doctrine ; and we can scarce think that you your self will be so severe and ill-natur'd , as to practise accordingly . When you visit Sick-Beds , and hear a poor Dying Creature to lament his Sins with Tears , and most earnestly beg Pardon for the sake of Jesus Christ : When you observe how passionately he resolves , That if God will but spare him , he 'll become a new man , and never more be guilty of such extravagance : What do you say or do in such a Case ? Nay , what must such a wicked man do , who having lived a vicious Life , shall thus happen to be surprized by Death ? Dare you be so uncharitable as to pass the Decree upon him , and say , That he is past hope : There 's no remedy , but he is certainly damned ? Answer ; I dare not presume to limit the Holy One , whose Mercies are Infinite . In such a Case I will not censure , but admonish and instruct . I will exhort the dying Sinner to remember his Sins ; to bewail his Sins ; to beg Pardon for his Sins ; to make firm Resolutions of Amendment ; and where there is occasion , to make Restitution . And having prayed earnestly for him , and commended him to God's Mercy , Do I then say , Such a one shall be damned ? No ; I dare not . But do I say he shall be saved ? No ; I cannot . What then do I resolve ? What do I determine in this matter ? I will be silent , and determine nothing . For as I dare not flatter him into a false and groundless Presumption , so neither would I sink him into the horror of Despair . I say , I will determine nothing ; I will judge nothing before the time . All that I can do , in this dark , intricate Case , is to commend him to the Extraordinary Mercy of God , to which we must leave some great Cases , not knowing what to judge of them our selves . Possibly , God , who will have mercy on whom he will have mercy , may please to let this Dying Sinner be a signal Example of his Unlimited Power and Prerogative , to save beyond all ordinary Rules . Whether it may be thus , or thus , I dare not determine . What God can do , ex plenitudine Potestatis , or by his Prerogative , is not for us to dispute . However , I must be so faithful to my Office , as to admonish this dying Sinner , That the Gospel , by the Laws of which we must be judged , doth expresly declare , That actual Holiness , and actual Obedience , are the necessary Conditions of Salvation . When therefore a man hath been vicious and extravagant all his Life long , if God doth accept his Dying Resolutions , 't is more than he hath Promised : And 't is more than he hath given us Authority to Preach and Declare . But are we not told in the Gospel , That the Labourers were rewarded who came into the Vineyard at the Eleventh Hour ? And that the Thief upon the Cross was received into Paradise ? And are not these Two Examples sufficient for a Death-bed Repentance ? I Answer : 'T is very deplorable , what slight , trifling Pretences , what thin , fig-leaf Excuses some men will make for the neglect of their Duty . As , in particular , may appear by a strict Examination of these Two Instances . I. Of the Labourers in the Vineyard . THIS being a Parable , is to be interpreted as all other Parables ought to be . 'T is a Rule among the Schoolmen , Theologia Symbolica non est Argumentativa ; that is , Arguments are not to be drawn from the particular Circumstances of Parables , but only from the chief Scope and Design of them . Now when you have observed the Scope and Design of this Parable , ( which you read , Matth. 20. ) you will then easily be convinced , what slender encouragement it gives for a Death-bed Repentance . The Story is this : A Master of a Family hires a Company of Workmen to dig in his Vineyard . Some he hires early in the Morning , and bargains to give them a Penny a day for their Labour . About the Third hour , ( which answers to our Nine in the Morning ) as also at the Sixth hour , ( which is our Twelve at Noon ) and at the Ninth hour , ( which is our Three in the Afternoon ) he hires more Labourers with this condition , Whatsoever is right , I will give you , that is , I will not bind my self to give you the Wages of a whole Day for working part of it ; but according as you behave your selves , I will reward you . At the Eleventh hour ( which is about our Five in the Evening ) he takes in more Workmen upon the same terms . And at Night he gives them their Wages , and pays them all alike . And tho' some of them were discontented at this sort of Distribution , and thought it unequal , that those who had workt but one single hour , should be paid as largely as they , who had sweat for it all the Day ; yet they were quickly silenced by being told , Friend , I do thee no wrong , that is , they had their Bargain . And what reason had they to envy and murmur , if either to encourage Industry , or to express his own Bounty , he had given to these last , as unto them who were first ? This is the Parable . The Interpretation of which , the meanest Capacity will thus easily comprehend . Almighty God , the great Housholder , calls several Labourers , both Jews and Gentiles , into his Vineyard , the Church . At several hours of the Day , that is , in different Ages of the World , and at several times of mens Lives . Those who came in at the Eleventh hour , that is , in the declining part of their Lives , they had their reward of Glory , as well as those who came in at the first . From which Parable some Persons have made this Inference . That tho' a Man may have loiter'd all the Day , and wasted the time of his Life in Sin and Vanity , yet if he comes in at the Eleventh hour , that is , if he Repents , and is sorry for his Sin at his Death , God will then both accept and reward him . But this is a very gross and fatal mistake , and it is the greatest Charity to make Men sensible of it . Now in order to such Mens Conviction , I shall desire them to consider , 1. They who came in at the Eleventh hour , they came in and work'd as soon as they were called . Had they been called sooner , they would have work'd sooner . Had they been called at the Ninth hour , they would have work'd from the Ninth hour . Had they been called at the Sixth hour , they would have work'd from the Sixth hour . Had they been called early in the Morning , they would have work'd from that time . This being the very reason they gave for their Idleness , viz. No man hath hired us . But what is this to the Case of a dying Sinner now under the Gospel ? Who was called upon , and invited to work , not only at the Eleventh hour , or at the Ninth hour , or at the Sixth hour , but early in the Morning , even in the very beginning of his Life ; from his Childhood , in the dawning of the Day , he was called to this State of Salvation . But he obstinately refused to work , and resisted the many Calls and Invitations of God , and slighted the Warnings and Admonitions of his Ministers . He wasted his Time , and squander'd his Days in Idleness and Luxury ; and being now come to the period of his Life , he only begs pardon for not working . I say , What pretence of comfort can he frame from this Parable , that God will reward him only for Wishings and Wouldings at the last Gasp ? But , 2. Those Labourers who came into the Vineyard at the Eleventh hour , tho' indeed they came in late , yet they work'd one hour , and they continued labouring to the close of the Day . But had they staid to the Twelfth hour , when working was over , and should thus make their Confession to the Steward : Sir , 't is true , you hired us in the Morning , and we promised you to come and work . But so it happens , we have been idling , and loitering , and diverting our selves all the Day . However we are now sorry for it , and hope you will pass it by , and give us our Wages amongst the rest . Pray , what answer would he make to such Men as these ? This is the very Case of a Death-bed Repentance . For the dying Sinner doth not so much as come in at the Eleventh hour , but stays till the Twelfth ; till Night cometh , when no man can work . He hath been trifling and loitering , revelling and caressing all the time of his Life ; and now expects at his Death that God should reward him , because the Labourers in the Vineyard , who came not in till the Eleventh hour , did receive their Wages equal with the first . But , I say , how great a cheat he puts upon himself in this comparison , will easily appear from these premises to any considering Person . 'T is true , Those who came in at the Eleventh hour they had their Wages , for they did work one hour . But what then ? Therefore those shall be rewarded who did not work at all . This is indeed the noted Logick of a dying Sinner . But the Inference is too trifling to deserve a Confutation . The Second Instance commonly urged in favour of a Death-bed Repentance , is The Thief upon the Cross . YOU read his Story , Luke 23. from Verse 39. Our Blessed Saviour being crucified between two Thieves , One of them railed on him , saying , If thou be Christ , save thy self and us . As if he had said , If thou art what thou pretendest to be , a Christ , a Saviour , if thou art not a Cheat and Impostor , save thy self and us . But the other answering , rebuked him , saying , Dost not thou fear God , seeing thou art in the same Condemnation ? And we indeed justly , that is , we were justly condemned , and we justly now suffer the Sentence of our Condemnation . For we receive the due reward of our Deeds ; but this Man hath done nothing amiss , that is , he is an Innocent Person whom the Jews and Romans do thus barbarously Murther . And he said unto Jesus , Lord , remember me when thou comest into thy kingdom . As if he had said , Tho' these contemn and revile thee as mean and despicable , yet I acknowledge thee to be a Great Lord , and that thou hast a Kingdom to dispose on . And Jesus said unto him , Verily , I say unto thee , To day shalt thou be with me in paradise ; that is , immediately after thy Death thou shalt go to a place of Happiness , and there abide with me , as a Member of that my Kingdom which thou ow askest for . This is the Story of the Thief upon the Cross . From whose Example , Carnal , Licentious Persons do thus encourage themselves in their extravagant Practices . We are fully convinced of the necessity of Repentance . And we do as fully resolve , some time or other , to Repent . But why should we be so forward to disturb our Pleasures , and neglect our Business as to do it now , since we may Repent hereafter at better leisure ? And tho' we should be so far diverted , as not to Repent till our Death , yet we have here an encouraging Example , we shall then be accepted . This Thief had been very notorious and extravagant , an Offender of the first Rate ; and yet when he calls for Mercy , tho' it was with his last Breath , his , Lord , remember me when thou comest into thy Kingdom , was comfortably answered with a This day thou shalt be with me in paradise . And therefore , tho' the greatest part of our Lives , like this Thief 's , may have been spent in Sin and Vanity , yet if we can but say , Lord have mercy upon us , with our last Breath , we shall likewise be accepted . To this I Answer : 'T IS a dangerous thing to presume on God's Mercy . And so provoking is such Presumption , that if the bare saying of these words , Lord have mercy upon me , would save thy Soul ; it may so happen , through the just Judgment of God , thou mayst not be able to do it . Thou mayst dye suddenly , or thou mayst dye Stupid , or raving-mad . But suppose thou hast both Breath , and the use of thy Reason to say these words , here is very slender encouragement from the Example of this Thief , that a dying Sinner , who never repented till his Death , shall then find Mercy . For to prove the Validity of a Death-bed Repentance , from the Example of this Thief , Two things are supposed . 1. That this Thief was a very wicked Man. 2. That he continued in his Sin , and did not repent till the time of his Death . Now , if neither of these Two can be proved , then the Case of this Thief is not parallel , nor a firm foundation for the Validity of a Death-bed Repentance . 1. It doth not appear , That this Thief was a very wicked Man. He is called indeed a Thief , and dies as a Malefactor . But now , a good Man , and who is so in the general Course of his Life , may by surprise , and the violence of a Temptation , be guilty of a very bad Action , of which he afterwards doth sincerely Repent . The very Case of David and Peter . But further , he is called indeed a Thief in our Translation ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek , Latro in the Latin. But what these words do properly signify , we must further examine . It was the Character of Barabbas , that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Robber . So we Translate it , John 18.40 . But what kind of Person he was , may be infer'd from other places of Scripture . It is said of this Barabbas , That for a certain sedition made in the city , and for murther , he was cast into prison , Luke 23.19 . And St. Mark tells us , Chap. 15. Ver. ● . There was one named Barabbas , which lay bound with them , who had made insurrection with him , that is , at his Instigation and Procurement . He was , it 's probable , the Ringleader and Captain of the Rebels . The which conjecture is further confirm'd by the story of this Barabbas in St. Matth. 27.16 . They ( that is , the Jews ) had then a notable prisoner called Barabbas ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sigfies an Eminent Person , a Man of Note and Quality . This Barabbas then was the Head of the Party . Who as Zealots for their Nation and Religion , had made a rising against the Romans ; in which attempt being unsuccessful , they were punished as Malefactors . And yet this Barabbas , tho' the Captain-General of a Party , is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Latro , a Thief . And in Confirmation of this , I must further observe to you , That the word Latro , which is now a term of Ignominy and Reproach , and is usually translated , a Thief , or a Robber ; did anciently signify no more , as the best Authors inform us , than a hired Souldier . And Latrocinari pro Militare , is noted Language in Plautus . So that this penitent Thief , as great a Malefactor as he is usually supposed , was no worse ( for ought we know to the contrary ) than a Souldier , who hapning to be on the wrong side , was punished as a Malefactor . But now supposing , 2. That this Thief had been a very wicked Man ; ( which is more than was ever yet proved against him ) yet , How do we know that he did not Repent , even long before he died ? And if so , if he had formerly repented , then his Case is nothing to the purpose , nor can his Example , with any shew of reason be urged in favour of a Death-bed Repentance . But supposing , 3. That this Thief was , 1. A very wicked Man , not a Souldier , as the word may be render'd , but a Thief , and a Robber , in the strictest Sense . And supposing , 2. That he did not Repent till his Death . Yet I shall shew , ex abundanti , that his Example ought not to be urged in favour of a Death-bed Repentance . As will more fully appear by examining the Circumstances of this Thief 's Conversion . 1. 'T is possible he never heard of Christ till his Crucifixion . If he was a Gentile , and not a Jew , 't is highly probable he never did . For Christ , at first , was not sent but to the lost sheep of the house of Israel . And the Commission , Go , teach all Nations , was not enlarged till the day of his Ascention . If this was his Case , How could he believe on him , of whom he had not heard ? So that on this Supposition , no other than a Death-Repentance was possible to this Thief . 2. Supposing he had heard of Christ , and that he was informed by common Fame , that there was a Man called Jesus , who had done great Miracles : And that several had this opinion of him , That he was the Messias , whom God had promised to send into the World : Yet all this was but general and confused knowledge . He had indeed heard of Christ , and the several Passages concerning him . But such was the Course of Life this Thief is supposed to have led , that he had no great curiosity to inquire over-strictly into such matters . But when it so hapned that he was apprehended for Robbery , and condemned to dye at the same time with Christ ; this in all probability made him curious to inquire after him , and to learn all the Circumstances of his Apprehension , Tryal , and Behaviour . From whence he observed so much as convinced him , that he was the true Messias . And so he believed on him , and had Salvation by him . But what encouragement is this to thee , O presuming Christian ! who was baptized into Christ , and distinctly instructed in the Doctrine of the Gospel , even from thy Childhood ? Had this Thief , as thou art , been early admitted into the Church ; had he then been instructed in his Duty , and constantly admonished to continue in it : And if after such Admission , such Instructions and Exhortations , had he still lived upon the Pad , and spent his time in Roving and Robbing , in Luxury and Injustice ; and had rejected the Warnings and Admonitions of his Teachers . Had this been his Case , we have then the justest reason to pronounce , That a short Ejaculation at his Death would not have been accepted ; and his Lord remember me , would have been rejected with a Depart from me , I know thee not , thou worker of Iniquity . But , 3. The Case of this Thief was miraculous and extraordinary . And that whether we consider the Penitent , or the Grace of God in pardoning . 1. As to the Thief ; probably he had lived in great Ignorance , and never had the means of Grace till now . And therefore to profess his Faith in Christ , when he saw him hanging upon the Cross , was very signal and extraordinary . He confessed Christ when his own Disciples fled from him , and when Peter himself denied him . Nay , so great was the Scandal of the Cross , that all Men then forsook him , and lost their Faith in him , and had no further hope of Help and Salvation from him . Now to confess and own him at such a time as this , was so pleasing and acceptable to our Saviour , that he makes him a signal Instance of his Grace and Favour . 2. It was very agreeable to the Divine Wisdom and Goodness , to do something extraordinary on such a solemn Occasion as this . Thereby to signalize the Efficacy of our Saviour's Mediatorship , and that at such a time , when the Dignity and Glory of his Person was most clouded and obscured . From these Premises it appears , That this Instance of the Thief upon the Cross , was miraculous and extraordinary . And we have a known Rule , Extraordinaria non debent esse Exempla , Extraordinary Cases are no Rule for practice . The Israelites had Manna showred down from Heaven . Will you therefore leave your Husbandry , and expect your Bread from the Clouds ? Will you adventure to leap into the Sea , because you read that Jonah was saved from thence ? Look upon this Thief as a Jonah in the Sea ; A Miracle of Grace ; a Prodigy of Providence . A King in his Progress passing by the Place of Execution , as an Instance of his Royal Favour , pardons a Thief with the Rope about his Neck ; Dare you therefore be encouraged to play the Thief , in hopes of such a strange and unusual Pardon ? And if you dare not thus venture your Life , your Temporal Concern ; dare you hazard your Soul , your Eternal Concern ? To conclude . Our Blessed Saviour in pardoning this Thief , in such an extraordinary manner , hath shewed us what he can do , that none may Despair . But he hath likewise declared in his Holy Word what he ordinarily will do , that none may presume . He hath plainly told us , That without holiness no man shall see the Lord , Heb. 12.14 . And that every one shall receive the things done in his Body , according to that he hath done , whether it be good or bad , 2 Cor. 5.10 . The CLOSE . I Have now faithfully represented the Uncertainty and Danger of a Death-bed Repentance . And have plainly admonished you , That if you neglect to Repent now , and defer this necessary Work to you know not when hereafter , you have just Cause to fear you will never Repent . For , either you may be prevented by a sudden stroke , and so your Repentance is impossible ; or else disturbed with the Pains and Tortures of a languishing Bed. Which indeed may distract you with Remorse and Anguish , with Horror and Despair ; but it is much to be feared without true Repentance . I do much hope ( and do earnestly pray ) that what I have now said on this Subject , may make its due Impression upon you . But the more effectually to persuade you , give me leave to enforce my Admonitions , with the noted words of a truly Great and Good Man , now with God. LET no Man deceive you with vain Words , or with false Notions of a slight and sudden Repentance . Do not delude your selves with vain hopes , that this Work may be done at any time , and in an instant ; and that if you can but fashion your last breath into Lord have mercy upon me , this will prevail with God , and make Atonement for the long Course of a wicked and sinful Life . What strange thoughts have Men of God and Heaven ? As if Heaven were an Hospital , founded on purpose to receive all sick and maimed Persons ; that when they can live no longer to the Lusts of the Flesh , and sinful Pleasures of this World , can but put up a cold and formal Petition to be admitted there . No , no , as sure as God is true , they shall never see the Kingdom of God , who instead of seeking it in the first place , make it their last Refuge and Retreat . And when they find themselves under the Sentence of Death and Damnation , only to avoid present Execution , and since there is no other remedy , do at last bethink themselves of getting to Heaven , and fall upon their Knees , to Petition the Great Judge of the World , that they may be transported thither . Can any Man in reason expect that such a Petition will be granted ? I tell you nay ; but except you repent sooner , and at a fitter time , and after a better fashion , you shall certainly perish . As much as God desires the Salvation of Men , he will not prostitute Heaven , and set the Gates of it wide open to those , who only fly to it in extremity , but never sought it in good earnest , nor indeed do now care for it , or desire it for any other reason , but to excuse them from going to Hell. They have no value for Heaven , because they are in no wise fit for it . But yet they think Hell to be the worse place of the two . I am afraid this is the true Interpretation of many a Man's Repentance , who hath deferr'd it till he comes to dye . I do not speak this to discourage Repentance even at that , time . I deny not the possibility of the thing . But to speak the best of it , it is a very dangerous Remedy . For , alas , how unfit are most Men at such a time for so great and serious a Work as Repentance is , when they are unfit for the smallest matter , and how hard is it for any Man then to be assured of the truth and reality of his Repentance , when there is no sufficient opportunity to make trial of the sincerity of it ? I desire to have as large apprehensions of the Mercy of God as any man. But withal , I am very sure that he is the hardest to be imposed upon , of any one in the World. And no Man that hath any worthy apprehensions of the Deity , can imagine him to be so easy , as to forgive Men upon the last Word and Intimation of their Minds ; and to have such a fondness for Offenders , as would reflect upon the Prudence of any Magistrate and Governor upon Earth . God grant that I may sincerely endeavour to live a Holy and Virtuous Life ; and may have the comfort of that when I come to die . And that I may never be so unwise , as to venture all my hopes of a blessed Eternity upon a Death-bed Repentance . Vid. Archbishop Tillotson's Ser. on Eccles . 12.1 . and Ser. on Heb. 3.13 . FINIS . Advertisement . A Conference with an Anabaptist . Price 1 s. A Theological Discourse of Last Wills. Price 1 s. Several small Books against Debauchery , Prophaneness , Blasphemy , Cursing and Swearing , &c. Price Two pence each , and something cheaper to such as are so Charitable to give away Numbers . All by ( the Author of this ) Dr. Assheton . Practical Discourses upon the Consideration of our Latter End. And the Danger and Mischief of delaying Repentance . By Dr. Isaac Barrow . In Octavo . Price 18 d. The four Last Things , viz. Death , Judgment , Heaven , and Hell ; practically Consider'd and Applied . By W. Bates , D. D. In Twelves . Price 2 s. The Advice of a Father : Or Counsel to a Child , directing him how to demean himself in the most important Passages of this Life . By E. C. Gent. In Twelves . Price 1 s. All Printed for B. Aylmer in Cornhill . 
A05590	----	The gushing teares of godly sorrovv Containing the causes, conditions, and remedies of sinne, depending mainly upon contrition and confession. And they seconded, with sacred and comfortable passages, under the mourning cannopie of teares, and repentance. By William Lithgovv. Lithgow, William, 1582-1645? This text is an enriched version of the TCP digital transcription A05590 of text S108580 in the English Short Title Catalog (STC 15709). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 169 KB of XML-encoded text transcribed from 51 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A05590 STC 15709 ESTC S108580 99844238 99844238 9029 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A05590) Transcribed from: (Early English Books Online ; image set 9029) Images scanned from microfilm: (Early English books, 1475-1640 ; 1246:01) The gushing teares of godly sorrovv Containing the causes, conditions, and remedies of sinne, depending mainly upon contrition and confession. And they seconded, with sacred and comfortable passages, under the mourning cannopie of teares, and repentance. By William Lithgovv. Lithgow, William, 1582-1645? [100] p. Printed by Robert Bryson, Anno Dom. 1640. At the expences of the authour, Edinburgh : [1640] In verse. Signatures: A-M⁴ N² . Running title reads: The gushing teares of godlie sorrow. Reproduction of the original in the British Library. eng Sin -- Poetry. Repentance -- Poetry. A05590 S108580 (STC 15709). civilwar no The gushing teares of godly sorrovv. Containing, the causes, conditions, and remedies of sinne, depending mainly upon contrition and confess Lithgow, William 1640 30061 143 0 0 0 0 0 48 D The rate of 48 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2003-03 TCP Assigned for keying and markup 2003-04 Apex CoVantage Keyed and coded from ProQuest page images 2004-07 Rachel Losh Sampled and proofread 2004-07 Rachel Losh Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion THE GUSHING TEARES OF GODLY SORROW . CONTAINING , The Causes , Conditions , and Remedies of Sinne , Depending mainly upon Contrition and Confession . And they seconded , with Sacred and Comfortable passages , under the mourning CANNOPIE of TEARES , and REPENTANCE . MATTH. 5. 4. Blessed are they that mourne , for they shall be comforted . PSAL. 126. 5. They that sow in teares , shall reape in joy . By WILLIAM LITHGOVV . EDINBURGH , Printed by ROBERT BRYSON , ANNO DOM . 1640. At the expences of the Authour . TO THE TRVLY NOBLE MAGNANIMOVS AND ILLUSTRIOUS LORD , IAMES , EARLE OF MONTROSE , Lord GRAHAME , Baron of MURDOCK , &c. Illustrious LORD , IF gratefull duetie , may be reputed the childe of reason , then ( doubtlesse ) my choisest wishes , and best Affection , must here fall prostrate before your auspicuous and friendlie face , fast chayned , in the fetters of obedience . Flatterie and Ingratitude I disdayne as hell : And to court your Lo : with elegant phrases , were indeed as much as who would light a Candle , to light the Sunne : Your Noble and Heroicke Vertues light this Kingdome , and who can give them light : For , as the Aurore , of your honoured reputation , is become that Constantinopolitan Hyppodrome , to this our Northrene and virgine Albion ; so lykewise , the same singularitie of worth , hath raised your auspicuous selfe , to be the monumentall glorie of your famous , and valiant Predecessours , iustly tearmed , THE SWORD OF SCOTLAND : Your morning of their Summers day hath fullie enlarged , the sacred Trophees of their matchlesse memorie ; best befitting the generositie of your magnanimous minde . That as the GRAHAME , from long antiquitie , being the most ancient surname , of this unconquered Nation ; so they , your old aged Ancestors , have left a lineall construction of their Valour and Worthinesse , to bee inherent in your most hopefull personage , which God may long continue to you , your Race , and your Posteritie . My humble request , pleads the continuance of your favour , that as your late renowned Grand-father and Father , were unto mee both friendlie and favourable ( proceeding from their great goodnesse , not my deserts ; ) so expect I the same from your tender bountie , which hitherto beyond my merit , hath beene exceeding kyndlie manifested . For the which , my prayse and prayers , the two sisters of myne Oblation , rest solidlie ingenochiated at the feete of your conspicuous Clemencie . This present worke in its secret Infancie , was both seene and perused by your Lo : but now enlarged , polished , and published : I have done my best , though not my uttermost : The discourse it selfe , runneth most on the causes , conditions , and remedies of sin , and they sharply linked in generalls and particulars : The whole substance of my labours , sealing vp the happinesse of a sinners conversion to God , under the mourning Cannopie , of Teares , and Repentance . The lynes are plaine , yet pithie ; and although the subject may carrie no loftie nor Poëticke style ; yet themanner , the matter , the Man , and his Muse , are all , and only yours , and I left theirs , onlie to serve you , and your noble disposition . Accept therefore my good Lord , both the gift , and givers minde , with the same alacritie , as I offer them in Love and humilitie ; which being shelterd under your pious and prudent Patronage , shall enforce mee to remaine , as I vow ever to be , whilst I have being , Your Honours most obsequious and most observant Oratour , WILLIAM LITHGOVV . The Prologue to the Reader . THou mayst peruse this worke , with kynde respect , Cause ; none my good intention can controule ; The style may ( not the subject ) beare defect , Some Painter will the fayrest face drawe foule : Excuse myne age , if faultie , blame my quill , Defects may fall , and not fayle in goodwill . My Muse declynes , downe styde her loftie straynes And hoarie growes , succumbing to the dust ; Old wrung inventions , from industrious paynes Draw to the grave , where death must feede his lust : Flesh flye in ashes , bones returne to clay , Whence I begunne , there must my substance stay . Goe thou laborious pen , and challenge tyme , For memorie , to all succeeding ages ; In thy past workes , and high heroicke ryme , And pregnant prose , in thryce three thousand pages : Yet dye thou must , and Tyme shall weare thee out , Ere seaven tymes seaven , worne ages goe about . But Vertue claymes her place , and prostrate I Must yeelde due honour , to her noble name : Shee taught mee to take paynes , it s done , and why ? To make her famous , in her flying fame : A Sculler , may transport , a royall Queene , As well as Oares , and both their safeties seene . Trust mee , my paynes , contend , for to bee playne No style Poeticke , may this subject clayme : Touch but Vermilion , you shall see a stayne , No fiction , may averre , a sacred Theame : Nor dare Panthoas , Cynthias herball flowre Be seene , nor spread , till rolling Phoebus lowre . Then read , misconster not , but wisely looke If I divinely , keep a divine stile : Which done , thou mayst , take pleasure in this booke , An Infant , from devotion , bred the while : Like treatise I , before neere wrote ; excuse This new borne birth , from mine old aged Muse . See! here in generals , thou mayst observe The cause of sinne , sinnes remedy , salt teares ; Where sharpe particulars , for repentance serve To blazon wickednesse , and wicked feares : What here is done , to thee , to me , to all , May be apply'd , as each one findes his fall . Yet who can stop , base Critick tongues to carpe , For Atheists shall , and Epicures repine ; So scoffing fooles , on strings of scorne will harpe To see this myte , a part of mine engyne : But silly Gnats , worse bred then Berdoan beasts , I slight their spight , my Muse in Sion feasts . Would thou contend with me , who best should write On choice of Theames , select●d between its twaine , I could abide thy censure , take delite In thy defects , to censure thee againe : Since thou sits dumbe , and cannot bite , but barke , Peace , hold thy peace , else show me thine owne wark . But zealous eyes may come , come , and come soone , To read this Task , if pleasd , Lo ! I have done . To the godly and good Christian , a fellow suppliant in Christ , WILLIAM LITHGOVV . THE GVSHING TEARES OF GODLY SORROW . SPring sweet coelestial Muse , launch forth a flood , Of brinish streams , in cristall melting woes ; Rain-rill my plaints , then bath them in Christs blood Let pearling drops , my pale remorse disclose : Sink sorrow in my soule , divulge my grief . Who mourns , and mourns in time , shall finde relief . I can not reach , to what my soule would aime ! But help good God my weaknesse , and support My bashfull quill : O! teach me to disclaime My self , and cleave , to thy all-saving Port : Touch thou my heart , so shall my lips recoile , Thine Altars praise , to sing sins utmost spoile . Thrice blest is he who mournes , he shall rejoyce Whilst godly sorrow , shall encrease his joy : Lord heare my cryes , remarke my weeping voice ! Blesse thou this work , let grace my heart imploy ; That what these Tears aford , in this plain storie , May tend to my souls health , and thy great glorie . Great Son , of the great God , fulnesse of time ! Whom Heavens applaude , whom earth fals down before ! The promis'd Pledge , whom Prophets most sublime ; Foretold to come , our Lord , the Son of glore : To thee knee-bowd , before thy face I fall , Come help , O help ! now I begin to call . Most holy , mighty , high , and glorious God! Most mercifull , most gracious , and kinde ; Most Ancient , righteous , patient , and good , Most wise , most just , most bountifull of minde ; Infuse thy grace , enlarge thy love in mine , Confirme my faith , conforme my will to thine . Eternall One ! Beginner , unbegunne ! Thou first , and last ; Heavens founder , and Earths ball ! Container , uncontaind ! Father , and Sonne ! Thou All in All ! unruld , yet ruling All ! Great Light , of lights ! who moves all things unmovd ! Hearke , help , and heare ; for Christs sake thy belovd . Sole Soveraigne Balme ! come heale my wounded soule ! Which fainting fals , under thine heavie hand ; Regard my plaints , remit mine errours foule , Let mercy far , above thy justice stand : Be thou my Heaven , place Heaven within mine heart , Thy presence can make Heaven , where e're thou art . Come challenge me ! come claime me for thine owne ! Plead thou thy right , take place in my possession ; Lord square my steps , thy goodnesse may be knowne , In pard'ning each defect of my transgression : Arrest my sinnes , but let my soule goe free , Baile me from thrall , let sinne deaths subject die . Lord wing my love , with feather'd faith to flee , To thy all-burning Throne , of endlesse glory ; Mercie is thine , for mercy is with thee , Lord write my name , in thine eternall story : O! help my strength ! farre weaker than a reed ! Accept my purpose , for the reall deed . The good I would , alace ! I can not do , The ill I would not , that I follow still ; The more thou citst me , I grow stubborn too , Preferring base corruption to thy will : For when thy Sprite , to serve Thee , doth perswade me , The World , the Flesh , and Satan they disswade me . What should I say ? no gift in me is left To doe , to speak , to think , one godly motion ; Lord help my wants , for why ? my soule is reft , Twixt feare and hope , 'twixt sinne , and true devotion : Faine would I flighter , from this lust-lymd clay , But more I strive , the more I faster stay . Lord , with the sonne forlorne , bring me againe , And cloth me , with the favour of thy face , The swinish husks of sinne I loath , and faine Would be thy childe ( adopt'd ) the childe of grace ; Thy Lambe was kill'd , for my conversions sake , Of which let me , some food and comfort take . Thy glorious Hierarchy , and Martyres all , Rejoyce , at the returne , of a lost sheep : Lord , in that number , let my portion fall , That I with them , like melodie may keep : So with thy Saints , my happynesse shall be , One , and the same , as they are blest in Thee . Yet whilst I pause , and duely do consider , Thy will , my wayes , thy righteousnesse , mine errours , I cannot plead , to flie , I know not whidder , So grievous , are , the mountains of my terrours : My sinnes so ugly , stand before thy face , That I dare hardly claime , or call for grace . What am I in thine eyes ? if I could ponder ? But brickle trash , compos'd of slyme and clay ; A wretch-worne worme , erect'd for sinne a wonder , Whilst my souls treason , is thy judgements prey : I have no health , nor truth , nor divine flashes , So wicked is this Masse , of dust and ashes . Lord stretch thine arme , put Satan to the flight , Exile the world from me , and me from it ; Curbe thou my flesh , beat down my lusts delight , Rule thou my heart , my will guide with thy Sprit ; Infuse , encrease , confirme here , from above , Thy feare , thy law , in me , thy light , thy love . So shall I through Heavens merit onely rise , And kisse thy soule-sought Sonne , thy Lambe , thy Dove , For whose sweet sake , I shall thy sight surprise , And lift my hope , on his redeeming love : Blest be the price , of mine exalting good ! Who payd my ransome , with his precious blood . In Thee I trust , Lord help my wavering faith , And with thy merits , my demerits cover ; Dispell my weaknesse , strengthen my faint breath , Renew my life , and my past sinnes , passe over : Be thou my Pilot , guide this barke of clay , Safe to the Port , of thy coelestiall stay , Grant me obedience to thy blest desire , Instruct my minde , environe me with ruth ; Cleanse thou my heart , with flames of sacred fire , Fraught with the fulnesse , of thy saving truth : Build up mine Altar , let mine offerings be Faith , feare , and hope , love , praise , and thanks to Thee Lord ! spare me for his sake , whom thou not spard , For my sake ; even for him , from Thee above Was sent down here and slaine : O! what regard Bore thou to Man ; to send thy Sonne of Love , To suffer for my guilt , the fault being mine , But ( ah ! ) good Lord , the punishment was thine . Thy love great God , from everlasting flowes To everlasting ; Mans reach onely brings Forth the Creation ; but thy love forth showes From all eternitie , eternall springs Of light unsearchable ; then praise we Thee , That ere time was , ordain'd our time to be . God made all things , and God was made a Man , All things he made of nothing ; but come see ? Withoutten man , all things ( the truth to scan ) Had turnd to nothing ; for from one degree God of himselfe , made all things : and what more ? He would not all things , without Man restore . He was of God begotten , all things made , And borne of woman , all things did renew ; For without man , all things had been a shade , So nothing well , without a Virgin true : Thus God , and Man , conjoynd in one we feele , Life of our life , and soule of our souls w●le . What was he made ? and what hath he made us ? I pause with joy , with silence I admire ! This mystery I adore ! who can discusse ? That goodnesse great , sprung from so good a Syre : Can reason show , more reasonable way , Than leave to pry , where reason can not swey . The Sonne of God , ( behold ! ) was made a Man ! To make us men , th'adopted sonnes of God : By which he made himself , our brotherthen , For in all kindes , he keeps our brotherhood : Though Judge ( save sinne ) and Intercessour , see ! He brothers us , we must his suppliants be . With what assurance , then may we all hope , What feare can force , despaire , or yet distrust ? Since our salvation , and our endlesse scope , Hangs on our elder brother , Christ the Just : He 'le give us all the good , which we desire , And pardon all the sinnes , on us engyre ? The burden of our miseries he bore , And laid his merits weight , on our sick soules ; A kindnesse beyond reach ; his goodnesse more , Engross'd his name , for us , in shamefull scroules : O! wondrous love , that God should humble thus , Himself , and take Mans shape , to rescue us . He who in heavens was admirable set , Became for us , contemptible on earth ; And from the Towre , of his Imperiall state , Imbrac'd a Dungeon , for angelick mirth ; And chang'd the name , of Majestie in love , To shelter us , with mercy from above . What eyes for grief , should not dissolve in floods ? Whilst our vile sinnes , procur'd his wofull paine : He sought our well ( unsought ) when we in woods Of wickednesse , lay wallowing amaine ; And daily yet , by sinne , distrust , and strife , We crucifie againe , the Lord of life . As irne in fire cast , takes fires nature , And yet remaineth irne , though fram'd , what than ? So he , who in Gods love doth burne , that creature Partakes his holynesse , abiding man ; For love , seals up Gods counsels , ends the law , From which we sinners , cords of mercy draw . Love , is the roote of vertue , and the childe Of grace ; Truths mistresse , and religions glasse ; The soule of goodnesse , in perfection milde , The crowne of Saints , that conquer Paradise : The joy of Angels : O! what springs of love ! Flow from the Lamb , for us , and our behove . Ingratefull Man ! contemner of thy good , Can thou not back-bestow , thy debt-bund love ! To him , for thee , did shed his precious blood , And though rebuk'd , yet would he not reprove : Why did he fast , weep , watch , and labour take ? In basenesse and contempt , but for thy sake . Then be not like , that plant Ephemeron ! Which springs , and growes , and fades , all in one day ; But plead remorse , beg for contrition , Mourne for thy sinnes , make haste , prevent delay : In this my self , shall to my self returne , He best can weep , that knowes the way to mourne . I rather seem'd , than been religious set , Having Jacobs voice , and Esau's rough hands ; I make profession , practise I forget , My better zeale , hypocrisie commands ; I Serpent like , do change my skinne , but not Disgorge the poison , lurkes within the throate . Vice I have us'd , under a vertuous seeming , And like the sea , though rivers in it fall ; Yet not the sweeter ; or like Pharaohs dreaming , The leane kine , yet were leane , when eaten all : Stay then dry soule , where are thy Teares ? what springs ? Should thy pale eyne cast out , when sorrow sings . I meane not childrens teares , when whipt for aw , Nor mundane teares , for losse of trash or geare ; Nor spightfull teares , which would revenge downe draw ; Nor teares of grief , for them concerne us neare ; Nor teares for death , nor teares for what disasters ; Nor teares for friends ; nor wives teares for men wasters . Nor drunken teares , spent after sugred wine , Which women waste , to colour imperfection ; Nor Dalilahs fained teares , to undermine , The strong mans strength , by way of fals detection : Nor Sinons teares , the Trojane state betrayde , With the wooden horse , Ulysses wit bewrayde . Nor faigned teares , the Crocodilean sexe , Do spend ( I meane ) their husbands to deceave ; Nor these Courtegian teares , that love to vexe Their sottish Palliards , and their meanes bereave : Nor teares of pitty , mercy beg from men , That 's not the drift , of my obsequious pen . Looke to thy lapses , and quotidian falling , Then try thy conscience , if remorse creeps in ; Which if it doe , thou art brought to this calling , Of godly weeping , for the guilt of sinne ! These tears are blest , and such mine eyes would borrow , But not these tears , which melt , for worldly sorrow . Lord , strengthen me , with knowledge of thy word , Square thou my judgement , I may walk upright ; An intellective Heart , my soule aford , Endue my sprite , with supernatrall light ; Faine would I slaughter sinne , that would me slay , And learne thy truth , Lord teach me thy right way . Confound in me , this all-predominant sinne , Which overrules my reason , sense , and will ; One head-strong vice , that lurkes , and lyth within The inmost center , of mine utmost ill : Lord , curbe its force , and purifie my soule , From such uncleannesse , for its wondrous foule . Grant ! grant remorse ! let godly sorrow show ! My full-swolne sight , my brinish tears , my sadnesse ; Come sowre repentance , let sweet contrition know ! The mourning woes , of my rejoycing gladnesse : What though that grief , at morne worke me annoy , Yet long ere night , thou'le turne my grief in joy . The best man lives , hath one predominant ill , Oppos'd to the best good , he can effect ; The worst man breaths , though curs'd , pervers'd of will , Hath some predominant good , he doth affect : Even either answering , contrare to their kinde , Seeme to resemble , what they never finde . Lord ! what am I , whose best is even accurst , Who with thy Convert , is of sinners chief : A sharde unsav'rie , of thy works the worst , Unlesse thy grace , renew me with reliefe : Lord ! will my well ! prepare my heart , give eare , If faith can call , O! thou canst quickly heare . The poore which almes seeks , he gets not aide For any need , the giver hath of him ; But even because , he hath of us great need ; So we by faith , on Christian steps must clim : For God of his great love , he freely gives us , And without need of man , he still relieves us . A Cynick came , and ask'd the Syrian king , Antigonus ; a dram of silver coyne ; But he reply'd , it was too base a thing For kings to give , or lend so small aloane : Said Cynick then , I would a talent crave , But that 's too much , for thee ( said he ) to have . Thus two extreams , were both extreamly met , But it s not so with God , and sinfull men ; The more we seeke , the more we 're sure to get , God of his bounty , is so good , that when We mercy crave , he grants it , gives us grace , Our wills , and wayes , may in his precepts trace . Lift up my falling minde , Lord ! knit my heart With cords of love , and chaines of grace to thee ; As Jonathans three arrows , did impart To Davids woes , true signes of amitie : So rouze my sprite , let grace and goodnesse spell Mine Annagram . I LOVE ALMIGHTY WEL . O! if I could , byte off the head of sinne ! As the shee Viper , doth the male confound ; But not like her , whose brood conceiv'd within , Cut forth her wombe , leave her dead on the ground : Lord ! grant , I sinne may slay , ere sinne slay me , The wounds are deep , my health consists in Thee . Lord ! when I ponder on this worldly pride , Vaine glory , riches , honour , noble birth , Great lands , and rents , faire palaces beside , Pastimes , and pleasures , fit-thought things on earth , Without thy love , and in regard of thee , They 're nought but shaddows , of meere vanitie . All under sunne , are Emblems of deceit , Link'd snares , to trap , blind man , in ev'ry vice ; They 're feather'd baits , prest grines , that lye in wait , To catch the buyer , unvaluing their pryce : Then carelesse soule , take heed , prevent this danger , Lay hold on Christ , and be no more a stranger . Gods will allots , that my past curious sights , In painfull prime , all where the world abroad ; Should be repaid , with as darke cloudie nights Of sorrows sad ; for now I finde the rod ; Sicknesse , and crosses , compasse me about , Whence none but Christ , can help or rid me out . Listen to me , as to thy Lazar poore , That 's overstamp'd with seals , of scabs , and sores : Both vile and wretch'd , lyth at thy mercies doore , Begging for crummes of pitie ; and implores That thou wouldst open , with Lydia my heart , And make me Sauls dear second , thy Convert . Thy lengthning hand , is now no more cut short , Than in old times , of wonder-working dayes , But thou canst turne , and safely bring to Port , The wilsome Wandrer , from his sinfull wayes : O then great Sheepherd ! pitie a lost sheep ! And bring me home ; safe in thy fold me keep . Thou art the vine , I am the twisted branch , Which on thy roote , my hopes must humbly twine ; For in thy sap , my sin-galld wounds , I 'le quench , No balme of Gilead , to that Balme of thine : O! better things , than Abels blood it speaks ! It saves the world , and Mans salvation seeks . How sacred were these teares ? fell from thine eyes ? When for Jerusalem , thou wept so sore : Mercy did plead , deploring their disease , For pitties sake , thou didst their well implore : A kindnesse passing love ! when for thy foes Thou wept and cryde for ; prophecying their woes . That spikenard oyle , which on thy feet was spred ▪ Doth represent to me that bloody balme ; Which on the crosse , from thy left side was shed , To slay the power of sinne , make Satan calme : O! let that oyle , by grace sinke in my soule , To heale my sores , and cleanse mine errours soule . Breake downe the rock , of my hard flinty heart ! Let moisture thence , ascend to my two springs ; The head contains these Rills , let them impart , Signes of contrition , godly sorrow brings : O! happy stoods ! of ever-springing joyes ! That in the midst of weeping can rejoyce . When pale remorse , strikes on my conscience sad , Mov'd with the lapse , of my relapsing sinne ; Faith flees above , and bids my soule be glad , Where mercy enters , judgement comes not in ; One sigh in need , flowne from a mourning spirit , Thou'le not reject , being cast on Jesus merit . Come gracious God , infuse in me full grace ! Wrought by thy Sprite , my souls eternall good : Let mercy plead 'gainst justice ; Lord , give place ? The way is thine , my right , rests in Christs blood : Come pardon my misdeeds ! release my smart ! Then quicken me , with a relenting heart . Whilst I conceive mans frailnesse , weake by nature , How wretch'd he is ? how prone to fall or sinke ? Of all thy works , the most rebellious creature : Clog'd with ingratenesse , ever bent to shrinke . What thing is man ( think I ) thou shouldst regard him , And with a crowne of glory to reward him . Thus pausing too , on long eternall rest , That boundlesse time , which no time can containe ; How rich thinke I these soules be ? and how blest ? In time strive here , that endlesse time to gaine : Strivethen poore soule , to claime and climbe this Fort , For faith and violence , must force Heavens Port. O Lord ! how wondrous is thy powerfull love ? Whose mercies farre , above thy works excell ! Who can thy secret Cabine reach above ? Or sound these deeps , wherein thy counsels dwell ? When thou for man , turnd man , and suffer'd death , To free slaine man , from thy fierce judgements wrath . Thy wayes are all inscrutable to Man , For who can dyve , in thy profounding love ; Whose kindnesse is unspeakable ; and whan We would most comprehend , we least approve : Thy wayes , thy works , so farre excell us men , The more we strive to know , the lesse we ken . To look on Heavens , rich star-imbroidred coat , That Cannopy , of silver-spangled skie ; The glorious firmament , clear without spot , The Sphearick Planets , as their orders lye ; The worlds two lamps , erect'd with mareveilous light , And Elements , which blinde our dazeling sight . Darknesse , and light , all quarters , and their Climes , The rolling Axletree , supporting All ; The Airts , and seasons , in their severall times , This ovall Orbe , fenc'd with a glassie wall ; These revolutions , from proud Planets fall , Portending Comets , Mans prodigious thrall . The rolling seas , against the stars that swell , Their reeling tides , their turnes and quiet rest : These Creatures , and hudge Monsters therein dwell , Nought here on earth , but that shape there 's exprest : Their exhalations ( earths concavities ) And shoare-set bound , all wonders to our eyes . These phisnomies of men , their variant faces , Show the Creators wisedome , in creation ; Not one like other , in forme , nor in graces , Manners , condition , qualitie , nor station : O strange ! Mans frame , should thus all times be showne , By gifts and Vults divers'd , yet clearly knowne . These birds aetheriall , glyding fowles that flee , To court the clouds , alwhere the aire about ; Which nest the Rocks , steep walls , and springing tree , Whose names , and kindes , none yet could all finde out : Each keep their office , set by natures stamp , And live , and die , within thy boundlesse Camp . That influence , which man , beast , hearbs , and trees , Draw from the silver Phebe , of the night : The signes coelestiall , aspectives to disease , The Starres so different in their glorious light : Time , that was creat first , and last shall be , And ev'ry creature in their own degree . How marveilous great , art thou almighty God! Who by thy word , wrought all , and it was done : Thou spreadst thy works , the Heavens , and earth abroad ! No part left vaste , that can creation shunne : O! what is foolish man , the childe of lust ! That should not in , this great JEHOVAH trust . Dull are my senses , any way to think , My blind capacitie , can well conceave , The supreame providence , by natures wink , And bound his boundlesse pow'r , unlesse I rave : Like , who can once , exhaust the Occean dry ? No more can I , in his great grandure pry . A king command'd , a Philosophick man , To shew him , what was God , and what his might ? He strove , and faild , and said , He could not scan That greatnesse which excelld , best Natures light : The Pagan king admird , and yet this wretch Confess'd , there was a God , in power rich . To show us there 's Deitie , all things ascend , And mount aloft , as vapour , smoake , and fire , The trees grow upward , waves when tost transcend , All birds and fowles , aetherially aspire . So words , and voices , still their ecchoes raise , And man , whose face , is made on heaven to gaze . There 's nought but worms and beasts , which sight the ground But all denote , their great eternall Maker ; Yet man , wretch'd man , is earth ty'd , and fast bound , To things below , whereof he 's still partaker : Nay ; worse then beasts , he 's choak'd with worldly cares , And kills his heart with greed , his soule with snares . What are the humours , of our foggy braines ? But stupid thoughts , conceiv'd of doubts and feare : Best pregnant wits , suspition quells their straines ; The wise , the worldlings , have their Emblemes here : A shadow without substance , I finde man , Nay worse ! than Baalams Asse , the truth to scan . He sinne reprov'd , yet never sinn'd himselfe , But wofull man , can both rebuke and sinne ; That which his words most hate , becomes the shelf , Whereon his inward lusts , fall deepest in : Mans lips are snares , his lips both false and double , His tongue , a sting , begets both shame and trouble . O heavie lump ! the carcasse of disease ? O Masse of ill ! the Chaos of corruption ; O Microcosmos ! of infirmities ! O rotten slyme ! the pudle of inruption ! I mean mans stinking flesh ; who can expresse ? The worst ; its best , is but base filthynesse . A plunge of carion clay , a prey for wormes , A faggot ( without mercy ) for Hells fire : A gulf , where beats , sterne deadly boystrous stormes , A whirlewinde , for Airts of each attire : Wherein combustion , sprung from contrare wills , Makes thoughts arise , like waves , surpassing hills . And what 's our beauty ? but a flash-showne show , For when at best , its filthy , vile , and base : The nose , the mouth , our excrements we know , And breath stinke worse , than beasts of any race : Nay , sweetest things , that ever time made faire , They loathsome grow , unlesse the use be rare . The soule except'd , when I consider all Gods workes and Creatures , Man is onely worst ! The rest sublunary , succumbent fall ; Mans ●ly blest , or else for ever curst : All things as servile , serve for mediate ends , Save Man , whose wage , on joy or woe depends . Lord ! what am I , within this house of clay ? But brickle trash , compos'd of slime and dust : A rotten fabrick , subject to decay , Which harbours nought , but crums of wretched lust : And if a guest , of one good thought , entreates me , I barre it out , to lodge the ill , that hates me . Impietie , and custome , scale my Fort , To rule my minde , like to their blinde desire : Will , head-strong helpes ; corruption keeps the Port , The hands and feet , set eye and tongue on fire : Then Eloquence breaks forth , a subtile foe , To trap the object , working me the woe . Why ? cause affection , begets opinion , Opinion rules the World , in ev'ry minde : Then sense submits , that pleasure should be Minion , To base conceit , absurdly grosse , and blinde : Thus fond opinion , self loves halting daughter , Betrayes my scope , commits me to sinnes slaughter . Then judgement falls , and fails , and reason flees , To shelter Wisedome , in some solid breast : They leave me both , left loaden with disease , Whilst frailty fastens , sorrow on my creest : Delite contracts despite , despyte disdaine , Thus threefold chaind , their furies forge my paine . My best companion , is my deadly foe , Sin is my Consort , and would seeme my friend ; Yea ; walks with me , where e're my footsteps goe , And will not leave me , till my journeys end : The more I flee , the faster it cleaves to me , And makes corruption , labour to undoe me . There six degrees of sinne , in man I finde , Conception first , and then consent doth follow : The thirds desire , that turns his judgement blinde : The fourth is practise , ragged , rent , and hollow : The fift is flinty , keeps fast obduration , And last , the sixt , lulls him in reprobration . Mans owne corruption is the seed of sinne , And custome is , the pudle of corruption : Swift head-strong habit , traitour-like creeps in , And blows sinnes bellowes , to make more inruption : Nay ; the worlds example , sinnes strong secourse , Makes both the object , and the subject worse . How many foes hath man ? within , without him ? Within , lurks concupiscence , vertues foe ; Without , the world , which waits , and hangs about him , Both ghostly and humane , to worke his woe : Last comes the conscience , judge-set to accuse him , And verdict given , then terrour would confuse him . Thus man is ev'ry way , tost to and fro , Like Tunneise balls , when banded , still rebound : All things have action , Nature rules it so , The secret sprite of life , these motions bound : Their being honours God , who gave them being , But Man fals back from him , gave reason seeing . And yet to quench these fires , remorse creeps in , And brings contrition , with confession crying : Faith flees before , pleads pardon for our sin , Then ragged rottennesse , fals down a dying : For repentance , and , remission of sinnes , Are two inseparable , sister twinnes . Most have no tears for sinne , but tears of strife , To plead malicious pleyes , and waste their meanes On Lawyers tongues ; that love their envious life , And what like partie loose , the Cormant gleanes : Their cause , and charges lost ; O spightfull pride ! They spend at last , the stock , they had beside . Like to the Mouse , and frogge , which did contend , Which of them should , enjoy the marish ground ; The Kyte as Judge , discuss'd this cause in end , And took them both , from what they could not bound : So Proctors seaze , on Clyants lands , and walls , And raise themselves , in their contentious falls . They 're like to Aesops dogge , who had a bone , When through a flood he swim'd , fast in his head : Where spying his shade , he lets it fall anone , To catch the other , lost them both indeed : So spitefull men and greedy , ( well it s knowne ) In seeking others state , they loose their owne . Thrice blest is he , who knowes , and flyes , like men , Since greed begets oppression , or debate : And though Deceivers , play Politicks then , To make their wrongs , a right , to raise their state : Yet forth it comes , no subtiltie can close it , For time and truth , will certainly disclose it . They thinke to hide their faults , by craft and plots , To blynde Gods eyes , as they inveigle man : O strange ! what villany their soule besots , That dare 'gainst truth , the traitour play ; and than Deceive themselves , by a deceitfull way , Which tends to death , and make them Satans prey . Then , there is nought , but once will come to light , No sinne so close , but God will it discover ; No policie can blinde Almighties sight , Nor fault so hid , that he will once passe over : Unlesse repentance , draw his mercy downe , Thy darkest deeds , shall be disclos'd eftsoone . Behold Jonah ! from Joppa when he fled ! And would not stay , to do the Lords direction : Clos'd in a ship , and hid ; yea , nothing dread , Yet found he was , and swallowed for correction : And Paul for Damas bound , to persecute His Saints , was stroke , yet sav'd , his drifts refute . Looke to Cains murder , how it was clear'd ? And Davids blood-shed , with adultrie mixt : Remarke the bush , whence Adams voice appear'd , And Israels thoughts , when they their Maker vext ▪ Then he who made thine eyes , and gave them sight , Can he not see , who gave thy seeing light . It 's not with God as men , Gods ev'ry where ! In Heaven , and earth , Gods presence filleth all ; In Hell below , his Justice ruleth there , All things must , to , his omniscience fall : Man knows , but as he sees , and in a part , But God doth search the reynes , and try the heart . How swinishly ( alas ) have I then liv'd : Nay , who can say , that I have liv'd at all ; Whilst buried else , in sleep , in sloth , or griev'd With fals-forgd cares , conglutinating thrall : To tempt my loving , and most patient God , I have contemn'd his mercy , mock'd his rod . There 's nought so smooth and plaine , as calme-set seas , And nought more rough , when rag'd , by stormy winde ; The lead is cold as yce , or Winter freize ; But when been firde , its scolding hote we finde : Theirne is blunt , till toold , and edge be put , And then most sharpe , to stobbe , to shave , or cut . So patient God , is loath , and slow to wrath , His patience is as great , as great his love ; Long suffring he , deferres to threaten death ! Till our grosse sinnes , his just drawn-judgements move And then his anger stirr'd , it burnes like fire , Consuming man , and sinners in his ire . Next ; pause I on , the momentany sight , Of mans short life , that like a shadow flees ; Much like the swiftnesse of a Faulcones flight , Or like a bird , glydes by our glancing eyes : Then marvell I , how man can harbour pride ? Or wherein should , his vanitie confyde . To day he 's stout , to morrow laid in grave , His lookes alive , are plumd , like variant feathers : Been throwne in dust , he turnes to earth a slave , And as he breaths , the crummes of lust he gathers : But would he muse , on long eternitie , He would forsake himself , and learne to die . To learne to die , that he may learne to live , For in this course , his happinesse consists ; Die to himself , that grace may vice survive , In mortifying sinne , his blesse subsists : Come life , come death , thus dying so , he 's blest , And doubtlesse shall , in peace of conscience rest . O Jesu ! who redeemd us , being dead ! Whence could thy love , so farre to us extend ; We had no merit , thou of us no need , And yet thy grace , our weaknesse doth defend ; For as Man first , to be like God , condemn'd us , So God turnd man , that God should not contemne us . Farre better is a life unfortunate , In end with honour , that yeelds up the breath ; Than honourable life , and wealthy state , With shame to perish , and untimely death : I rather wish , to be a sheepherd borne , Then live a Prince , and at my death forlorne . Come answer me , who would be undertaker , Whether its best , to be a man or beast ? The beast dissolves , and not offends his Maker , Nor makes no count , save to some carnall feast : But godlesse Man , in grieving God , is worse , Throwne downe to Hell , and with that fall , his curse . Who rightly weighs , the variable kindes , Of Mortals all , in either death or life ? Shall see their bubling breath , tost with sharpe windes , Of stagring doubts , ingorgd with timerous strife : Their conscience , and , their living disagreeing , In will or worke , most vanquish'd are in dying . Nay , soule and body , at that dreadfull day , Shall be conjoynd , and hurld downe to hell : This wretch thus damn'd , in tortring flames shall stay , Chaind in that howling Radamanthan Cell : The beast he fals , and turnes to nought we see , But Man adjudgd , his worme shall never die . As for the vertuous Saint , his happinesse , Begins at death , which end all worldly noyes ; He swarmes in pleasures , rich in blessednesse , Death makes the passage , to his heavenly joyes : He feares no stop , nor stay , his faith instructs him , The way ( though strait ) his good Angel conducts him . And wouldst thou learne whilst here , t' attaine that way , Be humble first , and then religious set ; Place Heaven before Thee , make faith thereon to stay , And then let zeale and love , fast setling get To grip Christs wounds ; then feare , then praise , then pray , Let earnest prayers , thy best devotion swey . For prayer is , the souls great sacrifice , Which speaks to God ; and meditation , Is Gods speech to the soule ; an exercise Conjoynd together ; two revolv'd in one : The one invelopes the other , and speaks Reciprocall : Both our salvation seeks . Which two , like Hypocrates twinnes are bred , Who liv'd , fed , slept , joyd , wept , and dyed together ; So can they not be separate indeed ; Though fasting doe prepare , their journey hither : This outward action , like t'a potion scoures , The other sprituall , are divinely ours . Like to a paire of Turtles , truely set , Whereof the one by death , been slaughter'd gone , The other mournes , for loosing of her Mate , And languishing doth die ; No life alone . So meditation , gives matter to the minde , And without prayer , nothing shall we finde . For both bring reconcilement , and acceptance , And makes thee , to thy father , a loving sonne ; So by his Sonne , a brother of acquaintance , And by the Sprite , a Temple ; squard , and done : Last in the court of Heaven , thou art made free , A fellow , with th'Angelick hierarchie . O joy of joyes ! O happy endlesse blesse ! Who can expresse , that glory there reveal'd ? The eye , the minde , nor tongue can dascon this ! Since ravish'd Paul , amaz'd , hath it conceal'd : Then labour silly soule , this marke to aime , Which seen , and got , how great is thy good name ? But ( ah ! ) I stagger in the myres of sin , And daily sinks , in pudles of defects : The more I flee , the more I swallow in The stinking marish , of absurd effects : The very boggy quagmyres of vice , I plunge them all , unvaluing weight , or price . The price ( alas ! ) is great , and I must pay it , Unlesse Christs wounds , break open , plead for pitie ; O pledge divine ! thy merits will defray it , Thou art my surety , O prevent my dittie ! Evert the sentence , least I lye in Jayle , Stand to thy mercy , Lord ! be thou my bayle . To square the lives , of godly men with mine , How farre my selfe , fled from my self , I finde ; Thrice wretchd am I , to thinke me one of thine , In whom corruption , rules the inward minde : It 's more then strange , I should expect for good , Whilst still I trample , on my Saviours blood . There is no sense in this , that I should slay My silly soule , to crosse my crost desire : Can head-strong passions , mine accounts defray ? When my just Judge , my reckning shall require : Nay , spare thy spurres , poore wretch , and call to minde A self-soule Murdrer , can no mercy finde . That sinne which I hate worst , I follow most , Yet faine would sift , the evil of deceit : Loe ! with repugnants , how my breast is tost , Here lyes my safety , there the snaring bait ; Sinne , like a Fowler , with a whistle takes me , And that good , which I would , it then forsakes me . O! love ! and love it self ! Father of love ! And God of mercy , mercy is thy Name ! O King of pitie ▪ all my faults remove Farre from before Thee , coverthou my shame : That here me to accuse , they never come , Nor hence to damne me , at the day of doome . Ah! wicked men ! they triumph in excesse ! To tempt thy patience , O long suffring God! They glory to cast downe , the fatherlesse , And on the Widows back , they lay their rod : They lose themselves , and so would lose their brother ▪ With them ; thy honour , in their pride to smother . Unwise is he , and thrice unhappy too ! Who ill commits , that good thereon may follow : He 's like the Crocodile , that loves to wooe The gray Nyle Rat , and eftsoone doth it swallow : Which , when enclos'd , it cuts his wombe , seeks breath , And with its freedome , workes the others death . So haplesse man , in hurtfull wayes of sinne , His hopelesse heart , he suffocats with lust ; Till custome bring , sterne obduration in , And then he turnes a Reprobate injust : The doore of grace is shut , his soule wants faith , Then sinne leaves him , squard for eternall death . They gallop on , in dark-drawne pathes of Hell , The glen is hollow , but the way is broad ; In two extreames , the least , they quite repell , To shunne a fardell , they receive a load : The yoake of Christ is light , but ah ! they swallow The weight of sinne , which all their labours follow . I crosse my crossing armes , on my crost breast , And musing lurks , to looke on humane state ; How wretch'd it is ? how carelesse ? how deprest ? To ev'ry snare , makes man unfortunate : That haplesse he ! for one small moments pleasure , Dare hazard ( ah ! ) his souls eternall treasure . The will , 'twixt reason , and sensualtie plac'd , Is apt to be apply'd , to either side ; But first , and firmest , Will by sense is trac'd , Which is of youth , and childish age the guide ! For seldome reason , can once conquer will , Cause ; sense presents for good , a pleasant ill . And in that ill , a wofull sowre content , Which frights it self , with shadows of despaire ▪ O! miracle of madnesse ! what intent Hath my cross'd soule ? to worke my grievous care : If mercy can not move me , to amend , Yet self-affection , might my good intend . Why then sick soule ? dost thou not weep one teare ? O! that thy grief ! would windy sighes disclose ! Let mourning sorrow , melt in holy feare , And pale remorse , dissolve , in watrie woes : For godly groanes , which deep contrition brings , They rent the clouds , and court the King of kings . Whence pardon comes , and consolation too , And strength to guard us , in worst stormy times ; For what we would , the same he helps to doe , And for one teare , he 'le cover worlds of crymes : What though I faint ? 'cause , great is my transgression , Yet comfort comes , when there 's a free confession . Fraile is the foolerie , of my fragile flesh , Still prone to fall , but never prompt to stand : I second causes , with a desperate dash , Cares not for times to come , nor what 's in hand : If I finde pleasure , in the worst of ill , I murder reason , with a fearlesse will . How long shall wicked thoughts , in me remaine ? To slay my soule , and bring thy judgements downe : When wilt thou curbe my sinne , and it restraine , Lest like a flood , it shall me helplesse drowne : Unlesse thy grace , support me , being fraile , There 's nought with mee , that can with thee prevaile . Alas ! to number , what I should not speake , Of holy ones , thy Prophets , and Apostles ; How farre ( too oft ) from Thee , were they to seek , Throwne downe , 'mongst thornie briers , and pricking thistles : Yet they were thine , thou suffer'd them to fall , That in thy mercy , thou might them recall . Herein their weaknesse , and thy power was knowne , That to thy glorious Fame , it might redound : What though they straid , these wandrers were thine owne , They knew at last thy voice , and trac'd the sound : Sometimes thy Saints would slip , and then repent them , With heart-swolne tears , which grief & grace had lent them , Thy holy writs , bear of their names record ! To paternize my hopes , fixt on a Rock ; How ev'r I faile , thou art a gracious Lord , Full of redemption to thy chosen flock : For their examples , teach me to beleeve , Thou wilt protect me , and my faults forgive . Gods Champion Joshua , when he Jordan crost , And raz'd wall'd Jericho , downe to the ground : Yet sav'd he Rachab , all the rest were lost , Gratefull he was , this Woman mercy found ; Which towne lay waste , till Hiel Bethelite , In Achabs time , rebuilt its ancient seat . This was that towne , which Christ so oft past by , From Galilee to Jebus , Sions glore ; Where throngd with folk , Zacheus could not spy His sacred face , but run in haste before , And top'd a fig-tree trunck : Which seen by Christ , Come downe ( said he ) Zacheus , I 'me thy guest . This day salvation , to thy house is come , I le recompense thy curious carefull eye : Select'd thou art , for my coelestiall home ! Great is thy faith , though small thy stature be : By grace a Gyant , though a Dwarfe by nature , I am thy Lord , Zacheus is my Creature . Thus Joshua and Jesus , sav'd two , here see ! A bordell Strumpet , and this Publican ; To lesson us , what kinde soe're they be , Turke , Jew , or Arab , Moore , or Mussilman ? Christ hath his own Cornelius , and his Ruth , The Moabite , Centurions fraught with truth . For almes deeds and prayer , pierce the clouds ! Whence Rills of tears , do ever springing vent , Remorsefull songs , explor'd by rusling flouds , Bank'd with the willow , bondage still lament : Where Harpes lye mute , and hearts are fill'd with plaints , Deploring sore , stress'd Sion , and her Saints . O! if the Heavens ! would now infuse in me ! Some divine rapt , to lay abroad her crosses : But stay sad Soule ! that is too much for thee , Let Pastours plunge these deepths , and blaze her losses : Onely bewaile , her sorrows , and thy fall , Men may have tongues , and have no grace at all . Not by compulsion , as by sense we see Numbers do slide , each training one another ; Herod could speak , and yet with vermine die , Curst Cain slew , the righteous man his brother : Saul he could prophecie , and yet he fell , The Witch at Endor , rang his passing bell . Baalim could blesse , and Baalim he would curse , And yet his Asse did check him , but come see ! Wise was Achitophel , his end was worse , Proud Absalom was hair-hangd on a tree : Like be our foes , and like our Church now findes , We want but Hushai , to bewray false mindes . Though Ezra wept , and mourn'd for Judahs faults , Yet had he adversars , which sought to slay him ; Whilst rearing Sions walls , to barre assaults , His threatning foes , sent Bassads to affray him : The people wrought , and built with dextrat hand , And in the left , their swords , for guard did stand . So , so , and so , the state of Saints should be , Resolvd to suffer , and resolv'd to fight : Yea , for the faith , should not refuse to die , Since truth averres , what we acclaime by right : But we have Wolves for lambes ; their coat is all , If they get means , care not who stand or fall . I scorne their checks , but more their critick censures , Whilst with an honest heart , I live , to live : Whose sharp-edg'd calumnies , and scurrile tonsures , Retort their breasts , but with more grief , to grieve : If Gods good sprite , by grace to blesse contract me , I care not , how , these turnecoat times detract me . Their time is short , their sentence can not bide , Like to opinion , so their verdicts follow ; They 're blinde in reason , malicious in pride , Whose tongues are Tombs , their hearts both false and hollow . For whilst their craft , deceives them with deceeat , They swallow up the hooke , and misse the bait . Themselves they slay , with the same dart they shoot , And in the pit do fall , they digg'd for other ; To stand for ill , they will not flee a foot , Their evils , with a show of good they smother : But soone mischief , can overcrush their braines , Men swallow mounts , for execrable gaines . Alas ! what is the bubling breath of man ? VVhose life hangs on his nostrils ; like to dew Falne from the humid clouds ; and no wayes can Secure it selfe , from Titans scorching view : So mens conceit , in fond opinions flee , VVhiles this , whiles that , whiles naught their actions be . Let Davids hymnes , discover all their drifts , Till that their very eyes for fat leap out : I love that soule surchargd with pious gifts , Simple in life , and for his conscience stout : Say though his best were nought , his good intention , Cast on the Lord , begets a safe prevention . The malice of each snare , my thoughts imbrace , But above all with darling sinnes I dandle ; I pleasure take , wherein there 's no solace , And with the Butterflie , the flame I handle : The wings of lust I oyle , then sinne burnes me , And whilst I stand to live , I post to die . Wormes are my Mates , when I in grave am laid , They 'le feed on me , who lov'd to feed on dainties , My senslesse Corps , shall with the senslesse spade Be made a prey , to their devouring plenties : My bones shall rot , then turne in mouldring dust , This is the way of flesh , both bad and just . And yet vaine Man , he little thinks or dreames , Once of his death , nor what his end may be ? His sense deludes him , and the world it seemes A glasse to looke on , for his sensuall eye : He neither mournes for sinne , nor sinne forsakes , But from one ill , another worser takes . What surging follies , overcloud my minde ? With vain-wing'd fancies , and surmysing flashes ; Such fleering thoughts , more lighter than the winde ! Breed nought but foolerie , which opinion dashes : My wish'd for wishes , straight conceiv'd and done , The care of carelesse dreams , I scarce can shunne . I posting runne , in wayes of naughty ends , Lord ! crook , and stop my course , with streames of grace ! Which flood , can carry none that ill pretends , Like Jordan , that , receives no barbarous face , Unlesse they swim : So , ( sans remorse ) they 'le drowne , Who hazard here , quick sandie sins pull downe . This saving grace , the soule guards with strong hand , And if it slip , it can not fully fall : It s like Maronahs , full disgorging strand , Hembes in Canaan , from barbarian thrall : Like keeps the Lord his owne , and guards their wayes , They perish not ; though chargd with fraile delayes . As Jordan circuits the holy land , Twixt Liban , and , that south-lake smoaking show ; From the Petreian soyle ; joynd with a strand , Which tribute payes , 'gainst Jericho I know , To famous Jore : One parts the Midian soyle , The other sackt , Samarias confynes coyle . This is the march , girds Canaans south-east side , But more the Lord preserves , and guards his owne From ghostly ill , and from aetheriall pride , From terrene sprites , from Hell , and what is knowne To plague the soule ; he is a bulwark strong , Fens'd with good Angels , free all his from wrong . Then happy they , can creep within this Tent ! And sheltrage seek , under his mercies wings ; Sigh for thy sinnes , O! let thy soule repent ! Thy misdemeanour , to the King of kings : First grieve , then weep , last seeke thy Saviours face , Let teares implore , for teares can plead for grace . Kinde were these teares , which Josephs love had spent , When with his brethren , he his brother saw : His heart , surchargd with joy , it shrunke as shent , To plunge that deep , which Benjamin did draw : But loe ! moe teares ! were shed one with another , When Joseph said , Behold , I am your brother . Feare not ( said he ) the strict Aegyptian law , Though to the Ismaelites , my life you sold : For what was done , was done by God I knaw , No spight of yours , his providence behold ! Foresaw your need , and brought me here to be , A father to my Fathers miserie . There five yeares famine yet , shall worke your woe , Wherein ag'd Jacob , and his race may starve , Unlesse he flit ; then get you up and go To fetch him downe , faile not in this , nor swerve : They went , he came , all met in melting joyes , For passions have extreames , as bairnes have toyes . Since Nature then , in floods of teares can melt , For joy of sight , to overjoy their love ; Much more our teares , when we remorse have felt For sinne ; shall glade , the powers in Heaven above : These tears are blest , and make us blest for ever , For godly grief , from grace , no crosse can sever . Let patient Job , be paterne in like case , Whose losse was such , as never yet was none : Yet shrunk he not , sound stedfast love took place , Faith forc'd his hope , and both proclaim'd in one : Sure my Redeemer lives , and he is just , Though he should kill me , yet in him I 'le trust . Mine eyes shall see him , and he will me save , As I am confident , he will not faile : Sterne rough calamitie , would me deceave , But that 's a shade , my purpose must prevaile : In God my soule is fixt , nought can dismay me , Nay death it selfe , nor Satan can betray me . See! here the Columne , of a lively faith ! The type of Christ , in meek and milde behaviour : His friends they slight him , he contemnes his death , And in his miserie , still avowd his Saviour : This was a love , excell'd all loves on earth , For Christ he lov'd , who lov'd him ere his birth . Then how hate I my selfe , if I love not My loving Lord , who lov'd me , from his love ; He truely loves , who for thy sake , I wot Loves thee ; and himselfe for thee ; this we prove ▪ All kindes of love , without thy love , breed loathing , Unlesse we love them , for thy sake , they 're nothing . Great king of glory , all thy works invite ! Us to love thee , since thou first loved us : As starres do from the Sunne , take light and heat , For from that fulnesse , we the like discusse : How can our soules ? thine Jmage , want the sight , Of thy bright love , whose love is perfect light . Lord ! we do all , depend upon thy love , Because our being , had of thee beginning : Next , thou preserves us , as we rest or move , And art our end ; controlls us , when a sinning : All what we have , we have receiv'd from thee , And what we want , thou wilt the same supply . O God of love ! thy nature is all love ! In love more glorious , than the sunne in light : Thou art an infinite fire from above , Which here enlightens , with its beames , each wight : A fire of love , a loving fire we finde , A light ! not burnes , a flame , not quels the minde . O Lord ! if thou thy tender love withdraw : And from us slips one step , to turne thy back : Are we not dead , in sloth and sleep ; no awe ; But each temptation , shall presage our wracke : Then Lord uphold us ! since all worldly things Are ever changing , tyme their ruine brings . To day we live , the morne to grave we 're sped , We sight this world , as birds by gazers glyde ; As dreams evanish , so our dayes are fled ; Like water bubles , as soone quelld as spyde : Thus heart-grown man , ingorgd with pryde and lust , He posts , and posts to death , then turnes in dust . To argue on corruption , that subverts The good we would , and choaks our best desires ; It is a senslesse appetite , perverts The light of reason , with entangling fires : A head-strong blinde irregulary ill , That captives wit , and wounds both sense and will . It s strong in all infirmities injust , Still fraile in goodnesse , weak in sound conception : It s rull'd by nature , and her daughter lust , Which blinds the light of knowledge , with deception : Like pitch , corruption , blacks the purest soule , And where it comes , makes ev'ry clean thing foule . It takes best hold , on imbecillitie , And where that fortitude , deficient is , It dare not wrestle , with dexteritie , Nor count with Temprance , one defective misse : Much like a Ruffian , or a Theefe by night , It loves , and lives in darknesse , more than light . Corruption , many wayes , may be defind , To be a Hydra neck'd Herculian snake ; Stop'd at the eye , it compasseth the minde , Barr'd from the soule , the heart it soone will take ; Say , if the eare be deafe , the hand will feele , And if it smell not , it can taste too well . Corruption , rules most states , and office places , In Church and Common-wealth , it beares great swey : It masks the Merchants , with Gibeonitish faces ! And with each trade , it can the harlot play : From mighty men to mean , see ! what I sought ? I finde them all corrupt'd , their wayes are nought . Corruption , in their brybries , fraught with greed , Corruption , in their flesh , subborn'd by lust , Corruption , in their manners , full of need , Corruption , in their sinne , and livesinjust : Corruption , in their malice , flankd on pryde , Corruption , in their wills , blinde Natures guyde . Corruption , in the treachrie of deceat , Corruption , in false weights , and falser measures , Corruption in vile perjurie , and hate , Corruption , in the hoording up of treasures : Corruption in hypocrisie and strife , Corruption in a base dissembling life . Corruption , ( ah ! ) injustice by the Judge , Corruption , too , in partiall ends 'gainst reason ; Corruption , in the traitour , that dare lodge Corruption , fixt on murder , and high treason : Corruption , in oppression , and what then ? Corruption , in the lavishnesse of men . Corruption , in forg'd tales , and false reports Corruption , in fraile fleshly vile desires ! Corruption , in base taunts , and jeering torts , Corruption , in despysing naturall Syres : Corruption , ( ah ! ) in negligence and slouth , Corruption , from fond sports , in age or youth . Corruption , in ambition , and high looks , Corruption , in straind-selfe contract'd opinions . Corruption , in best learneds , and best books , Corruption , in great Princes , and their Minions : Corruption , in vaine courtly Courtiers stiles , Corruption , in sunk Worldlings greedy wiles . Corruption , in abusing outward things , Corruption , in vile drunkennesse , and swearing , Corruption , in a Wranglers crafty wrings , Corruption , in delay , and long forbearing : Corruption , in the ignorance of mindes , Corruption , in best knowledge of all kindes . Corruption , in prest complements , and phrases , Corruption , in bad cariage , mask'd with guile , Corruption , in poore flattrers foolish praises , Corruption , in most Pen-men , and their stile : Corruption , in a Sycophantick leyar , Corruption , in the Layers mouth and Pleyar . Corruption , in Adultrie , and worse lust , Corruption , in backbyters slandring tongue , Corruption , in lost credit , without trust , Corruption , in the gathering worldly dung : Corruption , in blinde filthy Criticks censures , Corruption , in mechanick glyding tonsures . Corruption , in corruption , sinne afords , And ev'ry way corrupt'd , corruption swallowes ; Most grow absurd , corrupting deeds and words ! ●nd in the pudle of corruption wallowes : The hollow heart of man , such venome vomites Of all corruptions , that they 're fixt for Comets . ●ll which portend , some grievous dissolution , 〈◊〉 ev'ry state , a wofull alteration ; ●prung from enormities of pollution . This land is turnd , the face of desolation : Both great and small , the scourge of fortune feele , Whose fates are tost , still round about the Wheele . To day a Lord , tomorrow fled to warres , To day a Laird , tomorrow turnd a beggar ; To day in wealth , tomorrow closd with barres ; To day in peace , tomorrow swear and swagger : To day in farme , tomorrow forcd to flee , To day puft , up , the morne , cast downe we see . ●inne is the cause , which makes such judgements fall On Land-lords now , who still oppresse the poore ; They taxe and raxe them , keep them under thrall , That most are forcd , to leave both hold and doore : Whose grounds in end is sold , or else ly waste , Both Tyrants , and th' opprest , such changings taste . Lord ! save me from this all-corrupted age , Where craft joynes with extortion either hand ; ●lood , and oppression , may but passions swage , ●trict law and justice , quite for sake this land : Men now must gaze , like Souldiers battell broke , That looke for aide , else for the fatall stroke . Nay ; we 're corrupt'd , in thought , in word , and deed ! Yet of all sinnes , vile drunkennesse is worst : It breeds all ill , and of all vice the seed , It harbours lust , and makes the Actor curst ; And smothering shame , it wallows in despaire , Where spoiling vertue , seeks examples rare . Our Patriarch Noah , after the deludge , Had shunn'd sommersing , of the first drownd World ; He planted vines for man , healths sound refudge ! Yet made his toyle , the snare wherein he hurld : The grape was sweet and strong , see ! how he sunke ? He graft it first , and first with it was drunk . This worlds sole Monarch , of the second age , Who built the Arke , which sav'd him and his race Undrown'd ; Behold ! was tane , and turnd the Page Of glutting Bacchus , senslesse of his cace : Was it not strange ! this Columne could decline ! That scaping waters , yet was drownd with wine . But he , great he ! earths sov'raigne Lord and Father , Had no intent , to foxe his sober senses ; But tasted , touch'd , and drunk ; then faild , or rather He seald his fault , to shelter like offences : Not so ; his slip , pleads o'resight unacquainted , And reason would , he tast'd the thing he planted . Like so , was Lot , ensnar'd , when fled for feare From burning Sodome , and cavernd at night ; Was by his daughters gull'd : They thinking there ! The world was gone ; sought to restore the right Of natures race : And he starke drunk imbrac'd them , But sure he griev'd , when th' action had defac'd them . But our grosse Drunkards , base pedestriat natures ! Will roare and quaffe , old houses , through strait windowes ; Blaspheme their Maker , and abuse his Creatures , And swear , they 'le spend their bloud , and carve their sinnewes , To beard cold Phebe ; then Orlando like , Rapt Rodomunting oathes , and Cyclops strike . Whose red-ey'd sight , show faces fixt with Comets , Through which ( like Vulcan ) they would seeme goodfellowes O here he staggers ! and there he wallowing vomits , And if mischiefe fall out , he courts the gallowes : Last , friends and meanes been lost , he 's load with curses , Then bends his course to steale , or robbe mens purses . What ill can Hell devise ? but Drunkards do it ? All kindes of vice , all kinde of lusts they swallow : For why ? its drunkennesse that spurres them to it , Satan suggests , and they his counsell follow : Then turne they frantick , mad distracted Sots , To clout their Conscience , with retorting Pots . They lye and surfet , belch , and vomit blood , Yea , ever rammage , brutish , and absurd ; Their beastly manners , loathsome are and rude , Deprav'd of senses , have their wits immurd , Benumb'd , debosh'd ; last sunke in beggars brats , Eate up with vermine , starve , and die like Rats . Worlds of examples , I could here denote , As well in ancient dayes , as moderne times : What were these Pagans past ? what were they not ? What are our present judgements ? for like crymes ? May not their Alcoran , serve to condemne us ? If we our selves , would from our selves exam'ne us . May not Philosophers ? the light of nature ? Convince us , for like riot , and excesse ? Nay , even the beast ( unreasonable creature ) Stand up and witnesse , of our sensualnesse : They will not once exceed their appetite , But man will surfet , with a deep delite . In using , we abuse , Gods benefits , And turne his blessings , to an heavie curse ; Surpassing temprance , we confound our wits , No health for body , lesse for soule remorse : All things were made for us , and we for God , But being abus'd , they serve us for his rod . Alas ! where reason ? when poore man misknowes The life of knowledge , reason did infuse ; Shall understanding sleep ? shall I suppose That will is weaker , than a strong excuse : He knowes ( I know ) enough , that can misknow The thing he knowes , it s well , in knowing so . Well said Alphonso , ( knowledge to expone ) That all what we could learne , by sight , or show ; By airts , by science , by books to study on , Was the least part , of that we did not know : All what we know , we know but in a part , And that failes oft , corruption rules the heart . What thou canst know , another doth know more , And what he knowes , is but a glimpsing glance : Who perfect is ? nay none ; who can deplore His weaknesse , ruld by counsell , not by chance ! Mans knowledge , like the shade , is swallowed soone , That hangs between its substance , and the Moone . He knowes the ill , and in that knowledge rude , And cleaves to vice , as wooll and briers are knit ; Resolv'd to erre , misknowing what is good , Rejects his soule ; then in a frantick fit , Neglecting God , neglects his owne salvation , And quaffing excesse , drinks his owne damnation . How Lord ! these faults behelpd ! teach me to mourne , That being humbled , I may call for grace : Let men presumptuous , gainst thy judgements spurne , And in the pudle of their labours trace : Save thou my soule , for now my quivering heart , 'Twixt feare and hope , stands trembling at sinnes smart . A second Jonah , from thy voice I flee , And with shrunke Peter I thy name deny : I Ahab-like , keep spoiles of sinne for me , And harbour lust , in Lots ebrietie : These lookes , that fell , from Sion on a Pond , Were not so foule as mine , nor halfe so fond . Unworthy I , to lift mine eyes above , Or that the earth , should beare me , undevour'd : Nay , nor my friends , on me to cast their love , Nor saints pray for me , hath the truth deflourd : Yet , what God will , it needs must come to passe , He looks on what I am , not what I was . Let grace take roome , that mercy soone may follow , Renew my sprite , O cleanse my heart from ill ! Thy blood can purge me , though my guilt be hollow ; Faith and repentance , have a piercing will : Infuse thy power , Lord strengthen me to turne Once to rejoyce , and never more to mourne . As Daniel , with thy servants three forsooke To feed on Babels delicates , and wine : But water , and poore pulse , they gladly tooke , And yet their faces , did for beauty shine : Lord grant with them , all worldly snares I may Forsake , and learne , to trace thy law , thy way . That kingly beast , or beastly king expos'd Seven yeares to fields ; nev'r faild so much as I : Nor these five kings , by Joshua enclos'd , Brought forth , and foot-neckd , shamefully did die : Nev'r vex'd him more ( for they their lands defended ) Than I am griev'd , for having God offended . That Goshan flight , to a desartuous soile , Through uncouth way , deep seas , laid up in heaps ! Nev'r reft from Egypt , such a swallowed spoile , With greater right ( for now my soule it weeps ) Then Gods just judgements , might on me befall , Unlesse his mercy soone prevent my fall . These wandrings long , which Israel did recoyle , Tost to and fro , in vast Arabian bounds ; Full fourty yeares they spent , for twelve dayes toyle , Starv'd , slaine , and quell'd , still galld by savage wounds : This crosse they bore , for grieving God so oft , But ( ah ! ) my sinnes , for plagues do cry aloft . Now having seene , rude Lybians , nak'd , and bare , Sterne barbrous Arabs , savage Sabuncks od ; Sword-sweying Turkes , and faithlesse Jews alwhere , Base ruvid Berdoans , godlesse of a God : Yet when from me , on them I cast mine eye , My life I finde , farre worse , then theirs can be . The rustick Moorish , sterne promiscuous sexe , Nor Garolines , idolatrizing shame ; The Turcomans , that even the Divell doe vexe ! In offring up , their first-borne , to his name : Nor Jamnites , with their foolish Garlick god , Are worse then I , nor more deserve thy rod . Yet Lord ! with Thee , there 's mercy ; and its true , Thou art not wonne , with multitude of words , Its force of tears from us , thy pitie sue , Which thou regards , and pardon us afords : For words are formed , by the tongue , but tears , Speak from the heart , which thou most kindlie heares . Use then few words ( O silly soule ) but weepe , This is the heavenly language , and strong voice , That calls to God ; for he our teares shall keep Fast bottled in his pittie : Makes the choise Of teares ; few words , let sighs , and sobs display , Thine inward grief ; then tears beginne to pray . Lord ! thou wouldst not , to Herod speak ; nor yet Would answer Pilat , urgd by humane power ; But soone thou spoke , when weeping women set Their eyes on Thee ; and streames of teares did powre : These Judges sought , advantage for thy dittie , But Sions daughters , weept for Thee in pittie . These great mens words , did reach but to thine eares , But their warme drops , did pierce Thee to thine heart ; Lord ! thou takes care on them , and on their teares , Who mourne for others , when the righteous smart : But farre more pittie , on the sinfull soule , That mournes for sinne , and wailes her errours foule . Oh! that my head were waters ! and mine eyes ! A source of teares , to weep both day and night ; The peoples sinnes , with theirs , mine owne disease , Which greater growes , than I to beare have might : Such flouds of teares , would then my grief disclose ! In airie vapours , flanck'd with watrie woes . This world 's a valley , of perpetuall teares , And what 's the Scripture ? but a springing well Of gushing teares ? flow'd from remorse and feare● ; For godly sorrow , must with Mourners dwell : And who can mourne , unlesse that grace begin To worke repentance ; this grief expiats sin . All night could David , wet with tears his couch , And Prophets for the faults of Israel mourne : But ( ah ! ) good God , when shall mine eyes avouch Such happy teares , that may with Thee sojourne : If not thy judgements , yet thy gracious love , Might melt mine eyes , and Ponds of sorrow move . Thou saidst , I will , compassion have on all , That pleaseth me , compassion , for to show ; Be pleas'd thy love , may me redeeme from thrall , Free will to pardon , thine ; the debt I owe : How soone soev'ra sinner , should repent him , Thou swore in truth , thou wouldst no longer shent him . Lord ! grant my minde , may second these my words , And not invent , more then I practice can ; If I deficient prove , good will afords My sacrifice ; obedience is the man : Did not Abraham , this point paternize , Whose purpose , was , held for a sacrifice . David resolv'd , on Sions lower flat , To build a Temple , for the living Lord : A daughter cloure , joynd with Jehosophat , Benorthd , with Moriahs , squink devalling bord : The Lord accept'd the minde , his thought was to it , And said , Thy sonne , but not thy selfe shall do it . The widows myte , was thankfully receiv'd , Good wills a sacrifice ; this seldome failes ; The will , although the purpose be deceiv'd , Is not to blame , the good intent prevailes : The Lord accepts , even of the least desire We have to serve him , though we faint or tire . When Jacob had , twice ten yeares Laban serv'd , Yet Laban , would have sent him empty gone : But he who serves the Lord , though he hath swerv'd , Shall not misse his reward , nor go alone : The Sprite of grace , shall second him , and love , Shall fill his soule , his faith shall mount above . Then forward go , so runne you may obtaine , Great is the prise , hold out the journeys end ; Keep course , and runne , thou'le get a glorious gaine , He who endures , shall onely there ascend : Rise eare , when young , and runne , betimes then do it , Who gets the start , and holds , shall first come to it . The journeys long , the path is strait , and thornes Ly in the way , to prick thee , on both sides : Sinne like a Traitour , hourely thee subbornes , To misse the marke , and blinde thee , with crosse guides : Yet constant runne , runne on , and be not sory , So runne thou mayst obtaine , a crowne of glory . We see , for a light prise , a man will runne His utmost speed ; and often loose his paines : That Caledonian hunter , never wonne By strife of foote , a hare was all his gaines : But he who runs this course , shall earne a treasure , The butte of Heaven , must be his marke and measure . Then blest is he ! keeps dyet , for this race ! And fits his soule , to take coelestiall physick ; Faith is the compound , and the potion grace , Christ the Physician , mercy our soules musick : Then pardon seeks our suite , last , love crownes all , And raignes with glory , rivalls in one saule . For this prepare thy selfe , since our short dayes Are but a blast ; and yet our longest time Is scarce a thought ; Looke ! what experience sayes , That space , 'twixt wombe and Tombe , ( O falling slyme ! ) Is but a point , then see ! and not suspend , A happy life , must have an happy end . Our day of death , excells our day of birth , And better wer 't , with mourning folks to live , Than like to fooles , that in the house of mirth Would passe their time , and would that time survive : Relenting cryes , all times more needfull growes , Than laughing feasts : blest are all godly woes . How vaine are frolick youths ? to spend their prime ? In wantonnesse and slouth , lust galling joyes ; They quite forget , the substance of base slime , Till rotten age , ramverse their masked toyes : And then diseases , hang about their bones , To plague their flesh with sores , their hearts with groanes . The concupiscence , of youths sqink-laid eye , Which lust begets , and inflamation brangles , ●s but the bait , invelops luxurie , To follow practice , custome still entangles : The eye supports the thought , the thought desire , And then corruption , sets delight on fire . Yet youth remember , in thy dayes of youth ! Thy sole Creator , remember thou must die ! ●est that these dayes may come , when helplesse ruth , ●hall say , No pleasure in them , thou canst see : Remember ! in thy youth ! O youth remember ! Thy Christ and Maker , thou maist be his member . ●hall youth take pleasure , in vaine wantonnesse , And with his fleshly lusts , go serve the Divell : Then when growne old , in midst of rottennesse , Would turne to God , and shunne his former evill : This can not be , when thou canst sinne no more , Thou wouldst serve God , whom thou didst hate before . ●are thou example take , of the good thief , Nay , Christ was once , for all but sacrifiz'd : This can not ground thy faith , nor lend relief , That one Thiefs mercy , thine is paterniz'd : Can thou repent at will , choose time , and place , Nay , that falls short , its God who gives the grace . ●s any sure , when death shall call him hence , Nothing more certaine , more uncertaine too ; Time , place , and how , concernes Gods providence : Then arme thy selfe , take heed , what thou shouldst do ? Bridle thy youth , amend thy life , repent , Such fruit is pleasant , from thy spring-tyde sent . The morne is cooler , than the sun-scorch'd day , The tender juice , more sweeter then old sap : The flowry grasse , more fresh than withred hay ? The floorish fairer , than the Tronke , we trap : So dayes of youth , more sav'rie are to God , Than crooked age , all crooked wayes have trode . Would thou live well , and live to live for aye , Beginne at God , obey his word , and law : Love , feare , and serve him , make him all thy stay , Honour thy Parents , of the Judge stand awe : And neighbour love conserve : But ah ! this age ! Can show none such , but rot with lust and rage . The fin-flowne Dolphin , after flying fish , Nev'r swim'd so swift , as youth hunt after lust ; They dip presumption in a poysond dish , And fearlesse tumble , in a fearfull gust : They wrestle not to wrest , but strives with strife To humour pleasures , in their head-strong life . It s incident to youth , to mock old age , And usuall too for age , to jeere at youth : The one he dotes , the other playes the page , A fondling foxd , with wantonnesse and slouth : Yet age is best , because experience schooles him , And youth is worst , 'cause vice and pleasure fooles him . Then 'twixt them both , the golden meane is best , Neither too young , nor doting dayes are good ; Yet happy both , if faithfully they rest With confidence , fixt on their Saviours bloud : For it can purge the old , of what is past , And cleanse the young , post after sinne so fast : Both Timothie and Titus , othersmoe , Of rarest worth , though young , their youth-head chaind In cords of temperance ; made vertue grow In fortitude ; by which they glory gaind : Nay ; Alexander , in the prime of youth , Was wondrous chast , till strangers taught him slouth . The Persian manners spoild him : But behold ! What good Aurelius said , the Romane King ? If I were sure , that lust were not controld , Nor punishd by the gods , above which ring : Yet for the fact it selfe , I will disprove it , Cause why ? its filthy , base , and who can love it . Would God! that younglings , and the fry of nature , Could so resolve , and play the Pagans part ; Yea , old and young , and ev'ry humane Creature ! In this were blest , to take these words to heart : Then modestie should live , Religion flourish , And good example , one , another nourish . A noble youth , been askd , whether he went ? Reply'd ; he to the house of teares did go ; To mourne with Mourners , that he might lament , And learne to weep , when he did older groe : If hethnicks can show Christians such instruction . Our blind-set eyes , had need of their conduction . Who sowe in teares , shall surely reape in joy , For godly griefe , shall blessednesse inherit : They who thus mourne , and thus their soules imploy , Are firmely shelterd , under Jesus merit : Who shall transchange , their griefe , in glorious gladnesse , True happinesse expells , all sorrowing sadnesse . Blest were these teares , were spent , neare Cajaphs house ! By Peter griev'd , for imbecillitie , Brought downe so low he was , nought could arrouze His hope , for pardon , of infirmitie : Yard-closde alone , he weept , and wofull hee , With dolefull cryes , thus spoke , on flexed knee . Have I ( would he have said ) deny'd my Lord , With triple oathes , before the Cocke crew twice : Which he foretold ; ah ! feare my faith had smord ! His looks accusd me , I had done it thrice : Was it not I , who vowd with him to die , And now forsworne , I from my Master flee . Was I not Cephas , lately thought a Rock ? And now the tongue , of a base serving maide , Hath made me shrinke , and turne a stumbling block ; We were but twelve , and one hath him betraide ; And I ( as worst ) have sworne , I knew him not , Mov'd by the voice , of a weake womans throat . O! that a Drudge ! should thus prevaile 'gainst me , Who serves for wage , to him the Altar serv'd : A slendrer weed , could no poore Hireling be , And yet o're me shee triumphs ; I have swerv'd : This was Gods will , and now it s come to passe , To show my weaknesse , with a weaker lasse . It s strange ! two Drudges made me falter thrice , With quivring oathes , and shivring words deny The Lord of life : How could such hounds surprise My sted fast love ? and not with him to die : No Judge controll'd me , yet two slavish snakes , Fill'd me with feare , with it , my Lord forsakes . How fraile was I and fragile , to succumbe ? Mine hopes , unto such Wranglers void of grace ; I might have silence kept , and so sit dumbe , Till Cajaphas had tryde me , having place : But I a Weakling , to a stragling sound , Forsooke my vow , and did my selfe confound . A silly fisher wretch , ( no lesse he thought ) Was I , when God , from slaverie did me call ; And now to shrunke infirmitie am brought , Worse then Judaick law , from Christ to fall : Who me select'd , to leave my nets , and when , He said , Thou shal'st , a fisher be of men . How shall I answer make ? what shall I doe ? His sighs , thus sobd , for groanes , and melting eyes , Were all his words : Or what 's my kindred too ? So base neare Sydon borne ? that my degrees By birth were nought , but fisher men and fooles , The scumme of Nature , liv'd by warbling tooles . Was I a chosen Vessell , thus to shrinke , When erst in Gethsemane , my sword I drew : And now beginnes , to flatter , lye , and winke , Yea ; failes and falls , with words , and oathes untrue : I might have with , my fellow flyers fled , But I would follow , and forsake my Head . Love bade me venter , feare bade me stay back , Faith forcelesse fled , a farre I followed on him ; Poore fainting I , though forward now falls slack , I went to see , what doome , they gave upon him : Where courting Cajaphs fire ( O snaring sinne ! ) Warming without , too cold I grew within . I might have fled , to hide me in some cave , But curious I , would swallow shame and feare : Could I sustaine his crosse , his death and grave ? To suffer that , which nature could not beare : All helpfull he ! would he crave help unto it , Nay , fond was I , to thinke that man could do it . Alone would he ! O! all sufficient he ! Straight undergoe , his fathers hote displeasure : Both God and Man , our Lord behovd to be , So weighty was that wrath , laid up in treasure For sinfull man ; but he all-conquering he ! Triumph'd o're Hell , got us the victorie . My Lord , but spoke , Whom seek yee ? ( O strong power ! ) And backwards fell , the Sergeants on the ground ; He knew , confess'd , it was their time , his houre , For so his love , to mankinde did abound : That as by Man , all flesh , accursd , should dye , Even so by Man , all should redeemed bee . Was I not witnes , to his word , and deed ? His miracles and mercies , workes of loue ; The Dumbe did speake , the Deaf did heare , the dead , Hee raysd to lyfe ; the Criples straight did moue ; The Palseyes , Paraliticks , withred hands , Hee helpd , and heald ; the blynd their sight commands . Was hee not Christ , the Lambe , the sonne of God! Whom I confessd , even face to face afore ; My soules Messias ! who bore that heavy loade Of Indignation ; sinners to restore : Both sacrifice , and Sacrificer plight ! A wondrous mercy , set before my sight . For which ; vile worme , how could my lips deny ? The Lord of glore , my life , my love , my light ; VVas he not there ? and was not I hard by ? VVhen that his looke , gave me this sorrowing night : Yet when my soules sharpe eyne , saw what was done , My carnall eyes , in floods of teares did runne . Faith wrought repentance , grace laid hold on grace , My bitter streames , like brine , extreamly gush'd : I wrung my hands , and knock'd my breast apace , VVhilst sighes , sad sobs , from deep-fetchd groanings rushd : Then joy appeard , my conscience was assurd , The fault was pardond , and my soule securd . Thus Peter shrunke , his soule was humbled low , ( Not like to Popes , who his succession claime ) He sorrowing fell , and made contrition show That he had faild : So did himself disclaime From first election , and from former grace , And causd remorse , give sad repentance place . Then teares , O bitter teares ! relenting woes ! And airie vapours , from salt-raining eyes ; Made windy sighes , and trembling groanes disclose His lip-lost fall , the cause of his unease . Thus teares are blest , which godly sorrow brings , Each drop doth serve thy soule , to heaven for wings . Though teares distill , and trickle downe thy cheeks , So vanish quite , and seeme to thee as lost : Their aire ascends , thy heart to God then speaks ! He harbours all , and is a gracious host : The Font he loves , and that 's remorse for sinne , VVhich his grace works , before thou canst beginne . Lord ! frame my vvill to thine , and forme my heart , To serve and feare thee , magnifie thy name ; In this obedience , thou mayst grace impart , For from thy favour , I must comfort claime ; Grant me thine invvard peace , refresh my minde , With sparkes of love , let sighs thy mercy finde . All Mortals are , by nature miserable , Then mourning is the habit , vve should vveare ; Who sinne deplores , his case is comfortable , Yet none can shunne , prest natures sorrovving feare : Flee vvhere thou vvilt , thou shalt not finde reliefe , Though thou changst place , thou canst not change thy grief ▪ This life is but a Font , of springing teares , Weeping vvee come , into this vvorld , vvith cryes ; And vveeping vve go out , fraught full of feares , There 's nought but sorrovv , in our journey lyes : For vvhilst vvithin , this vaile of teares vve bide , We 're load vvith mourning , griefe is Natures guide . Jacob been ask'd , by Pharo of his age , Reply'd , that fevv , and evill , vvere the dayes Of his abode , in fleshly pilgrimage : He gave this life , no better stile nor praise : Then sure vve're strangers , vvandring here and there , On this vvorlds stage , each acting lesse or mair . Nay , vve are pilgrimes here , tost to and fro , There 's no place permanent , on earth belovv : Our dvvelling is above , then let us goe To th'heavenly Canaan , vvhere all joyes flovv : Jerusalem , Jerusalems above , A glorious staunce , vvhere sits the King of love . It s not Judeas citie , built with hands , The holy grave , and Calvarie containes ; With Moriah , where Sal'mons Temple stands , Nor Sions seat , where Davids Towre remaines , Nor Pilats Hall , with farre moe relicks rare , This City is eternall , great , and faire . Nor is it compass'd , with Jehosophat , ●nd on the south , with strait Gehinnons valley ; Nor on the north , with Ennons den halfe flat , Nor wall'd about , lest Arabs it assaillie : This Citie is , impregnable , and more , It s fenc'd about , with everlasting power . ●deed like Olivet , it overtops ●his squink Hebraick citie ; and excells ●llearthly Mansions , which destruction lops ●ith fatall ruine : O what sounding knells ? Fall from this fabrick , Angels singing musick ! To lure our soules , to take coelestiall physick . ●hen come stress'd thou , who loaden is and weary , ●nd here refresh , thy fatigating soule : ●ake haste , and come ; and now no longer tarry ! ●est others barre Thee , from Bethesdaes Poole ; When grace would touch thy sprite , thy heart is troubled But be not slow , lest losse on losse be doubled . ●onsider Lord ! these times wherein we live ! ●d harken to , thy chosen deare Elect ; ●t Israel joy , and thine enemies grieve , ●o time good God , their sacrifice neglect ; But heare , and help them , guard them round about , With heavenly hosts , and thine Angelick rout . Looke downe on thy stress'd Sion , and her teares , And bottle up her woes , within the Urne Of thy remembrance : Grievous grow her feares ! By Wolves in Lambskins , topsolturvie turne : Most fearfull seeme , these whirlewindes of time : Bred from the base , seditious dregs of slime . Such wound her sides , but can not dimme her light , The blood of Saints , is her espousall seed ; When darkest stormes , would theat to bring downe night , Thy Spouse triumphs , in Christ her soveraigne head : No winde so high , nor wave so great , but grace , Can calme sterne blasts , when thou seest time and place . When Man is snard by sinne , and seemes as lost , Then God drawes neare , and makes his Sprite prepare The soule for grace : So when forlorne or crost , Christs Church appeares , that even her Saints despaire : Then comfort comes , the Lord will not exile her , Nor let the spight and craft , of men defile her . Pure like the gold is she , and christall cleare , White as the snow , and sweeter than the hony ; Thy virgine Spouse , most neare to Thee and deare ! Is farre more precious , than ten Worlds of money : The silver-fornace tryde , is not so fine , Nor halfe so sweet , tasts Rethimosean wine . Lord ! looke upon her crosses , and relieve Her troubled Saints for Thee , and for thy Sonne : She springs through briers , and mongst sharpe thorns doth liv● Like to the Rose , in midst of thistles wonne : Her bloudy foes confound , protect her Saints , Erect , maintaine their zeale ; Lord heare their plaints . Faire is thy sister , sweet thy Spousall love , Her sent is bundled Myrrhe , fixt on her breasts : She 's thine cled with thy power , thine harmelesse Dove ! For in the Garden , of thy grace , she feasts : Come clasp her in thine armes ! come gracious Lord ! And shew thy Virgin Queene , misericord . Red shines the blush of Sions fragrant flowres , Greene spring her boughs , like Liban Cedars tall ; Swift flee her wings , to court her Paramours , Knowne to her friends , but never knowne to all : Whose purple Roabes are pure , and finer farre , Then Tyrians wore , ere they were sackt by warre . Like the Apple , in midst , of Forrest trees , Thy Welbeloveds so , 'mongst sonnes of Men : The fairest 'mongst Women , with radiant eyes , Would succour have , to save her from the Den Of darknesse black : Lift up thy face and see ! The spices , and ripe fruit of her fig-tree . Whose breasts are like two twinnes , 'mongst Lillies fed , Her rosie cheeks , more brighter than the Sunne : One marke she beares , that in the soule is bred , Another badge , lasts till our glasse be runne : The thirds a sparke , that mounts to Heaven above , The light of Saints , the love of endlesse Love . Her richest garment , truth and righteousnesse , And that 's broudred , with mercy , grace , and peace ; ●aithfull in all , and patient in distresse ; Constant to stand ; unchangeable of pace : And yet her beauty , Heavens no fairer fixe , Than mens tradition , would the same ecclipse . She 's Catholick now , not ty'd to a place , As Jewrie land , where God was onely knowne ; Christs Church , points forth the Universe ; for grace , Came with th'Evangel , peace to Pagans showne : The Gentiles then were call'd , as well as Jews , For mercy came with Jesus ; Gospell news . And yet there many darknesse love , than light , For sinne craves silence , and umbragious places ; The cloud 's their covert , and their friend the night , The day their foe , their Darling obscure faces : Thus blinde inveigling vice , turnes darknesse darke , For jet-black sin , can dim their foggy warke . Too many darknesse love , so sinne provides , That blinded eyes , must follow blinde tradition : Blinde are they bred , but blinder far their guides , Who maske poore Ignorants , with superstition : Whose Church maintaines , false miracles and treason , Blood , murther , incest , powder plots , and poyson . Besides this Church idolatrous , and drunk With indulgence and pardons , Policies , At Limbus forgd : Absurd for gaine ; and sunk In Purgatories , avarice , and lyes : There other orient Churches , erre , and fall , From Gospell truth ; they know it not at all . The Aethiopian , Abbasins , the Moore , Aegyptian Gopties ; Chelfanes , Georgians , Greeks , Nostrans , Syriacks , Jacobines , what more ? Grosse Armenians , th'Amaronite , that seeks Talp-drawne ignorance : all of which do swerve , Tradition is the mistresse , whom they serve . I could dive here , in their distract'd conceit , And blinde surmises , sowne these parts abroad : But I suspend ; yet here 's a dangerous state , To cast opinions , on the face of God : Their Patriarchs like themselves , do play the foole , That will not square Religion , with Christs rule . O! if I could with Jeremie lament ! The worlds great errours , and my fallings too : And with grievd Ninivie , in time repent ! Lest with my slippings , justice me undo : Thrice happy were I , in this resolution , Ere death enhaunce my life , bring dissolution . Yet soule despaire not , God is mercifull , Long suffring , patient , full of kinde compassion : His love to Man , is passing plentifull , Whose grace and mercy , flow on our confession : For if one teare for sinne , fall from our eyes , He 's pleas'd to pardon our infirmities . How gracious then is God ? how rich I say ? Is Christs redemption , fraught with saving bloud : If we have faith in him , if we can pray ? And lift our eyes , fixt on the holy Rude : And then to suffer , in our zeale those pangs , Our Saviour thold , in this our welfare hangs . My merit is thy mercy , that 's the end ! Although good works , they are the way to heaven : Yet not the cause , why I may there ascend , That in thy love remaines , makes mine oddes eaven : For if thou hadst not dyed ? what had I beene ? And if not risen ? what had my soule seene ? Thou wilt not gracious God , break the bruisde reed , Nor quench the smoaking flaxe ; for said thou hast , That if our sinnes , were dy'd in scarlet red ! Thou'le make them white as snow , to let us taste Of grace and gladnesse : 'Cause the broken heart Thou'le not reject ; contrition would convert . Lord ! thou ordaind , that death no flesh should shunne , Cause why ? it was , the doome and curse of sinne ; And so the punishment , of thy deare Sonne , Which for our sakes , thy judgements cast him in : That as the Divell , prevailed by a Tree , So by a Tree , his power should vanquish'd be . Then let the sight , of thy transgressions rude , Draw drops of teares , from thine inunding eyes ; Since they did draw , so many drops of bloud From thy Redeemers wounds ; thy soule to ease : And looke what David said , in faith and feare , His sinnes were heavier , then his back could beare . Then great was that sad burden Jesus bore , In soule and body , to exstirpe this curse ; His Fathers wrath ; our punishment therefore ; Our endlesse doome ; eternall his secourse : His agonies , our happinesse implord , His bloody sweet , our detriments restord . As in a garden , first our sinne began , So in a Garden , our redemption sprung : That in like place , where Adam , the first Man Was by the Serpents craft , exactly stung : So , so , in Gethsemaine , the Lord of light , Triumph'd o're sinne , put Satan to the flight . Then Christ is that pure glasse , wherein we spie Our wants , our faults , or what amisse is done ; Within , instruction , without , examples lye , Here death proclaimd , and there salvation : The lists are set , then how can we come in , But by repentance , sorrowing for sin . How precious were these tears of Magdalen ? Who washt Christs feet , with eye-repenting drops ; Yea , with her haire , did dry these feet agen , And kiss'd them , with her lip-bepearled chops : Last , did anoint them , with a costly oyle , For which the Traitour Judas , checkd such spoile . Thrice sacred worke ! but more blest oyle and teares , Spent in the presence , of her soules Redeemer , To expiat sinne : Whom now the dead endeares To be a Saint ; for so did Christ esteeme her : And for which love , its memorie should last , From age to age , till all ages be past . Besides her owne salvation , she became , A dayly follower , to her Lord and Master ; Yea , ministred things needfull ; fed zeales flame With heavenly food , whereof she was a taster : Nay , to his death and grave , she never left him , And witnesse bore , how thence his Godhead reft him . Came not kinde Mary ? weeping to this grave ? To looke for Christ , but could not finde him there ; The Angell spoke , and ask'd , Whom would you have ? Said she , To see my Lord , is all my care , But he 's not here ! ( alas ! ) he 's stolne away ! And where he 's laid , I know not , nor what way . The winding-sheet she found , clos'd at both ends , And close by the Tombe side , she sate her downe : She sought , she felt , she search'd , and still suspends , He was , and was not there : back to the towne She bends her face , yet staid , and cry'd , and wept , My Lord is stolne , whom souldiers watch'd , and kept . The heavie stone roll'd back , which fourty men , Could scarce advance ; yet where 's my loving Lord ? I 'le runne and tell , let the Apostles ken ! What villanies this night , the Jews afford : Yet gone , she soone turnd back , love masterd heart , For from the Sepulchre , she would not part . Nor did darke midnight fright her , nor the sight . Of two bright Angels , set at either end Of his interrement ; nor their words afright Her mourning zeale ; whose scope did deeper tend , To seeke the Lord , who gave her light and grace , And till she found him , would not leave the place . At last Christ , in , a humane shape appear'd , Whom she mistooke , and for a Gardner deemd : Said he , Why wepst thou ? whom seekst thou ? she feard , Said , Tell me , if , thou stole him , us redeemd : Then Jesus nam'd Mary ; she turnes about , And cry'd Rabboni , with a joyfull shout . This lessons us , that when we fast or pray , We should not faint , but hope our suite shall speed : He 'le come , and come in time , though he delay , Our suite he 'le grant , though we mistake the deed : Then Mary-like , let faith , charge hope , and do it , Faile not , be instant , grace shall bring thee to it . Christ , from the worldly wise and great , kept back These mysteries , which silly ones did see : And why ? his will , did this poore woman take , To witnesse that he rose , and rose on hie : That by his resurrection , we might rise , To cut the clouds , and rent the azure skies . As mines of gold and silver , still are found On barren Hills , and scurrile fruitlesse parts : So faith , so feare , so zeale , Religion sound ! Are chiefly plac'd , and fixt , in pooremens hearts : Did not Christs wisedome , this foresee , and choosd The scummes of Nature , whom the world refusd . Lord ! grant with Magdalen , I spend my teares ! With sighing sadnesse , to implore thy pittie ; That when my conscience , shall be void of feares , I then may know , thou hast destroy'd my dittie : Speake peace , I pray thee , to this soule of mine , Since what I have , is all , and onely thine . As fire reserves , two properties well mixt , The one to warme , the other light to shoe : So mercy hath two branches , better fixt , Love to give peace , and pardon to forgoe : For pittie rules the helme , and Mans distresse Craves calme , in midst , of stormie wickednesse . Like so , are troubles , th'whetstone that doth square Stress'd hearts with prayer ; humble them most low : Why ? cause adversities , they still prepare The soule with patience , to sustaine the blow : All crosses to the just , their well intend , The cause being Christs ▪ their suffrings in him end . Thou Joy of joyes , sweeter farre than sweetnesse , Thy mercy is that balme , which heales my sores : Thou peace , and pittie , oynt my wounds with wetnesse , No drouth of sinne , can chink , my weeping gores : Why ? cause each sinne , begets a source of teares , When sinne evapourats , then grace appeares . Then pardon , fraught with pittie , stops the Font , Lest sorrow melt the soule , in anxious sadnesse : Deep sobs , and windy sighes , above they mount ! Whence they returne , surcharged with godly gladnesse : No finne so sterne , but mercy can suppresse it , If with repenting grief , we but confesse it . Lord save me from presumptuous sinnes , and save My soule from sinnes desert ; mercy is thine ! All my transgressions , kinde remission crave , They lye before thee ( though the fault is mine ) Begging for pardon , pardon they implore , And in my frailnesse , guiltinesse deplore . A wounded conscience , who can beare that load ? O racking sting ! that galles the quivring soule : All sweet chastisements , of thy gentle rod , Are cleansers , for , to purge our errours foule : But this mad grief , contracts a gnawing worme , Tempestuous whirlewindes , of an endlesse storme What quick evasion ? shall my flight contrive ? To hide me from thy face , what way ? or where ? If in the depths I drench , lo ! thou canst dive : If to the utmost coasts ? lo ! thou art there ! What umbrage , Cell , or Cave , the world about , Can menascond , but thou wilt finde me out . Above , else deep beneath , or here below , Thy presence is : Then whither shall I flee ? There is no point , but that point thou dost know , Though smaller , than , the smallest haire can bee : No rocks , nor hills , nor darknesse can me night , Nor blacknesse vaile , from thy all-seeing sight . Then in a word , there 's no refuge for me , But flye to thee , whose sight I can not shunne : To beg for peace , and grace to mortifie My sinfull lusts ; before my glasse be runne : Lord ! let mine eyes distill , like melting sleet ! Or Marie-like , who washd with teares thy feet . It is the minde , and not the Masse thou seeks , My sprit is thine , and longs to be refinde : By it thou knowst , my secreet wayes and creeks , Whether I be , to good , or ill inclinde : My soule 's the Ruther , of my journey here , Be thou my Pilot , safely loofe , and steere . Conduct me straight , to thy Coelestiall Port , That in the Sabboth , of eternall rest , My soule may reigne : And with the Angels court Thy face , with joyes , that cannot be exprest : Where all content , in fulnesse of rich pleasures , Shall them attend , in overjoying measures . Who here within , this Domicile of dust ? And boggy baggage , of a stinking lump ? Would stay to eat , the excrements of lust , And feed on filthinesse , that rotten stump : Nay , none but Abjects ; holy Ones rejoyce , To be dissolvd , make happynesse their choice . But some heart-sunke , in worldly greed and cares , Would build their Paradise , in this base life : And by extreames , involve them selves in snares , Hating the truth , in falshood spend their strife : And what envy , can not accomplish ? they Will make extortion , all their hatred swey . Can thou forgivenesse crave , for thy misdeeds ? And will not first , forgive anothers wrongs : How can thou pray , or thinke thy prayer speeds ? When in thy heart , thou malice keeps ; and long : To be revengde : This is no Christian life , To pray and praise , when sunke in spite and strife . Away with envy , malice , pride and hate , Let not the Sunne go downe , upon thy wrath : Live to the Lord , and live in holy state , Love one another , there 's the marke of faith ! Live , and live holy , whom thou serves regard ! He 'le come , and come in haste , with thy reward . Then be not Spider-like , that doth exhaust It selfe , in workes , of little use , and time : Nor like the Indians rude , absurd , devast , That will give gold , for glasse , rich gemmes for slime : And precious stones , for toyes , and trifling things , Which strangers bring ; knives , whistles , beeds , brasse rings All smell of greed , though not of perfect wit , Then hang not downe thy head , for lack of trash : Let Craesus be , thy Lydian Mappe ! he 'le fit Thy greedy humours , with a falling dash : All which are shades , of floating vanities , Mans onely constant , in unconstancies . Shall rich Saturnia , with her cramming gold ? Deceive my heart , and move my minde to swell : Or with false lookes , vaine hopes to me unfold ? To snare my thoughts , which vertue may expell : A figge for worldly baits ; a tush for greed ! For being poore , I me rich in having need . And why ? 'cause povertie , that is so light , As being weigh'd , in ballance with the winde , Doth hang aloft : Then can not seeme no weight ! Nor dare to sit , as sad , on my free minde : Say , if it should , it were some fainting thought Would me deject ; for povertie is nought . Then all my riches , is content I see , A stock more sure , than Wealth can Worldlings lend : Poore was I borne , and as poore must I die , Unlesse good luck , a chest , to death extend : Get I a sheet , to wrappe up my dead bones , I 'me richer far than gold , or precious stones . Seven foot of ground , and three foot deep I crave , The passing bell , to sound mine obsequie : Gold , lands , and rents , the living world I leave , Else if I smart , by streames , by flouds , or sea : Then shall some fishes belly , be my grave , No winding sheet , my Corps shall need to have . But stay ! what passion , thus diverts my minde ? Dust shall to dust , and earth to earth returne ; If I can here , true peace of conscience finde , What losse ? what trash ? what crosse ? can make me mourne : For when laid low , and having lost this frame , My soule shall mount to Heaven , from whence it came . The soule it is , of heavenly substance fram'd , Breathd in at mans nostrils , by his Maker ; A sprit invisible , Gods image nam'd , With whom of Essence , infinite partaker : Will , mem'rie , knowledge , faculties divine , Are my soules socialls , reasondo confyne . Will , is to rule , and knowledge to conceave , And memorie , a locall power assumes ; Knowledge , as chief , makes understanding crave A league with love , whose worke true blesse resumes : Lo ! there 's the fruit , of this coelestiall mould ! Which never here shall rot , nor hence grow old . Then teach me , Lord ! to count my slyding dayes , That I to wisedome , may my heart apply : So shall thy statutes , guyde my slipprie wayes , And circumspection , all my actions try : Who knew his date of life ? and might attaine it ? Would learne to live well , else he would disdaine it . We 're apt to note , the lives of other men , But not our owne ; selfe-love , our sense divides ; Like two ships , under saile , and one course , ken ? Both sailers think , each other swifter glides Than their owne ship : So we can check and show The lives of others , and our owne misknow : Our haires growne gray , our desires then grow greene , And after earthly things , we hunt amaine ; We love this world so well , as oft it s seene ! That we are dead with grief , ere death hath slaine Us with destruction : Age would faine be young , To nurse the serpent , that his soule hath stung . Man lives like him , who fell into a pit , Yet caught a grippe , by a branch'd tree , and hung Above his head , a hony Combe did sit , Whence his deep appetite , delight had wrung : Below two gnawing wormes , razing its roote , The treefals downe , and greed devourd the fruit . The pit our grave , the Tree , this mortall life , This hony combe , vaine pleasures of the world ; Two gnawing wormes , the speedy thiftu'ous strife , Of night and day , wherein our dayes are hurld : Timeclouds our light , the glasse is runne , we fall , Downe to the dust , where death triumphs o're all . Then darknesse covers Man , he mouldring rots , Earth gluts him in her wombe , away he goes ! His better part , resumes one , of two lots , No shade , nor sepulchre , can it enclose : It either mounts above , or falls beneath , There is no midst , can stop , or stay its path . Each course is violent , faith conquers Heaven , By force and wrestling , in the way of light ; VVhich strait is , and few enter : Most are driven Downe to the gulfe , of ever-sorrowing night : That way is broad , where numbers , numberlesse , Fall in earths Cell , plungd in cursd wofullnesse . Such as the life's , so frequently the death , The Divels deceit , prolongs us in delay : Then wouldst thou flee that pestilence ? set faith Against temptation : Runne the happy way That leads to life : Make thy confession cleare ! And beg for peace , then mercy will draw neare . Yet ah ! how fraile am I ? how weak ? how wretchd ? That even my conscience , trembles at my cace : Alas ! poore sleeping soule ! how art thou stretchd ? In drousie dulnesse , void of good , and grace : Pluck up thy selfe , condole , confesse , convert , And strive to stand , although thy steps divert . The Compasse stands not , solide to the Pole , Though with the Loadstone , any point is touchd ; But hath some variation , we controle , To the East or West , as hourely is avouchd : So none of our best deeds , though touchd with grace , Points God amaine , deflection marres our pace . Which made Saint Paul , ingenuously confesse , That by himselfe , he nothing knew , nor could Be thereby justify'd ; 'cause his digresse Was judg'd by God ; the Loadstone true that would Point forth each point ; and yet forget , forgive , The least , the maine , the guilt , for which we grieve . The Woman for adultrie , been accusde , Was brought to be adjudgd before our Lord : Their thoughts he saw , and what deceit they usde ; They fled , she stood , and found misericord : Woman ( said he ) thine adversars are gone , I le not condemne thee , mercy is my Throne . How good and gracious , was the light of grace , That purgd , and pardond , this Woman unrequested : She 's gone , and freed , the law could take no place , No roome for Moses , when his Master feasted : For why ? from double death , he set her free , The Judge was pleader , he discuss'd the pleye . Alas ! when I recall , preteriat times , What losse finde I , in my lost dayes and deeds : For morall slips , a world of weightier crimes , And to condemne me , justice , judgement pleads : Yet stay sad soule , conceive , confesse , condole , With me my sinnes , my frailties I le controule . What frivole fancies , flow from my flowne minde ? Which often blinde my judgement ; and divert My better aimes ; whilst reason can not finde The cause of such delusions ; for I smart In their velocitie ; abusing will , They thrall combustion , to assist their ill . What foolish prancks , in gesture , deed , or word ? What fond conceits , in flash-flowne merryments ? What scoffing squibs , which taunting mocks afford ? What idle straines , in vaine spent complements ? Have I not done ; and in such actions quick , To foole my fellows , with a jeering trick . This thought , that surmise , this flash , that reglance , Of suddaine , motions , else of flowne conceats : More voluble they were , than wide-wingd chance ! Which tops all things , all where , and at all dates : There 's nought more swift than fancie , nought more fond , More light than winde , which flees , and is not found . Then , Lord , ingraft in me , a constant heart , Sound , grave , and solid , holy , wise , and just : Prudent in much , and provident in part , That all , my all , may in thy mercies trust : Rule thou the Ruther of my foggy minde , Lest in dark mists I wander , and turne blinde . Bring me unto my selfe , from outward things , And from my selfe , even to thy selfe , bring me ; That I in chast will , and pure desirings , May be like Thee , as I 'me in nature : see ? Lord set me wholly , ●on fire with thy love , That my lights , and delights , in Thee may move . This Worlds a Mappe , of transitorie toyes ! Which to expostulate , were labour lost ; A shaddow mask'd , with hypocritick joyes , Fals in the face , and hollow in the cost : And what 's our love , or life ? when dead , ere rotten ? Our short stay here , is presently forgotten . Man like to vapour melts , wealth as the winde , Doth flee away ; and honour like fond dreames , Dissolves to nought ; so Parentage we finde Unnaturall oft : Yea , children by extreames , Rebellious grow : So mighty men grow meane , And meane men great ; this change is daily seene . Would God mens sonnes , could learne how Storks they do ! Who , when their old growne weake , diseasde , distrest , Their young ones beare them , on their backs ; and lo ! They flee with them all where , from nest , to nest ; With care they keep them , bring them what they need , Though they them selves , have their owne young to feed . It s strange aetheriall love , should passe humane ! For our young brood , would have their Parents die ; That they might get their goods , and thereby gaine , If poore , so want , they will them straight denie : Nay , slight them , scorne them , raile on their distresse , Thus they decline , and here their wretchednesse . ( lovelesse age ! you might this fault amend ! And pittie Nature , gave you life to live ; Be not like Vipers , for to make an end Of these , who did , your blood and beeing give ; If not the Turtle , play the Eagles part , Since Parents are , your Pelicanes in heart . All thinges runne contrare , in a head-strong change , The world growes grim , mens hearts grow false and double ; Twixt sonne and father , this is nowayes strange , To see each one , forsake anothers trouble : Nay , friends , familiars , blood , kinred , mother , Live most in strife , no love 'twixt one another . So elements are changd , in part from nature , But above all , the earth growes bare and old ; The Moones prest influence , failes in some Creature , Short falls her force : The Sunne growes tyrde and cold , And seasons frozen ; the airie clouds convert In boistrous windes : most Climes ! like tributes part . Most grounds grow barren , and their fruits are blasted , And bestiall perish , by depressing stormes : The aire 's , intemperate , and the fields ly wasted With nipping frosts , and canker spoiling wormes : Nay , mens conditions change , and Christian love Growes worse then barbarous , we hourely prove . Mercy , good Lord ! grant mercy , for thy Name Is Mercy , mercy , Lord of kinde compunction : Father of pittie , compassion we claime , Lover of love , thou life of loves conjunction : Come patient Syre ! O thou long suffring God! And slow to anger ; come ! spare thy threatning rod . Looke downe on Christendome , this Westerne world , Whose lands , ( with fatall sword ) are drunk with blood Where Kings and kingdomes , in combustions hurld ! Turne spectacles of scorne , to Pagans rude : There is no Nation , within Christian bounds , That suffers not disasters , threats , or wounds . The Infidell beholds , and swearing sayes , That our Religion , is a bare profession : For Christs dishonourd , in our ambitious wayes , No faith we show , farre lesse of truth confession : Pryde , puft with malice , is our Christian marke , Deceit , despight , our daylie divelish wark . Here wounds , there bloud , here death , and there disasters , Here Mothers mourning , for their slaughterd sonnes : There Widdows weeping , servants for their Masters : Here helplesse Orphanes , bursting forth starv'd groanes : There sisters for their brothers , sorrowing sore , Last fatall framelings , one another gore . This universall scourge , is grievous great , For kinred , nor alliance , nought can swage : Faith , for performance , breeds but greater hate : Deep words and seales , turne reason ragg'd in rage , Kinde honesty is fled , true love exyld , And conscience with deceitfulnesse defyld . Looke on this halfe Europian angry face ! And thou shalst see , the mother of mischiefe ! Point forth at Rome , that hollow hellish place , Eye but her Prelats , hatchers of our grief ! And thou shalft finde , that Antichristian Whoore ! Would nought but Millions , for one life devoure . She hunts her hounds abroad , and they obey , Some worke , some runne , some plot , some poyson Nobles ; Some treason hatch , some murder ! what they say , Is fac'd with Sophistrie ; perjurie doubles Their mentall muttrings : The Jesuites their Trumpet ! Must sound the cruelties , of that Babell Strumpet . At home , we have at home ! at home , alace ! A world of woes , and rogueries of like kinde : I could , I would , I should , bewray this cace ! I dare , but dare not , signifie my minde : That faction is so strong , and I so weake , That thrice the Prison , they my lodging make . They bragge like Butchers , of their beastly deeds , And laugh at cruelty , as at a play ? Their hornes they push , and policie them leads , Nought but mischief , their head-strong course can stay : And glutting gape , to have old rotten Rome Erect'd our Mistresse , else them selves consume . What kinred can they claime , to Tybers banks , ( The river shallow , and in Summer dry ) We have Gods word , and they posternall blanks , The light here shines , with them doth darknesse lye : Or shall the truth , in foppish relicks rest , That were to Britaine , an Egyptian pest . But stay , O stay ! long have I liv'd , and liv'd To see their blindnesse , in dejections fall ; I know their wayes , and at their lives have griev'd , They pierce our wills , and we their projects thrall : Is any under Sunne , so well acquainted , VVith them , as I , whose body they tormented . They wish that Malaga had burnt me quick , As doom'd I was so , by Spaines Inquisition : Whose tortures ( ah ! ) fast to my bones doestick , And vexe mesore , with pangs of requisition : Great God avenge't , confound them ; and restore Me to my health ; for I le debord no more . Lord , give me grace , of all things to praise Thee , Who never leaves thine owne , left in distresse : Thou first discoverd , then deliver'd me , A worke of love , beyond my hopefulnesse , I sought , thou wrought , then did enlarge my life , Free from destruction , last , from Papall strife . Now to observe my method , I le returne To square construction , with deploring Saints : Then here 's my rule , I le both rejoyce and mourne , For teares bring joy , when mercy crownes complaints : The just man sinnes , seven times a day ; and I Full seventy seven times , may each houre descry . Oh! if mine eyes ! like Arathusean Springs , ( Fled Greece to Syracuse ) could yeeld three Fonts : One to bewaile originall sinne , stings The life of nature ; the other ( ah ! ) amounts To actuall trespasse ; the last , and worst comes in , To consuetude , a deadly dangerous sinne . Yet as the Malefactour , when set free From death and pardond ; his heart is overjoyed ; Or as the Prisner , set at libertie , Which long before , he never had enjoyed : So Man , when freed from sinne , and Satans clawes , His soule triumphs , and loves religious lawes . A ●hipwrackt man , cast on some planke to seeke , The safe set land ; which got , how glad is he ? So shipbroke sinners , in some stormie creek , Of sinfull seas , and sterne iniquitie : Beene free to coast the shoare of grace , and landed , More greater joy , than theirs , nev'r soule commanded ▪ A wandring sonne , long forraniz'd abroad , In Parents hopes , left desolate , or slaine : Yet when returnd , and shaken off the load Of strangers rites ; how they rejoyce amaine ? So Saints , so Heavens , so Angels joy , when changd , One sinner turnes , who long from God hath rangd ! These teares at Babell spent , on Tigris banks , Where Euphrates salutes , that stately station : Sowre-set Hebraick plaints , powr'd forth by ranks , Of mourning Captives , banishd from their Nation , And Sions face : O sad Judaick songs ! Wailing for sinne , and sterne Chaldean wrongs . None of their teares were lost , they pierc'd the heavens , Whence kinde compassion , free deliv'rance sprung , God from his deoperculate Cherubins ! ●mbracd these feares , his chosen flock had stung : Then Mordecais sackcloth , Queene Esthers woes , Wrought Hamans death , made Israel to rejoise . Thus teares , and pale repentance , brought reliefe , Though once exyld , see now , they 're back-reclaimd : The least construction , bred from godly griefe , Begets like mercy , mercy stands proclaimd : At Heavens court gate : for Christ the trumpet sounds ! And bids all sinners come , he 'le heale their wounds . VVho pleads for peace , shall mercie finde with God , The oyle of grace , shall oyle their stinking gores ; All fatigating soules , griev'd with the load Of sinne , may come , whose case remorse deplores : For sanctify'd crosses , all just Mens troubles , Are not prest sorrows ; Mercy ! comfort doubles . I never finde affliction , fall on me , VVithout desert ; for God is true and just : Nor shall it come , and without profit be , For God is good , as mercifull I trust : Then welcome all afflictions sent from God , He whom he loves , he chastens with his rod . VVho loves his childe , administers correction , And keeps him under awe , cause of complainers ; Yet notwithholds , kinde Natures best affection , But curbes his will , to rectifie his manners : Much more Gods love abounds , cause we are fraile , And playes the Jayler , then becomes our baile . He lets us fall , that he may raise us up , And though we sinke , we can not headlong drowne , By gentle stripes , he represents the cup VVhich Christ drunk of ; our patience for to crowne : As Peter sunke , then shrunke , was twice recall'd , So if we sinke , or slyde , we are not thralld . The love of God is free , his mercy gracious , There 's no constraint , binds God , to pittie man ; But of free will , would make our soules solacious , To glorifie his goodnesse ; if we can But apprehend by faith , what he hath done . For us , through Christ , his onely righteous Sonne . Man pondring on his momentany dayes , May well conceive , the brevitie of time : From which extract , he should contract the praise Of him , who hastes , to short the sense of slime : And if it were not , for his owne Elect , He would prolong the day , and speed neglect . What is this age of ours ? much like a span ; Yea ; like the water buble , shent , as swelld ; Even as the glyding shade , so fadeth Man , Or like the morning grasse , soone sprung , soone quelld : Nay , like the flowre which falls , then rots ere noone , So melt our dayes , and so our dayes are done . And yet what are our dayes , the longest liver ? As one man once , I saw , seven score yeares old : Nay , diverse six score , health was such a giver Of lengthning time , ere they returnd to mould : And yet a dreame , whose larger halfe of life , Was spent in sleep , the rest in toile and strife . Oh! if ambitious men ! their ends were showne ! That like the froth , do beat on rocks of death : That shadow short , from a fled substance flowne , Much like a dreame , so vanisheth their breath : Then would their deeds , forbeare to tyranize , The Just might live , and offer sacrifice . But ( ah ! ) their thundring spight ! liket'a storme thuds ! And boasting men , would thereby God upbraid ; The light they scorne , and in Infernall clouds , Would smother vertue , with a sanguine spade ; Is not this Christian world , with bloud o'rewhelmde ? Their swords with strife , their heads with hatred helmde . See! godlesse Tyrants , tyrannizing still , And scourging Saints , themselves they scourge with shame : Like Nimrod they , gainst Heaven will have their will ! Though justice , in sad judgements plague the same : At last , behold ! where they themselves sojourne , Their threatning swords , back in their bosome turne . When Dionisus for tyranny had fled , He kept a schoole , in Calabria , eight yeares : At Montecilion , opposite indeed To Sicilie ; which he at last endeares : A king to turnea schoolemaster , was strange ! But back to turne a King , a rarer change . In this our age , what kings have beene dis-thrond , Detect'd , cast downe , last banish'd from their bounds : I could recite , and where th'injust were crownd , And Princes headlong , hurled from their grounds : Pryde fosterd spight , with them the Ulcer brecks , Which gored the harmelesse , broke ambitious necks . Would God mens choler , could with patience lurke ! To blunt the edge of anger , and to curbe With Job their passion ; let forbearance worke The stress'd Athenian suffring : Not disturbe Times meek-fac'd calmenesse , prosperous in peace . With which no soile , more blest was , once than Greece . Have I , said Athens , beene the mother nurse ! Of lib'rall Airts , and science , Natures light ; And now my Carcase , beares the vulgar curse , Of Spartaes scorne ; and Lacedemon spight : Shall malice tread on vertue ? shall disgrace ? Of neighbours hate , on my gold tresses trace . Though thirty one Invaders on me prey , Each one triumphing , in anothers ill : Yet flexe I not , though forc'd for to obey , No pride shall presse my patience ; nor good will , Gaine me to flatter : Nor puft Tyrants shall Bruise me in pieces , though I suffer thrall . Yet was her Virgine body , made a Whoore To ev'ry proud Insulter ; and her fame A Strumpets voice : Whom Mars did once defloure , And turning Harlot , robd her Vestall name : The Victors glutting , on her vanquishd spoyles , Made griefe guide sorrow ; Fortune fixt her foyles . In this digression , take a morall note , From slaughterd Athens , now a village left ; That all beginnings , ( not their endings ) quote , Have floorishd faces , from their spring-tyde reft : Their Medium is not long , the morne is all , And then their end , in lumps of fragments fall . What once was Ilium ? Tyrus now calld Sur ? And Ninivie , whose ruines are ruind : Seven ported Thebes , rich in silks and Furre , And Carthage , Africks glory , now declind : Nay , save of three , some monuments are showne , The other two , their seats , are hardly knowne . So Antioch , whence sprung the Christian name , And Sions Dame , Judeas sacred citie : Yea , Alexandria , famous in her fame , With Babylon , the remaindure of pittie : Though not like Jericho , a lumpe of stones , They 're but rent relicks , of their former ones . A wondrous thing of Nature , I observe , When Xerxes cross'd , the Hellespontick sea : In greatest grandure , then begunne to swerve From Princely courage , staid dexteritie : Where when the Pontick waves , with troups were cled , Of numbers , numberlesse , and he the head . Then brust he forth in teares , and wept amaine , ( Gazing on thousands , which his puissance brought ) And said , This sight , and all this glorious traine ! Within an hundred yeares , shall come to nought : I weep ( said he ) 'cause nothing here can stay , But like full streames , they slide , and steale away . My horse , my Chariots , Engynes , men of warre , And Souldiers strong , shall all dissolve in dust ; My spight 'gainst Greice , and their imperious jarre , My greed of honour , their revenge injust , Which Sardis bore : Shall eftsoone be as they , Had never beene , so mortall things decay . Thus mournd this Pagan King , whose rule may learne Most moderne Tymes , to waile like consequence : For in which Mappe , true judgement may discerne , That ancient dayes , had full experience Of natures frailtie , changings , mortals being , Whose restlesse course , was sight-lost shadows flying . So day and night , on two extreames depend , Either to lengthen , or to shorten prest : The restlesse tides , like alterations spend , By Cynthias waxing , waining is exprest : The seasons runne , foure times the yeare about , And are renewd ay , as their times go out . No state doth solide stand ; Man most mutable ! In fortune , or himselfe , each leaving other : He carelesse fled from meanes : If disputable ? His meanes are fled from him , to court another : What 's mine to day , to morrow may be thine , And what 's thine now , next day , it may be mine . Nor is their health in beauty , nor in strength , Of body soundnesse : Subject to disease , Is ev'ry creature ; young and old at length , Shall feele infirmities ; Natures worst unease , Graft in corruption : None can sicknesse shunne , But he must suffer , ere his glasse be runne . Such sowre flagelloes , are the rods of nature , To whippe the childe of lust , with sound correction : Cause why ? they 're Moulds , where grace renews each creature , And makes chastisements , signifie affection : Nay , they 're preparatives , against sterne death , Beene fenc'd with patience , flankd about with faith . All which denote , men should not fixe their hearts , On transitorie things , or trash below : All under sunne , in whole , in rest , or parts , Are Emblemes of inconstancie I know : Man , Beast , and Tree , Wealth , Honour , Health , and Fame , Are but crost Changelings , of this changing Frame . What 's heere ( beholde ! ) but toyle , and worldlie losses ? Sinne , shame , and sorrow , trouble , griefe , and scorne , Spight , strife , and malice , ignorance , and crosses , Adversities sterne face ; friendship forlorne : Pryde flankd with povertie , Tyrants infliction , Of gall'd oppression , to adde distresse affliction . Such passive moods , are frequent growne , that now Old crazd calamitie , begins to quiver : Both rich and poore , live timerous , and how ? The one to keep what 's got : The others feaver , Burnes for to get , the first , fears losse , and trembles , The seconds patience , with content dissembles . In Citie , Court , and Countrey , here 's their fall , Deceit , deceives them , with deceitfull stings ; But most in royall Mansions ! there 's the gall ! Where Sophistrie , speaks two contrary things : And neither thinks to do : Here flattrie stands , To blinde the truth , there ambodextrate hands . Then blest are they ! who live at home in rest , And neither follow Court , nor courtly toyes : That life is sweet , and of all lives the best , For homely Houlds , are chargd with privat joyes : Most Courtiers mouthes , seeme kind , with hearts as hollow As derne Sybillas Hall , which few can follow . To day they smile , and promise what you would , And fill stress'd suppliants , with inunding hopes : To morrow as unkinde , and frozen cold , And tramp in dust , their suiters sad-sought scopes : Unlesse their palmes , you oynt , with sov'raigne ore , Your suite is lost , and you left to deplore . The very Dunse , that yesterday was base , When having got an office , looks as hie As skie-set clouds , then will cast downe his face , And squinke acquaintance , to have courtesie : This Ruffian , who did homage thee before , Now thou must beck to him and him implore . Tell Courtiers of repentance , they will mock ! And turne their teares in taunts , and scoffing jests ; He who feares God , they hold him as a block , Its vice and foolerie , their conceit digests : They never dreame of judgement , nor of death , But spend in complements , their flattering breath . Let none mistake , nor misconstruct my minde , I meane of Courts , in generall all where ; There 's good and bad , in any hollow kinde , Both men and beasts , in this may claime their share : A Savage , I have found , as kinde in part , As best thought Christians , save the noble heart . All I desire , and what my soule can wish ! Is that the truth may stand , and vertue flourish ; Lo ! there 's the daintie , of an holy dish ! To feed poore soules , and humble ones to nourish : And for this cause , each one should pray with other , Gods word may prosper , and his Church our mother . Lord spread the Mantle , of thy mercy round About the borders , of her glorious shrine ; Enlarge her power ; let earths remotest bound , Stand for the limits , of her light divine : That thou who on bright Cherubins doth ride , May guide , and guard , the beauty of thy Bride . I 'le dive no more in sinne , and crooked wayes Of rotten nature , which corruption brings : Nor from the worlds example , draw these strayes Of th'head-strong multitude ; confusion stings : I le lay about the Ruther of my minde , To keep a safer loofe , and thirle the winde . What rapt coelestiall , forceth my desire ? To be dissolv'd ; my soule may mount aboue , To see these joyes , that blesse , that glorious hyre ? Which Saints enjoy ; lifes ever-springing love ! My hope resumes , I might as happy rest , In pleasures there , as they are happy blest . Now I returne ( good God turne thou to me ) As Travellers , who have been long abroad ; Are forc'd by love , their soile and friends to see , No rest , till then , their hearts , the way have trode : So I 'me estrangd , my Countrie is above , Heaven is the place , thou Lord , my light , my love . Great is the glory , of thy glorious face ! Enstall'd with Angels ; Saints , and Martyres gone : Set fore the Throne , with legions of each race , Singing applauses , to that blessed One , The Lambe of Love ; our Advocate , thy Sonne , Who by his death , wrought our Salvation . Fixe fast my thoughts , to the tree of thy crosse , Draw all the forces of my soule to Thee : Lift up my heart , let me renounce the drosse , And dregs of ill ; let me aspire on hie ! And walke 'twixt feare and love , in all my deeds , As thou 'twixt justice , and mercy proceeds . Thy vertues are for us , sufficient great , Like as the Sunne it shines , the World all where ; Yet ev'ry man , enjoyeth so much heat , , As if it shinde to him , in proper share : So are thy graces , infinite , and we Enjoy the fruits of their felicitie . But what ? our lives are short , so are our dayes ! Except in troubles ! miseries , alace ! Our continuance certaine , in uncertaine wayes , No time of death is knowne , to us nor place : Gods will is so , to have us still prepard , And set on watch , lest that our steps be snard . Each minutes life , steps forward to sterne death , And ev'ry act , robs some part of our life ; Like him who sailes in ships , and action hath In toylesome paines , yet forward flees his strife : We can not twice returne in Natures state , 'Cause time runs post , and can make no retreat . My Sunne of life , hath his Meridian past , And plungd I am , in th'after-noone of age ; The night of Nature , fastens on me fast ! And death waits closse , to pull me from this stage : But Lord , thou wilt not , leave my soule in grave , Let ly the Corps , they 'le once conjunction have . Now having sung , of deep remorse , and teares , Lord ! save me from these weeping teares of Hell ; Which grief declares , and ever-gnashing feares ! For losse of joy ; and sense of horrours fell : Who would not here , a few spent teares disclose , Shall there be waile , in floods of bitter woes . As sea-bred fishes , never saltnesse wed , But still their bodies , stay both sweet and fresh : So grant my soule , that 's with corruption cled , May live as pure , not medling with the flesh : But sinne begins first , in the sillie soule , And ends into the body , base and soule . What shall I say ? when mans rot in disease , And ulserd sore , the Phisitian draws neare , To give him pills and potions , worke his ease , And lets him blood , he may his health endure : Much more Christs bloud , can purge and cleanse the soule , Of all uncleannesse , pardon what is foule . Then to great Jove , the mighty King of kings , I le prostrate fall , on my low bended knees ; To beg for mercy , mercy comfort brings , And joy of sprit , works peace from gushing eyes : So Lord of Lords ! sweet Christ , what I would have ? Is knowne , and showne , I call , I cry , I crave . Now by these words , whom seek you , and confession , By thy breath , made the Sergeants backward fall ; By that care rouzd thine , slumbring in digression , By thy pangs in Gethsemane , one , and all : By that power and patience , fore Anne exprest , By that prophecie , of Cajaphas the Priest . By that deep agony , of bloud and sweat , By these sore scourgings , spittings on thy face , By these rough nailes , piercd thy hands and feet , By all these mockings , done thee for disgrace : By that sharpe speare , which smote thy tender heart , By that Viniger thou drunk , and gall of smart . By that crowne of thornes , thrust on thy bare head , By these blood sprinklings , downe thy face that fell : By that heavy Crosse , on thy shoulders spread , By thy descending downe , in earths dark Cell ; By that great power , of thy great resurrection , By thine ascension : O profound election ! By thy five bleeding wounds , I thee implore , And by the vertue , of thy death and passion ; By that purple Roabe , forc'd in scorne thou wore , By all these taunts , these Ruffians spent for fashion : Nay , by that superscription , wrote for news , Jesus of Nazareth , King of the Jews . By thy nativitie , and incarnation , Yea , by these words , Mother behold thy Sonne , And Sonne , Behold there , thy consolation ! Go live , and live in peace , live both as one : Nay , by this moode , for heavie was thy load . Why thus forsakst thou me , my God my God : By thy baptisme , fasting , humiliation , By all thy miracles , and wonders done : By these teares thou shed , and transfiguration On Tabor seene : As thou art Christ , Gods sonne : Save , shield , and shelter , my designes , my wayes , For my souls health , and thine eternall praise . Nay , by , and for , and from , thy selfe I beg , For pittie , grace , and pardon , free remission Of all my sinnes : O cleanse me the least dreg , That lurkes within my Temple ; thy possession : Let all be cleane , Lo ! there 's the totall summe ! My soule implores , come now , Lord Jesus come . Great King of ages ! Monarch , of all times ! Thou first , and last , is , was , and ever blest ! Redeemer , unredeemd ! Purger of crymes ! Thou Light , of lights , thou Mans sole-soveraigne rest : Encrease , in me thy Sprit , infuse thy grace ! Confirme my heart , show forth thy loving face . Sweeter than hony ! or the hony Combe ! Life , light , and love , all goodnesse , peace , and grace ! Sonne of Mercy ! that in blest Maries wombe Incarnate was ; left Heaven thy Mansion place ; Where now thou art , and art all where ; Come see ! My heart , my help , my health , depend on Thee . In Thee I rest , Lord ! sanctifie my hope , In Thee I trust , Lord ! fortifie my faith ; In Thee I grow , Lord ! fructifie my scope , In Thee I walk , Lord ! rectifie my path : In Thee I stay , in Thee I live , and die : In Thee I move , in Thee above I flie . Lord ! grant thy grace may make these TEARES so blest ! ( And blesse them all , shall them peruse for blis ) That godly griefe , may in their blessings rest , Remorsefull soules , whose teares implore for this : LORD ! pittie me , LORD ! pardon my TRANSGRESSION , Lord ! cleanse my HEART ; Lord blesse thou this CONFESSION FINIS . Notes, typically marginal, from the original text Notes for div A05590e-1030 Applic● on , an● vocati● ●mble 〈◊〉 The Creators gre● love towards 〈◊〉 his creatures . ●rists 〈◊〉 love . Love co quers h● ven . 〈◊〉 con●ions . distin●ion twixt ●orldly ●d godly ●ares . The repugnanc● of ill and good . ●ntrary 〈◊〉 . Thewo is a map of evils . ●hrists ●res over ●rusalem . We sh● not des● but ho● for me● Impene● trable counsel the ●orks of ●ation . 〈◊〉 of man● . ●ds ●orks ●evv his ●odhead . ●ns in●mities . Mans beauty , summers blossome . ●elf-love ●ules the ●orld . Sinne , and the causes of sin . Mans life awarfare ▪ Deceitful greed . Jonah dis●ered . ●ul con●ed . Gods omnipotency . Repugnant comparisons . The ●eaknesse , ●nd ●hanges of ●ur nature . An objection between man and beast . The pang of Hell . Prayer and meditation , two heavenly exercises . The effects of prayer . Christs wounds our healt● The instabilitie 〈◊〉 man . Wicked men delite to make the simple sinne . Moments pleasures , eternall paine . Will overcomes reason . Sighes an● teares are holy sacri fi●es . The godly ●ometime all , and ●e recalld . Joshua's gratefuln● to Racha● Jesus at Jericho saved Zacheus . ●acelesse ●quence ●rd obdu●nce . Worldly wisedome ●nd pride 〈◊〉 . Saikles er●vie retor● reply . Wormes are sepulchrall mates . Man headlong falls . The lake Marona● fathers Jordan . Godly teares ' saving grace ▪ ●obs pati●ce and ●nstancy . Love the Lord for his loves sake . Gods lo● our life . The bre●itie of life Corruption corrupteth all things . The povver an● varieties 〈◊〉 corruptio● The vicissitude of fortune . Noah first set vines and first was drunk with it . Lots drunkennesse begot incest . The shame full effects of drunkennesse . Beasts and Philosophers condemne excesse . No perfection in humane knowledge Great defects in greatest Saints . Daniels dainties , poore mens plen●es . ●ges ●e better ●en bad ●ristians . In prayer use few words and many tea● Christs silence , and patience . Davids teares wet his couch . God accepts the will for the deed . Christ is our Physician . The insolencie of youth . Delay in repentance is dangerous . Youth and age are disagreeing . Continencie by Pagans commended . A brief tract of bitter repentance . Peters confession ▪ Peter reprehending himself Peters tears consummated in peace . The blessed fruits of godly tears . Mortalitie is miserable . Mans a pilgrime here . Our heavenly Jerusalem . Sions tears Sions beauty . Sions crosses . Sinfull ●ust suddain darknesse . Plenty of mercy . ●hrists ●ssion ●r salva●on . Magdalen● teares . Christ reveals himself to Mary Magdalen . Fire hath two properties . Ther'si no flying from Gods presence . God ●aves the heart . Greed breeds en● . A contempt of riches . The immortall substance of the soul . The misery and shortnesse of life . Frailtie and falling follow man . The varieties of vanitie . ●gratefull ●ildren to ●ed pa●ts . Elemental changes . The present miseries of Christendome . The craftinesse a● cruelty of Rome . Compari●ons of ●reedome ●om sin . The Jewish tears on Babilons banks . Correction begets awe . Short and evil are our dayes . Athens made the mother and mi●our of miseries The inconstancie of worldly pride . Ambitious Xerxes , bewailing the brevitie of life . This lif● is loaden with cro●ses . the flat●ry of ●ourts . Sions prosperities prayed f● The Sun ●ines on ●e good ●d bad . Our day nor time , can never returne . ●rist is ●r Phy●ian . The sufferings and passion of Christ . 
A27042	----	A sermon of repentance preached before the honourable House of Commons, assembled in Parliament at Westminster, at their late solemn fast for the setling of these nations, April 30, 1660 / by Richard Baxter. Baxter, Richard, 1615-1691. This text is an enriched version of the TCP digital transcription A27042 of text R209398 in the English Short Title Catalog (Wing B1413). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 86 KB of XML-encoded text transcribed from 27 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A27042 Wing B1413 ESTC R209398 12044921 ocm 12044921 53082 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A27042) Transcribed from: (Early English Books Online ; image set 53082) Images scanned from microfilm: (Early English books, 1641-1700 ; 857:2) A sermon of repentance preached before the honourable House of Commons, assembled in Parliament at Westminster, at their late solemn fast for the setling of these nations, April 30, 1660 / by Richard Baxter. Baxter, Richard, 1615-1691. England and Wales. Parliament. House of Commons. [6], 47 p. Printed by R.W. and A.M. for Francis Tyton and Jane Underhil ..., London : 1660. Reproduction of original in Huntington Library. eng Bible. -- O.T. -- Ezekiel XXXVI, 31 -- Sermons. Repentance -- Sermons. Fast-day sermons. A27042 R209398 (Wing B1413). civilwar no A sermon of repentance· Preached before the Honourable House of Commons, assembled in Parliament at Westminster, at their late solemn fast f Baxter, Richard 1660 15368 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2005-07 TCP Assigned for keying and markup 2005-08 Apex CoVantage Keyed and coded from ProQuest page images 2006-01 Emma (Leeson) Huber Sampled and proofread 2006-01 Emma (Leeson) Huber Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion Tuesday May the first , 1660. Ordered , THat the thanks of this House be given to Mr. Baxter for his great pains in carrying on the work of Preaching and Prayer , before the House at Saint Margarets Westminster yesterday , being set apart by this House for a day of Fasting and Humiliation . And that he be desired to Print his Sermon , and is to have the same Priviledge in Printing the same , that others have had in the like kind . And that Mr. Swinfin do give him notice thereof . W. Jessop Cler. of the Commons House of Parliament . A SERMON OF REPENTANCE . Preached before the Honourable House of Commons , Assembled in Parliament at Westminster , at their late solemn Fast for the setling of these Nations , April 30. 1660. By Richard Baxter . LONDON , Printed by R. W. and A. M. for Francis Tyton and Jane Underhil , and are to be sold at the sign of the three Daggers in Fleet-street , and at the Bible and Anchor in Pauls Church-Yard , 1660. TO THE HONOURABLE THE House of Commons ASSEMBLED IN PARLIAMENT . AS your Order for my Preaching , perswaded me you meant attentively to hear ; so your Order for my publishing this Sermon , perswaded me that you will vouchsafe considerately to read it . ( For you would not command me to publish only for others , that which was prepared for , and suited to your selves . ) Which second favour if I may obtain , especially of those that need most to hear the doctrine of Repentance , I shall hope that the Authority of the heavenly Majesty , the great concernment of the subject , and the evidence of Reason , and piercing beams of sacred verity , may yet make a deeper impression on your souls , and promote that necessary work of Holiness , the fruits whereof would be effectual remedies to these diseased Nations , and would conduce to your own everlasting joy . Shall I think it were presumption for me to hope for so high a reward for so short a labour ? Or shall I think it were uncharitableness not to hope for it ? That here is nothing but plain English , without any of those Ornaments , that are by many thought necessary , to make such discourses grateful to ingenuous curious auditors , proceeded not only from my present want of advantages for study ( having and using no book but a Bible and a Concordance , ) but also from the humbling and serious nature of the work of the day ; and from my own inclination , less affecting such ornaments in sacred discourses , then formerly I have done . It is a very great honour that God and you have put upon me , to conclude so solemn a day of prayer , which was answered the next morning , by your speedy , and cheerful , and unanimous acknowledgement of his Majesties authority . May I but have the second part , to promote your salvation , and the happiness of this Land , by your considering and obeying these necessary Truths , what greater honour could I expect on earth ? Or how could you more oblige me to remain A daily Petitioner to Heaven for these mercies , on your own and the Nations behalf , Rich. Baxter . A SERMON OF REPENTANCE . EZEK. 36. 31. Then shall ye remember your own evil wayes , and your doings that were not good , and shall loath your selves in your own sight , for your iniquities , and for your abominations . THE words are a part of Gods prognosticks of the Jews restoration , whose dejecton he had before described . Their disease begun within , and there God promiseth to work the cure . Their captivity was but the fruit of their voluntary captivity to sin ; and their grief of heart , was but the fruit of their hardness of heart ; and their sharpest sufferings , of their foul pollutions ; and therefore God promiseth a methodicall cure ; even to take away their old and stony heart , and cleanse them from their filthiness , and so to ease them by the removing of the cause . How far , and when this promise was to be made good to the Jews , as Nationally considered , is a matter that requires a longer disquisition then my limited hour will allow : and the decision of that case is needless , as to my present end and work . That this is part of the Gospel-Covenant , and applicable to us Believers now , the Holy-Ghost in the Epistle to the Hebrews hath assured us . The Text is the description of the Repentance of the people , in which the beginning of their recovery doth consist , and by which the rest must be attained . The evil which they Repent of is , in general , all their iniquities , but especially their idolatry , called their abominations . Their Repentance is foretold , as it is in the understanding and thoughts , and as in the will and affections . In the former it s called [ Remembring their own evil wayes ] In the latter it s called [ Loathing themselves in their own sight , for their iniquities and abominations . Montanus translates it [ Reprobabitis in vos ] : but in c. 20. v. 43. [ fastidietis vos ] The same sense is intended by the other versions : When the Septuagint translates it by [ displeasure ] and the Chaldee by [ groaning ] and the Syriack by [ the wrinkling of the face ] and the Sept. in c. 20. 43. by [ smiting on the face : ] the Arabick here perverts the sense , by turning all to Negatives [ ye shall not , &c. ] yet in c. 20. 43. he turns it by [ the tearing of the face . ] I have purposely chosen a Text , that needs no long explication , that in obedience to the foreseen straits of time , I may be excused from that part , and be more on the more necessary . This Observation contains the meaning of the Text , which by Gods assistance , I shall now insist on : viz. The Remembring of their own iniquities , and loathing themselves for them , is the sign of a Repenting people , and the prognostick of their Restoration . ( So far as deliverance may be here expected . ) For the opening of which , observe these things following . 1. It is not all kind of [ Remembring ] that will prove you penitent . The impenitent Remember their sin that they may commit it : They Remember it with love , desire and delight : The Heart of the worldling goeth after his aery or earthen idol : The heart of the Ambitious feedeth on his vain-glory , and the peoples breath : And the filthy Fornicator is delighted in the thoughts of the object and exercise of his lust . But it is a Remembring , 1o From a deep conviction of the evil and odiousness of sin ; 2o And with abhorrence and self-loathing ; 3o That leadeth to a resolved and vigilant forsaking , that is the proof of true Repentance , and the prognostick of a peoples restoration . 2. And it is not all self-loathing that will signifie true Repentance . For there is a self-loathing of the Desperate and the damned soul , that abhorreth it self , and teareth and tormenteth it self , and cannot be restrained from self-revenge , when it finds that it hath wilfully , foolishly and obstinately been its own destroyer : But the self-loathing of the truly penitent , hath these following properties . 1. It proceedeth from the predominant Love of God , whom we have abused and offended : The more we Love him , the more we loath what is contrary to him . 2. It is much excited by the observation and sense of his exceeding mercies , and is conjunct with Gratitude . 3. It continueth and encreaseth under the greatest assurance of forgiveness , and sense of love ; and dyeth not when we think we are out of danger . 4. It containeth a Loathing of sin as sin ( and a Love of Holiness as such ) and not only a love of ease and peace , and a loathing of sin as the cause of suffering . 5. It resolveth the soul against returning to its former course , and resolveth it for an entire devotedness to God for the time to come . 6. It deeply engageth the penitent in a conflict against the flesh , and maketh him victorious ; and setteth him to work in a life of holiness as his trade and principal business in the world . 7. It bringeth him to a delight in God and holiness ; and a delight in himself , so far as he findeth God , and Heaven , and Holiness within him : He can with some comfort and content own himself and his conversation , so far as God ( victorious against his carnal self ) appeareth in him . For as he loveth Christ in the rest of his members , so must he in himself . And this is it that self-loathing doth prepare for . This must be the self-loathing that must afford you comfort , as a penitent people in the way to restoration . Where you see it is implyed , that materially it containeth these common acts . 1. Accusing and Condemning thoughts against our selves . It is a judging of our selves , and makes us call our selves with Paul , foolish , disobedient , deceived , yea mad ( as Acts 26. 11. ) and with David to say , I have done foolishly , 2 Sam. 24. 10. 2. It containeth a deep distaste , and displeasure with our selves ; and a heart-rising against our selves . 3. As also an holy indignation against our selves ; as apprehending that we have plaid the enemies to our selves and God . 4. And it possesseth us with grief and trouble at our miscarriages . So that a soul in this condition is sick of it self , and vexed with its self-procured woe . 2. Note also , that when self-loathing proceedeth from meer conviction , and is without the Love of God and holiness , it is but the tormentor of the soul , and runs it deeper into sin ; provoking men here to destroy their lives ; and in hell it is the never dying worm . 3. Note also , that it is [ themselves ] that they are said to loath : because it is our selves that conscience hath to do with , as witness and as judge : It is our selves that are naturally nearest to our selves ; and our own affairs that we are most concerned in . It is our selves that must have the Joy or Torment : and therefore it is our own actions and estate that we have first to mind . Though yet as Magistrates , Ministers , and neighbours , we must next mind others , and must loath iniquity wherever we meet it ; and a vile person must be contemned in our eyes , while we honour them that fear the Lord , Psal. 15. 4. And as by Nature , so in the Commandment , God hath given to every man the first and principal care and charge of himself , and his own salvation , and consequently of his own wayes . So that we may with less suspition loath our selves , then others ; and are more obliged to do it . 4. Note also , that it is not for our troubles , or our disgrace , or our bodily deformities or infirmities , or for our poverty and want , that penitents are said to loath themselves : But for their iniquities and abominations . For 1o this loathing is a kind of Justice done upon our selves ; and therefore is exercised not for meer infelicities , but for crimes . Conscience keepeth in its own Court , and medleth but with moral evils , which we are conscious of . 2o And also it is sin that is loathed by God , and makes the creature loathsom in his eyes : And Repentance conformeth the soul to God , and therefore causeth us to loath as he doth , and on his grounds . And 3o there is no Evil but sin , and that which sin procureth . And therefore it is for sin that the penitent loaths himself . 5. Note also , that it is here implyed , that till Repentance , there was none of this Remembring of sin , and Loathing of themselves . They begin with our conversion , and ( as fore-described ) are proper to the truly penitent . For ( to consider them distinctly ) 1o The deluded soul that is bewitched by its own concupiscence , is so taken up with Remembring of his fleshly pleasures , and his alluring objects , and his honours , and his earthly businesses and store , that he hath no mind or room for the Remembring of his foolish odious sin , and the wrong that he is doing to God and to himself . Death is oblivious : and Sleep hath but a distracted uneffectual memory , that stirreth not the busie dreamer from his pillow , nor dispatcheth any of the work he dreams of . And the unconverted are asleep and dead in sin . The crowd of cares and worldly businesses ; and the tumultuous noise of foolish sports , and other sensual passions and delights , do take up the minds of the unconverted , and turn them from the observation of the things of greatest everlasting consequence . They have a memory for sin and the flesh , to which they are alive ; but not for things spiritual and eternal , to which they are dead . They Remember not God himself as God , with any effectual remembrance : God is not in all their thoughts , Psalm 10. 4. They live as without him in the world , Eph. 2. 12. And if they remember not God , they cannot remember sin as sin , whose malignity lyeth in its opposition to the Will and Holiness of God . They forget themselves , and therefore must needs forget their sinfulness : Alas , they remember not ( effectually and savingly ) what they are , and why they were made , and what they are daily nourished and preserved for , and what business they have to do here in the world . They forget that they have souls to save or lose ; that must live in endless joy or torment : you may see by their careless and ungodly lives , that they forget it . You may hear by their carnal frothy speech , that they forget it . And he that remembreth not himself , remembreth not his own concernments . They forget the end to which they tend : The life which they must live for ever . The matters everlasting ( whose greatness and duration , one would think should so command the mind of man , and take up all his thoughts and cares , in despight of all the little trifling matters that would avert them , that we should think almost of nothing else ; yet ) these , even these , that nothing but deadness or madness should make a reasonable creature to forget , are daily forgotten by the unconverted soul , or uneffectually remembred . Many a time have I admired , that men of reason that are here to day , and in endless joy or misery to morrow , should be able to forget such unexpressible concernments ! Me thinks they should easier forget to rise , or dress themselves , or to eat or drink , or any thing , then to forget an endless life , which is so undoubtedly certain , and so near . A man that hath a cause to be heard to morrow , in which his life or honour is concerned , cannot forget it : A wretch that is condemned to die to morrow , cannot forget it . And yet poor sinners , that are continually uncertain to live an hour , and certain speedily to see the Majesty of the Lord , to their unconceivable joy or terrour , as sure as now they live on earth , can forget these things for which they have their memory ; and which one would think should drown the matters of this world , as the report of a Canon doth a whisper , or as the Sun obscureth the poorest glow-worm . O wonderful stupidity of an unrenewed soul ! O wonderful folly and distractedness of the ungodly ! That ever men can forget , I say again , that they can forget , eternal joy , eternal woe , and the eternal God , and the place of their eternal unchangeable abode , when they stand even at the door , and are passing in , and there is but the thin vail of flesh between them and that amazing sight , that eternal gulf ; and they are daily dying , and even stepping in . O could you keep your honours here for ever ; could you ever wear that gay attire , and gratifie your flesh with meats , and drinks , and sports , and lusts ; could you ever keep your rule and dignity , or your earthly life in any state , you had some little poor excuse for not remembring the eternal things , ( as a man hath , that preferreth his candle before the Sun : ) But when death is near and inexorable , and you are sure to die as you are sure you live ; when every man of you that sitteth in these seats to day can say , [ I must shortly be in another world , where all the pomp and pleasure of this world will be forgotten , or remembred but as my sin and folly ] one would think it were impossible for any of you to be ungodly ; and to Remember the trifles and nothings of the world , while you forget that everlasting All , whose reality , necessity , magnitude , excellency , concernment and duration , are such , as should take up all the powers of your souls , and continually command the service and attendance of your thoughts , against all Seekers , and contemptible competitors whatsover . But , alas , though you have the greatest helps ( in subserviency to these commanding objects ) yet will you not Remember the matters which alone deserve remembrance . Sometimes the Preachers of the Gospel do call on you to Remember ; to Remember your God , your souls , your Saviour , your ends and everlasting state , and to remember your misdoings , that you may loath your selves , and in Returning may find life : But some either scorn them , or quarrel with them , or sleep under their most serious and importunate solicitations , or carelesly and stupidly give them the hearing , as if they spoke but words of course , or treated about uncertain things , and spoke not to them from the God of heaven , and about the things that every man of you shall very shortly see or feel . Sometime you are called on by the voice of conscience within , to remember the unreasonableness and evil of your wayes : but conscience is silenced , because it will not be conformable to your lusts . But little do you think what a part your too-late-awakened conscience hath yet to play , if you give it not a more sober hearing in time . Sometime the voice of common calamities , and National or local judgements do call on you to remember the evil of your wayes : But that which is spoken to all , or many , doth seem to most of them as spoken unto none . Sometime the voice of particular judgements , seizing upon your families , persons or estates , doth call on you to remember the evil of your wayes : And one would think the rod should make you hear . And yet you most disregardfully go on , or are only frightened into a few good purposes and promises , that die when health and prosperity revive . Sometime God joyneth all these together , and pleadeth both by word and rod , and addeth also the inward pleadings of his Spirit : He sets your sins in order before you , Psal. 50. 21. and expostulateth with you the cause of his abused love , despised Soveraignty and provoked Justice ; and asketh the poor sinner , Hast thou done well to waste thy life in vanity ? to serve thy flesh ? to forget thy God , thy soul , thy happiness ? and to thrust his service into corners , and give him but the odious leavings of the flesh ? ] But these pleas of God cannot be heard . O horrible impiety ! by his own creatures ! by reasonable creatures ( that would scorn to be called fools or mad men ) the God of heaven cannot be heard . The brutish , passionate , furious sinners , will not Remember . They will not Remember , what they have done , and with whom it is that they have to do , and what God thinks and saith of men in their condition ; and whither it is that the flesh will lead them ? and what will be the fruit and end of all their lusts and vanities ? and how they will look back on all at last ? and whether an holy or a sensual life will be sweetest to a dying man ? and what judgement it is that they will all be of , in the controversie between the flesh and spirit , at the later end ? Though they have life , and time , and reason for these uses , we cannot entreate them , to consider of these things in time . If our lives lay on it , as their salvation , which is more , lyeth on it , we cannot intreate them . If we should kneel to them , and with tears beseech them , but once a day , or once a week , to bestow one hour in serious consideration of their latter end , and the everlasting state of Saints and sinners , and of the equity of the holy wayes of God , and the iniquity of their own , we cannot prevail with them . Till the God of heaven doth over-rule them , we cannot prevail . The witness that we are forc't to bear , is sad : It is sad to us : but it will be sadder to these rebels , that shall one day know , that God will not be out-faced ; and that they may sooner shake the stable earth , and darken the Sun by their reproaches , then out-brave the Judge of all the world , or by all their cavils , wranglings or scorns , escape the hands of his revenging Justice . But if ever the Lord will save these souls , he will bring their misdoings to their remembrance . He will make them think of that , which they were so loth to think on . You cannot now abide these troubling , and severe meditations : The thoughts of God , and Heaven , and Hell , the thoughts of your sins , and of your duties , are melancholly unwelcome thoughts to you : But O that you could foreknow the thoughts that you shall have of all these things ! Even the proudest , scornful ; hardened sinner that heareth me this day , shall shortly have such a Remembrance , as will make him wonder at his present blockishness . O when the unresistible power of heaven shall open all your sins before you , and command you to remember them , and to remember the time , and place , and persons , and all the circumstances of them , What a change will it make upon the most stout or stubborn of the sons of men ? What a difference will there then be between that trembling self-tormenting soul , and the same that now in his gallantry can make light of all these things , and call the messenger of Christ that warneth him , a Puritane or a doting fool ! Your memories now are somewhat subject to your wills ; and if you will not think of your own , your chief , your everlasting concernments , you may choose . If you will choose rather to employ your noble souls on beastly lusts , and waste your thoughts on things of nought , you may take your course , and chase a feather with the childish world , till overtaking it , you see you have lost your labour . But when Justice takes the work in hand , your Thoughts shall be no more subject to your Wills : You shall then Remember that which you are full loth to remember ; and would give a world that you could forget . Oh then one cup of the waters of oblivion , would be of unestimable value to the damned ! O what would they not give that they could but forget the time they lost , the mercy they abused , the grace which they refused , the holy servants of Christ whom they despised , the wilful sins which they committed , and the many duties which they wilfully omitted ! I have oft thought of their case , when I have dealt with melancholy or despairing persons . If I advise them to cast away such thoughts , and turn their minds to other things , they tell me they cannot ; it is not in their power ; and I have long found , that I may almost as well perswade a broken head to give over aking . But when the holy God shall purposely pour out the vials of his wrath on the consciences of the ungodly , and open the books , and shew them all that ever they have done , with all the aggravations , how then shall these worms be able to resist ? And now I beseech you all consider ; is it not better to Remember your sins on earth , then in hell ? before your Physitian , then before your Judge ? for your cure , then for your torment ? Give me leave then , before I go any further , to address my self to you as the Messenger of the Lord , with this importunate request , both as you stand here in your private , and in your publick capacities . In the name of the God of Heaven I charge you [ Remember the lives that you have led : Remember what you have been doing in the world ! Remember how you have spent your time : and whether indeed it is God that you have been serving , and Heaven that you have been seeking , and Holiness and Righteousness that you have been practising in the world till now ? Are your sins so small , so venial , so few , that you can find no employment on them for your memories ? Or is the offending of the Eternal God , so slight and safe a thing , as not to need your consideration ? God forbid you should have such atheistical conceits ! Surely God made not his Laws for nought ; nor doth he make such a stir by his Word , and Messengers , and Providences against an harmless thing ? Nor doth he threaten Hell to men for small indifferent matters : Nor did Christ need to have dyed , and done all that he hath done to cure a small and safe disease . Surely that which the God of heaven is pleased to threaten with everlasting punishment , the greatest of you all should vouchsafe to think on , and with greatest fear and soberness to remember . It is a pittiful thing , that with men , with Gentlemen , with professed Christians , Gods matters , and their own matters , their greatest matters , should seem unworthy to be thought on ; when they have thoughts for their honours , and their lands , and friends ; and thoughts for their children , their servants , and provision ; and thoughts for their horses , and their dogs , and sports ! Is God and Heaven less worth then these ? Are death and Judgement matters of less moment ? Gentlemen , you would take it ill to have your wisdom undervalued , and your reason questioned : For your Honour sake do not make it contemptible your selves , in the eyes of all that are truly wise . It is the nobleness of objects that must ennoble your faculties ; and the baseness of objects doth debase them . If brutish objects be your employment and delight , do I need to tell you what you make your selves ? If you would be noble indeed , let God and everlasting Glory be the object of your faculties : If you would be Great , then dwell on Greatest things : If you would be High , then seek the things that are above , and not the sordid things of earth , Col. 3. 1 , 2 , 3. And if you would be safe , look after the enemies of your peace : and as you had Thoughts of sin that led you to commit it , entertain the Thoughts that would lead you to abhorr it . O that I might have now but the grant of this reasonable request from you , that among all your Thoughts , you would bestow now and then an hour in the serious Thoughts of your misdoings , and soberly in your retirement between God and your souls , Remember the paths that you have trod ; and whether you have lived for the work for which you were created ? One sober hour of such employment might be the happyest hour that ever you spent , and give you more comfort at your final hour , then all the former hours of your life : and might lead you into that new and holy life , which you may review with everlasting comfort . Truly , Gentlemen , I have long observed that Satans advantage lyeth so much on the brutish side , and that the work of mans Conversion , and holy Conversation , is so much carryed on by Gods exciting of our Reason ; and that the misery of the ungodly is , that they have Reason in faculty , and not in use , in the greatest things , that I perswade you to this duty with the greater hopes : If the Lord will now perswade you but to retire from vanity , and soberly exercise your Reason , and Consider your wayes , and say , What have we done ? and What is it that God would have us do ? and What shall we wish we had done at last ? I say , could you now but be prevailed with , to bestow as many hours on this work , as you have cast away in idleness , or worse , I should not doubt , but I should shortly see the faces of many of you in Heaven , that have been recovered by the use of this advice . It is a thousand pitties , that men that are thought wise enough to be entrusted with the publick safety , and to be the Physitians of a broken State , should have any among them that are untrusty to their God , and have not the Reason to Remember their misdoings , and prevent the danger of their immortal souls . Will you sit all day here , to find out the remedy of a diseased Land ; and will you not be intreated by God or man , to sit down one hour , and find out the disease of , and remedy for your own souls ? Are those men likely to take care of the happiness of so many thousands , that will still be so careless of themselves ? Once more therefore I entreate you , Remember your misdoings , lest God remember them : And bless the Lord that called you this day , by the voice of Mercy , to Remember them upon terms of Faith and Hope . Remembred they must be first or last : And believe it , this is far unlike the sad remembrance at Judgement , and in the place of woe and desperation . And I beseech you observe here , that it is your Own misdoings that you must Remember . Had it been only the sins of other men , especially those that differ from you , or have wronged you , or stand against your interest , how easily would the duty have been performed ? How little need should I have had to press it with all this importunity ? How confident should I be , that I could convert the most , if this were the Conversion ? It grieves my soul to hear how quick and constant high and low , learned and unlearned are at this uncharitable contumelious remembring of the faults of others : how cunningly they can bring in their insinuated accusations : how odiously they can aggravate the smallest faults , where difference causeth them to distaste the person : how ordinarily they judge of actions by the persons , as if any thing were a crime that is done by such as they dislike , and all were vertue that is done by those that fit their humours : How commonly Brethren have made it a part of their service of God , to speak or write uncharitably of his servants ; labouring to destroy the hearers charity , which had more need in this unhappy time , of the bellows then the water ! How usual it is with the ignorant that cannot reach the truth , and the impious that cannot bear it , to call such Hereticks that know more then themselves ; and to call such Precisians , Puritanes , ( or some such name which Hell invents , as there is occasion ) who dare not be so bad as they ! How odious , men pretending to much gravity , learning and moderation , do labour to make those that are dear to God ; and what an art they have to widen differences , and make a sea of every lake , and that perhaps under pretence of blaming the uncharitableness of others ! How far the very Sermons and discourses of some learned men are from the common rule of doing as we would be done by : and how loudly they proclaim that such men love not their neighbours as themselves ; the most uncharitable words seeming moderate which they give ; and all called intemperate that savoureth not of flattery , which they receive ! Were I calling the several exasperated factions now in England , to remember the misdoings of their supposed adversaries , What full-mouth'd and debasing Confessions would they make ? What monsters of Heresie , and Schism , of impiety , treason and rebellion , of perjury and perfidiousness , would too many make of the faults of others , while they extenuate their Own to almost nothing ! It is a wonder to observe , how the case doth alter with the most , when that which was their adversaries case , becomes their own . The very prayers of the godly , and their care of their salvation , and their fear of sinning , doth seem their crime in the eyes of some that easily bear the guilt of swearing , drunkenness , sensuality , filthiness , and neglect of duty , in themselves , as a tolerable burden . But if ever God indeed convert you , ( though you will pitty others , yet ) he will teach you to begin at home , and take the beam out of your own eyes , and to cry out , [ I am the miserable sinner . ] And lest these generals seem insufficient for us to confess on such a day as this , and lest yet your memories should need more help , is it not my duty to mind you of some particulars ? which yet I shall not do by way of accusation , but of enquiry : Far be it from me to judge so hardly of you , that when you come hither to lament your sins , you cannot with patience endure to be told of them . 1. Enquire then , whether there be none among you that live a sensual careless life ; cloathed with the best , and faring deliciously every day ? in gluttony or drunkenness , chambering and wantonness , strife or envying , not putting on Christ , nor walking in the Spirit , but making provision for the flesh , to satisfie the lusts thereof , Rom. 13. 13 , 14. Is there none among you that spend your precious time in vanities , that is allowed you to prepare for life eternal ? that have time to waste in complements and fruitless talk and visits ; in gaming and unnecessary recreations , in excessive feasting and entertainments , while God is neglected , and your souls forgotten , and you can never find an hour in a day , to make ready for the life which you must live for ever . Is there none among you that would take that man for a Puritan or Phanatick , that should employ but half so much time for his soul , and in the service of the Lord , as you do in unnecessary sports and pleasures , and pampering your flesh ? Gentlemen , if there be any such among you , as you love your souls , Remember your misdoings , and bewail these abominations before the Lord , in this day of your professed humiliation . 2. Enquire whether there be none among you , that being strangers to the New birth , and to the inward workings of the Spirit of Christ upon the soul , do also distaste an holy Life , and make it the matter of your reproach , and pacifie your accusing consciences with a Religion made up of meer words , and heartless out-side , and so much obedience as your fleshly pleasures will admit ; accounting those that go beyond you , especially if they differ from you in your modes and circumstances , to be but a company of proud , Pharisaical , self-conceited hypocrites , and those whom you desire to suppress . If there should be one such person here , I would entreat him to remember , that it is the solemn asseveration of our Judge , that Except a man be converted , and be born again , of water and the spirit , he cannot enter into the Kingdom of heaven . Joh. 3. 3 , 5. Mat. 18. 3. That if any man have not the Spirit of Christ , he is none of his , Rom. 8. 9. That if any man be in Christ , he is a new creature ; old things are past away , and all things are become new , 2 Cor. 5. 17. That without holiness none shall see God , Heb. 12. 14. That the wisdom that is from above , is first Pure and then Peaceable , Jam. 3. 17. That God is a spirit , and they that worship him , must worship him in spirit and in truth , John 4. 23 , 24. That they worship in vain , that teach for Doctrines the commandments of men , Mat. 15. 8 , 9. And that Except your righteousness exceed that of the Scribes and Pharisees , you shall in no wise enter into the Kingdom of heaven , Matth. 5. 20. And I desire you to remember that its hard to kick against the pricks ; and to prosper in rage against the Lord : and that its better for that man that offendeth one of his little ones , to have had a mill-stone fastened to his neck , and to have been cast into the bottom of the Sea , Matth. 18. 6. It is a sure and grievous condemnation , that waiteth for all that are themselves unholy : but to the haters or despisers of the holy Laws and Servants of the Lord , how much more grievous a punishment is reserved ? 3. Enquire also , Whether there be none among you , that let loose your passions on your inferiours , and oppress your poor Tenants , and make them groan under the task , or at least do little to relieve the needy , nor study not to serve the Lord with your estates , but sacrifice all to the pleasing of your flesh , unless it be some inconsiderable pittance , or fruitless drops , that are unproportionable to your receivings . If there be any such , let them Remember their iniquities , and cry for mercy , before the cry of the poor to heaven , do bring down vengeance from him that hath promised , to hear their cry , and speedily to avenge them , Luk. 18. 7 , 8. 4. Enquire , Whether there be none that live the life of Sodom , in Pride , fulness of bread and idleness , Ezek. 16. 49. and that are not pust up with their estates and dignities , and are strangers to the humility , meekness , patience , and self-denyal of the Saints : That ruffle in bravery , and contend more zealously for their honour and preheminence , then for the honour and interest of the Lord . For pride of apparel , it was wont to be taken for a childish or a womanish kind of vice , below a man ; but it s now observed among the gallants , that ( except in spots ) the notes of vanity are more legibly written on the hair and dress of a multitude of effeminate males , then on the females ; proclaiming to the world that pride , which one would think even pride it self should have concealed ; and calling by these signs to the beholders to observe the emptyness of their minds , and how void they are of that inward worth , which is the honour of a Christian , and of a man : It being a marvel to see a man of Learning , gravity , wisdom , and the fear of God , appear in such an antick dress . I have done with the first part [ the Remembring of your own evil wayes and doings . ] I beseech you practically go along with me to the next , [ The loathing of your selves in your own eyes , for all your iniquities and abominations . Every true Convert doth thus loath himself for his iniquities ; and When God will restore a punished people upon their Repentance , he bringeth them to this loathing of themselves . 1. A converted soul hath a new and heavenly Light to help him , to see those matters of humbling use , which others see not . 2. More particularly , he hath the knowledge of sin , and of himself . He seeth the odious face of sin , and seeth how much his heart and life , in his sinful dayes abounded with it , and how great a measure yet remains . 3. He hath seen by Faith the Lord himself : The Majesty , the holiness , the jealousie , the goodness of the eternal God whom he hath offended ; and therefore must needs abhorr himself , John 42. 6. 4. He hath tasted of Gods displeasure against him for his sin already . God himself hath set it home , and awakened his conscience , and held it on , till he hath made him understand that the consuming fire is not to be jested with . 5. He hath seen Christ Crucified , and mourned over him . This is the glass that doth most clearly shew the ugliness of sin : And here he hath learned to abhor himself . 6. He hath foreseen by Faith the End of sin , and the doleful recompence of the ungodly : His faith beholdeth the misery of damned souls , and the Glory which sinners cast away . He heareth them before-hand repenting and lamenting , and crying out of their former folly , and wishing in vain that all this were to do again , and that they might once more be tryed with another life , and resolving then how holily , how self-denyingly they would live ! He knows if sin had had its way , he had been plunged into this hellish misery himself , and therefore he must needs loath himself for his iniquities . 7. Moreover the true Convert hath had the liveliest tast of mercy ; of the blood of Christ ; of the offers and Covenant of grace ; of reprieving mercy ; of pardoning mercy ; of healing and preserving mercy ; and of the unspeakable mercy contained in the promise of everlasting life : And to find that he hath sinned against all this mercy , doth constrain him to abhorre himself . 8. And it is only the true Convert that hath a new and holy nature , contrary to sin ; and therefore as a man that hath the Leprosie doth loath himself because his nature is contrary to his disease , so is it ( though operating in a freer way ) with a converted soul as to the Leprosie of sin . Oh how he loaths the remnants of his pride and passion ; his excessive cares , desires , and fears ; the backwardness of his soul to God and Heaven ! Sin is to the new nature of every true Believer , as the food of a Swine to the stomack of a man ; if he have eaten it , he hath no rest till he hath vomited it up ; and then when he looketh on his vomit , he loatheth himself to think how long he kept such filth within him ; and that yet in the bottome there is some remains . 9. The true Covert is one that is much at home ; his heart is the Vineyard which he is daily dressing ; his work is ordinarily about it ; and therefore he is acquainted with those secret sins , and daily failings , which ungodly men that are strangers to themselves , do not observe , though they have them in dominion . 10. Lastly , A serious Christian is a workman of the Lords , and daily busie at the exercise of his graces ; and therefore hath occasion to observe his weaknesses , and failings , and from sad experience is forced to abhorre himself . But with careless unrenewed souls it is not so ; some of them may have a mild ingenuous disposition ; and the knowledge of their unworthiness ; and customarily they will confess such sins , as are small disgrace to them , or cannot be hid ; or under the terrible gripes of conscience , in the hour of distress and at the approach of death , they will do more ; and abhorre themselves perhaps as Judas did ; or make a constrained confession through the power of fear . But so far are they from this loathing of themselves for all their iniquities , that sin is to them as their element , their food , their nature , and their friend . And now , Honourable , Worthy and beloved auditors , it is my duty to enquire , and to provoke you to enquire , whether the Representative body of the Commons of England , and each man of you in particular , be thus affected to your selves or not . It concerns you to enquire of it , as you love your souls , and love not to see the death-marks of impenitencie on them . It concerneth us to enquire of it , as we love you and the Nation , and would fain see the marks of Gods return in mercy to us , in your self-loathing and return to God . Let conscience speak as before the Lord that sees your hearts and will shortly judg you : Have you had such a sight of your naturall and actuall sin and misery , of your neglect of God , your contempt of Heaven , your loss of precious hasty time , your worldly , fleshly , sensuall lives , and your omission of the great and holy works which you were made for ; have you had such a sight and sense of these , as hath filled your souls with shame and sorrow ? and caused you in tears or hearty grief to lament your sinfull careless lives , before the Lord . Do you loath your selves for all this , as being vile in your own eyes , and each man say , What a wretch was I ? what an unreasonable self-hating wretch , to do all this against my self ? what an unnaturall wretch ! what a monster of rebellion and ingratitude , to do all this against the Lord of love and mercy ? what a deceived foolish wretch ! to preferre the pleasing of my lust and senses , a pleasure that perisheth in the fruition , and is past as soon as it s received , before the manly pleasures of the Saints , and before the souls delight in God , and before the unspeakable everlasting pleasures ? was there any comparison between the bruitish pleasures of the flesh , and the spirituall delights of a believing soul , in looking to the endles pleasure which we shall have with all the Saints and Angels in the glorious presence of the Lord . Was God and glory worth no more , then to be cast aside for satiating of an unsatisfiable flesh and fancie ! and to be sold for a harlot , for a forbidden cup ; for a little aire of popular applause , or for a burdensome load of wealth and power , for so short a time ? where 's now the gain and pleasure of all my former sins ! what have they left but a sting behind them ? How neer is the time when my departing soul must look back on all the pleasures and profits that ever I enjoyed , as a dream when one awaketh ; as delusory vanities , that have done all for me that ever they will doe , and all is but to bring my flesh unto corruption ( Gal. 6. 8. ) and my soul to this distressing grief and fear ! Add then I must sing and laugh no more ! I must brave it out in pride no more ! I must know the pleasures of the flesh no more ! but be levelled with the poorest , and my body laid in loathsome darkness , and my soul appear before that God whom I so wilfully refused to obey and honour . O wretch that I am ! where was my understanding , when I plaid so boldly with the flames of hell , the wrath of God , the poison of sin ! when God stood by and yet I sinned ! when conscience did rebuke me , and yet I sinned ! when Heaven or hell were hard at hand , and yet I sinned ! when to please my God and save my soul I would not forbear a filthy lust , or a forbidden vanity of no worth ! when I would not be perswaded to a holy , heavenly , watchfull life , though all my hopes of Heaven lay on it . I am ashamed of my self : I am confounded in the remembrance of my wilfall self-destroying folly ! I loath my self for all these abhominations : O that I had lived in beggery and rags , when I lived in sin : and O that I had lived with God in a prison or in a wilderness , when I refused a holy heavenly life , for the love of a deceitfull world ! Will the Lord but pardon what is past , I am resolved through his grace to do so no more , but to loath that filth that I took for pleasure , and to abhorre the sin that I made my sport ; and to die to the glory and riches of the world , which I made my idoll ; and to live entirely to that God that I did so long and so unworthily neglect ; and to seek that treasure , that Kingdome , that delight , that will fully satisfie my expectation , and answer all my care and labour , with such infinite advantage . Holiness or nothing shall be my work and life ; and Heaven or nothing shall be my portion and felicity . These are the thoughts , the affections the breathing of every regenerate gracious soul . For your souls sake enquire now , Is it thus with you ? or have you thus returned with self-loathing to the Lord , and firmly engaged your souls to him at your enterance into a holy life ? I must be plain with you Gentlemen , or I shall be unfaithfull ; and I must deal closely with you , or I cannot deal honestly and truly with you . As sure as you live , yea as sure as the word of God is true , you must all be such converted men , and loath your selves for your iniquities , or be condemned as impenitent to everlasting fire . To hide this from you , is but to deceive you , and that in a matter of a thousand times greater moment then your lives . Perhaps I could have made shift , instead of such serious admonitions , to have wasted this hour in flashy oratory , and neat expressions , and ornaments of reading , and other things that are the too common matter of ostentation , with men that preach Gods word in jeast , and believe not what they are perswading others to believe . Or if you think I could not , I am indifferent , as not much affecting the honour of being able , to offend the Lord , and wrong your souls , by dallying with holy things . Flattery in these things of soul concernment , is a selfish vilany , that hath but a very short reward ; and those that are pleased with it to day , may curse the flatterer for ever . Again therefore let me tell you , ( that which I think you will confess , ) that it is not your greatness , nor your high looks , nor the gallantry of your spirits that scorns to be thus humbled , that will serve your turn when God shall deal with you , or save your carcasses from rottenness and dust , or your guilty souls from the wrath of the Almighty . Nor is it your contempt of the threatnings of the Lord , and your stupid neglect , or scorning at the message , that will endure , when the sudden unresistible light shall come in upon you and convince you , or you shall see and feel what now you refused to believe ! Nor is it your outside hypocriticall Religion , made up of meer words or ceremonies , and giving your souls but the leavings of the flesh , and making God an underling to the world , that will do any more to save your souls , then the picture of a feast to feed your bodies . Nor is it the stiffest conceits that you shall be saved in an unconverted state , or that you are sanctified when you are not , that will do any more to keep you from damnation , then a conceit that you shall never die , will do to keep you here for ever . Gentlemen , though you are all here in health , and dignity , and honour to day , how little a while is it , alas how little , till you shall be every man in Heaven or hell ! ( unless you are Infidels you dare not deny it . ) And it is only Christ and a holy life that is your way to Heaven , and only sin , and the neglect of Christ and holiness that can undo you . Look therefore upon sin as you should look on that which would cast you into hell , and is daily undermining all your hopes . O that that this Honourable Assembly could know it in some measure , as it shall be shortly known ? and judg of it as men do , when time is past , and delusions vanished , and all men are awakened from their fleshly dreams , and their naked souls have seen the Lord ? O then what Laws would you make against sin ? How speedily would you joyn your strength against it , as against the only enemy of our peace , and as against a fire in your houses , or a plague that were broken out upon the City , where you are ? O then how zealously would you all concurre to promote the interest of Holiness in the Land , and studiously encourage the servants of the Lord ! How severely would you deal with those , that by making a mock of Godliness , do hinder the salvation of the peoples souls ? How carefully would you help the Labourers that are sent to guid men in the holy path ? and your selves would go before the Nation , as an example of penitent self-loathing for your sins , and hearty conversion to the Lord . Is this your duty now , or is it not ? If you cannot deny it , I warn you from the Lord , do not neglect it ; and do not by your disobedience to a convinced conscience , prepare for a tormenting conscience . If you know your Masters will and do it not , you shall be beaten with many stripes . And your publike capacity and work , doth make your Repentance and holiness needfull to others as well as to your selves . Had we none to govern us , but such as entirely subject themselves to the government of Christ ; and none to make us Laws , but such as have his Law transcribed upon their hearts , O what a happy people should we be . Men are unlikely to make strckt Laws , against the vices which they love and live in : or if they make them , they are more unlikely to execute them . We can expect no great help against drunkenness , swearing , gaming , filthiness , and prophaneness , from men that love these abominations so well , as that they will rather part with God and their salvation , then they will let them go . All men are born with a serpentine malice and emnity against the seed of Christ , which is rooted in their very natures . Custome in sin encreaseth this to more malignity ; and it is only renewing grace that doth overcome it . If therefore there should be any among our Rulers , that are not cured of this mortall malady , what friendship can be expected from them to the cause and servants of the Lord ? If you are all the children of God your selves , and Heaven be your end , and holiness your delight and business , it will then be your principall care to encourage it , and help the people to the happiness that you have found your selves . But if in any the originall ( increased ) enmity to God and godliness prevail , we can expect no better ( ordinarily ) from such , then that they oppose the holiness which they hate , and do their worst to make us miserable . But woe to him that striveth against his Maker . Shall the thorns and bryers be set in battail against the consuming fire and prevail ? Isa. 27. 4 , 5. Oh therefore for the Nations sake , begin at home , and cast away the sins which you would have the Nation cast away ! All men can say , that Ministers must teach by their lives , as well as by their doctrines ; ( and woe to them that do not . ) And must not Magistrates as well govern by their lives , as by their Laws ? Will you make Laws which you would not have men obey ? Or would you have the people to be better then your selves ? Or can you expect to be obeyed by others , when you will not obey the God of Heaven and Earth your selves ? We beseech you therefore for the sake of a poor distressed Land , let our recovery begin with you . God looks so much at the Rulers of a Nation in his dealings with them , that ordinarily it goes with the people as their Rulers are . Till David had numbered the people , God would not let out his wrath upon them , though it was they that were the great offenders . If we see our Representative body begin in loathing themselves for all their iniquities , and turning to the Lord with all their hearts , we should yet believe that he is returning to us , and will do us good after all our provocations , Truly Gentlemen , it is much from you that we must fetch our comfortable or sad prognosticks , of the life or death of this diseased Land . Whatever you do , I know that it shall go well with the righteous ; but for the happiness or misery of the Nation in generall , it 's you that are our best prognostication . If you repent your selves , and become a holy people to the Lord , it promiseth us deliverance : But if you harden your hearts , and prove despisers of God and holiness , it 's like to be our temporall , and sure to be your eternall undoing , if saving grace do not prevent it . And I must needs tell you , that if you be not brought to loath your selves , it is not because there is no loathsome matter in you . Did you see your inside , you could not forbear it . As I think it would somewhat abate the pride of the most curious Gallants , if they did but see what a heap of flegme , and filth , and dung , ( and perhaps crawling worms ) there is within them . Much more should it make you loath your selves , if you saw those sins that are a thousand times more odious . And to instigate you hereunto , let me further reason with you . 1. You can easily loath an enemy ; and who hath been a greater enemy to any of you , then your selves ? Another may injure you ; but no man can everlastingly undo you , but your selves . 2. You abhorre him that kills your dearest friends ; and it is you by your sins that have put to death the Lord of life . 3. Who is it but your selves that hath robbed you of so much precious time , and so much precious fruit of Ordinances , and of all the mercies of the Lord ? 4. Who is it but your selves that hath brought you under Gods displeasure ? Poverty could not have made him loath you , nor any thing besides your sins . 5. Who wounded Conscience , and hath raised all your doubts and fears ? was it not your sinfull selves ? 6. Who is it but your selves that hath brought you so neer the gulf of misery ? and endangered your eternall peace ? 7. Consider the loathsome nature of your sins , and how then can you choose but loath your selves ? 1. It is the creatures rebellion or disobedience against the absolute universall Soveraign . 2. It is the deformity of Gods noblest creature here on earth ; and the abusing of the most noble faculties . 3. It is a stain so deep that nothing can wash out but the blood of Christ . The flood that drowned a world of sinners , did not wash away their sins . The fire that consumed the Sodomites , did not consume their sins . Hell it self can never end it , and therefore shall have no end it self . It dieth not with you when you die : Though Churchyards are the guiltiest spots of ground , they do not bury and hide our sin . 4. The Church must loath it , and must cast out the sinner as loathsome if he remain impenitent : and none of the servants of the Lord must have any friendship with the unfruitfull works of darkness . 5. God himself doth loath the creature for sin , and for nothing else but sin , Zech. 11. 8. My soul loathed them . Deut. 32. 19. When the Lord saw it he abhorred them , because of the provoking of his sons and daughters . ] Lev. 26. 30. My soul shall abhorre you . ] Psal. 78. 59. When God heard this he was wroth , and greatly abhorred Israel . Lam. 2. 7. He abhorred his very Sanctuary . ] For he is of purer eyes then to behold iniquity , Hab. 1. 13. In a word , it is the sentence of God himself , that a wicked man is loathsome and cometh to shame , Prov. 13. 5. ] so that you see what abundant cause of self-abhorrence is among us . But we are much afraid of Gods departure , when we see how common self-love is in the world , and how rare this penitent self-loathing is . 1. Do they loath themselves that on every occasion are contending for their honour , and exalting themselves , and venturing their very souls , to be highest in the world for a little while ? 2. Do they loath themselves that are readier to justifie all their sins , or at least extenuate them , then humbly confess them ? 3. Do they loath themselves for all their sins , that cannot endure to be reproved , but loath their friends , and the Ministers of Christ that tell them of their loathsomness ? 4. Do they loath themselves that take their pride it self for manhood , and Christian humility for baseness , and brokenness of heart for whining hypocrisie or folly , and call them a company of Priest-ridden fools , that lament their sin , and ease their souls by free confession ? Is the ruffling bravery of this City , and the strange attyre , the haughty carriage , the feasting , idleness and pomp , the marks of such as loath themselves for all their abhominations ? why then was fasting , and sack cloth and ashes , the badg of such in ancient times ? 5. Do they loath themselves for all their sins , who loath those that will not do as they ? and speak reproachfully of such as run not with them to the same excess of ryot , 1 Pet. 4. 4. and count them precisians that dare not spit in the face of Christ , by wilfull sinning as venturously and madly as themselves . 6. Or do they loath themselves for all their sins , that love their sins , even better then their God , and will not by all the obtestations , and commands , and intreaties of the Lord , be perswaded to forsake them ? How farre all these are from this self-loathing , and how farre that Nation is from happiness where the Rulers or inhabitants are such , is easie to conjecture . I should have minded you what sins of the Land must be remembred , and loathed if we would have peace and healing . But as the glass forbids me , so , alas , as the sins of Sodom they declare themselves . Though through the great mercy of the Lord the body of this Nation , and the sober part , have not been guilty of that Covenant-breaking perfidiousness , treason , sedition , disobedience , self-exalting , and turbulencie as some have been , and as ignorant forreigners through the calumnies of malicious adversaries may possibly believe , yet must it be for a lamentation through all generations , that any of those that went out from us , have contracted the guilt of such abhominations , and occasioned the enemies of the Lord to blaspheme ; and that any in the pride or simplicity of their hearts , have followed the conduct of Jesuiticall seducers , they knew not whither , nor to what . That Profaness aboundeth on the other side , and drunkenness , swearing , fornication , lasciviousness , idleness , pride and covetousness , do still survive the Ministers that have wasted themselves against them , and the labours of faithfull Magistrates to this day ! And that the two extreams of Heresie and Profaneness , do increase each other ; and while they talk against each other , they harden one another , and both afflict the Church of Christ . But especially woe to England for that crying sin , the scorning of a holy life , if a wonder of mercy do not save us . That people professing the Christian Religion , should scorn the diligent practise of that Religion which themselves profess ! That obedience to the God of Heaven , that imitation of the example of our Saviour who came from Heaven to teach us Holiness , should not only be neglected , unreasonably and impiously neglected , but also by a transcendent impious madness , should be made a matter of reproach ! That the holy Ghost into whose name as the sanctifier these men were themselves baptized , should not only be resisted , but his sanctifying work be made a scorn ! That it should be made a matter of derision , for a man to preferre his soul before his body , and Heaven before earth , and God before a transitory world , and to use his reason in that for which it was principally given him , and not to be wilfully mad in a case where madness will undo him unto all eternity ! judg as you are men , whether hell it self is like much to exceed such horrid wickedness ! and whether it be not an astonishing wonder , that ever a reasonable soul should be brought to such a height of abhomination . That they that profess to believe the holy Catholike Church , and the Communion of Saints , should deride the holiness of the Church , and the Saints and their communion ! that they that pray for the hallowing of Gods Name , the coming of his Kingdom , and the doing of his will even as it s done in Heaven , should make a mock at all this that they pray for ! How much further think you is it possible , for wicked souls to go in sinning ? Is it not the God of Heaven himself that they make a scorn of ? Is not Holiness his image ? Did not he make the Law that doth command it ; professing that none shall see his face without it ? Heb. 12. 14. O sinfull Nation ! O people laden with iniquity , Repent , Repent , speedily and with self-loathing Repent of this inhumane crime , lest God should take away your glory , and enter himself into judgment with you , and plead against you the scorn that you have cast upon the Creator , the Saviour , the sanctifier to whom you were engaged in your baptismall vows ! Lest when he plagueth and condemneth you he say , Why persecuted you me ? ( Acts 9. 4. ) Inasmuch as you did it to one of the least of these my brethren , ye did it unto me . ] Read . Prov. 1. 20. to the end . When Israel mocked the messengers of the Lord , and despised his words , and misused his Prophets , his wrath arose against his people till there was no remedy , 2 Chron. 26. 16. And O that you that are the Physicions of this diseased Land , would specially call them to Repentance for this , and help them against it for the time to come . Having called you first to Remember your misdoings , and secondly to loath your selves in your own eyes for them ; I must add a third , That you stop not here , but proceed to Reformation , or else all the rest is but hypocrisie . And here it is that I most earnestly intreat this Honourable Assembly for their best assistance . O make not the forementioned sins your own ; lest you hear from God , quod minus crimine , quam absolutione peccatum est . Though England hath been used to cry loud for liberty , let them not have liberty to abuse their Maker , and to damn their souls , if you can hinder it . Optimus est reipublicae status , ubi nulla libertas deest , nisi licentia pereundi , as Nero once was told by his unsuccessfull Tutor . Use not men to a liberty of scorning the Laws of God , lest you teach them to scorn yours : For can you expect to be better used then God . And cui plus licet quam par est , plus vult quam licet ( Gell. l. 17. c. 14. ) We have all seen the evils of Liberty to be wanton in Religion : Is it not worse to have Liberty , to deride Religion ? If men shall have leave to go quietly to hell themselves , let them not have leave to mock poor souls from Heaven . The suffering to the sound in faith is as nothing : for what is the foaming rage of mad men to be regarded ? But that in England God should be so provoked , and souls so hindered from the pathes of life , that whoever will be converted and saved , must be made a laughing stock ( which carnall mindes cannot endure , ) this is the mischief which we deprecate . The eyes of the Nation , and of the Christian world , are much upon you , some high in hopes , some deep in fears , some waiting in dubious expectations for the issue of your counsels . Great expectations , in deep necessities , should awake you to the greatest care and diligence . Though I would not by omitting any necessary directions or admonitions to you , invite the world to think that I speak to such as cannot endure to hear , and that so Honourable an Assembly doth call the Ministers of Christ to do those works of their proper office , which yet they will be offended if they do ; yet had I rather erre in the defective part , then by excess , and therefore shall not presume to be too particular . Only in generall , in the Name of Christ , and on the behalf of a trembling yet hoping Nation , I most earnestly beseech and warn you , that you own and promote the power and practise of Godliness in the Land , and that as God whose Ministers you are ( Rom. 13. 4. ) is a Rewarder of them that diligently seek him , Heb. 11. 6. and hath made this a principall Article of our Faith ; so you would imitate your absolute Lord , and honour them that fear the Lord , and encourage them that diligently seek him . And may I not freely tell you , that God should have the precedencie ? and that you must first seek his Kingdom and the Righteousness thereof , and he will facilitate all the rest of your work . Surely no Powers on earth should be offended , that the God from whom , and for whom , and through whom they have what they have , is preferred before them ; when they should own no interest but his , and what is subservient to it . I have long thought that pretences of a necessity of beginning with our own affairs , hath frustrated our hopes from many Parliaments already : and I am sure that by delayes the enemies of our peace have got advantage to cross our ends and attain their own . Our calamities begun in differences about Religion , and still that 's the wound that most needs closing : and if that were done , how easily ( I dare confidently speak it ) would the generality of sober godly people , be agreed in things civill , and become the strength and glory of the Soveraign ( under God ? ) And though with grief and shame we see this work so long undone ( may we hope that God hath reserved it to this season . ) Yet I have the confidence to profess , that ( as the exalting of one party by the ejection and persecuting of the rest , is the sinfull way to your dishonour and our ruine , so the termes on which the differing parties most considerable among us , may safely , easily and suddenly unite , are very obvious ; and our concord a very easie thing , if the prudent and moderate might be the guides , and selfish interests and passion did not set us at a further distance then our principles have done . And to shew you the facility of such an agreement , were it not that such personall matters are much liable to misinterpretations , I should tell you , that the late Reverend Primate of Ireland consented ( in less than half an hoursdebate ) to five or six Propositions which I offered him , as sufficient for the Concord of the moderate Episcopall and Presbyterians , without forsaking the Principles of their Parties . O that the Lord would yet shew so much mercy to a sinfull Nation , as to put it into your hearts to promote but the practise of those Christian principles which we are all agreed in : I hope there is no controversie among us whether God should be obeyed and hell avoided , and Heaven first sought , and Scripture be the rule and test of our Religion , and sin abhorred and cast out . O that you would but further the practise of this with all your might : We crave not of you any Lordship or dominion , nor riches , nor interest in your temporall affairs : we had rather see a Law to exclude all Ecclesiasticks from all power of force : The God of Heaven that will judg you and us , will be a righteous Judg betwixt us , whether we crave any thing unreasonable at your hands . These are the summe of our requests : 1. That Holiness may be encouraged , and the overspreading prophaneness of this Nation effectually kept down . 2. That an able diligent Ministry may be encouraged , and not corrupted by temporall power . 3. That Discipline may be seriously promoted , and Ministers no more hindred by Magistrates in the exercise of their office , then Physicions and Schoolmasters are in theirs ; seeing it is but a Government like theirs , consisting in the liberty of conscionable managing the works of our own office that we expect : Give us but leave to labour in Christs Vineyard with such encouragement as the necessity of obstinate souls requireth , and we will ask no more . You have less cause to restrain us from discipline then from preaching : for it is a more flesh-displeasing work that we are hardlier brought to . I foretell you , that you shut out me and all that are of my minde , if you would force us to administer Sacraments without Discipline , and without the conduct of our own discretion , to whom the Magistrate appoints it ; as if a Physicion must give no Physick but by your prescript . The antidisciplinarian Magistrate I could as resolutely suffer under as the superstitious ; it being worse to cast out Discipline , then to erre in the circumstances of it . The question is not , whether Bishops or no ? but whether Discipline or none ? and whether enow to use it ? 4. We earnestly request that Scripture sufficiency as the test of our Religion , and only universall Law of Christ may be maintained : and that nothing unnecessary may be imposed as necessary , nor the Churches unity laid on that which will not bear it , nor ever did . O that we might but have leave to serve God only as Christ hath commanded us , and to go to Heaven in the same way as the Apostles did ! These are our desires ; and whether they are reasonable God will judg . Give first to God the things that are Gods , and then give Caesar the things that are Caesars . Let your wisdome be first pure , and then peaceable . Not but that we are resolved to be loyall to Soveraignty , though you deny us all these : whatever malicious men pretend , that is not nor shall not be our difference . I have proved more publikely when it was more dangerous to publish it , that the generality of the Orthodox sober Ministers , and godly people of this Nation , did never consent to King-killing , and resisting Soveraign Power , nor to the change of the ancient Government of this Land ; but abhorred the pride and ambition that attempted it . I again repeat it : The blood of some , the imprisonment and displacing of others , the banishment or flight of others , and the detestations and publike protestations of more ; the oft declared sense of England , and the warres and sad estate of Scotland , have all declared before the world , to the shame of calumniators , that the generallity of the orthodox sober Protestants of these Nations , have been true to their allegiance , and detesters of unfaithfullness and ambition in subjects , and resisters of heresie and schisme in the Church , and of Anarchie and Democraticall confusions in the Commonwealth . And though the Land hath ringed with complaints and threatnings against my self , for publishing a little of the mixture of Jesuiticall and Familisticall contrivances , for taking down together our Government and Religion , and setting up new ones for the introduction of Popery , infidelity and heresie ; yet I am assured that there is much more of this confederacie , for the all-seeing God to discover in time , to the shame of Papists , that cannot be content to write themselves for the killing of Kings when the Pope hath once excommunicated them , and by the Decrees of a Generall Councill at the Laterane , to depose Princes that will extirpate such as the Pope calls Hereticks , and absolve all their subjects from their fidelity and allegiance , but they must also creep into the Councils and Armies of Protestants , and taking the advantage of successes and ambition , withdraw men at once from their Religion and allegiance , that they may cheat the world into a belief , that Treasons are the fruits of the Protestant profession , when these masked Juglers have come by night and sown and cherished these Romish tares . As a Papist must cease to be a Papist if he will be truly and fully loyall to his Soveraign ( as I am ready to prove against any adversary ; ) so a Protestant must so farre cease to be a Protestant before he can be disloyall . For Rom. 13. is part of the Rule of his Religion . Unhappily there hath been a difference among us , which is the higher Power , when those that have their shares in the Soveraignty are divided : But whether we should be subject to the Higher Power is no question with us . Gentlemen , I have nothing to ask of you for my self nor any of my brethren as for themselves : But that you will be friends to serious preaching and holy living , and will not ensnare our consciences with any unscripturall inventions of men , this I would beg of you as on my knees : 1. As for the sake of Christ , whose cause and people it is that I am pleading for . 2. For the sake of thousands of poore souls in this Land , whose salvation or damnation will be much promoted by you . 3. For the sake of thousands of the dear servants of the Lord , whose eyes are waiting to see what God will do by your hands . 4. For your own sakes , who are undone if you dash your selves on the rock you should build on , and set against the holy God , and turn the cries of his servants to Heaven for deliverance from you , Luk. 18. 8. If you slumble on Christ he will break you in pieces ; but if he fall upon you he will grind you to powder . 5. For the sake of your posterity , that they may not be bred up in ignorance or ungodliness . 6. For the Honour of the Nation and your selves ; that you turn by all the suspicions and fears that are raised in the Land . 7. For the honour of sound Doctrine and Church Government , that you may not bring schisme into greater credit then now you have brought it to deserved shame . For if you frown on godliness under pretence of uniformity in unnecessary things , and make times worse then when Libertinisme and schisme so prevailed , the people will look back with groans and say , what happy times did we once see ? and so will honour schisme , and libertinisme , and usurpation , through your oppression . 8. Lastly , I beg this of you , for the Honour of Soveragnty and the Nations Peace . A Prince of a holy people is most Honourable . The interest of holiness is Christs own : Happy is that Prince that espouseth this , and subjecteth all his own unto it . See Psal. 1. 1 , 2. & 101. & 15. 4. It is the conscionable , prudent , godly people of the Land that must be the glory and strength of their lawfull Soveraign . Their Prayers will serve him better then the hideous Oaths and Curses of the prophane . Woe to the Rulers that set themselves against the interest of Christ and holiness . Read Psal. 2. or that make snares for their consciences , that they may persecute them as disobedients , who are desirous to obey their Rulers in subordination to the Lord . See Dan. 3. & 6. 5 , 10 , 13. I have dealt plainly with you , and told you the very truth . If God have now a blessing for you and us , you will obey it : but if you refuse , then look to your selves and answer it if you can . I am sure in spite of earth and hell , it shall go well with them that live by faith . FINIS . 
A28134	----	A warning from the Lord God of life and power unto thee o city of London, and to the suburbs round about thee : to call thee and them to repentance & amendment of life, without which you cannot see God : be ye separated from your priests, and from your idolatrous worship, and touch not the unclean thing, that the Lord may receive you ... and something also to the scattered seed of God, which hath been held in bondage under Pharaoh the Task-master : who am hated by the unwise, and foolish in heart, and am reproachfully call'd a Quaker / Ester Biddle. Biddle, Ester. This text is an enriched version of the TCP digital transcription A28134 of text R37073 in the English Short Title Catalog (Wing B2866). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 55 KB of XML-encoded text transcribed from 13 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A28134 Wing B2866 ESTC R37073 16204287 ocm 16204287 105066 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A28134) Transcribed from: (Early English Books Online ; image set 105066) Images scanned from microfilm: (Early English books, 1641-1700 ; 1088:3) A warning from the Lord God of life and power unto thee o city of London, and to the suburbs round about thee : to call thee and them to repentance & amendment of life, without which you cannot see God : be ye separated from your priests, and from your idolatrous worship, and touch not the unclean thing, that the Lord may receive you ... and something also to the scattered seed of God, which hath been held in bondage under Pharaoh the Task-master : who am hated by the unwise, and foolish in heart, and am reproachfully call'd a Quaker / Ester Biddle. Biddle, Ester. [2], 22 p. Printed for Robert Wilson ..., London : 1660. Imperfect: stained, with some loss of print. Reproduction of original in the Bodleian Library. eng Society of Friends -- England -- Pastoral letters and charges. Repentance. London (England) A28134 R37073 (Wing B2866). civilwar no A warning from the Lord God of life and power, unto thee o city of London, and to the suburbs round about thee: to call thee and them to rep Biddle, Ester 1660 11433 21 0 0 0 0 0 18 C The rate of 18 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2000-00 TCP Assigned for keying and markup 2001-07 Aptara Keyed and coded from ProQuest page images 2001-09 TCP Staff (Michigan) Sampled and proofread 2001-09 TCP Staff (Michigan) Text and markup reviewed and edited 2001-11 pfs Batch review (QC) and XML conversion A WARNING FROM THE Lord God of LIFE and Power , UNTO THEE O CITY OF LONDON , AND TO The SUBURBS round about thee : To call thee and them to repentance & amendment of life , without which you cannot see God . Be ye separated from your Priests , and from your Idolatrous Worship , and touch not the unclean thing , that the Lord may receive you ; Written by one who follows the Lamb , and desires the welfare of all Souls , as I was moved thereunto by the Eternal and true Spirit of God , being quiet and still in my habitation . And something also to the scattered Seed of God , which hath been held in bondage under Pharaoh the Task-master . Who am hated by the unwise , and foolish in heart , and am reproachfully call'd a QUAKER . ESTER BIDDLE . LONDON , Printed for Robert Wilson , at the Black-Spread-Eagle and Windmill in Martins , neer Aldersgate , 1660. A Warning unto the City of London , and the Suburbs round about , &c. O The day and hour of thy Visitation is now , O City of London ! with all thy Suburbs , and likewise the day , hour , and time of Gods righteous Judgements is at hand , and will be executed upon thee in flames of fire from heaven : O my soul mourneth for thee , and my bowels is troubled , and my heart is pained within me , to see thy desolation , my eyes runneth down as a Fountain for the misery that is overtaking thee : O the fury of the Lord ! it is terrible , and who may stand , when it waxeth hot , and burneth as a flaming fire : O repent , repent , repent ! for thy wickedness surmounteth the wickedness of Sodom and Gomorrah , thy pride and ambition far exceedeth Jerusalems : Jerusalem had one Temple to worship in , and it was commanded of the Lord to be built , and the Lord commanded them to worship in it ; but according to your imaginations , so is your worship , and as your streets are , so are your Idols Temples , and thy Idolatrous Worship ; the abomination of desolation , sitteth where it ought not , and the Seed that belongeth to Immortal Life , is buried in thee ! O London , London ! how art thou fallen ? and from whom art thou gone astray ? even from the righteous Judge , and pure God of heaven , and of earth , O! thou art dead , and dying from the true worship and service of the Lord , which is in Spirit & in truth ; thou art groaping at noon-day , and thy light is not risen out of obscurity , that should give thee the knowledge of the Glory of God in the Face of Jesus Christ , although the measure of Gods grace hath called thee to repentance , and doth strive with thee against thy pride , cruelty , hard-heartedness , and oppression , but thou wilt not lend thine ear unto it , neither doth the grace of God teach thee ; but to the contrary art thou led unto persecution , by that spirit which leadeth into transgression : O! how many of the Lords dear servants , Lambs and Babes , hath the Lord sent into thy streets , high-wayes , and Idols Temples ? to declare what they have seen , tasted , and handled of the Word of Life , and hath proclaimed this notable terrible day , which they see is coming upon thee , & to declare unto thee thy sins & transgressions , and how great the indignation of the glorious God will be executed upon thee by reason of them , and for clearing their consciences , and being obedient unto the Commands of the Lord , some of them hast thou stoned , and some imprisoned , and cruelly beat , and unmercifully used them , of which doings the Lord taketh notice , and heareth the groans of the innocent , and the cries of the oppressed : O! it s entered , it s entered into the ears of the Lord God of Sabbath , who knoweth how great our sufferings is in this City , and in all quarters of the whole earth , where we have been sent , we have groaned under cruel oppression and tyranny , by unjust Judges , and unrighteous Rulers , especially by our own Countrymen , and in the Land of our Nativity , for which my spirit is troubled , because we all profess the name of Christians , and own Christ in words , to be a Saviour , but in works and life you deny him ; and by this thing is the name of the Lord blasphemed amongst all them , who doth not own Christ at all , whom you call Heathens ; but truly their life condemns yours , they having no Law , are a Law unto themselves , and they shall rise up in Judgement with this Generation , who draweth nigh unto the Lord with their lips , and their mouths , but their hearts is far from God : O the Lord God will be eased of such a vain Religion as this , he that seeth thee in secret is the munition of rocks , & he will reward thee openly , his Sickle shall pierce thy heart , and his sword shall rip up thy bowels ; pain , sorrow , and anguish shall overtake thee , as a woman in travel , and from it thou shalt not escape : O friends ! as a woman hath pain before she bringeth forth , so certainly and surely must you feel the pangs of death , before you know the Birth immortal ; and if that this be not witnessed , there is no seeing of God , nor no inhabiting of his holy Hill , where alone dwelleth purity ; holiness , and righteousness for ever : O search and try , you who are Citizens of this mortal City , which may truly be called Sodom and Egypt , for in thee is the Son of God crucified , and put to open shame ! Do you feel or know a part in another City which is immutable , which fadeth not away ? Do you eat of the hidden Manna which corrupteth not ? or do you drink of the Blood of the Lamb ? Have you yet found peace with the Lord ? Are you reconciled unto the God of Jacob ? Are you saved , or saving from your sins ? Or have you seen the Lord , and the place where the mighty God dwelleth ? if not , your Religion is all in vain , and if you do not speedily repent , you shall die in your sins , and where he is , you shall not come ; This will be his answer unto you , who is the Alpha and Omega , the first and the last , Depart ye workers of iniquity , I know you not : O this will be sad tidings unto you , who have got a fair covering , but it s not of the Spirit of God , which the Lord will rent off in the day when he shall take peace from the earth ! O ye Inhabitants of this bloody City ! cast away every man from him the Idols of Egypt , with your gods of gold and silver , of precious stones and goodly houses , and make no longer your belly your gods , least God cut you off in this day in which he is slaying the wicked with the First-born of Egypt , the Lord will choak Pharoah , with all his Host , in the Sea of confusion ! O! a night of darkness is a coming upon thee , and upon all thy neighbour Cityes , O! a thick cloud covereth thee , mists and fogs is spread upon thee , thy glory is staining , thy honor is laying in the dust , and thy mortal Crown shall be thrown into the pit , thy destruction is coming upon thee at noon-day ; thou shalt look for light , but have none , and for the dawning of the day , but it shall not appear ; glad tidings shall be hid from thee , sorrow , and trouble , and fear , shall compass thee about ; thou shalt wish for death rather then life , and for the grave , but shall not find it , then shalt thou seek to thy Priests , thy Rulers , and Judges , who have caused thee to erre , thinking thereby to get peace , but shalt find none ; the earth shall not bring forth unto thee her encrease , as in times past ; and as thy vultrous eye hath been delighted with vanity , and thy adulterated ear hath been filled with curiosities of strange voices , and thy heart hath been filled with lust , pride , and vanity , thy tongue exercised with cursing , swearing , and lying , cheating and cozening , and taking the Name of the Lord in vain ; and as thy feet hath walked after pleasures , and thy hand hath handled deceitfulness , guile , and fraud , and have been all servants unto sin , and fulfilling the devils will , even so must the Vengeance and Plagues of the Lord be powred out upon the Man of Sin , which hath captivated thy mind , and misled thy members , which was created only and alone to serve the living God , the Creator of Heaven and Earth . O! what rioting , swearing , cursing and drunkenness , murder , whoredome , and theft , is found in thee , which grieveth the soul of the righteous , cozening , and cheating , & deceiving souls for dishonest gain , buying and selling the Words of God on the Market day , and in the Idols Temple , all this is found in thee , which Words of God , the holy men of God spoke them to the people freely ; as they had freely received ; they coveted no mans gold , or silver , but having food & rayment , they were therewith content ; and they who preached freely , were Co-heirs with Christ , who had purchased a City for them , whose Builder and Maker is God , they said to the Scribes and Pharisees which sate in Moses Chair , who had the Prophets words read amongst them , that they would not enter in themselves , nor let others to enter in : They said also , that they might all prophesie one by one , and if any thing was revealed to one that stood by , he was to speak , and the first was to hold his peace , for God is a God of Order ; but in this our day , which is the Lords , and the time wherein we are cast , if any in the Spirit of the Lord come amongst you , and be moved to speak in his power , thou beatest , and bruisest , and hallest before thy Magistrates , and castest into prisons , by this we see plainly and clearly , that thy Religion is not the pure Religion , and that thy Church is the Church of Rome , and thou art governed by the Whores power , which God is laying wast , and dashing to pieces , in this his glorious day : Thy clouds of Religion , be they never so thick , they are seen thorongh ; in the light and power of God we do measure the height , the length , depth , and breadth of all thy Religion , thy Sun is eclipsed , and thy glory is fallen . O thou Lucifer , Son of the Morning ! thy portion is in the lowermost hell , thy part and lot is vanished away , and thy beauty is driven away , as the dust in the Summers day before the wind ; woe from the Lord God of Power be unto thy lawyers , for they have stollen away the key of knowledge : O the oppressed groaneth under their cruel tyranny of oppression ! they lie in wait to ensnare the simple , and to beguile and intrap the honest-hearted ; but the Lord loveth the pure in heart , and preserveth them out of the Lions mouth , and out of the paw of the Bear , glory be to God on high , Dominion and strength be given to his Son for evermore : Howl ye Lawyers , weep bitterly ye Rulers , and Judges , lament ye Priests , for the day of Gods account is coming on , and it hasteneth , wherein the Book of Conscience shall be opened , wherein your sins are written , as with the point of a Diamond , and out of the Book of Life you shall be judged , according as your works shall be , so shall your reward be , for our God is pure and immortal , he will torment the wicked , and plague the ungodly , and cast into the pit for ever : O! I most humbly beseech you , as in Christ stead , leave off your covetousness , with your hypocritical Religion , your fained prayers , and abhor your selves in dust and ashes , that repentance and amendment of Life you may know with the Lord , before thy house of clay be dissolved , for the Son of Life weepeth over thee , as he did over Jerusalem . O that thy eyes were open , and thy heart unvailed , that thou mights see how good the Lord is unto all the sons and daughters of men , and how long he hath tendered his mercy and grace unto thee , and hath held forth his hand with a cup of blessings for thee , but thou hast joyned issue with the transgressor , and art rebellions and stiff-necked against the Seed of God , the Lord God make thee sensible of thy back-slidings , and heal thee , if he see it good : O! my soul is truly powred forth unto the Lord for thee , that thou may est not inherit the Lake which is prepared , but peace and rest for thy immortal soul thou mayest find ; for the soul is immortal , and there is no mortal thing can satisfie thy soul , but the presence of the Lord , which is far beyond the gold of Ophir , or the Onick stone . O! what wouldst thou give for peace with God , when thy day shall be turned into darness , & thy table shall be made a snare unto thee , and thou shalt be like the hearth in the Wildernesse , which seeth not when good cometh , thy lovers shall pass away , & trouble shall compass thee round about ; then if thou hadst the whole world thou wouldst give it for peace with God , but then will thy day be sealed up , and there will be no place found for repentance ; therefore I desire thee in the dreadful power of God , put not the day of the Lord afar off , but let the Sword of the Lord cut down , and the fire burn up all that is contrary to God ; and away with thy Idols , down with thy Images , pluck down thy high places , for the Lord will be avenged of thy Groves , thy strong Okes , and tall Cedars , and he will ride upon thy high hills , and thy fenced City will he lay waste ; and he will ease the innocent , and deliver the oppressed , thy prison doors shall be broke up , and the bonds of iniquity burst asunder , the agreement made with hell and death will be disannulled ; and though many of us have been halled out of your Mass-houses , and have been halled before Magistrates , both by Papists and Protestants ; yet know this , that our God in whom we trust , he lives for ever , and he sits as Judge amongst the Gods . O! the fury of the Lord is gone forth against the wicked , and they shall not prosper , and although they may reign for a while , and build their nests in the stars for a short time , and joyn hand in hand to punish the righteous , and to oppress the just , and to oppose Christ and his Kingdome , yet he whose glorious reign is begun in the earth , who is the King of Saints , and Governour of heaven and earth , he will pluck them from their stately thrones , and disinherit them of their mortal life , unless they turn to the sword which will cut , and to the axe which will hew , & to the fire which will burn them ; then wilt thou come to know the Circumcision which is made without hands , and a baptizing into Christs death ; and if a baptizing , then a death of deaths unto all mortal , and visible , and dying things ; then wilt thou be a new creature , All old things will passe away , the old heavens and the old earth will be burned up , and a new heaven , & a new earth will be created in righteousness , wherein the Lamb dwelleth , whose Name is called the Word of God , who is the light of the world , and was given of the Father a light to lighten the Gentiles , and to be the glory of his people Israel : This light checks thee in secret , when no mortal eye seeth what thou art doing ; this light beholds thee ; and this is Gods swift Witness , which he hath placed in man , which is only and alone sufficient to lead into immortal life , although the blind guides , who are of the cursed stock of Ham , sayes , that this light which is in man , is natural , and not sufficient of it self to lead to God . This is my testimony friends , which I must bear amongst you , for the true light , against all that doth oppose it , who hath been a Citizen with you in this bloody City , and have been feeding with you upon the husks with the Swine , and alienated from God , and a stranger to his life , as you are at this day , whilest I was one with you in your Religion and Worship , my soul was hungry , and was even black with thirst , I had almost fallen in your streets for want of the Bread of Life ; no peace nor true rest amongst you could I find , yet mornings , and evenings , and at noon-day , I sought the Lord , but could not find him , because I was not in his way , neither did I hearken to his light , neither could any of your chief Priests tell me where the Lord was to be found , but told me in heaven , but what heaven was , and where it was , they knew not ; the light which is pure condemned me , and no peace with the Lord could I find amongst all your dead worships , and earthly performances ; but at length the Lord , ●ho is rich in mercy , he looked down from his holy habitation , and he saw there was no help amongst men , nor no refreshments to be received from their Ministry , but my soul was dying and fainting away , with a numberless number besides me , by reason of our sins & transgressions , then the Lord sent in fulness of time his Servants into this City , F H and E B , who spoke the Word of Eternal Life , whereby my weary soul was refreshed , and the dead heard , and lived , and glorifies the Lord in the land of the living : Glory and honor be given to God , who sent them furnished with the treasure of knowledge and wisdome , and to speak comfort unto the prisoner of hope ; and I , amongst many in this City , may blesse the hour and the time that they came in the Power and Spirit of God to visit this City , for by their coming was I turned from darknesse to light , and from Satans power to Gods ; and they were instruments in the hand of the Lord to bring me to his Kingdome , the Lord God in his endlesse love hath made me forsake this City , with all the glory and pleasures of it , and I see another City , and do inhabit a more durable habitation , which will never fade away , but will stand me in stead for ever ; and by the light of Christ , which is eternal , was I brought to this habitation ; and if ever thou comest to God , thou must own this light which thy Teachers speak against : if thou wilt love the light , it will lead thee in a path which thou hast not yet trodden in ; there is no Lyon , or Lyons Whelp , hath trodden in this path , no vultrous eye hath seen it ; therefore thou must come forth of thy fallen estate , thy whoredomes and ungodlinesse , before one step thou canst tread in ; therefore repent , and come and drink freely of our Fountain , and eat of our Rock , who liveth for ever : O! my hearts desire unto the Lord is , that you may be saved from your sin , and purged from your iniquities , and be made clean by the blood of the Lamb , before you return to the dust from whence you came , and shall be seen no more : For friends , there must be a laying down of the earthly , and as that is laid down , there is a receiving of the heavenly ; but if you live in sin , and die in sin , then is there no redemption from sin , sin separates from God ; the wa●●● of sin is death , and after death to Judgement : Hell is prepar●● for the wicked , and the worm which shall never die , and the fire that shall never be quenched , is the sinners portion , who lives and dies in sin ; For there is no repentance in the grave , nor no remissinn of sin after death , but as the tree falleth , so it lieth , as Death leaveth you , Judgement will find you ; and as the lightening shineth in the East unto the West , so is the coming of the Son of man in his day upon all sinners : He will come as a thief in the night upon thee , then what secret corner hast thou to hide thee in ? or what remote place canst thou fly unto for shelter ? seeing our God is potent over Sea and Land , and his eye is over the whole world , and his hand is stretched over all living . O! the Rocks and the Mountains shall not cover thee , nor dens , nor holes , nor caves of the earth shall not shelter thee , but the Lord will be avenged of thee , and plead with thee himself , who is a just God , and a Saviour , and will give unto every man according as his works shall be , from whose presence the wicked must depart . O! blessed and happy for ever are all they who knows a redeeming from amongst men , and from a vain and a light conversation , by the precious blood of the Lamb . O! give thanks to God fro ever , that he hath , and is giving you a possession in the durable inheritance , that never fadeth away ; you are built upon the Rock of Ages , never to be removed . O! let us dwell together in the unity of the Spirit , and in the bond of love for ever , that we may stand for ever witnesses against this wicked and perverse Generation , who have not the fear of God before their eyes , whom God will destroy as he did the old world , and they shall be as ashes under the soals of the righteous feet . O London ! in the presence of the Lord God I declare unto thee , thy peace is not durable , neither will thy Faith remain , it is as the raging Sea , whose waves are up and down , and thou art tossed in thy mind , as a Ship upon the Sea , driven with a mighty wind ; thy hope is in man , and it faileth ; thy joy is dying , and will die away . O! therefore put thy trust in the living God , and not in man , whose breath is in his nostrils , that thou mayest be saved from the day of wrath , which will suddenly come upon the families of the earth : All Nations shall partake of his wrath , and all Tongues of his fury ; for all flesh hath corrupted its way before the Lord , all flesh hath sinned , and come short of the glory of God , so all flesh must know the wrath of God executed upon the wicked , for the Lord hath determined a Consumption to come upon the whole earth ; therefore O earth , earth ! hear the Word of the Lord , and be thou separated from your uncleanness , and live before the Lord , that all the dayes of thy appointed time , thou mayest wait till the change comes , for nothing but life will stand before the Lord , who is immortal . And know this of a truth , that this is written in pure love to thy soul : O London ! the righteous is oppressed in thee , and the innocent cryeth in thy streets , by reason of oppression : O! feed the hungry , and cloath the naked , and hide not thy self from thy own flesh , for you are all made of one blood , and one mould , upon the face of the whole earth : He that saith he loves God , and doth not feed the hungry , and cloath the naked , and judge the cause of the poor and needy , he is a lyar , and doth not the truth . And know this ye Judges , and Rulers , and Magistrates , that there is a Judge above you which will call you to an account , and will judge you out of the book of Conscience , and give you a full reward ; and you shall all know in the day when the Lord rips off all coverings , and takes peace from the earth , that there is a Deliverer in Sion , which will deliver his righteous seed , and none shall hinder ; and although we are despised in thee , and hated by thee , yet the Lord who is the everlasting Councellor and Prince of Peace , he is our Redeemer , who is the portion of our cup , and the lot of our inheritance , & we have none in heaven but him , nor upon earth that can deliver but he , & he wil plead our cause with them that hate us , and our innocency shall appear as the Sun in her ful strength , & we shall be as a morning without clouds , when the Lord shall arise , and take the honor to himself , and exalt his Kingdome above the heavens , and his Dominion above the stars , then shall Jerusalem be the praise of the whole earth , and they shall rejoyce in her who now mourneth , and say one to another , Come let us stand upon Mount Sion , and sit down upon the holyhill , for our God and his Christ reigneth over all the whole earth . O! this is a blessed estate which the ●ighteous doth inherit ; but as for the wicked , they are as stubble throughly dried ; and the Word of the Lord is as a fire , and they must be burned up , and be shut without the gates of the City , where the Lamb treads the Wine-press of Gods wrath . So in the fear of the Lord repent , and amend thy life , least God sweep thee away into the pit of utter destruction , out of which there is no redemption . Oh London ! the Lord God of Heaven and of Earth , he is burdened with thy vain Religion ; who maketh a profession of God , and of Christ , and yet liveth in lust and vanity , pride and vain-glory , in swearing and curfing , and yet is covered with a covering which the Lord will take away : O how doth gluttony abound in thee , rioting and sporting in the day time ! thou knowst not how almost to go along the streets , thou art so proud and haughty , and the poor in thee are ready to famish , for whose estate and condition my heart is pained within me , old and young , blind and lame , lieth in thy streets , and at thy Masse-houses doors crying for bread , who are almost naked for want of cloathing , and fainting for want of bread , and yet thou canst passe by them in thy gaudy apparrel ; and our-stretched neck , with thy face decked with black spots , which are the marks of the Whore , the Beast , and the False Prophet , which is not the attire of Sarah , Abrahams wife : Thou knowest not what to eat , nor what to drink , nor wherewith to be cloathed , thy mind is so vain , and thy Religion is so aiery ; and if any of these that are blind , or lame , or destitute of a being , asketh of thee a penny , or farthing , thou sayest thou hast it not for them . O! remember the Lord will call thee to an account ; and truly a sad day it will be for thee , when he shall take thy peace away ; who hath lavishly spent Gods Creation upon thy lusts , and hath not distributed thy morsel to the poor , and to the needy , the light of Christ in thy Conscience condemns thee for thy not so doing , and from that thou canst not fly , that shall be thy condemnation for ever if thou hatest it , and thy salvation for ever , if thou lovest it . O! tremble and quake before the Lord , ye sons of Sodom , and Daughters of Gomorrah , who doth inhabit this mortal City which doth-corrupt , and will die away , your glory the Lord will bring to nothing ; therefore keep to the light which condemns you , that an entrance into the immortal Kingdome you may find : Woe be unto all thy Usurers , who hoardeth up the unrighteous mammon , and doth not lend to the poor and distressed , and saith , they have it not for them , the rust of their money in the Day of Judgement shall rise up against them , and Gods swift Witness in their own hearts shall condemn them which lives for ever ; therefore all ye Usurers , Soothsayers , and Star-gazers , that inhabiteth this place , and elsewhere , repent , for Gods plagues and Judgements is to be executed upon you , and upon all that lendeth an ear unto you , you Star-gazers and Astrologers , who can discern the face of the Sky , but doth not know the signs of the coming of the Son of Man , whose glorious appearance will discover your dark works that you act in the dark night , and tho night shall passe away , and you shall know a day of Judgement , and see him whom you have pierced , of whom the Sun , Moon , and Stars , bears testimony , and keepeth their station with God ; therefore its good for you to know the Rod of God , to instruct you in his path , and to lead you to his Kingdome , and this is the desire of my soul , that you may all inhabit peace , and rest with the King of Heaven and Earth : So know , that your day of visitation is now , the Lord doth hold forth unto you mercy and peace , therefore imbrace it whilst it is tendred unto you , least you be shut out , and your day be sealed up . The Lord is risen in Sion , and is shining forth in the perfection of beauty and holinesse for ever : O! how glorious and beautiful are his garments ? and how lovely is his countenance unto all his sons and daughters , who have forsaken all to follow him , who is a man of sorrows , and well acquainted with grief ; who trampled upon all the glory of this world , the Oni●k stones , and the gold of Ophir was nothing unto him , neither are they any thing in comparison of him , for all who doth enjoy him , enjoyeth fulness , both of wisdome , and knowledge , prudence , and understanding ; he doth endow them with all those treasures which this empty world cannot afford ; he is not of this world , who is the seed , the light , the power of God , but he is Heir of Eternal Peace , and in him are the families of the earth blessed , who doth deny themselves , and take up their daily crosse , and follow the Seed , the Angel of the New Covenent , wheresoever he goeth ; it is they that are saved , who walketh in the light of life , and doth rejoyce in sufferings , tryals and tribulations , knowing that thorough these things they must enter into the Lambs Kingdome , and hereby may they know that they are in the way of God , for this is a remarkable token whereby they may know that they are in their spiritual journey ; if they are hated and persecuted of all men for righteousnesse sake , then are ye blessed of the most high God ? Art thou halled out of the Synagogues , and plucked before Rulers , for the Kingdom of Heavens sake ? Art thou made a prey of in the gate , for reproving sin and iniquity in the gate , and suffereth the enemy to plough long furrows upon thy ba●k , for the testimony of truths sake ? Know this , thy reward is great in the Kingdome of heaven ; and these are marks and tokens wherein thou mayest certainly know that thy journey is holy , and thy path is pure wherein thou treadest , where thy persecutors can by no means walk in , but they must own thee and thy life , which will slay the first nature , birth , and glory , and bring into the fools estate , that ye may truly be made wise , and endued with the treasure of wisdome , which liveth and abideth for ever . O! all ye my dear friends , that knoweth a bathing and washing , and a making white in the blood of the Lamb , unto you doth my Royal love flow forth from the fountain of life : O! ye are near and dear unto me , as in the fountain of love ye dwell , which knitteth our hearts together in one , which is Christ , the Way , the Truth , and the Life , unto whom none can come , but they who doth deny their own wills , their pleasures and delights , and bow to his Sceptor which is swayed in righteousness : O! they must lay down their Crowns at the feet of the Immortal Birth , the Seed Royal , which is a Noble Priesthood , which remaineth for ever , before they can have peace with him : Therefore all ye Lambs , and Babes , and Plants of God , in the Lords power dwell , that you may be preserved in the day of tryal , which is coming to try all them that dwelleth upon the earth ; and in the hour of temptation , you may find bread in your own house , and water in your own Well , which will satisfie your soul in the time of draught , that glory and honor you may render unto the Lord , whose Name is , I am , and there is none like him amongst all the gods , who saveth his people from their fine , and blotteth out their transgressions , who filleth both heaven and earth with his glory ; Glory , and eternal honor , and everlasting dominion be ascribed vnto the God of my life , who is eternally pure , and as he is , so is his City , which is a habitation for all the followers of the Lamb , the situation is righteous indeed , and is of Gods own Nature , which Nature hath fallen man received a measure from the beautiful God to bring him out of sin , and transgression , and to redeem him wholly from the fallen estate , it is placed in man only and alone to redeem him from death to life , and to be his salvation , and satisfaction , or condemnation for ever ; and this is my witness in every man , and to this do I speak , and it shall arise and answer for me in the day of the Lord ; and this is the seed that the Lord hath left in the earth , in which seed the families of the earth is blessed , and in the seeds light shall all the Nations that are saved walk in , and triumph in his name , which is called the Word of God , by which the world was made , and the heavens was framed , who was in his Fathers bosome before man was , or had a being upon the earth , and shall live and abide for ever , glory and thanks be given unto the Lord , whose Royal Standard is set up in the earth , and whose Reign is begun upon the earth , and whose Tabernacle is with men , whose dwelling and abiding is with the sons and daughters of men : Glory over all Sea and Land be given to the pure God , who searcheth ; and tryeth , and seeth the way of all flesh , and it s he that justifieth the righteous , and who is he that doth condemn , or lay any thing to the charge of Gods Elect ? It is the Lamb of God that taketh away all sin , and in him is no sin , and if he condemneth , who can justifie ? Therefore let all that are justified , and set free by the Lamb , abide in their freedome , and live in the power and life of the Birth Immortal , that they may not be intangled again with the yoke of bondage , which is truly a yoke indeed , and heavier to be borne then it was at the first : for there remaineth no more sacrifice for sin unto such who have tasted of the Word of God , and of the powers of the world to come , and afterwards looketh back to Egypt , and to the goodlinesse of Pharaohs house , such falleth short of a resting place , and dieth in the wildernesse , and leaveth an ill savour unto Generations to come : But blessed and happy are all by Sea and Land , who abideth low in their measures of life given them , by the husband-man , who is Lord over Sea and Land , and entereth into the good land , and seeth all to be turned out before them , and inherit the promise , and the Kingdome without end , with Caleb and Joshud , who have fought a good fight , and lay down their heads in peace , and entred into rest with their Fathers , who gained a good report , and are a good savour unto this day unto all that doth believe in the same Gospel which was preached unto Abraham , who saw the Gospel , and believed in it : So all that are of faith , are of Abraham , for his Seed shall be multiplied as the stars of heaven , or the sand upon the Sea shore for number , which is the Seed of the Kingdome of God , there is a numberlesse number that is redeemed and redeeming out of Nations , Tongues , and people , by the seed up to God and many there is , whose faces are turned towards Sion , the City of our solemnity , there to praise the Lord in that City ; the morning stars meet together , and the Sons of God shoot for joy , and singeth Halelujah to the Highest ; the Bridegroom is come , & he hath betrothed them to himself , who cannot but rejoyce ; his Table is prepared , where the Lambs and Babes eateth , and is satisfied ; there is a river as clear as Christal , which runneth softly , of which all drinketh freely , and is satisfied . O! here is fulness of joy to be reaped in this City , honor , glory , and dignity inhabiteth here : O! come hither all ye ignorant , unwise , and simple ones , who knows not a stay to your minds , nor a resting place for the soal of your feet , neither satisfaction for your souls : O! come and drink , and eat freely with us , without money and without price , for we have found him whom our souls loveth , who is the choicest of ten thousand , and the chiefest in the whole earth , he hath been exposed from amongst us for many years , but now is he come , contrary to the whole earths expectation , to visit and redeem his people , and to get himself a name in the earth : Glory be to him who hath been as a stranger upon the earth for ages , and as a wayfaring man ; to tarr● for a night for Generations , but glory for ever , he is well known in Sion , for he hath comforted the mourners therein , and he hath revived the fainting spirit , and hath bound up the broken-hearted , the feeble knees hath he strengthened , the blind he causeth to see , and the lame to go upright , the Leopard is cleansed , the dead is raised , the deaf heareth , the dumb speaketh , all this is done by Sions King , in this the latter day , and our eyes hath seen it . O! what tongue is able to expresse the Noble acts of our God : O! its unutterable and undeclarable , words are too short , Declarations must end , but the life by which they are written , liveth in it self for ever and ever . O! all ye dear and tender ones , who doth abide either by Sea or Land , dwell in the pure life , in the single being , in the lovely estate , let not your minds be captivated by any created object , or visible thing , but feel the birth immortal to be brought forth , and reign over the world ; and you espoused to Christ , Children of the Lamb , Heirs of the world which is without end , let him be your beloved alone , who is light and life , beauty and strength , wisdome and prudence , altogether lovely and glorious , whose day is glorious and perfect , and all must be perfect that walks in it ; therefore be ye holy as he is holy , without which none shall see God , who is immutable , and dwelleth in everlasting burnings , no flesh can see him and live : O! the notable terrible day of the Lord will suddenly come upon all slothful and disobedient ones , who idly spendeth away their present time , and hideth Gods money in the earth , but an account one day must you all give , when the last Trumpet shall sound ; then shall you come to Judgement , the Just to the Resurrection of Life , and the unjust to everlasting torments ; therefore be awakened all ye that have been long convinced of the truth of God ; arise and shake off the dust of the earth , plough up the fallow ground of your hearts with the power of God , let judgement be brought forth unto victory , let the Sickle reap the earth , that the righteous branch may come forth , which you hold in bondage thorough your negligence and unbelief : O! dishonor the Lord no longer with your out-side profession , which is as a shell without a kernel , which God will rent off , it will not cover you no longer , for it is deceit , and a hypocritical Religion , which is covered over with fair words , and a fair gloss on the out-side , and within side is rottennesse and putrifying sores : O! this is loathsome in the sight of the Lord ; woe be unto all from the Lord God of heaven and earth , who holdeth the truth of God in unrighteousnesse : O! your coverings will be too narrow to cover you , and your beds will be too short to stretch your selves on , for the Lord is come to torment you : O! the Lake is prepared for you , that burneth for ever : O! what will you do , when the Lord shall appear to strip you , and to uncrown you , and bereave you of all your mortal glory , and lay your honor in the dust , then without repentance there will be no enjoying of Gods presence , which giveth life to the weary soul : O repent , repent ! ye Aliens and strangers , who are yet without the knowledge of the pure God , and knows not an entrance into an undefiled being , which is made without hands : O! come and sit down where we have sate , abhorring our selves in dust and ashes , we have lain as they that have been dead of old , and our sorrow has been our sin , and our beauty hath been turned into ashes , and our glory as stubble , and our hour as the morning dew , and our wisdome as a shadow which hath been , and now is not : O consider ! all ye Kings and Princes , Dukes and Earls , Lords and Ladies , Governours and Magistrates , Priests and Jesuites , this will the Lord do by you , as he hath done by us , he will lay your habitations wast , who respects not the person of any , but you shall sit as a Widdow , that is , rebuked of husband and children , bemoaning her self ; even so shall you be : But if you are willing to endure this straight way , and narrow gate , wherein nothing that is of this world shall enter , but must be laid down ; and if you will deny your selves , and take up your daily crosse , and follow the light , whom you have grieved and wounded with your whoredomes and idolatry whithersoever he goeth , then shall you be with us , where we are , and eat and drink with us of the living Bread and Water of Life , and see him who is invisible , who cannot be seen but by Faith , and this Faith purifies the heart , and maketh pure , as God is pure . O! Come unto the Fountain of Life , and drink freely with us : O! Christ hath invited all upon the whole face of the earth , poor and rich , to come into his banqueting house , and to eat freely of the Bread of Life , and to drink of the still waters of Shilo , which satisfieth the hungry soul . O! come to our Shepherd , who hath laid down his life for his sheep : O come ! and see how good he is , and where he feedeth his flock at noon-day ; O! come into his Fold , who is all love , and life , and gaineth unto God the hungry soul , and reconcileth every tyred spirit which panteth after him , and blessed are all they who feeleth satisfaction with the Lord , it is better then wine or oyl ; and all who joyneth issue with the Seed of God , they know a more durable encrease , for they encrease in wisdome , purity , and holiness , and so dwelleth with the Lord in their measures . O! all ye that have followed Christ , the Heir of Life and Salvation , and doth follow him in the straight way , and narrow gate , your portion is eternal , if you dwell therein , and look not out at the over-turnings of men , and their power , and what they may inflict upon you , or cause you to suffer hardships for your Religion , which you profess in truth and righteousness , but look to the Lord , who hath the hea●ts of all the Sons and Daughters of Adam in his hand , and as a river of water he can turn them whither soever he will : therefore my dear beloved friends , who are friends of God , let us dwell together in the life immortal , and let us be compassed about with Gods righteousness and strength for ever , that if the Lord suffereth that we should suffer death for our Religion which is pure , let us choose it rather then life , and joyfully , and heartily , and patiently imbrace it , and bear it , for our God is good , and in the midst of flames ( he hath ) and will be with us , and from the waters he will deliver us ; in the sixth trouble he hath been with us , and from the seventh he hath delivered us , glory be to him who is as a wall of brass round about us , and as a flame of fire he compasseth us about ; he was with the Patriarchs in the deepest of their calamities ; the Prophets in times past he upheld , and was their meat and drink , and in him they rejoyced , and with him they suffered , and finished their testimony in faithfulness ; he was unto the Disciples , a stay , and a staff , salvation and righteousness , even their exceeding great reward ; their houses was filled with his life and power , he was a mouth of utterance unto them , he carried them thorough great tryals , he was their meat and drink , and they fed upon him in a weary Land , even so can we truly say , that he hath been with us in a vast howling wilderness , in a strange Land , and amongst strange people , who have not truly worshipped the God of heaven and earth , he hath been our stay and the upholder of our head in the day of battel : Glory be to him who is our Rock , who never leaved nor forsaked any that fears him , but he watereth them with the dew from heaven , and maketh them green as the grass , or tender plants ; he cloatheth them far beyond the Lillies in the field , he giveth breath , and life , and length of dayes for ever in his sight ; therefore all who have known this cloathing , let it dwell with you for ever , and let your hearts be upright in his sight , your consciences exercised continually in the sight of God and men ; and the Lord God of heaven and of earth preserve us all in all , and over all , and thorough all , up to himself : The grace of our Lord Jesus Christ , which is perfect , and the peace which standeth for ever , keep your hearts and minds staid upon him for ever , out of all mortal and dying things . London the 16th of the 12th Moneth , 1659. E. B. Something after . O London ! who should●t be as a nursing Mother unto thy Nation , and a Pattern and Example unto all Nations , for in thee and from thee doth the Law proceed , and Councel is given forth which should be pure , and thy Law direct , whereby the Just and Innocent might be Judged in Righteousness ; thy Judges and Rulers should Judge for God , and be guided by the just Law of God in them , but for want of true Judgement and Equity the Just is oppressed , and the Innocent and Harmless groaneth for want of Righteous Rulers and Godly Judges , and wholesom Lawes . O London thou hast sacrificed upon the Mountains unto sirange gods , and that 's Cains sacrifice which the Lord accepteth not , neither doth he regard your Joy and Mirth , for your joy is but for a moment saith the Lord , but your sorrow is for ever and for ever , and your torment world without end , O! my Soul lamenteth for thee , to see what an estate thou art in , all above the witness of the pure God , in ungodliness , lust , pride and wantonness , you spend Gods Creation upon your lusts , pride and vain glory ; O! let the Seed of the Lord arise in you , and condemn you and bear witness for me and the rest of us who are called and calling out of you , and are redeeming from amongst you up to God , and our Souls is sorrowful for to see how you neglect the pure way of God . And likewise the day of your visitation , my heart did even bleed within me to see your sacrifices , knowing from whence it came , and whether it went , and to whom it was offered ; And I could have wept day and night to have seen the path of Righteousness trodden down , and all trampling upon the Seed of God , which lyeth low in you , some in drunkenness , others in swearing and taking the Name of God in vain , some in pushing and haling and beating the Lambs of God , and all in disorder dishonouring of God , on the 21th of the 12th Month , 1659. your evil works and words did exceed in that day and night , and it shall rise up in Judgement against you , that day and night shall you remember with all the rest of your time ill spent , to your torment and utter overthrowing ; and know this , that God will call you to Judgement , and give you your portion with the hypocrites , unless you repent and amend your lives ; therefore every one who hath any true desires after the Lord , be ye separated from the wickedness that is acted in this City , and from the actors of it , that you may find your desires to be satisfied , & your souls raised up out of the pit , & saveth from the condemnation which is coming upon all workers of iniquity ; the Lord spareth and suffereth but for a time , until he hath gathered his remnant from amongst you , and made up his Jewels which shall live in his house for ever , Then desolation and misery and a woful cry shall be heard in your streets , and your houses shall be left unto you desolate , and your Idols temples shall be a habitation for Owls and Birds , the Satyrs shall dance there , they shall be a habitation for every unclean spirit , your Priests shall preach no more , & your Diviners shal go mad , God wil dry up the tongue of the Egyptian Sea , who hath opened a door of mercy in this City in due season , and hath given you yet a Day to repent in , but remember thy Day will be over , as thy Sisters Sodoms and Gomorrahs , their time was spent , and the Day of their visitation is passed , the Lord spared the Righteous , even Just Lot , whose Soul was grieved with the ungodly conversation of the wicked ; even so is ours , this day with the unjust and impure conversation of thee O London : but Ju●t is our God and Righteous for evermore , who is able to deliver us , and hath delivered us out of the flames which sha●● come upon you our God beholdeth all your unjust proceedings with his Seed , for which he will give you your reward , who is a Just God , and a Saviour ; and wo from the Lord God be unto all the Magistrates and Rulers of this City , who doth not Rule yet in Righteousness ; and wo from the Lord be unto all Masters and Mistresses that doth inhabit this place before mentioned , who doth not order their Families in the fear of God , nor are not in the fear nor power themselves , who one day shall know another Master who will give you a just reward according as your works shall be , who is Gods Righteousness , and to whom all power in Heaven and Earth is given , and it is he alone that will Judge this bloudy City with all the Families and Kindreds of the whole Earth , and they shall not escape his Righteous Judgements , although thou maist cry for the Rocks and the Mountains to cover thee , and thy Religion to hide thee from the wrath of God , but it cannot be , for his eye , whom we serve , is over the whole world , and his Arm of Power is stretched over thee with a sword which is fourbished in his hand , which will cut down and utterly destroy thy Priests in thee , who divineth for money , and preacheth for filthy lucre , and love give ye , which feedeth of the fat and cloatheth with the wool and makes Merchandize of Souls with fair words ; Gods vengeance , wo and wrath is their portion , and they shall fall by the sword of the living God , thy Judges and Rulers shall be slain in the day that the Lord visiteth thee in the fierceness of his wrath , for his Soul is burthened with thee , and his Spirit is grieved every moment of time with thy filthy conversation ; therefore repent , for the day is coming , and thy time of torment and misery hasteneth apace , thy condemnation slumbereth not , thou hast forgotten good dayes without number , and thou art yet in the land of forgetfulness , thy ●imes testifieth against thee , and thy iniquities is gone over thy head , and thy transgressions is without number , even as the stars in the firmament , and thy ungodliness before the Lord is for multitude as the sands of the Sea shore , thou ha●t corrupted thy way before the Lord , and art fallen short of the glory of the Lord ; therefore return to the measure of Gods Spirit , that thou mai●t know amendment of life and an inheritance in another City before thou art dispossessed of this City : and peace and re●t , purity and joy may possess thy house , and the New Heaven and the New Earth thou maist witness , and a feeding upon the bread of Life that maketh truly wise , and a drinking of the water of life which truly satisfieth the immortal Soul ; this must thou witness if ever thou wilt enjoy the pure habitation of God , or sit down upon his holy Hill which is beautiful indeed before thou returns to the d●●t from whence thou camest , there is the center of the earthly ; the center of the heavenly is unmortal and dwelleth in immortality , and as thou serve●t and obeyest , and joineth issue with this , it will lead thee up to God the Saviour and Redeemer of thy Soul , where the earthly center and the first birth and nature cannot enter , there is a great gulf and separation between the two seeds and the two natures , the one delighteth to ser●e the Lord , and it is its nature to work , Righteousness and Holiness for ever , and it cannot join with the cursed the other is continually prone to do wickedness , and it leadeth in drunkenness , lying , swearing and d●ssembling , cheating and cozening , and it cannot do good , neither shall it have a habitation with Abels nature , who sacrificed upon Gods Altar a Sacrifice of praise , and the Lord had regard unto to it : So if thou joyneth with Hagars Seed , the Bond-woman , thou shalt not inherit the durable possession ; therefore as thou lovest the good of thy soul , and thy immortal life , return to that which yet condemns thee , which is the light of Christ , and it is pure and immortal , and know it to justifie thee , for the Spirit of the pure God will not alwayes strive with thee , no more then it d●d with the Old World : O thou City of London ! remember how the Lord overtook the old world in their evil deeds , he came upon them as a thief in the night , when they little thought of him , he took them eating and drinking , Marrying , and giving in marriage , and he repented that ever he made man upon the Earth , and he overtu●ned them in his fiery wrath , and in his fiery indignation , he spared not Jerusalem , wherein his Temple was built ; and dost thou think that the Lord will spare thee ? I am afraid the Lord will overturn thee in flames of fire , as he did them in their gain-sayings : Therefore amend thy life while it is to day , and prize the short moment of time which thou hast yet to spend , least God cast thee into Hell , which is prepared for the wicked and abominable . And this is my councel unto thee , whether thou wilt receive it , yea or nay : It is good , and the same which the Apostles gave to the ungodly in that day , and to the Scribes and Pharisees , who were learned men , whose zeal did far exceed thine in this thy day ; and this is it , that thou return to the Spirit of God which is in thee , and be guided by it , and led with it , into righteousness , meekness , and long-suffering , and walk in the light whilst you have the light , for the night will come , wherein no man can work ; but in this glorious day the Son worketh , and the Father worketh , therefore let him not work in vain , but let the Spirit of the pure God work down , and lead out of all that 's contrary to God , that so life over death may reign in thee . O! that thou wert like the Noble Bereans , that searched the Scripture in their day , and if thou wouldst do so with the same Spirit that gave them forth , then wouldst thou see clearly that we are in the way of God , and live the life of the Scriptures , and then wouldst thou joyn issue with us , and leave thy dumb idle Shepherds , which indeed are greedy dumb dogs , and can never have enough , and come to Christ , whom God hath given for a Leader and a Commander to his people , and to be Salvation to the ends of the earth , who is the Physitian and the Bishop of the soul , who leadeth into the Fold immortal , where he feedeth his Flock at noon-day , in the heat of persecution , and in the day of fiery tryals , he is a sure hiding place , his Name is a strong Tower , the righteous fly thereinto , and are saved ; but as for the wicked , they must inherit the Lake that burn , for ever , for that 's their habitation , which is never-dying torments , which God hath prepared since the Foundation of the earth for them . E. B. 
A28898	----	A warning from the Lord God to the inhabitants of the town and county of Warwick that they may repent and turn to the Lord with their whole hearts before it be too late. Bourne, Edward, d. 1708. 1661 Approx. 4 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A28898 Wing B3850 ESTC R29049 10802478 ocm 10802478 45966 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A28898) Transcribed from: (Early English Books Online ; image set 45966) Images scanned from microfilm: (Early English books, 1641-1700 ; 1416:14) A warning from the Lord God to the inhabitants of the town and county of Warwick that they may repent and turn to the Lord with their whole hearts before it be too late. Bourne, Edward, d. 1708. 1 broadside. s.n., [S.l. : 1661] Dated and signed at end: Worcester the third of the second moneth, 1661; Edward Bourne. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Conversion. Repentance. 2008-07 TCP Assigned for keying and markup 2008-08 SPi Global Keyed and coded from ProQuest page images 2008-10 Mona Logarbo Sampled and proofread 2008-10 Mona Logarbo Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion A WARNING from the LORD GOD to the Inhabitants of the Town and County of WARWICK , That they may Repent and Turn to the Lord with their whole hearts , before it be too late . YE Inhabitants of the Town and County of Warwick , prepare to meet the Lord by speedy Repentance , lest the over-flowing scourge come and sweep you into the Pit from whence there will be none to deliver your Souls ; Therefore mind what the Lord requireth from you , Who is Merciful , and Gracious , and full of Compassions let such as have lived in Drunkenness refrain from it , and do so no more ; and such as have lived in Cheating and Cozning , and Deceiving , let them do so no more ; and such as have lived in Malice , and Envy , and Wrath , let them refrain from those things and do so no more ; and such as have Hated , and Persecuted , and Imprisoned the Servants of the Lord , let them do so no more ; that so you may find Mercy and Forgiveness with the Lord , who is to be feared . Therefore turn ye to the Light within which shineth in your Hearts , which lets you see your sins , that so by it you may be led unto God , that His Salvation you may know . For this is the Grace which hath appeared , even to all , which Grace will teach you , as you it love and obey , to deny ungodliness , and to live soberly righteously and godly , while you have a time in this World ; This Grace will teach you to Love your Enemies , and to do good to them that hate you ; This Grace will teach you to pray for them that despitefully use and intreat you ; And also it will teach you to do to others as you would be done unto , and to seek others welfare as your own . And be ye warned to take heed of Malice , and Wrath and Envy , that you harbor no such thing in your hearts against any ; For know ye , that wheresoever this appears , that the Devil is the Author thereof , who was a Lyar and a Murtherer from the beginning , and abode not in the Truth , and it was him that stirred up Cain to slay his Brother Abel , because his own works were evil and his brothers good ; and said the Apostle , Him that hateth his brother is a Murtherer , and we know , said he , that no murtherer hath Eternal Life abiding in him . And it is said in the Holy Scriptures , The Innocent and Upright slay thou not , whose Cause the Mighty God will plead , and save them whose hearts are upright before Him , whose trust is onely in the Lord ; But it will go ill with those that gainsay the Truth . Therefore while you have time prize it , and bring forth fruits unto God , for all fruitless Trees , that Cumber the ground , must be be he●en down and cast into the fire . And though you have been often warned already from the Spirit of the Lord in his Servants , yet the Lord hath put it in my heart once more to warn you , that so you may repent and find Mercy with Him who is to be feared : But if you shall still refuse to hearken to the Counsel of the holy One , and shall run on in Rebellion and Transgression against the Lord , by adding Sin unto Sin , and Transgression unto Transgression still for all this , then ye will surely perish , and wo and misery will come upon you , The mouth of the Lord hath spoken it . Therefore prize your time , and obey the Light of Christ in your Consciences , that so you may know Him to save you from the Evil to come . From a lover of Peace and Righteousness , who wisheth Peace and Good Will unto all men . Edward Bourne . Worcester the Third of the Second Moneth . 1661. 
A29096	----	The good old way, or, An excellent and profitable treatise of repentance made by John Bradford in the yeare 1553. Now published with two prefaces relating the life of the author, and the excellencey of the worke. Bradford, John, 1510?-1555. This text is an enriched version of the TCP digital transcription A29096 of text R25287 in the English Short Title Catalog (Wing B4106). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 108 KB of XML-encoded text transcribed from 48 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A29096 Wing B4106 ESTC R25287 08838356 ocm 08838356 41941 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A29096) Transcribed from: (Early English Books Online ; image set 41941) Images scanned from microfilm: (Early English books, 1641-1700 ; 1277:8) The good old way, or, An excellent and profitable treatise of repentance made by John Bradford in the yeare 1553. Now published with two prefaces relating the life of the author, and the excellencey of the worke. Bradford, John, 1510?-1555. Harris, Robert, 1581-1658. Wilkinson, Henry, 1616-1690. [14], 77 p. Printed by Leon. Lichfield, London : 1652. "To the reader" p. [1-7] (prelim. grouping) signed: H.W. (i.e. Henry Wilkinson) "To the reader" p. [8-14] (prelim. grouping) signed: R.H. (i.e. Robert Harris) Reproduction of original in the Harvard University Library. eng Repentance. A29096 R25287 (Wing B4106). civilwar no The good old way, or, An excellent and profitable treatise of repentance made by John Bradford in the yeare 1553. Now published with two pre Bradford, John 1652 21051 0 20 0 0 0 0 10 C The rate of 10 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2008-05 TCP Assigned for keying and markup 2008-09 SPi Global Keyed and coded from ProQuest page images 2008-10 John Pas Sampled and proofread 2008-10 John Pas Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion The Good Old Way , OR An Excellent and Profitable Treatise of REPENTANCE MADE By that Pretious man of God and faithfull Martyr of Jesus Christ Mr. JOHN BRADFORD in the yeare 1553. Now published with two Prefaces , relating the life of the Author , and the excellency of the WORKE . Except ye repent ye shall all likewise perish . Luke 13.5 . The times of this Ignorance God winked at , but now commandeth all men every where to Repent . Act. 17.30 . OXFORD , Printed by LEON . LICHFIELD Printer to the Vniversity 1652. To all faithfull Mnasons , old Disciples , and all those who desire and endeavour to walk in the good old Gospel-way of Faith and Repentance . Grace , Mercy , and Peace from God our Father , and from our Lord JESUS CHRIST . IT is a common Proverb that good Wine needs no Ivy bush , No more doth this good old Wine , this excellent Treatise of that Saint of God , Mr Bradford need any letters of commendation . Yet it will be requisite to speak something , and I hope it will be interpreted a deed of charity if I interpose as an Advocate for the truth of this Orphan Tract , whose Father was a Saint on earth , and now reignes as a glorious Saint in heaven . The work is legitimate , transcribed after an exact Copy : and it 's sutable to the stile , and savours of the Authors spirit . The many choyce breathings in his letters , and this Treatise are all of a peece , good old gold , more pretious then that of Ophir . Something I shall briefely speake of the Author , and then of this Tract . For the Author , what his learning was is upon Record , how solid and sinuous his disputations were with the Popish Prelates , Spanish Friars , and others that visited him in prison , and how dextrously he managed all his Disputations , with Wisdome , judgement , and zeale , you may read largely in Mr Foxes Martyrology . He was a man of an acute witt , penetrating judgement , and had the approbation and advice of Martin Bucer to enter into the Ministery . His piety was rare and eminent . As was the man , so was his communication , holy and usefull . Who so reads his spirituall breathings , ( I might almost call it a transcendent style ) in his Epistles , must needs confesse , that he was one of the holiest men that ever lived since the Apostles time . Take a tast of him in these few characters , 1. He was a zealous , plaine , profitable Preacher of Gods word , He knew how to divide the word aright , and walke accordingly . He had those two rare Qualifications of a Preacher {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . He was a Boanerges a sonne of Thunder , to impenitent , obdurate sinners , but a Barnabas , a sonne of consolation to the children of God . 2. He was of an humble selfe-denying spirit . I never read of any , that had a meaner opinion of himselfe , then he had . You shall finde the subscription of his letters , Miserrimus peccator , a very hypocrite , the most hard-hearted unthankefull sinner , a very painted hypocrite , John Bradford . So cheap an esteeme had he of himselfe . This humility is an adorning grace , next to the garment of Christs righteousnesse , none like to it , wherefore the Apostles phrase is Emphaticall 1 Pet. 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : Be ye cloathed with humility : Let it be your uppermost garment ; Cyprian saith , Fundamentum sanctitatis est humilitas . This holy man's example is worthy of our imitation . 3. He was much acquainted with God , and enjoyed a holy communion and familiarity with him , in Prayer & Meditation . He meditated much , and Meditation is the spirituall digestion of the soule . It 's a divine ruminating upon the word read , or Preached : when we meditate seriously on the Promises , Attributs , or such choyce subjects , we are up in the Mount with Moses , we soare aloft , even to heaven , being carryed by the wings of holy meditation . This meditation is an uphill duty , Isaack , Moses , Paul , and other Saints of God , have found sweet consolation flowing from it : And he joyned prayer to Meditation , he was frequently upon his knees , and he would not rise up , till he felt something coming in , some spirituall illapse darted upon his soule . His practice was sutable to Bernard's resolution , Nunquam Domine discedam a te sine te . He studied usually upon his knees , and prayed much in his study ; and indeed he studies well who praies well . And he can take the most comfort of his study , who reaps the fruits of his paines , as Returnes of his prayers . 4. He was of a melting tender heart . He wept much and mourned , that he could not bring his dull heart to love Jesus Christ more . At table as he sate at meat , he usually pulled his hat down before his eyes , and poured forth abundance of teares upon his trencher . He had a tender heart , bowells opened to the Prisoners , he had a tender care both of their bodies and soules . When he was in Prison , he visited frequently his Fellow-Prisoners , and spent much time in praying for them , exhorting of them , and contributing liberally out of his purse unto them . I need adde no more , for what I can say is too little & beneath the Authors worth , of whom the World was not worthy : He lived a Saint , and died a Martyr . Now , for this worke which I here present to the Reader , I am assured , that it s not spurious , but the genuine issue of this worthy Author . Herein is handled The Doctrine of Repentance , with many moving considerations thereunto . Perhaps his plaine Phrase may not suite this curious age , which is too too much given to affectation of words , Sed distinguenda sunt tempora . Those times were not used to set forth or garnish their dishes as now they are , yet , the food is wholsome , plaine and profitable . And if our palates cannot relish such food , I feare there 's some distemper in them , and it 's our duty to pray for the removall thereof , I shall not make a Panegyrick on the Treatise . The work will abundantly commend it selfe . Here 's Evangelicall Repentance , prest home unto the Conscience , with many cogent convincing Arguments . It was then spoken in season , and it 's a Doctrine that can never be prest our of season : These are Gospel daies . The Kingdome of heaven is at hand , and of all times Gospel times are peculiar times of Repentance . The Lord calls upon all rankes of men , Magistrates , Ministers , People , Repent , Repent . Various dispensations call on us to repent , some times God speaks in the Thunder of judgement , sometimes in the Musick of mercy : Both by mercies and judgements we are called to Repentance . The last words of this holy Martyr were Repent England : And truly the words of a dying man should be much set by , Especially of a dying Saint , who bequeaths this Legacy to England in his last breath . Now whoever thou art , that readest this book , and art hereby won , to think on thy waies , and turne unto God , give God the glory , and look on it as a speciall hand of providence , in bringing this book to thy sight . I will not detaine thee longer from reading this ensuing Treatise ; Read it , and read it againe , with prayer and Meditation , and the Lord teach thee to profit by it . And so I commend thee to the grace of God , and bid thee heartily Farewell ; entreating thy prayers for him , who in love to thy soule , hath revived this Treatise , and remaines Thy servant for Christs sake H. W. To the Reader . BEing over entreated to Preface something to this Peece , I crave a little patience , whilest I speak a little both to the Worke and Workman ; In the Work , there is , 1. The Matter , 2. the Frame or composure considerable , the subject matter is Repentance , and that 's a thing , which will never be out of season , till sin , which never is in season , be out of mens hearts and lives . Some men ( indeed ) have thought ( in temptation only I hope ) this a worke ( for some at least in these daies ) too legall , and below their Gospel priviledges , but if it be rightly stated and understood , it will be found a Gospell both duty and priviledge beyond the mercy of Law , and never more seasonable then in times of Grace Act. 17. 30 , much pressed by the Lord of Preachers and his forerunners , by his Apostles , and their successors down to our Authors time , who frequented no one doctrine or duty more . For the forme and manner of handling this Theme , we referre thereunto , his method , his stile or phrase . In the first , we must allow a latitude to him , to others , according to each mans gift and genius , so long as curiosity and confusion be avoided , and the capacity of the hearer considered . Much I know is written about the Method of Preaching , and it must be granted , that nothing contributes more to the memory both of the speaker and hearer , then method doth : Howheit , the rule holds that the greatest art is to dissemble art , and that Preacher who studies himself and his people most , usually speaks most to the heart , and to edification ; a Workman may fetch his stuffe from anothers shop , but if he will make the suit fit , he must apply himselfe to the party concerned , and take measure of him ; I mean this , a Teacher must fetch all his materials from the word , but his application from the Auditory , and herein this good man was his crafts master . Nor will his Method ( I am confident ) be quarrelled by any true Artist , he begins with a description of the Term , of the Thing , and that done , he casts it into the parts , vindicating them from false glosses and mistakes , and restoring them to their proper sense ; and the way thus cleared , he bears down all before him with strength of argument and application , wherein lies the life of this , of any Sermon . For his Phrase , that 's suited to the times wherein he lived , and to the matter that lies before him , and whilst 't is so , it was not needfull , either to alter a tearme unlesse it were super annuated , or to adde a word , unlesse it were to make up a gappe where the Coppy seemed defective : It is confessed on all hands ( his persecutors not gainsaying it ) that the Author was ( in those times ) a master of speech , but he had learned of his Master , not to speak what he could speake , but what his hearers could heare , he knew that clearnes of speech was the excellency of speech and therefore resolved with a good Orator to speak beneath himselfe , rather then above his Auditory , and with the nurse to speake broken words rather then obscure and doubtfull , otherwise , his eloquence was confessedly great , that is , Native , Masculine , Modest , in one , Heavenly , for if you marke him , he savours and breaths nothing but Heaven , yea , he sparkles , thunders , lightens , pierces the soft , breaks only the stony heart . The blessing of God hath been signally eminent upon this land in her Preachers , I had almost said beyond all lands since the Reformation , the Lord make us sensible of it , & really thankefull for it to the encouragement of all such . Amongst these , I have in my time met with foure mighty men upon this very argument , now all with God , for I forbeare to instance in the living , the men are , John Bradford , John Udall , Arthur Dent , Dan. Dyke , and ( if I might be pardoned for for comparing dead men , which I doe not practice towards the living ) I should think that as Mr Bradford is before them all in time , so not behinde any one of them in this way of Preaching he was of a most sweet , humble , and melting spirit , who ( I know not how ) will be in a mans bosome ere he be aware , and willingly winne him from himselfe to Christ . Many years are now past since I first read this Tract , and it is not to be stranged if still I affect it , t is the first Printed Sermon that affected me to purpose , and I were to blame , if I should be unwilling to carve and convey it to others , which whilest I doe , it is not to be expected , that I should engage either for or against every punctilio in it , he shall shew little ingenuity and lesse Charity , who cannot look upon such a Brother dissenting in some opinion or expression , without some abatement of affection or respect . It was the frequent profession of my ever honoured Predecessor , where I see most of Christ , there will I love most , whether the party be of my opinion or of a different judgement , so he , so I , but of the Work enough ; shall I speak a little of the Workman ? This blessed Martyr , who beautisied his sufferings with his meeknesse & humility , was ( doubtles ) one of a thousand , whether a better Preacher or Scholler , is to me a great question , after his conversion , his whole life was a continued Sermon of Repentance , in his addresses to the Vniversity , to the Citty , to his Country men and kinsmen , he Preacht Repentance , he liv'd Repentance , and in his last farewell to this land , he breathed out his last thus : O England , England Repent Repent of thy sins . I am much ashamed , when I read his workes and life penned by many , and cannot without sad reflections upon my selfe , consider how farre our meanes , helps , opportunities are beyond his times , and how infinitely I , to censure none but my selfe , fall short of him in the practice of godlinesse and power of exhortation . Truly if Luthers three engredients , 1. Prayer , 2. Meditation , 3. Temptation , make up either Preacher or Christian , you may find them all in him , who was a man of prayer , of meditation , of temptations , as his workes speak him , and they found him , who have made use of him , in their temptations and desertions : The man who most ( in my mind ) resembled him in Preaching , conference , prayer , temptation , every way , was the man whose society I sometimes enjoyed : this blessed man , now with Christ , hath often told me , that he himselfe ( whose ability and dexterity in setling and satisfying troubled spirits was certainly great ) hath been at one time , so overwhelmed with temptations , and at another , so becalmed into a flatnesse and listlesnes of spirit , that he hath been enforced to adopt M. Bradfords meditations , ejaculations , and expressions , & to spread them before God as his own , upon this account , because M. Bradford had in his writings ( as he thought ) represented his case , said more for him , and done his errand better then he could for himselfe . This passage I the rather publish , ( because upon this occasion ) I would stir up men of parts and experience to impart their experiences and sufficiencies in this kind whilst they live , as little knowing how many drooping and desponding soules their surviving workes may helpe , when themselves sleep in the dust . It is a thing that long since I bewailed , that so little is this way done by able , Orthodox , experienced Casuists , but they who ( for ought appeares ) know least of the mystery of godlinesse , and methods of Sotan , undertake the worke . I doe not meane such as Gerson , Parisiensis , Saváorola , &c. who speake as if they had met with something of God in their lives and consciences ; but certaine Jesuits and Canonists , who resolve all into a blind , and ( upon the matter ) an humane credence , and shew more wit then grace ; as 't was once said of a Rabbin in their resolves . There be not ( I believe ) more able men for case divinity and all practicalls in the World , then in this Nation , would they apply themselves accordingly , some yet living , have given undeniable proofes of their ability in this errand , I forbeare to name them , because I would decline the suspicion of flattery , I may more freely speak of our Greenhams , Dods , Perkins , Ameses , Baineses , as also of our Randals , Boltons , Bals , &c. who are now out of hearing , but not out of memory ; Oh that others behind them in time , but not in abilities , would take up the worke where they left , and carry it on , at least , that that brother , who owes so much to God for temptations , and can say ( out of his observations ) so much for God in the case of temptation and desertion , would at last perfect his Tract of Temptations so happily begun . But I have made the Porch too wide , I conclude where I began , with humble ( and when I say humble I say all ) Mr Bradford , I have had some other Workes of his , but Warre hath Plun . dred me of many Books . This peece , a godly Brother ( who is never weary of doing good ) hath recovered out of the dust , and once more made publique , under God , thank him ( Reader ) if thou be the better for it , and better thou maist be , if thou wilt lay downe pride and prejudice , and take this up in humility , and with purpose of amendment , read it , think on it , pray for a blessing , and if thou findest little at first , read againe , pray againe , apply againe , and I misse my aime , if thou dost not meet with more at last , then , it seemed to promise at first . I commend both it and thee to the blessing of the Great God , and having answered the importunity of my friend in saying thus much , I rest Thine in Christ R. H. A prositable Treatise of Repentance , made by that holy and Constant Martyr of Christ Mr. JOHN BRADFORD . 1553. MAT. 4.17 . Amend your lives for the Kingdome of Heaven is at hand . THe life we have at this present , is the gift of God , in whom we live move and are ; and therfore he is called Jehovah , for the which life , as we should be thankfull , so , may we not in any wise use it after our corrupt fantasies ; but to the end for which it is given and lent us , that is ; to the setting forth of Gods praise and glory , by repentance , conversion and obedience to his good will and holy lawes ; whereunto his long-suffering doth , ( as it were ) even draw us , if our hearts by impenitency were not hardned . And therfore our life in the Scripture is called a walking ; for that , as the body draweth dayly more and more neare its end , that is the earth : even so our soul draweth daily more and more neere unto a period , that is , salvation , or damnation , heaven or hell . Of which thing , in that we are most carelesse , and very fooles , ( for we alas , are the same to day , we were yesterday , and not better or nearer to God , but rather nearer to hell , Sathan and perdition ; being covetous , idle , carnall , secure , negligent , proud , &c. I think my labour cannot be better bestowed then with the Baptist , Christ Jesus , and his Apostles , to harp on this string , which of all other , together with faith , is most necessary , and in these daies most seasonable . What string is that ? saith one ? Forsooth brother , the string of Repentance , the which Christ our Saviour did use , first in his Ministry ; and as his Minister , at this present I will use unto you all : Repent for the Kingdome of heaven is at hand . This sentence thus pronounced , and Preached by our Saviour Jesus Christ , , as it doth command us to repent , so to the doing of the same , it sheweth us a sufficient cause to stirre us up thereunto ; namely , for that , The Kingdome of heaven ( which is a Kingdome of all joy , peace , riches , power and pleasure ) is at hand , to all such as doe so , that is , as do repent . So that the meaning hereof is , as though our Saviour might thus speak presently : Syrs for that I see you all walking the wrong way , even to Sathan , and unto hell fire , by following the Kingdome of Sathan , which now is coloured under the vaine pleasures of this life , and foolishnesse of the flesh , most subtilly , to your utter undoing and destruction : behold and marke well what I say unto you : The Kingdome of Heaven , that is , an other manner of joy and felicity , honour and riches , power and pleasure , then you now perceive or enjoy , is even at hand , and at your backs : and if you will turne againe , that is repent ye , you shall most truely and pleasantly feele , see and inherit . Turne againe therefore I say ; that is Repent , for this joy I speake of , the Kingdome of heaven is at hand . 1. Here we may note , first the corruption of our natures , in that to this commandement . Repent you , he addeth a cause , For the Kingdome of heaven is at hand : For by reason of the corruption and sturdinesse of our nature , God unto all his commandements , commonly , either addeth some promise to provoke us to obedience , or else some such sufficient cause , as cannot but stirre us up to hearty labouring for the doing of the same : as here , to the commandement of acting repentance , he addeth this Aetiologe or cause , For the Kingdome of heaven is at hand . 2. Againe , in that he joyneth the commandement as a reason , saying : For the Kingdome of heaven is at hand . We may learne that of the Kingdome of heaven , none ( to whom the Ministry of Preaching doth appertaine ) can be partaker , but such as repent and doe amend . Therefore , dearely beloved , if you regard the Kingdome of Heaven , in that you cannot enter therein , except you repent : I beseech you all of every estate , as you desire your own peace of conscience to repent and amend . The which thing that ye may doe , I will endeavour my best now to helpe you , by Gods grace . But first , because we cannot well tell what repentance is , through ignorance , and for lack of knowledge , and false teaching : I will ( to begin withall ) shew what Repentance is . Repentance , is no English word , but we borrow it of the Latinists , to whom it is an after thinking in English : in Greeke , a being wise afterwards : in Hebrew , a conversion or turning ; the which conversion or turning , cannot be true and hearty , ( unto God especially ) without some good hope or trust of pardon , for that which is already done and past , is therefore ( after hearty sorrow ) an earnest purpose to amend , and to turne to God with a trust of pardon . This definition may be divided into three parts . 1. First a sorrowing for our sinnes . 2. Secondly , a trust of pardon , which otherwise may be called , a perswasion of God's mercy , by the merits of Christ , for the forgivenesse of our sinnes , 3. And thirdly , a purpose to amend , or a conversion to a new life . The which third or last part , cannot be called so properly a part , as an effect of that repentance we now speake of , as towards the end ye shall see by Gods grace . But yet lest such as seeke for occasion to speake evill , should have any occasion , if they tarry not out the end of this sermon : I therefore divide repentance into the three foresaid parts . 1. Of sorrowing for our sinne . 2. Of good hope or trust of pardon . 3. Of a new life . Thus you may see what the thing is ; a sorrowing for sinne , a purpose to amend , with a good hope or trust of pardon . This penance not only differeth from that which men commonly take to be penance , in saying and going over our enjoyned Ladies Psalters , seaven penitentiall Psalmes , superstitious Fastings , Pilgrimages , Almes-deeds , and such like things ; but also from that which the more learned have declared , to consist of three parts : namely , contrition , confession , and satisfaction . Contrition , they call a just , and a full sorrow for their sinne . For this word , just and full , is one of the differences , between Contrition , and Attrition , Confession , they call , a numbering of all their sinnes in the eare of their ghostly Father : for as ( say they ) a judge cannot absolve without knowledge of the cause or matter ; so cannot the Priest , or ghostly Father , absolve from other sinnes , then those which he doth heare . Satisfaction they call amends making unto God for their sinnes , by their undue works , Opera indebita , workes more then they need to doe , as they terme them : This is their penance which they Preach , Write , and allow : But how true this stuffe is , how it agreeth with Gods word , how it is to be allowed , taught , Preached written , let us a little consider . If a man repent not , untill he have a just and full sorrowing for his sinnes ( dearly beloved ) when shall he repent ? For in as much as hell fire , and the punishment of the Divels , is a just punishment for sinne : In as much as in all sinne , there is a contempt of God , which is all goodnesse , and therefore there is a desert of all ilnesse : alas ; who can beare or feele this just sorrow , this full sorrow for our sinnes , this their contrition , which they doe so discerne from their attrition ? shall not man by this doctrine rather despaire , then come to repentance ? If a man repent not untill he have made confession of all his sinns in the eare of his ghostly Father : if a man cannot have absolution of his sins , untill his sins be told by tale and number in the Priests eare , in that ( as David saith ) none can understand , much lesse then utter all his sins : Delicta quis intelligit ? Who can understand his sins ? In that David complaineth of himselfe elsewhere , how that his sinnes have overflowed his head , and as a heavy burthen doe oppresse him ; alas shall not a man by this doctrines be utterly driven from repentance ? Though they have gone about , something to make a plaister for their sores of confession or attrition , to asswage this stuffe ; bidding a man to hope well of his contrition , though it be not so full as is required , and of his confession , though he have not numbred all his sinnes , if so be that he doe so much as in him lieth : dearely beloved , in that there is none , but that herein he is guilty ( for who doth as much as he may ? ) think yee , that this plaister is not like salt to sore eyes ? Yes undoubtedly , alas when they have done all they can , for the appeasing of consciences in these poynts , this is the summe , that we yet should hope well , but yet so hope that we must stand in a mammering and doubting , whether our sins be forgiven . For to beleeve remissionem peccatorum , that is , to be certaine of forgivenesse of sinnes , as our Creed teacheth us , they count it a presumption . O abomination , and that not onely therein , but in all their penance as they paint it ! As concerning satisfaction , by their Opera indebita , undue workes ; that is by such works as they need not to doe , but of their own voluntarinesse and willingnesse : ( wilfulnesse in deed ) who seeth not monstrous abomination , blasphemy , and even , open fighting against God ? For if satisfaction can be done by man ; then Christ died in vaine , for him that so satisfieth , and so reigneth he in vaine ; so is he a Bishop and a Priest in vaine . Gods law requireth love to God with all our heart , soule , power , might and strength : so that there is nothing can be done to God-ward , which is not contained in this commandement : nothing can be done , over and above this . Again , Christ requireth to man-ward , that we should love one another as he loved us . And think you , beloved , that we can doe any thing to our Neighbourward , which is not herein comprized ? Yea , let them tell me , when they do any thing so in the love of God , and their Neighbour , but that they had need to cry : Remitte nobis debita nostra , forgive us our sinnes . So farre are wee off from satisfying . Doth not Christ say : When you have done all things that I have commanded you , say : that ye be but unprofitable servants ? Put nothing to my word , saith God , Yes , workes of supererogation , ( yea , superabomination ) say they . Whatsoever things are true ( saith the Apostle Saint Paule ) Whatsoever things are honest , whatsoever things are just , whatsoever things are pure , whatsoever things pertaine to love , whatsoever things are of good report , if there be any vertue , if there be any praise : have you them in your minde , and doe them , and the God of peace , shall be with you . Beloved this lesson well regarded would pull us from Popish satisfactory Works , which doe deface Christs treasures and satisfaction . In heaven and in earth was there none found that could satisfie God's anger for our sinnes , or open heaven for man , but onely the Son of God Jesus Christ , the Lion of the Tribe of Juda , who by his bloud hath wrought the work of Satisfaction ; and he onely is worthy all honour and glory , and praise ; for he hath opened the book with the seaven seales , and done all . Dearely beloved , therefore abhorre this abhomination , even to think that there is any other satisfaction to God-ward for sinne , then Christs blood only . Blasphemy it is , and that horrible , to think otherwise . The blood of Christ purifieth ( saith St John ) from all sinne . And therefore he is called the Lambe slaine from the beginning of the World , because , there was never sinne forgiven of God , nor shall be from the beginning untill the end of the World , but onely through Christs death : Prate the Pope and his Prelates as please them , with their Pardons , Purgatory , Purgations , Trentalls , Diriges , workes of supererogation , superabomination , &c. I am he ( saith the Lord ) which putteth away thine offences , and that for my own sake , and will no more remember thine iniquities . Put me in remembrance ( for we will reason together ) and tell me what thou hast for thee , to make thee righteous . Thy first father offended sore , &c. And thus writeth St John , If any man sinne , we have an advocate ( saith he ) with the Father , even Jefus Christ the righteous , and he is the propitiation , or sat is faction for our sinnes . As in the fourth chapter he saith ; that God hath sent his sonne to be a propitiation , or satisfaction for our sinnes : According to that which Paule writeth , where he calleth Christ a mercifull and faithfull Priest , to purge the peoples sins . So that blind Bussards and perverse Papists they be , which yet will prate , that our merits or Workes do satisfy for our sinnes , in part or in whole , before Baptisme or after . For to omit the testimonies I brought out of John and Paul , which the blind cannot but see : I pray you remember the Text out of Esay , which even now I rehearsed , being spoken to such as were then the people of God , and had been a long time , but yet were fallen into grievous sins , after their adoption into the number of Gods Children . It is for mine own sake ( saith God ) that I put away thy sinnes . Where is your parting of the stake now ? If it be for Gods own sake , if Christ be the propitiation : then recant , except you will become Idolaters , making your works God and Christ . Say as David teacheth : not to us Lord , not to us , but to thy name be the Glory . And it is to be noted , that God , doth cast in their teeth , even the sinne of their first Father , least they should think that yet , perchance , for the righteousnesse and goodnesse of their good Fathers , their sinnes might be the sooner pardoned , and so God accept their works . If they had taken satisfaction , for that which is done to the Congregation publikely , by some notable punishment , as in the Primitive Church was used to open offendors , shadowes whereof , and some pore Traces yet remaine , when such as have sinned in Adultery , go about the Church with a Taper in their shirts ; Or if they had taken satisfaction for restitution to Man ward , of such goods as wrongfully are gotten , the which true repentance cannot be without : or if by satisfaction , they had meant a new life , to make ( as it were ) amends to the Congregation thereby , as by their evill life , they did offend the Congregation ; in which sense the Apostle seemeth to take that which he writeth in 2 Cor. 7. where the old interpreter calleth Apologian , satisfaction , which rather signifies a defence or answering againe . If I say , they had taken satisfaction any of these waies , then they had done well , so that the satisfaction to God had been left all only to Christ . Againe if they had taken confession , either for that which is to God privately , either for that which is to the Congregation publiqucly , either for that which is a free consultation with some one learned in Gods booke , and called thereunto as first it was used and I wish were now used among us , either for that which is a reconciliation of one to another , it had been something ; yea , if they had taken it for faith , because it is a true demonstration of Faith . as in Paul we may see , when he calleth Christ the Captaine of our Confession , that is of our Faith ( and so confessors were called in the Primitive Church ) such as manfully did witnesse their faith with the perill of their lives : if , I say , they had taken it thus , then had they done rightwell . And so Contrition , if they had left out their subtill distinction , between it and Attrition , by this word just or full , making it a hearty sorrow for their sinnes , then we would never have cryed out against them therefore . For we say , repentance hath three parts ; Contrition , if you understand it for a hearty sorrow for sinne ; Confession , if you understand it for faith , of free pardon in Gods mercy , by Jesus Christ ; and Satisfaction , if you understand it not to God-wards ( for that only to Christ must be left alone ) but to man-ward in restitution of goods wrongfully or fraudulently gotten , of name hindred by our slaunders , and in newnesse of life : although ( as I said before ) none will shew more plainely by Gods grace that this last is not so much a part indeed , as a plain effect or fruit of true repentance . I might here bring in examples of their penance , how perilous it is to be embraced : but let the example of their grand-sire Judas serve , in whom we see all the parts of their pennance , as they describe it ; and yet notwithstanding he was damned . He was sory enough , as the effect shewed : he had their contrition fully , out of the which he confessed his fault , saying , I have betrayed innocent blood : and thereunto he made satisfaction , restoring the mony he had received . But yet all was but lost , he hanged up himselfe , his bowells burst out , and he remained a child of perdition for ever . I would wish that this example of Judas , in whom ye see the parts of their Pennance , contrition , confession , and satisfaction , would move them to repentance , and to describe it a little better , making hope or trust of Gods free mercy a piece thereof , or else with Judas they will marre all . Perchance these words , contrition , coufession , and satisfaction , were used as I have expounded them at the first , But in that we see so much danger and hurt by using them without expositions ; either let us joyne to them open expositions alwaies , or else let us not use them at all , but say as I write , that repentance is a hearty sorrow for our sinnes , a good hope or trust of pardon , through Christ , which is not without an earnest purpose to amend , or a new life . This repentance is the thing , whereto all the Scripture calleth us . This repentance do I now call you all unto : this must be continually in us , and not for a Lent-season , as we have thought : this must increase daily more and more in us , without this we cannot be saved . Search therefore your hearts all , all swearers , blaspheamers , lyers , flatterers , lewd , or idle talkers , jesters , bribers , covetous persons , drunkards , gluttons , whoremongers , theeves , murtherers , slanderers , idle livers , negligent in their vocations , &c. All such , and all other as lament not their sinnes , as hope not in Gods mercy for pardon , and purpose not heartily to amend , to leave their swearing , drunkennesse , whoredome , covetousnesse , idlenesse , &c. All such I say , shall not , or cannot enter into God's Kingdome , but hell fire is prepared for them , weeping , and gnashing of teeth : whereunto , alas , I feare mee , very many will needs goe , in that very many will be as they have beene ; let us even to the wearing of the tongue to the stumpes , Preach and Pray never so much to the contrary , and that even in the bowels of Jesus Christ : as now I beseech you all ; all and every Mothers Child , to repent and lament your sinne , to trust in Gods mercy , and to amend your lives . Now me thinkes ye are somewhat astonished : whereby I gather , that presently you desire this repentance , that is , this sorrow , good hope , and newnesse of life , The which that you may the rather attaine , and get to your comforts , as I have gone about to be a mean to stirre up in you ( by Gods grace ) this desire of Repentance , so through the same grace of God , will I goe about now to shew you , how you may have your desire in this behalfe . And first concerning this part , namely , sorrow for our sinnes , and hearty lamenting of the same : For this ; if you desire the having of it , you must beware , that you thinke not that of your selves , or of you own free will , by any meanes you can get it . You may easily deceive your selves , and mock your selves , thinking more of your selves then is seemely . All good things , and not peeces of good things , but all good things , saith St James , come from God the Father of light . If therefore repentance be good ( as it is good ) then the parts of it be good . From God therefore doe they come , and not of our free will . It is the Lord that'mortifieth , that bringeth down , that humbleth , saith the Scripture in sundry places : After thou hadst stricken me ( saith Jeremy ) I was ashamed , Loe he saith After thou hadst stricken me : and therefore prayeth he , even in the last words almost , he writeth , Turne us O Lord , and we shall be turned , The which thing David used very often . Wherefore first of all , if thou wouldest have this part of repentance , as for the whole , because it is Gods gift ; so for this part goe thou unto God , and male some little prayer , as thou canst , unto his mercy for the same , in this or like sort . Mercifull Father of our Saviour Jesus Christ , because I have sinned and done Wickedly ; yet , through thy goodnesse , have received a desire of repentance , whereto , this thy long-sufferance doth draw my hard heart : I beseech thee , for thy mercies sake in Christ , to work the same repentance in me ; and by the spirit , Power , and Grace , so to humble , mortify , and feare my conscience for my finnes , that in thy good time thou maist comfort and quicken me againe through Jesus Christ thy dearely beloved Sonne . AMEN . After this sort , I say , or otherwise , as thou thinkest good , if thou wilt have this first part , Contrition or sorrow for thy finnes , do thou begge it of God , through Christ , And when thou hast asked it , as I have laboured to drive thee from trusting in thy selfe ; so now I goe about to move thee from flattering of thy selfe , from sluggishnesse , and negligence , to be diligent to use these meanes following . Unto prayer , which I would thou shouldest first use as thou canst : Secondly get thee Gods Law as a glasse to look in : for in it , and by it , cometh the true knowledge of sinne , without which knowledge there can be no sorrow . For how can a man sorrow for his finnes , which knoweth not his finnes ? As when a man is sick , the first steppe to health , is to know his sicknesse : even so to salvation , the first step , is to know thy damnation due for thy many sinnes . The law of God therefore must be gotten , and carefully looked in ; we must look in it spiritually , and not carnally , as the outward word or letter doth declare and utter : and so our Saviour teacheth us in Matthew , expounding the sixth and seaventh Commandements , not only after the outward deed , but also after the heart , making there the anger of the heart , a kind of murther ; lusting after another mans wife , a kind of adultery . And this is one of the differences betweene Gods Law and mans Law ; that of this ( man's law I meane ) I am not condemnable , so long as I observe outwardly the same . But Gods Law goeth to the roote and to the heart , condemning me for the inward motion , although outwardly I live most holily . As for example ; if I kill no man , though in my heart I hate , man's law condemneth me not : but otherwise doth Gods Law . And why ? for it seeth the root from whence the evill doth spring . If hatred were taken out of the heart , then loftinesse in lookes , detraction in tongue , and murther by hand , could never ensue . If lusting were out of the heart , curiosity in countenance , wantonnesse in words , loathsome boldnesse in body would not appeare . In that therefore this outward evill springs out of the inward corruption . seeing Gods Law also is a law of liberty , as saith St James , and spirituall as saith St Paule , perfectly and spiritually it is to be understood , if we will truely come to the knowledge of our sinnes . For of this inward corruption , reason knoweth little or nothing . I had not known ( saith Paul ) that lusting ( which to reason , and to them which are guided only by reason , is thought but a triste ) I had not knowne ( saith he ) this lusting to have been sinne , if the Law had not said , Non concupisces , thou shalt not lust . To the knowledge therefore of our sinne ( without which we cannot repent , or be sorry for our sinne ) let us secondly get us God's law as a glasse to look in : and not only literally , outwardly , or partly ; but also spiritually , inwardly and throughly . Let us consider the heart , and so shall we see the foule spotts we are stained withall , at lest inwardly , whereby we the rather may be moved to hearty sorrow and sighing . For as St Augustine saith , it is a glasse which feareth no body , but even look what a one thou art , so it painteth thee out . In the Lawe we see it is a foule spot , not to love the Lord our God , with all ( I say ) our heart , soule , power , might , and strength , and that continually . In the Law it is a soule spot , not only to make to our selves any graven image or similitude , to bow thereto , &c. but also , not to frame our selves wholly after the word and image whereto we are made . In the Law we see that it is soule spot , not only to take Gods name in vaine , but also not earnestly , heartily , and even continually to call upon his name only , to give thankes unto him only , to believe , to publish , and live in his holy word . In Gods Law , we see it is a foule spot to our soules , not only to be an open prophaner of the Sabbath day , but also not to rest from our own words and works , that the Lord might both speak and work in us and by us ; not to heare his holy word , not to communicate his Sacraments , not to give occasion to others to holinesse , by our example in Godly workes , & reverent esteeming of the Ministry of his Word . In Gods Law , we see it a foule spot to our soules , not only to be an open disobayer of our parents , Magistrates , Masters , and such as be in any authority over us ; but also not to honour such even in our hearts , not to give thankes to God for them , not to pray for them , to aide , to help , or relieve them , to bear with their infirmities , &c. In Gods Law , we see it is a foule spot in our soules , not only to be a man-queller in hatred , malice , proud lookes , brags , back-biting , railing , or bodily slaughter : but also not to love our neighbours ; yea , or enemies , even in our hearts , and to declare the same in all our gestures , words and works . In Gods law , we see it a foule spot to our soules , not only to be a Whoremonger in lusting , in our hearts , in wanton looking , in uncleane and wanton talking , in actuall doeing unhonestly with our Neighbours Wife , Daughter , servant , &c. But also not to be chast , sober , temperate in heart , lookes , tongue , apparell , deeds , and to help others thereunto accordingly , &c. In Gods Law , we see it is a foule spot to our soules , not only in heart , to covet , in look or word to flatter , lye , colour , &c. in deed to take away any thing which pertaineth to another : but also , in heart , countenance , word and deed , not to keepe , save and defend , that which pertaineth to thy neighbour , as thou wouldest thine own . In Gods Law , we may see it a foule spot , not only to lye and beare false witnesse against any man ; but also , not to have as great a care over thy Neighbours name , as over thine own . Sinne in Gods Law , it is we may see , and a foule spot , not only to consent to evill lust , or carnall desires , but even the very carnall lusts and desires themselves , are sinne , as selfe love , and many such like . By reason whereof I think there is none that looketh well therein , but though he be blamelesse to the World , and faire to the shew ; yet certainly , inwardly his face is foule arrayed , and so shamefull , filthy , pocky , and scabbed , that he cannot but be sorry at the contemplation thereof , and that so much more , by how much he continueth to look in this glasse accordingly . And thus much concerning the second mean , to the stirring up of sorrow for our sinne , that next unto Prayer we should look in Gods law spiritually . The which looking , if we use with prayer , as I said , let us not doubt , but at the length God's spirit will work , as now to such as believe ; for to the unbelievers all is in vaine , ( their eyes are starke blind , they can see nothing ) to such as believe ( I say ) I trust something is done even already . But if neither by prayer , nor by diligent looking into Gods law spiritually , as yet thy hard , unbelieving heart feeleth sorrow , nor lamenting for thy sinne . Thirdly , look upon the tagge tied to Gods Law : for to his Law there is a tagge tied , that is , a penalty , and that no small one , but such an one , as cannot but make us cast our currish tailes between our leggs , if we believe it ; for all is in vaine , if wee be faithlesse , not to beleeve before wee feele . This tagge , is Gods malediction or curse . Maledictus omnis ( saith it ) qui non permanet in omnibus quoe scripta sunt in libro legis , ut faciat eam . Loe , accursed ( saith he ) is all , no exception , all , saith God which continueth not in all things ( for he that is guilty of one is guilty of the whole , saith St James ) in all things therefore ( saith the Holy Ghost ) which are written in the booke of the Law to doe them , He saith not , to heare them , to talke of them , to dispute of them , but , to doe them . Who is he now that doth these ? Rara Avis , few such Birds , yea none at all . For all are gone out of the way , though not outwardly by word or deed , yet inwardly at the least by default , and wanting of that which is required : so that a child of one nights age is not pure , but ( by reason of birth-sinne ) in danger of Gods malediction : then much more we , which alasse , have drunken in iniquity , as it were water , as Job saith ; but yet we quake not . Tell me now , good brother , why doe you so lightly consider Gods curse , that for your sins past you are so carelesse as if you had made a covenant with death and damnation , as the wicked did in Esais time ? what is Gods curse ? At the Popes curse , with book , bell , and candle ; O! how trembled we which heard it , although the same was not directed to us ; yea , hanging over us , all by reason of our sinnfs : alas , how carelesse are we ? O faithlesse hard hearts ! o Jesabels guests , rocked and laid asleepe in her bed ! O wicked wretches , which being come into the depth of sinne , doe contemne the same ! O sorrowlesse sinners , and shamelesse harlots . Is not the anger of a King death ? and is the anger of the King of all Kings , a matter so lightly to be regarded as we doe regard it , which for our sinnes are so wretchlesse , that we slugge and sleep it out ? As wax melteth away at the heat of the fire ( saith David ) so doe the wicked perish at the face or countenance of the Lord . If , dearely beloved , his face be so terrible and intollerable for sinners , and the wicked : what think we his hand is ? At the face and appearing of Gods anger , the earth trembleth : but we , earth , earth yea , stones , Iron , flints , tremble nothing at all . If we will not tremble in hearing , woe unto us , for then shall we be crushed in pieces in feeling . If a Lyon roare , the beasts quake : but we are worse then beasts , which quake nothing at the roaring of the Lyon , I meane the Lord of Hosts . And why ? because the curse of God , hardnesse of heart , is fallen upon us , or else we could not but lament and tremble for our sinnes : If not for the shame and foulenesse thereof ; yet , at the least , for the malediction and curse of God , which hangeth over us for them . Lord be mercifull unto us for thy " Christs fake , and spare us in thine anger , " remember thy mercy towards us Amen . And ( thus much for the third thing for the moving of us to sorrow for our sinnes ! that is , for the tagge tied to Gods Law , I meane , for the malediction and curse of God . But if our hearts be so hard , that through these we yet feele no hearty sorrow for our sinnes : Let us fourthly set before us , examples past and present , old and new ; thereby the holy spirit may be effectuall , to worke in his time this worke , of sorrowing for our sinne . Look upon Gods anger for sinne in Adam and Eve , for eating a peece of an apple , or some such fruit . Were not they the dearest creatures of God , cast out of Paradise ? Were not they subject to mortality , travaile , labour , &c. Was not the earth accursed for their sinnes ? Doe not we all , men in labour , women in travailing with child , and all in death , mortality and misery , even in this life feele the same ? And was God so angry for their sinne , and he being the same God will he say nothing to us for ours ( alas ) more horrible then the eating once of one peece of an apple ? In the time of Noah and Lot , God destroyed the whole world with Water ; and the Citties of Sodom with Gomorrah , Seboim and Adama , with fire and brimstone from heaven for their sinnes namely for their Whoredomes , pride , idlenesse , unmercifulnesse to the poore , tyranny , &c. In which wrath of God , even the very babes , birds , fowles , fishes , herbs , trees , and grasse perished : and think we that nothing will be spoken to us much worse , and more abominable then they . For all men may see , if they will , that the Whoredomes , pride , unmercifulnesse , tyranny , &c. of England , farre passeth in this age , any age that ever was before , Lots wife looking back was turned into a salt stone : and will our looking back againe , yea our turning back againe , to our wickednesse , doe us no hurt . If we were not already more then blind Beetles , we would blush ; Pharaoh his heart was hardned , so that no miracle could convert him : if ours were any thing soft , we would beginne to sobbe . Of six hundred thousand men only two entred into the Land of promise , because they had ten times sinned against the Lord , as he himselfe saith ; and think we , that God will not sweare in his wrath , that we shall never enter into his rest , which have sinned so many ten times , as we have toes and fingers ; yea , haires on our heads and beards ( I feare me ) and yet we passe not . The man that sware , and he that gathered sticks on the Sabbath day were stoned to death , but we think our swearing is no sinne , our bribing , rioting , yea , whore-hunting on the Sabbath day , pleaseth God , or else we would something amend our manners . Elies negligence in correcting his sonnes , nipped his neck in two : but ours which pamper up our Children like puppets , will they put us to no plunge ? Elies sonnes for disobaying their Fathers admonition , brought over them Gods vengeance : and will our stubbornnesse doe nothing . Sauls malice to David , Acabs displeasure against Naboth , brought their blood to the ground for dogges to eate ; yea , their Children were hanged up and slaine for this cause : but we continue in malice , envy and murther , as though we were able to wage warre withthe Lord . Davids adultery with Bathsheba was visited on the child borne , on Davids daughter , defiled by her brother , and on his children one slaying another , his Wives defiled by his own sonne , and himselfe driven out of his Realme in his old age ; and otherwise also , although he most hartily repented his sin : But me thinks we are more deare unto God then David , which yet was a man after God's own heart , or else we could not but tremble , and beginne to repent . The rich glutton who insatiatly delighted in gluttony ; what did it availe him ? it brought his soule to hell , and have we any preheminence that God will doe nothing to us . Achans subtil theft provoked Gods anger against all Israel : and our subtilty : yea , open extortion , is so fine and politick , that we think God cannot espie it . Gehezi his covetousnesse , brought it not the Leprosy upon him , and on all his seed ? Judas also hanged himselfe . But the covetousnesse of England is of another cloth and colour : Well , if it were so , the same Taylor will cut it accordingly . Ananias and Saphyra , by Lying , linked to them suddain death : but ours now prolongeth our life the longer , to last in eternall death . The false witnesses of the two Judges , against Susanna , lighted on their own heads , and so will ours doe at length . But what goe I about to avouch ancient examples , where daily experience doth teach ? The sweat the other yeare , the stormes the Winter following , will us to weigh them in the same ballances , Men hanging and killing themselves , which are ( alas ) too rife in all places , require us to register them in the same roules . At the least , Children , Infants , and such like , which yet can not utter sinne by word or deed ; we see Gods anger against sinne , in punishing them by sicknesse , death , mis-hap , or otherwise , so plainly , that we cannot but grone againe , in that we have poured out these sinnes in word or deed more abundantly . And here , with me , a little look on God's anger , yet so fresh , that we cannot but smell it , although we stoppe our noses never so much ; I pray God we smell it not more fresh hereafter , I meane it forsooth ( for I know you look for it ) in our deare late Soveraigne Lord , the Kings Majesty , you all know he was but a child in years defiled he was not with notorious offences : Defiled , said I , nay rather , adorned with so many good gifts , and wonderfull qualities , as never Prince was from the beginning of the World . Should I speake of his wisdome , of his ripenesse in judgement , of his learning , of his Godly zeale , Heroicall heart , Fatherly care for his Commons , Nurse-like solicitude for Religion ? &c. Nay , so many things are to be spoken of Gods exceeding graces in this Child , that , as Salust writeth of Carthage ; I had rather speak nothing , then too little , in that too much is too little This gift God gave unto us Englishmen , before all Nations under the Sunne , and that of their exceeding love towards us . But alas , alas ; for our unthankfulnesse sake , for our sinne sake , for our carnality and prophane living , Gods anger hath touched , not only the body , but also the mind of our King , by a long sicknesse , and at length hath taken him away by death ; death , cruell death , fearefull death , O , if Gods judgement be begun on him , which as he was the chiefest , so I think the holyest , and godliest in the Realme of England , ( alas ) what will it be on us , whose sinnes have overgrowne so our heads , that they are climed up to heaven ? I pray you ( my good brethren know , that Gods anger towards us for our sinnes cannot but be great : yea , too fell , in that we see it was so great , that our good King could not beare it . What befell Jewry , after the death of Josias ? Lord save England , and give us repentance : my heart will not suffer me to tarry longer herein : I hope this will cause some repentance . If therefore the prayer for Gods feare , the looking in God's glasse , and the tagge thereto will not burst open the blockish heart , yet hope I , that the repetition of these examples ; especially of our late King , and this troublesome time , will move some teares out of thine heart , if thou wilt pray for Gods Spirit accordingly . For who art thou ( think alwaies with thy selfe ) that God should spare thee more then them , whose examples thou hast heard ? What friends hast thou ? Were not of these Kings , Prophets , Apostles , learned , and come of holy stocks ? I deceive my selfe ( think thou with thy selfe ) if I believe that God , being the same God that he was , will spare me ; whose wickednesse is no lesse , but much more then some of theirs . He hateth sinne now as much as ever he did . The longer he spareth , the greater vengeance will fall : the deeper he draweth his Bow , the sorer will his shaft pierce . But if yet thy heart be so hardned , that all this will not move thee ; then surely art thou in a very evill estate , and remedy now I know none . What , say I , none ? Know I none ? Yes , there is one , which is suresby , as they say , to serve , if any thing will serve : You look to know what this is forsooth , the Passion , and Death of Jesus Christ . You know , the cause , why Christ became man , and suffered as he suffered , was the sinnes of his People , that he might save them from the same . Consider the greatnesse of the sore , I mean sinne , by the greatnesse of the Chyrurgion , and the salve . Who was the Chyrurgion ? no Angel , no saint , no Arch-angel , no power , no creature in heaven nor earth : but only he , by whom all things were made , all things are ruled also ; even Gods own Deareling , and only beloved sonne , becoming man . Oh what a great thing is this , that could not be done by the Angells , Archangels , Potentates , powers , or all the creatures of God , without his own sonne ? who of necessity must come down from heaven , to take our nature , and become man . Here have ye the Chyrurgion : great was the cure , that this mighty Lord took in hand . Now , what was the salve ? certainly of an unestimable value , and of many compositions : I cannot recite all , but rather must leave it to your hearty considerations , Thirty three yeares was he curing our sore : he sought it earnestly , by fasting , watching , praying , &c. The same night that he was betrayed , I read how busy he was about a plaister in the Garden , when he lying flat on the ground , praying with teares , and that of blood not a few , but so many as did flow down on the ground againe ; crying on this sort , Father ( saith he ) if it be possible , let this cup depart from me . That is , if it be possible , that else the sinnes of man kind can be taken away , grant that it may be so . Thou heardest Moses crying for the Idolaters : thou heardest Lot for the Zoarites : Samuel , David , and many other , for the Israelites . And , deare Father , I onely am thine own Sonne , as thou hast said , in whom thou art well pleased : wilt thou not heare me ? I have by the space of thirty three years , done alwaies thy will : I have so humbled my selfe , that I would become an abject amongst men , to obay thee . Therefore ( deere Father ) if it be possible grant my request , save man-kind , now without any farther labour , salves , or plaisters . But yet ( saith he ) not as I will , but as thou wilt . But Sir , what heard he ? Though he sweat blood and water , in making his plaister for our sore of sinne , yet it framed not . Twice he cryed without comfort ; yea , though to comfort him God sent an Angel , we know that yet this plaister was not allowed for sufficient , untill hereunto , Christ Jesus , was betrayed , forsaken of all his Disciples , forsworne of his dearely beloved , bound like a Theefe , belyed on , buffeted , whipped , scourged , crowned with thornes , crucified , racked , nailed , hanged up be , tween two theeves , cursed and railed upon , mocked in misery , and had given up the ghost ; then bowed downe the head of Christ , then God the Father which is the head of Christ ; allowed the plaister , to be sufficient and good for the healing of our sore , which is sinne . Now would God abide our breath , because the stinke , damnation , guiltinesse , was taken away , by the sweet savour of the breath of this Lambe , thus offered once for all . So that here , dearely beloved , we as in a glasse may see , to the bruising of our blockish hard hearts , Gods great judgement and anger against sinne . The Lord of Lords , the King of Kings , the brightnesse of Gods glory , the Sonne of God , the dearling of his Father , in whom he is well pleased , hangeth betweene two Theeves , crying for thee and mee , and for us all ; My God , my God , why hast thou forsaken mee . Oh hard hearts that we have , who delight in sinne . Look on this , see the very heart of Christ pierced with a fpeare , wherein thou maist see , and read Gods anger for sinne . Woe to thy hard heart that pierced it . And thus much for the first part of Repentance , I meane , for the meanes of working contrition . First use Prayer . then look on Gods Law : thirdly , see his curse : fourthly , set examples of his anger before thee : and last of all , set before thee the precious death of our Lord and Saviour Jesus Christ . From this and prayer cease not , till thou feele some hearty sorrow for thy sin . The which when thou feelest , then labour for the other part , that is , faith , in this sort . As first in contrition I willed thee not to trust to thy free will , for the attaining of it : so doe I will thee in this . Faith is so farre from the reach of mans free-will , that to reason it is plain foolishnesse . Therefore , thou must first goe to God , whose gift it is ; thou must I say , get thee to the Father of mercy , whose worke it is , that as he hath brought thee downe by Contrition , and humbled thee , so he would give thee Faith , raise thee up , and exalt thee . In this manner therefore , with the Apostles , and the poore man in the Gospel that cryed , Lord increase our Faith ; Lord help my unbeleefe , pray thou and say , O mercifull and deare Father , of our Lord and Saviour Jesus Christ , in whom , as thou art well pleased , so hast thou commanded us to hear him . for as much as he often biddeth us to aske of thee , and thereto promiseth that thou will heare us , and grant us that which in his name we shall aske of thee . loe , gracious Father , I am bold to begge of thy mercy , through thy Sonne Jesus Christ , one sparkle of true and certaine perswasion of thy goodnesse and love towards mee in Christ , where through , I being assured of the Pardon of all my sinnes , by the mercies of Christ thy Sonne , may be thankefull to thee , love thee and serve thee in holinesse and righteousnesse all the daies of my life . On this sort , I say , or otherwise , as God shall move thee , pray thou first of all , and look for thy request at Gods hand , without any doubting , though forthwith thou feelest not the same ; for oftentimes we have things of God given us , long before we feele them as we would doe . Now unto this prayer , use thou these means following . After prayer for Faith , which I would should be first ; Secondly , because the same springeth out of the hearing , not of Masse , Mattins , Canons , Councells , Doctors , Decrees , but out of the hearing of Gods word , get Gods word ; but , not that part which serveth specially to Contrition ; that is , the Law : but the other part , which serveth specially to consolation and certain perswasions of Gods love towards thee , that is , the Gospell or publication of Gods mercy in Christ , I mean the free promises . But here thou must know , that there are two kindes of promises ; one , which is properly of the Law , another of the Gospel . In the promises of the Law , we may indeed behold Gods mercy , but so , that it hangeth upon the condition of our worthinesse , as if thou love the Lord withall thy heart , &c. thou shalt find mercy . This kind of promise though it declare unto us Gods love , which promiseth where he needeth not : yet unto him that feeleth not Christ , which is the end of the Law , they are so farre from comforting , that utterly with the Law they bring man to great despaire ; so greatly we are corrupt , for none so loveth God as he ought to doe , From these therefore get thee to the other promises of the Gospel , in which we may see such plenty , and franke liberality of Gods goodnesse , that we cannot but be much comforted , though we have very deeply sinned . For these promises of the Gospel doe not hang on the condition of our worthinesse , as the promises of the Law doe ; but they depend and hang on Gods truth , that as God is true , so they cannot but be performed to all them which lay hold on them by Faith ; I had almost said , which cast them not away by unbeliefe . Marke in them therefore two things ; namely , that as well they are free promises , without any condition of our worthinesse , as also that they are universally offered to all ( I say ) which are not so stubborne , as to keep still their hands , whereby they should receive this almes in their bosomes , by unbeliefe . As concerning Infants and children , you know I now speak not ; but concerning such as be of years of discretion , and under the Gospel . And now you look that I should give you a tast of these promises , which are both free and universall : except none but such as except themselves . Well , you shall have one or two for a say . In the 3d of John saith our Saviour ! So God the Father loved the World , that he would give his Deareling , his one only sonne , that all that believe in him should not perish but have everlasting life . Loe , Sir , he saith not , that some might have life ? but all saith he . And what all ? all that love him with all their hearts ? all that have lived a good life ? Nay all that beleeve in him . Although thou hast lived a most wicked and horrible life , if now thou believe in him , thou shalt bee saved , Is not this sweet grace ? Againe , saith Christ : Come unto me all ye that labour and are laden , and I will refresh you . Let us a little look on this letter , Come unto mee , Who shall come ? Lords , Priests , Holy men , Monkes , Friars ? yea , Coblers , Tinkers , Whores , Theeves , Murtherers also , if they lament their sinnes . Come unto mee ( saith he ) all ye that labour and are laden ; that is , which are afraid and weary of your sinnes . And what wilt thou doe , Lord ? And I shall refresh you saith he . Oh what a thing is this : And I will refresh you ? Wot you who spake this ? He that never told lie : He is the truth , there was never guile found in his mouth : and now will he be untrue to thee ( good brother ) which art sorry for thy greivous sinnes ? No forsooth , heaven and earth shall passe , and perish , but his word shall never faile . Saint Paul saith , God would have all men saved . Loe , he excepteth none . And to Titus : the grace of God bringeth salvation to all men . as from Adam , all have received sinne to damnation ; so by Christ all have grace offered to Salvation , if they reject not the same . I speak not now of Infants , I say , nor need I enter into the matter of Predestination . In preaching of repentance , I would gather where I could with Christ . As surely as I live , ( saith God ' ) I will not the death of a sinner . art thou a sinner ? Yea : Loe , God sweareth , he will not thy death . How canst thou now perish ? Consider with thy selfe , what profit thou shouldest have , to believe this to be true to others , if not , to thy selfe also : Sathan doth so . Rather consider with Peter ; that the promise of Salvation pertaineth not only to them which are nigh , or to such as are falne a little : but also to all , to whom the Lord hath called , be they never so farre off . Loe , nowby me , the Lord calleth thee , thou Man , thou Woman , that art very farre off . The promise therefore pertaineth to thee , needs must thou be saved , except thou with Satan say , God is false . and if thou doe so , God is faithfull and cannot deny himselfe : as thou shalt feele by his plagues in hell , for so dishonouring God , to think that he is not true . Will he be found false now ? The matter hangeth not on thy worthinesse , but it hangeth on God's truth . Clap hold on it , and I warrant thee , Christ is the propitiation for our sinnes ; yea for the sins of the whole World , of Jew and Gentiles ; believe this , Man ; I know thou believest it : say therefore in thy heart still , Domine adauge mihi fidem , Lord encrease my faith : Lord help my unbeleefe . Blessed are they which see not ( by reason ) this but yet believe : Beloved , we must hope above hope , as Abraham did . And thus much for a tast of the promises , which are every where , not only in the new Testament , but also in the Old. Read the last end of Leviticus 26. The Prophet Isaiah 30. Where he saith , God tarryeth looking for thee to shew thee mercy . also the 40 , and so forth to the 60. Read also 2 Kings 24. Ps. 33. Joel 2. &c. Howbeit if all this will not serve , and if yet thou feelest no faith , no certaine perswasion of Gods love ; then prepare thy selfe unto Prayer , and diligent considering of the free and universall promises of the Gospel . Thirdly set before thee those blessings which heretofore , and at this present , God hath given thee . Consider , how he hath made thee a Man or a Woman , which might have made thee a Toade , or a Dogge ; And why did he this ? Verily , because he loved thee . and thinkest thou , if he loved thee when thou wast not , to make thee such a one , as he most graciously hath ; and will he not now love thee , being his handy work ? Doth he hate any thing that he made ? Is there unablenesse with him ? Doth he love for a day , and so farewell ? No , beloved , God loveth to the end , his mercy endureth for ever . Say therefore with Job . Operi manum tuarum , porrige dextram , that is , to the work of thy hands , put thy helping hand . Againe , hath he not made thee a Christian Man or Woman , where if he would he might have made thee a Turk or Pagan ? This thou know'st he did of love , and dost thou think his love is lessened , if thou lament thy sinne ? Is his hand shortned for helping thee ? Can a Woman forget the child of her wombe ? and though she should , yet will not I forget thee , saith the Lord . He hath given thee limbes , he hath given thee witt , reason , discretion , &c. to See , heare , goe , &c. He hath long spared thee , and borne with thee , when thou never purposed'st to repent : and now thou repenting , will he not give thee mercy ? Wherefore doth he grant thee to live at this present , to heare him to speak this , and mee to speak this but of love to us all ? Oh , therefore let us pray him , that he would adde to this , that we might believe these love-tokens , that he loveth us , and indeed he will doe it . Lord open our eyes in thy gifts , to see thy gracious goodnesse , Amen . But to tarry in this I will not . Let every man consider Gods benefits , past and present , publike and private , spirituall and corporall , to the confirming of his faith , concerning the promises of the Gospel , for the pardon of his sinnes . I will now goe about to shew you a fourth meane to confirme your faith in this , even by examples . Of these there are in the Scriptures very many ; as also daily experience doth diversely teach the same , if we were diligent to observe things accordingly ; wherefore , I will be more breefe herein , having respect to time , which stealeth fast away . Adam in Paradise transgressed grievously , as the painfull punishment , which we all as yet feele , proveth , if nothing else . Though by reason of his sinne , he displeased God sore , and ranne away from God , ( for he would have hid himselfe ; yea , he would have made God the causer of his sinne , in that he gave him such a Mate , so farre was he from asking mercy ) yet all this notwithstanding , God turned his fierce wrath , neither upon him nor Eve , which also required not mercy ; but upon the Serpent Sathan : promising unto them a seed , Jesus Christ ; by whom , they at the length should be delivered . In token whereof , though they were cast out of Paradise for their nurture , to serve in sorrow , which would not serve in joy ; yet he made them apparel to cover their nakednesse ; a visible document , and token of his invisible love and grace , concerning their soules . If God was so mercifull to Adam , which so sore brake his commandement , and rather blamed God then asked mercy ; Thinkest thou , O man , that he will not be mercifull to thee , which blamest thy selfe and desirest pardon ? To Cain he offered mercy if he would have asked it , What hast thou done , saith God ? the voyce of thy Brothers blood , Cryeth unto me out of the earth . O mercifull Lord ( should Cain have said ) I confesse it ; But a las he did not so , and therefore , said God ; Now , that is , in that thou desirest not mercy ; Now , I say , be thou accursed &c. Loe , to the reprobate he offered mercy , and will he deny it thee , which art his child ? Noah did he not sinne and was drunk ? good Lot also , both in Sodom dissembled a little with the Angels , prolonging the time ; and out of Sodome he fell very foule ; as did Judah and the Patriarks against Joseph ; but yet I ween they found mercy . Moses , Myriam , Aaron , though they stumbled a little , yet received they mercy : Yea , the people in the wildernesse often sinned and displeased God , so that he was purposed to have destroyed them . Let me alone ( saith he to Moses ) that I may destroy them . But Moses did not let him alone , for he prayed still for them , and therefore God spared them . If the people were spared , through . Moses prayer , they not praying with him , but rather worshiping their golden Calfe , eating & drinking , & making jolly good cheere : Beloved , why shouldest thou doubt whether God will be mercifull to thee ? having as indeed thou hast , one much better then Moses to pray for thee & with thee , even Jesus Christ , who sitteth on the right hand of his Father , and prayeth for us , being no lesse faithfull in his Fathers house , the Church , then Moses was in the Synagogue . David , that good King , had a foule foile , when he committed Whoredome with his faithfull servants wife , Bethsheba ; whereunto he added also a mischievous murther , causing her husband , his most faithfull Souldier Vriah to be slaine , with an honest company of his most valiant men of warre , and that with the sword of the uncircumcised . In this sinne though a great while he lay asleepe ( as many doe now adaies , God give them good waking ) thinking that by the Sacrifices he offered , all was well , God was content : yet at length , when the Prophet , by a Parable , opened the offence , and brought David in remembrance of his own sinne , and in such sort , that he gave judgement against himselfe ; then quaked he , his Sacrifices had no more taken away his sinnes , then our Sir Johns Trentals , and wagging of his fingers over the heads of such as lie asleepe in their sinnes ( out of the which when they are awaked , they will see , that it is neither Masse nor Mattins , blessing nor cursing will serve ) then I say , he cryed out , saying , Peccavi Domine , I have sinned ( saith he ) against my Lord and good God , which hath done so much for me ; I caused indeed Vriah to be killed , I have sinned , I have sinned , what shall I doe ? I have sinned , and am worthy of eternall damnation . But what saith God , by this Prophet : Dominus transtulit peccatum tuum , non morieris ; The Lord hath taken away thy sinnes , thon shalt not dye . O good God , he said , but Peccavi , I have sinned : but yet from his heart , and not from his lips only , as Pharavh and Saul did , and incontinently he heareth ; Thou shalt not dye , the Lord hath taken away thy sinnes : Or rather , hath laid them upon the back of his sonne Jesus Christ , who bare them , and not only them , but thine and mine also , if that we will now cry but from our hearts , Peccavimus , we have sinned , good Lord we have done wickedly , enter not into judgement with us , but be mercifull unto us after thy great mercy , and according to the multitude of thy compassions , doe away our iniquities , &c. For indeed , God is not the God of David only : Idem Deus omnium , He is the God of all : so that , Quicunque invocaver it nomen Domini , salvus erit . He or shee , whosoever they be that call upon the name of the Lord , shall be saved . In confirmation whereof , this History is written , as are also the other which I have recited , and many more which I might recite . As of manasses the wicked King , which slew Esay the Prophet , and wrought very much wickednesse ; yet the Lord shewed mercy upon him . being in prison , as his prayer doth teach us . Nebuchadnezzar though for a time he bare Gods anger , yet at the length he found much mercy , The City of Ninivie also found favour with God , as did many other , which for brevity I will omit , and will bring forth one or two out of the New Testament , that we may see God to be the same God in the New Testament , that he was in the Old. I might tell you of many , if I should speake of the Lunatick , such as were possessed with Divels , Lame , Blind , dumb , deaf , lepers , &c. but time will not suffer me , therefore , one or two shall serve . Mary Magdalen had seven Divels , but yet they were cast out of her : and of all others , she was the first that Christ appeared unto , after his resurrection . Thomas would not believe Christs resurrection , though many told him , which had seen and felt him : by reason whereof , a man might have thought that his sinnes would have cast him away . Except I should see and feele ( saith he ) I will not believe . Ah wilfull Thomas ; I will not , saith he , but Christ appeared unto him , and would not loose him , neither will he thee , beloved , if with Thomas , thou wilt keepe company with the Disciples , as Thomas did . Peters fall was ugly he accursed himselfe , if ever he knew Christ , and that for feare of a Maiden , and lyed not once , but three severall times , and that in the hearing of Christ his Master ; but yet the third time Christ looked back , and cast on him his eye of grace , so that he went out and wept bitterly . And after Christs resurrection , not only did the Angels will the Woman to tell Peter , that Christ was risen , but Christ himselfe appeared unto him ; such a good Lord is he . The Theefe hanging on the Crosse , said thus ; Lord when thou comest into thy Kingdome , remember mee ; And what answer had he ? This day ( saith Christ ) thou shalt be with me in Paradise . What a comfort is this , in that he is now the same Christ to thee and mee , and to us all , if we will runne unto him ? for he is the same . Christ to day and to morrow , untill he come to judgement , Then indeed , he will be inexorable ; but now is he more ready to give then we to aske . If thou cry , he heareth thee even before thou cry . Crie therefore , behold , man , he is not partiall . Call , saith he , and I will he are thee ; aske and thou shalt have ; seeke and thou shalt finde ; though not at the first , yet at the length . If he tarry a while , it is but to try thee . Nam veniens veniet , & non tardabit ; He is coming and will not be long . Thus have you foure meanes , which you must use to the attaining of faith , or certain perswasion of Gods mercy towards you , which is the second part of repentance ; namely , prayer , the free and universall promises of Gods graces , the recordation of the benefits of God , past and present , the examples of Gods mercy . Which although they might suffice , yet will I put one more to them , which only of it selfe , is full sufficient ; I meane , the death of the Sonne of God , Jesus Christ ; which if thou set before the eyes of thy mind , it will confirme thy assurance ; for it is the great Seale of England , as they say ; yea , of all the World , for the confirmation of all Patents and perpetuities of the everlasting life , whereunto we are all called . If I thought these , which I have before recited , were not sufficient to confirme your faith of Gods love towards such as doe repent , I would tarry longer herein . But because I have been both long , and also I trust , you have some exercise of conscience in this daily ( or else you are to blame ) I will but touch and goe , consider with your selves what we are , misers , wretches , and enemies to God . Consider what God is , even he which hath all power , majesty , might , glory , riches , &c. perfectly of himselfe , and needeth nothing , but hath all things . Consider what Christ is , concerning his God-head , coequall with his Father , even he by whom all things were made ; he , I say , by whom all things are ruled and governed . Concerning his Man-hood , the onely Deareling of his Father , in whom is all his joy . Now Syr , what a love is this ? that this God which needeth nothing , would give wholly his own selfe to thee , his enemy , wreaking his wrath upon himselfe , in this his sonne : as a man may say , to spare thee , to save thee , to win thee , to bye thee , to have thee , to enjoy thee for ever . Because thy sinne hath seperated thee from him , to the end thou mightest come eftsoones into his company againe , and therein remaine ; he himselfe became , as a man would say , a sinner ; or rather sinne it selfe , even a malediction or curse : that wee sinners , we accursed by our sinne , might by his oblation or suffering for our sinnes , by his curse , be delivered from sinne and from malediction . For by sinne he destroyed sinne , killing Death , Sathan , and sinne , by their own weapons ; and that for thee and mee ( man ) if we cast it not away by unbeliefe . Oh wonderfull love of God . Who ever heard of such a love ? The Father of Heaven for us his enimies , to give hís own dearly beloved Sonne , Jesus Christ , and that not only to be our brother , to dwell among us : but also , to the death of the Crosse for us ? Oh wonderfull love of Christ to us all , that was content and willing to work this deed for us . Was there any love like to this love ? God indeed hath commended his charity and love to us herein , that when we were very enemies unto him , he would give his own sonne for us , That we being men , might become , as you would say , Gods ; God would become man , That we being mortall , might become immortall , the immortall God would become mortall man . That we earthly wretches might be Cittizens of Heaven , the Lord of Heaven would become , as a man would say , earthly . That we being accursed , might be blessed , God would be accursed . That we by our father Adam , being brought out of Paradise , into the puddle of all pain , migh be redeemed , and brought into Paradise againe , God would be our Father and an Adam , thereunto . That we having nothing , might have all things ; God having all things , would have nothing . That we being vassailes , and slaves to all , even to Sathan the Fiend , might be Lords of all , and of Sathan : The Lord of all would become a vassaile , and a slave to us all , and in danger of Sathan . Oh love incomprehensible . Who can otherwise think now , but if the gracious good Lord disdained not to give his own Sonne , his own hearts joy for us his very enemies , before we thought to beg any such thing at his hands ; yea , before we were ? Who , I say , can think otherwise , but that with him , he will give us all good things . If when we hated him and fled away from him , he sent his Sonne to seek us : who can think otherwise , then that now we loving him , and lamenting , because we love him no more , but that he will for ever love us ? He that giveth the more to his enemies , will he not give the lesse to his friends ? God hath given his own Son , then which nothing is greater ; even to us his enemies : and we now being become his friends , will he deny us faith and pardon of our sinnes ? which though they be great , yet in comparison they are nothing at all to the price given , Christ Jesus would give his own selfe for us , when we willed it not : and will he now deny us Faith , if we will it ? This will is his earnest , that he hath given us truly to look indeed , for the thing willed . And look thou for it indeed : for as he hath given thee to will , so will he give thee to doe . Jesus Christ gave his life for our evils , and by his death he delivered us . O then , in that he liveth now , and cannot dye , will he forsake us ? his heart blood was not too deare for us , when we asked it not : what can then be now too deare for us , asking it ? Is he a changeling ? Is he mutable as a man is : Can he repent him of his gifts ? Did he not foresee our falls ? Paid not he therefore the price ? Because he saw we should fall sore , therefore would he suffer sore . Yea , if his suffering had not been enough , he would yet once more come again . God the Father , I may say , if the death of his sonne incarnate . would not serve , would himselfe and the Holy Ghost also become incarnate , and dye for us . This Death of Christ therefore look on , as the very pledge of Gods love towards thee , whosoever thou art , how deepe soever thou hast sinned . See , Gods hands are nailed , they cannot strike thee ; his feet also , he cannot run from thee ; his armes are wide open to embrace thee : his head hangs down to kisse thee : his very heart is open , so that therein looke ; nay even see , and thou shalt see nothing therein , but love , love , love , love to thee : hide thee there , lay thy head there with the Evangelist . This is the clift of the Rock , wherein Elias stood . This is for all aking heads a pillow of downe . Anoint thy head with this oile , let this oyntment embalme thy head , and wash thy face . Tarry thou on this firme rock , and I le warrant thee . Say with Paul , What can separate me from the love of God ? can death , can poverty , can sicknesse , hunger , or any misery , perswade thee now that God loveth thee not ? Nay , nothing can seperate thee from the love , wherewith God hath loved thee in Christ Jesus ; whom he loveth he loveth to the end . So that now where abundance of sin hath been in thee , the more is the abundance of grace . But to what end ? Certainly , that as sinne hath reigned to death , as thou seest , to the killing of Gods Sonne ; so now Grace must raigne to life , to the honouring of Gods Sonne , who is now alive and cannot dye any more . So that they which by faith feele this cannot any more dye to God , but to sinne , whereto they are dead and buried with Christ . As Christ therefore liveth , so doe they , and that to God , to righteousnesse and holinesse , The life which they live , is , In fide Filii Dei : in the faith of the Sonne of God , whereby you see that now I am slipt into that , which I made the third part of repentance : namely , newnesse of life , which I could not so have done , if that it were a part of it selfe indeed , it is an effect or fruit of the second part ; that is , of faith , or trust in Gods mercy . For he that beleeveth , that is , is certainly perswaded , sinne to be such a thing , that is the cause of all misery , and of it selfe so greatly angreth God , that in Heaven nor in earth , nothing could appease his wrath ; save onely the death and precious bloodshedding of the Sonne of God , in whom is all the delight and pleasure of the Father : he , I say , that is perswaded thus of his sinne ; the same cannot but in heart abhorre and quake to doe or say ; yea , to think any thing willingly , which Gods Law teacheth him to be sinne . Again , he that beleeveth , that is , is certainly perswaded , Gods love to be so much towards him , that where through sinne he was lost , and made a firebrand of Hell ; the eternall Father of mercy , which is the omni-sufficient God , and needeth nothing in us , or of any thing that we can doe , to deliver us out of Hell , and to bring us into Heaven ; did send even his own most deare Sonne out of his bosome , out of heaven into hell ( as a man would say ) to bring us , as I said , from thence into his own bosome and mercy , we being his very enemies : he I say , that is thus perswaded of Gods love towards him , and of the price of his redemption , by the deare blood of the Lamb immaculate , Jesus Christ , the same man cannot but love God againe ; and of love doe that , and heartily desire to doe better , the which might please God . Think you , that such a one knowing these things by Faith , will willingly insist and wallow in his wilfull lusts , pleasures and fantasies ? Will such a one as knoweth by Faith , Christ Jesus to have given his blood to wash him from his sinnes play the Sow to nuzle in his puddle of filthy sinne and vice againe ? Nay , rather then he will be defiled againe by his wilfull sinning , he will wash often the feet of his affections , watching over the vice still sticking in him ; which as a spring , continually sendeth out poyson enough to drowne and defile him , if the sweet water of Christs passion in Gods sight , did not wash it , and his blood satisfy the rigour of Gods justice due for the same . This blood of Christ shed for our sinnes , is so deare in the sight of him that beleeveth , that he will abhorre in his heart to stamp it , and tread it under his feet . He knoweth now by his beleefe , that it is too much , that hitherto he hath set too little by it , and is ashamed thereof . Therefore for the residue of his life ; he purposeth to take better heed to himselfe , then before he did . Because he seeth by his faith , the grievousnesse of Gods anger , the foulenesse of sin , the greatnesse of Gods mercy , and of Christs love towards him , he will now be heedy to pray unto God to give him his grace accordingly ; that as with his eyes , and tongue , hands and feet , &c. he hath displeased God , doing his own will : even so now with the same eyes , tongue , &c. he may displease his own selfe , and doe Gods will : Willingly will he not doe that which might renew the death of the sonne of God . He knoweth he hath too much sinne , unwillingly in him , so that thereto he will not adde willing offences . This willing and witting , offending & sinning , whosoever doth flatter himselfe therein ; doth evidently demonstrate and shew , that he never yet indeed , tasted of Christ truly . He was never truely perswaded or beleeved , how foule a thing sinne is , how grievous a thing Gods anger is , how joyfull and precious a thing , Gods mercy in Christ is , how exceeding broad , wide , high , and deepe Christs love is : Perchance he can talke and Preach of Faith , but yet truly in heart he never felt it effectually , for if he did once feele this ravishing consolation indeed , then would he be so farre from continuing in sinne , willingly and wittingly , that wholly and heartily he would give over himselfe to that which is contrary , I meane to a new life , renewing his youth , even as the Eagle doth . For as we , being in the servitude of sinne , demonstrate our service , by giving over our members to the obaying of sinne , from iniquity to iniquity : even so we being made free from sinne , by faith in Jesus Christ , and endued with Gods spirit , a spirit of liberty , must needs demonstrate this freedome and liberty , by giving over our members to the obedience of the spirit : by the which we are lead and guided from vertue to vertue , and all kind of holinesse . As the unbelievers declare their unbeleefe , by the working of the evill spirit in them , in the outward fruits of the flesh : even so the believers declare their faith , by the working of Gods Spirit in them outwardly the fruits of the Spirit . For as the Divell is not dead in those which are his , but worketh still to their damnation : so is not God dead in them which be his , but worketh still to their salvation : The which working is not the cause of the one or the other being in any ; but only a demonstration , a signe , a fruit of the same : As the Apple is not the cause of the Apple tree , but the fruit of it . Thus then you see briefely that newnesse of life , is not indeed a part of repentance , but a fruit of it , a demonstration of the justifying faith , a signe of Gods good spirit possessing the heart of the penitent : as the old life is a fruit of impenitency , a demonstration of a lipfaith , or unbeliefe , a signe of Sathans spirit , possessing the heart of the impenitent , which all those be , that be not penitent . For meane I know none ; He that is not penitent , the same is impenitent ; he that is not governed by Gods spirit , the same is governed by Sathans Spirit . For all that be Christians are governed with the spirit of Christ , which spirit hath its fruits . All other that be not Christs , are the Divels . He that gathereth not with Christ scattereth abroad . Therefore my dearely beloved , I beseech you to consider this , and deceive not your selves . If you be not Christs , then pertaine you to the Divel ; of which things the fruits of the flesh doth assure you , as whoredome , adultery , uncleannesse , wantonnesse , idolatry , witch-craft , envy , strife , contention , wrath , sedition , murther , drunkennesse , gluttony , blasphemy , slothfulnesse , vaine talking , slandering &c. If such like fruit as these grow out of the trees of your hearts ; surely , surely , the Divell is at Inne with you , you are his birds , whom when he hath well fed , he will broach you , and eat you , chaw you and champ you , world without end , in eternall woe and misery . But I am otherwise perswaded of you all . I trust you be all Christ Jesus his people , and his children ; yea , and his brethren by faith . As you see your sins in Gods Law , and tremble , and sigh , sorrow and sob for the same : even so you see his great mercies in his Gospel and free promises , and therefore are glad , merry and joyfull , for that you are accepted into Gods favour , have your sins pardoned , and are endued with the good spirit of God , even the seale and signe Manuel of your election in Christ Jesus , even before the beginning of the World . The which spirit , for that he is the Spirit of life , is given to you , to work in you , with you , and by you , here in this life sanctification and holinesse , whereunto you are called , that so ye might be holy even as your heavenly father is holy . I beseech you all by admonition and warning of you , that you would stirre up the gifts of God , given to you generally and particularly , to the edifying of his Church , that is ; I pray you that you would not molest the good Spirit of God , by rebelling against it , when it provoketh and calleth you to goe on forward , that he which is holy , might yet be more holy , he which is righteous , might be more righteous ; as the evill spirit moveth and stirreth up the filthy to be yet more filthy , the covetous , to be more covetous , the wicked to be more wicked . Declare you now your repentance , by workes of repentance , Bring forth fruits , and worthy fruits . Let your sorrowing for your evils , demonstrate it selfe , departing from the evils you have used . Let your certainty of pardon of your sins , through Christ , and your joy in him be demonstrated , by pursuing of the good things which Gods word teacheth you . You are now in Christ Jesus , Gods workmanship , to doe good works which God hath prepared for you to walk in . For the grace of God that bringeth salvation unto all men , hath appeared , and teacheth us , that we should deny ungodlinesse and worldly lusts , and that we should live soberly , righteously , & godlily , in this present world ; looking for that blessed hope , and glorious appearing of the mighty God , and of our Saviour Jesus Christ , which gave himselfe for us , to redeeme us from all unrighteousnesse , and to purge us a peculiar people unto himselfe , fervently given unto good workes . Again ; Titus 3. For we our selves also were in times past unwise , disobedient , deceived , serving lusts , and divers pleasures , living in maliciousnesse and envy , full of hate , and hating one another . But after that the kindnesse and love of God our Saviour to man-ward , appeared , not by the deeds of righteousnesse which we wrought , but of his mercy he saved us by the fountain of the new birth , and with the renewing of the Holy Ghost , which he shed on us abundantly , through Jesus Christ our Saviour ; that we once justified by his grace , should be heires of eternall life , through hope . This is a true saying . But I will make an end for I am too tedious . Dearely beloved , repent your sinnes : that is , be sorry for that which is past , beleeve in Gods mercy for pardon , how deepely soever you have sinned , and both purpose , and earnestly pursue a new life , bringing forth worthy and True fruits of Repentance . As you have given over your members from sin to sin , to serve the Divel ; your tongues to sweare , to lye , to flatter , to scold , to jest , to scoffe , to beastly talke , to vain jangling , to boasting , &c. Your hands to picking , griping , idlenesse , fighting , &c. Your feet to skipping , going to evill , to dancing , &c. Your eares to heare Fables , lyes , vanities , and evill things , &c. So now , give over your members to godlinesse , your tongues to speak , your eares to heare , your eyes to see , your mouthes to tast , your hands to worke , your feet to goe about such things as may make to Gods glory , sobriety of life , and love to your brethren , and that daily more and more , diligently : for in this way to stand you cannot , either better or worse you are to day , then you were yesterday . But better I trust you be , and will be if you marke my Theme ; that is ; repent you . The which thing that you would , as before I have humbly besought you : even so now , yet once more I doe again beseech you , and that for the mercies of God in Jesus Christ our Lord : Repent you , repent you , for the Kingdome of heaven ( that is a Kingdome full of riches , pleasures , mirth , beauty , sweetnesse , and eternall felicity ) is at hand . The eye hath not seen the like , the eare hath not heard the like , the heart of man cannot conceive the treasures and pleasures of this Kingdome , which is now at hand to such as Repent ; that is , to such as are sorry for their sinnes , beleeve Gods mercy , through Christ , and earnestly purpose to lead a new life . The God of mercy , through Christ his Sonne , grant us his holy spirit , and work in our hearts this sorrow , faith , and new life ; which through his grace I have spoken of , both now and for ever . AMEN . FINIS . Notes, typically marginal, from the original text Notes for div A29096e-660 Marc. 4.33 Lumen orationis perspicuitas . Aug. who would call a bone ossum to avoid the ambiguity in os . in Psal. 138. secundum Aug. Mr R. Ca. of Tentat . Notes for div A29096e-1940 1. Resipiscentia . 2 . 〈 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 3 . 〈 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Deut. 6.2 . Mat. 22. Mark 20. Luke 10. Ioh. 3. Mat. 6. Luke 17. Apoc. 22. Deut. 4.1 . Phil. 4. Isai 45. 1 Joh. 2. Iames 2. Rom. 7. Gen. 6. Gen. 19. Gen. 19. Josua & Caleb . Num. 14. Lev. 24a Num. 13. 1 K. 5. 3 Reg. 21.22 . 4 Reg. 21. 4 Reg. 10. Isai 31. Mat. 7. Heb. 10. 
A30433	----	A sermon preached at Bow-Church, before the court of aldermen, on March 12, 1689/90 being the fast-day appointed by Their Majesties / by the Right Reverend Father in God, Gilbert Lord Bishop of Sarum. Burnet, Gilbert, 1643-1715. 1690 Approx. 67 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A30433 Wing B5891 ESTC R21653 12683292 ocm 12683292 65712 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30433) Transcribed from: (Early English Books Online ; image set 65712) Images scanned from microfilm: (Early English books, 1641-1700 ; 682:8) A sermon preached at Bow-Church, before the court of aldermen, on March 12, 1689/90 being the fast-day appointed by Their Majesties / by the Right Reverend Father in God, Gilbert Lord Bishop of Sarum. Burnet, Gilbert, 1643-1715. [4], 34, [2] p. Printed for Richard Chiswell, London : 1690. Advertisement: p. [1]-[2] at end. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- Sermons. Repentance. Fast-day sermons. Sermons, English -- 17th century. 2003-11 TCP Assigned for keying and markup 2003-11 Aptara Keyed and coded from ProQuest page images 2003-12 Emma (Leeson) Huber Sampled and proofread 2003-12 Emma (Leeson) Huber Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion THE Bishop of SALISBURY's SERMON Preached at BOW-CHURCH , ON THE FAST-DAY . MARCH 12. 1689 / 90. PILKINGTON Mayor . Martis xviiio. Martii 1689 / 90. Annoque Regni Regis & Reginae Willielmi & Mariae , Angliae , &c. Secundo . THIS Court doth desire the Right Reverend Father in God , the Lord Bishop of Sarum , to Print his Sermon Preached at St. Mary le Bow , on Wednesday the 12th Instant , before the Aldermen and Citizens of this City . Wagstaffe . A SERMON Preached at BOW-CHURCH , Before the Court of Aldermen , On March 12. 1689 / 90. Being the FAST-DAY Appointed by Their MAJESTIES . By the Right Reverend Father in God , GILBERT Lord Bishop of SARUM . LONDON : Printed for Richard Chiswell , at the Rose and Crown in St. Paul's Church-Yard . MDCXC . LUKE xix . 41 , 42. And when he was come near , he beheld the City , and wept over it , Saying , If thou hadst known , even thou , at least in this thy day , the things which concern thy peace . OBJECTS that raise Compassion , and beget Sorrow , cannot be look'd on with indifferent eyes by those who have a right Prospect , and a just Sense of things . To an ordinary Spectator , Ierusalem must have appeared one of the Glories of the World , especially as it was beautified and fortified by Herod . It s Temple standing on an Eminence , was so August in it Self , and so Sacred in its Use , as being dedicated to the Service of the Living God , that the very sight of it must have begot a Reverence ; and to a born Iew must have given all the Pride which the Native of any Countrey may be apt to feel in himself , when he sees the Capital City full both of People and of Wealth , shining with a fresh Lustre , and adorned with all the Beauties of Art , as well as hallowed by the special marks of the Favour and Presence of God. But all this must have appeared as a vain Pageant to one that could see through that false varnish , and that likewise by reason of the treasures of Wisdom and Knowledg that were in him , saw their approaching Fate ; he saw that Misery , which tho it fell not on them till almost Forty Years after this yet did then to him represent Ierusalem as a heap of Stones , the Temple on Fire , and the Inhabitants destroyed by Famine , or by the Sword ; nor could so Divine a Mind find any ease in so dismal a prospect , from this , That the Iews rejecting of him , and the cruel Treatment that he was to reeeive from them , was to be revenged in so terrible a manner . This to a spiteful mind would have afforded some content ; but he that was so full of Universal Love and Goodness , could not entertain such ill-natur'd thoughts . Nor could , on the other hand , all the Glory to which he himself was to be advanced long before the effusion of the Wrath of God upon this City , make him less sensible of this Misery , because neither he nor his Followers were to share in it . It was true Pity and Compassion that were his Motives , which both drew tears from his eyes , and also the sad wish that follows . His sense of their sins was from the same pure and disinteressed Motives , for he had none of his own to return into his mind , when he considered theirs , to make the Sorrow more melting . And tho that bloody Scene which he himself was so soon to go through , might , according to such measures as we act by , have so entirely possessed his thoughts , that no room should have been left for the compassionating others ; yet even in this nearness to that bitter Cup which he was so soon to drink , he considered their miseries that were more remote , with all the tendernesses of hearty Sorrow and Compassion . In imitation then of the Author of our Faith , it does much more become us to look on this great City that has risen out of its ashes with so much Glory , that is now the Treasure as well as the Pride of the Nation , that has so many characters of Greatness , as well as Wealth in every corner of it ; but that at the same time has contracted so much guilt , is covered with so much Defilement , Luxury , and Excess ; is agitated with such Factions , and these acted with so much animosity ; but not to view all this without feeling a tenderness run through all our Powers , and give us many sad and melting thoughts , which ought to affect us so much the more sensibly , when we find how great a share we our selves have in these sins , which we lament in others ; so that the Words of our Saviour , Weep not for me , but weep for your selves , may be applied to us in another sense , since upon strict enquiry , we shall find that we are not pure enough our selves , to be capable of such a disinteressed sorrow , while we weep over London : We must first begin and lament our selves , while we remember in how many places of this City , and in how many several ways we have dishonoured God , and contributed our proportion towards the kindling the Wrath of God against us . Our melancholly thoughts also must have another mixture in them , since if this place is to be made as great a scene of the Judgments of God , as it has been hitherto of his Mercies , we must be all involved in it . This thought does indeed render our Compassion for the Publick , less generous ; but it will perhaps make it more sensible to us . In a word , as there is nothing that shews that a man has truly repented of his own sins , more than a tender sense of the Wrath of God ; so nothing proves a man to be possessed with a spirit of Love and Charity , more than a feeling sense of the sins and miseries of others ; and to weep over ones Countrey or City , as it is the most important service that can be done the Publick , which may delay , if not quite divert the Judgments of God ; so this is that which is in every ones Power to do : Wealth is not necessary for this aid ; yet perhaps there is scarce any one duty that is more universally neglected , than this is ; ill men do not so much as once think of it ; men of a low degree of Goodness , have not elevation of soul enough for it ; and the only men that are capable of doing this service to their Countrey , have so much Modesty and Humility , and are so depressed with the sense of their own sins , that they are tempted to think it is an over valuing themselves , and a sort of a Presumption for them to intercede for others , or for their Countrey . But we are Members of one Political Body , and must all bear a share in the Prosperity , or the Misfortunes of the Nation ; so that if a nobler Principle does not engage us to this Duty , yet at least Self-love should work on us ; since we cannot flatter our selves so far , as to fancy , that if any general Calamity should overtake the Land , or City , that we our selves should be exempted from it . We are also joined into a nearer Relation as we are become Members of one Body , of which Christ is the Head ; and by this Union the same Spirit of Love and Charity will be spread over the whole Body ; so that we will rejoice with them that do rejoice , and weep with them that weep . Since then the present state of things , and the Commands of Authority , our common Interests , as well as our Christian Charity , do all concur to engage us , first of all to weep for our sins , and then to look over our Countrey , and this the City of our Solemnities , and mourn over them ; let us go over the several branches of the moving and emphatical words of our Saviour , and apply them as far as the parallel goes , to the present state of things : in which let us consider , 1. The Importance of this redoubling the word , thou , even thou . 2. The Importance of these words , at least in this thy day . 3. What are the things that concern the peace of a Nation , and how they may be known . And 4thly , what are the happy effects of a Nation 's knowing them : This , tho not expressed , yet is implied in the wish in which the period is laid , without being regularly closed . I have not read the last words of this Verse , neither will I speak to them , for they might seem to carry too dismal a sound with them ; yet , I hope , all that hear me , will so seriously reflect on them , that by their so doing , they may come not to belong to us . For though perhaps in the present unhappy posture in which we are , it is but too true that now they are hid from our eyes ; yet if we will seriously attend to those things of which I am to treat , then we shall be delivered from so heavy a Sentence as is imported in them . To return . 1. If thou , even thou ; the words carry plainly a weight in them , which to comprehend aright , we must consider the state in which Ierusalem was at that time , and that with respect to both the good and bad of it . It was the Capital of that Nation , that God had chosen out of all the Families of the Earth to be his own Inheritance : it was the place where his Name was called upon , and to which the Worship of God was appropriated . It was now so enriched by Herod , who having heaped up Treasures like another Solomon , had laid them out in the rebuilding the Temple , which in a course of 46 years was carried on to so vast a Magnificence , that it was become indeed one of the Wonders of the World : It was also so well fortified , and had within it such a number of Inhabitants , who had such a violent love to their Countrey , and so much zeal for it , that one might have thought they were in no danger of being besieged ; but that they were strong enough to have gone out and fought any Enemy that could have gone against them : and that no Siege could have signified any thing , but to have ruined the Army that should have attempted it : so that by this thou , even thou , in one view we may understand a City dedicated to God , and under his Protection ; a City well fortified , full of Wealth , and full of People , and yet to such a City it was necessary to know the things that belonged to their peace . Here , before we go farther , Reflections offer themselves to us in abundance : This our City has been under signal Characters of the Protection of God ; it has been preserved from violent Concussions , and from the hand of an Enemy , when all the rest of the Nation has had their turns in the Accidents of War : It is true , two signal strokes from Heaven that came one after another , a wasting Pestilence , and a devouring Fire that seemed to threaten it with ruine , shewed that God corrected them , tho he would not deliver them over to the will of their Enemies ; The quick recovery of the City , carries the marks of a particular car of Heaven ; and the haste that has been made to raise up so many of these holy and beautiful Houses , in which God is worshipped , may be reckoned among the Glories , and the Defences of this place . It s vast Wealth , the increase of the Inhabitants , the prodigious extent of it , and the zeal with which all seem to be heated for preserving the Honour of the City , bring us so near a Parallel to Ierusalem , that in this , thou , even thou , we may find the Characters of a City , hitherto highly blessed of God , and full of the Good things of this life ; yet in the midst of all this Wealth , and Abundance , there is great need of preparing for a Storm . 2dly , If we consider the state of Ierusalem with relation to Religion ; the Iews who had shewed so violent an Inclination to Idolatry before they were carried Captives to Babylon , were there so absolutely cured of that , that ever after they expressed the strictest Zeal possible against every step towards Idolatry , or the least appearance of it . We see how they resisted the Kings of Syria in their Attempts for profaning the Temple , and defiling their Worship : and not long after our Saviour's death , when Caligula ordered his Statue to be set up in the Temple , they were all in so great a commotion upon it , that an Embassy was sent to him , to shew that they could not bear any thing that looked like a departure from the God of their Fathers , which was urged by Philo that went on the Embassy , in terms full of zeal , that expressed a firm resolution of suffering every thing , rather than endure such an affront to be done to their Religion . To this Zeal against Idolatry , they added a most punctual observation of all the Rituals of their Religion ; and not satisfied with those which Moses had appointed , they had added many new ones , which they reckoned the setting a hedge about the Law ; securing the observance of the commanded Rites by those , which , according to the Tradition of the Elders , had been for some Ages observed among them ; so here was a City that was both free from Idolatry , and exact in obeying the Laws of God , that yet is warned of a great danger in these words , Thou , even thou . I do not know whether our conformity to them , as to these particulars , goes so high , or is so Universal , yet something like it we have . Great Zeal has appeared against the Idolatry of the Church of Rome , with a constancy in the Matters of Religion , that has amazed all the World : the steps made towards that , alarmed the Nation , and this City in particular : and it appeared that you could not bear those who called themselves the Church of God , but that are the Synagogue of Satan . You have shewed also such firmness to the Church of England , and to the Established Religion , as not to bear any thing that declined from it , either to the right hand , or to the left . Yet after all this , we may have cause to apprehend the Wrath of God , notwithstanding it all , if our Religion goes no farther , than the cleansing the outside , or the tything the mint and anise . If we have Idols in our hearts , tho we have purged our Churches of them ; if we forget God at the same time , that we do not worship Images ; and if while we are zealous in lesser matters , we neglect the great things , of righteousness , mercy and faith , then all our Negative Religion , our No Popery , and all our zeal for the Church , when it does not oblige us to conform our selves to her Dictates , and Rules , as well as to be hot and eager in her defence , will not secure us , but that this Thou , even thou , may belong to us . 3dly , The Iews at this time had so fallen from all the true Principles of Religion , that even their Religion had embittered their Spirits , so that they were rather the worse for it , than the better . The Pried and Affectation of the Pharisees , that had no real worth under it to support it , set them on all the methods of Slander and Injustice , of Falshood and Cruelty : so that when they found they could not stand before the true worth of our Saviour , and his Apostles , they then fell upon the blackest Calumnies , and most violent Rage for destroying those before whom they could not maintain their ground upon an equal foot : their Morals were universally depraved , and their Tempers so vitiated , that under the appearance of an adhering strictly to their Religion , there never was a Nation that did more totally fall from the power and life of Godliness , than they did : they were both cruel and barbarous , and not satisfied with shedding the Blood of Christ , they filled up the measure of their Iniquities by persecuting his Followers every-where : so that under a shew of preserving their Law , they had entirely lost all the true and good Principles of Religion ; and so had contracted a vast guilt , besides that heavy load of the Blood of him that was the Heir of the Vineyard , whom they killed , that the Inheritance might be their own . And thus the view of a Nation that was both so corrupted , and that lay under so heavy a load of guilt , leads us to the full importance of this , If thou , even thou ; that even after all their Sins , and all their guilt , there was still room for Repentance . If this Nation has brought it self into the like state of having the knowledge of the Truth , and seeming zealous about it , and yet falling from all that is pure and excellent in Religion , into a fierceness about some Inconsiderable Matters ; if while we seem to have a great concern for our Religion , we have none at all for our Morals ; if Malice and ill-nature , if Fury and Cruelty , do not only transport us to all excesses , but make us cover and justify them with pretexts of Religion ; if our Cities and Countrey have been defiled with all the brutalities that humane Nature is capable of ; If , instead of mutual Love and Forgiveness , we hate , and study to destroy one another ; If , instead of Truth , there is nothing but Injustice ; and instead of Righteousness , there is nothig but Violence and Deceit , then we will find our selves under the worst part of that which is intimated in this , If thou , even thou . Yet after all , there is somewhat that gives comfort in this ; for if a City charged with all the blood that was shed from Abel down to Zacharias , was even after all that , admitted to a possibility of escaping the Judgments of God , by a true Repentance , then we see that we who have reason to hope that we are not near so guilty as they were , are not yet quite desperate . 2. From this , I go next to consider the Importance of these words , at least in this thy day . In Scripture this word of the day , or time of a Nation , stands in a double sense : sometimes for a time of mercy and kindness , an acceptable time , and day of Salvation : sometimes for a day of trial , or visitation , as it is in the following words . The meaning of the first is , that when God receives Nations into his Protection and Favour , he not being as a Man , inconstant and changeable , does not easily repent of the good that he shews them , nor change his Methods towards them : and therefore till their Sins become so high , and crying , that it does not agree with the honour of his Providence not to shew his anger against them , he bears with their Offences ; or , if he corrects them for them , he does it not in anger ; he will chastise them , as he said with relation to David's Posterity , If they sin against him , but he will not quite cast them off ; he will visit their Transgressions with the rod , and their Iniquity with stripes ; Nevertheless he will not take his loving kindness utterly from them . And thus we find it was often said of the Iewish Nation in the Old Testament , that God would have cast them off , if he had not remembred Abraham , Israel and Iacob ; so in this sense the Iews were still God's People , and in Covenant with him . To them were the first offers of the Messias to be made ; and therefore if while that Covenant lasted , and they were still under the Privileges of it , they could have applied themselves to know the things that belonged to their Peace , they might still have maintain'd their Title to his Favour . The second sense of this thy day , imports that there is a time of Trial and Repentance granted by God , even to guilty Nations , in order to their preventing the last strokes of his Wrath , and the final Calamity that is threatned . When God was provoked by the sins of the old World to bring a flood upon the whole Earth , he gave them the space of 120 years for a time of warning , in which Noah continued as a Preacher of Righteousness , denouncing to them the Judgments that were to be poured out upon them : Even Niniveh had 40 days given to them for a time of Repentance , by which their final destruction might be respited , as in fact it proved to be . We find upon three great occasions , that God granted to the people of the Iews a time of 40 Years : When they rebelled against him at Kadesh-barnea , and would not go in and possess the Land ; he declared that none of them except two , should enter into it , but that they should fall in the Wilderness ; yet they were to wander in it 40 Years ; for so long does the Psalm say , that he was grieved with that generation . Next , when Manasses had so defiled Ierusalem with both Idolatry and Bloodshed , that it is said that God would not pardon it ; yet upon Iosiah's serious Repentance , and purging the Temple , which he began in the 12th Year of his Reign , God granted to the Iews 40 Years Reprieve ; for it was just so long between the 12th of Iosiah , and Zedekiah's Captivity : And the third 40 Years was from the first year of our Saviours Preaching , to the final Destruction of Ierusalem : they were then in the day of their Visitation , which grew gradually upon them ; the Roman Yoke becoming every day more and more intolerable , and their humors growing more and more boisterous . Towards the conclusion of this time of their Trial , the alarms grew higher ; many Prodigies , and other extraordinary things appearing , that seemed to warn them of the Wrath to come . Cestius Gallus came with an Army against them four Years before their Destruction , and took the lower City ; and tho he did retreat with some loss , yet they had all reason to conclude that the Romans could not bear such a Repulse : After this , Galilee was conquer'd and destroy'd : All these were warnings to Ierusalem , and were the last immediate Forerunners of its final Destruction . This being then the full extent of the meaning of these Words , In this thy day , it will not be uneasie to see how they may belong to us . It is still with us a day of mercy ; and when we consider the whole state of Christendom , particularly of many parts of it , ever since the Reformation was established , we must acknowledg that it has been of a very long continuance ; we had 80 years of Peace and Plenty , Prosperity and Victory , as well as of the Purity of the Gospel , from the year 1558 , to the year 1638 ; a thing without example in Modern History . In all that time , unless it were a few months Plague at two several times , we had not any one National stroke , to be set against the many publick Blessings we enjoyed ; but when we were so happy that we had no Enemies that could hurt us , we became our own Enemies , and then the Sword raged among us ; but even that was so allayed , that we fell not under the Fury that commonly attends Civil Wars . And both Sides in their mutual Heats , did yet so far remember that they were Englishmen , that neither of them brought over Strangers , nor gave them footing among us . We have now enjoyed an Age of Peace and Plenty , and with that have had the Gospel among us , with that clearness and fulness , that no Age has produced more Light , better Explanations of Divine Matters , and fuller Proofs of their Truth . And though we have seen many Storms gathering thick and black over our Heads , so that we had reason to look for most terrible Confusions ; yet all these have gone over us in so inoffensive a manner , that perhaps many do not enough feel the Blessings of our Deliverance , because we only saw , but did not feel what our Enemies had designed against us ; and this being a thing which some had not Opportunities , and others had not Capacity enough to apprehend ; we despise , or perhaps even loath our Deliverance ; because we neither value the Gospel which is preserved among us , nor understand how near we were the losing it . The Quiet we now enjoy , and the Security we live in while , all the World about us is on fire , is no ordinary Indication of a particular favour of Heaven to us ; and after so long a course of Goodness , we have reason to conclude that God will not change his Methods , if our Sins do not call aloud for it . We have likewise reason to think we are now in a Day of Visitation , and that terrible Calamities are not far from us , if in this our Day , we are not wise nor good enough to prevent it . We have seen the Cup of God's Wrath , going round all the Protestant Churches , which having fallen from their first Love , and forsaken their first Purity , mixing into the Vanities of the World , and corrupting their Manners notwithstanding the Purity of their Doctrine and Worship , have been severely visited by God : Some fatally broken and extirpated , as the Churches of France and Piedmont ; others brought near utter ruin , as the Churches of Hungary and the Palatinate , and others ; though not visited so heavily , yet were brought very low ; so were the Churches of the Netherlands 18 Years ago , and many Churches in Germany . But when all these things have been set before our Eyes , and when the Visitation is brought into our Galile , if I may so speak , I mean into Ireland , and has cast that Island , and all its Inhabitants , into such Convulsions , that we cannot yet form a clear Judgment how far they may be consumed by this Fire , which now devours them , before they come out of it ; While these things have gone round about us , why should we think that we can escape ? Are we better than the others who have suffered ? Or , can we think that God is partial to us ? And when God suffered them so far to break in upon us , that we saw an Idolatrous Worship openly , and in contempt of the Laws both of God and of the Land , set up among us ; and an open Treaty set on foot for bringing us under the Tyranny of Rome : When we were under the Ministry of a Jesuit , and the Influences of France ; when we saw Breaches made upon the most sacred of our Laws , and the Subversion of the whole attempted : This was certainly such a Day of Visitation , as Cestius Gallus his shewing the Roman Army was to Ierusalem . The Iews did not any more fear that Enemy , because they had strength enough once to stand it out against so faint an Attempt ; but the next return of the Romans was more formidable , and proved in Conclusion fatal to them . If we either grow to have milder Thoughts of our Enemies the modern Romans , and fancy they are not quite so bad as our Fears may have Pictured them to us ; or if we despise their Forces , and fancy that we have not so considerable an Enemy in them as we were made believe ; we may be soon undeceived of both Errours , when it will be too late for us upon the discovery to correct them . In Sum , We must not think that such extraordinary Providences as have of late occurred both at home and abroad , are Matters that deserve no Reflections to be made upon them : They are Essays , and perhaps the last Essays that are to be made upon us , to try if our Dangers , or our Neighbours Fates , can make us wiser or better . III. And this leads me to the third Particular , What are those things which concern the Peace of a Nation , and how they may be known . The obvious Division of this is unto those things that belong to our Peace with God , those things that may preserve the whole Nation , and its Peace as it is a complicated Body ; and the things which belong to our Peace among our selves , one with another . We cannot make any Reflections on our Condition with relation to God , without observing that he has been offended in a most eminent manner ; while Religion has been so visibly neglected by those who have pretended the most to it ; while not only Vices of all Sorts have abounded among us , and have been acted with so high a Hand , as if the Actors had equally despised the Judgments of God and the Reproaches of Men ; but what do I say , Reproaches ! Men have been so far from being out of countenance for their Sins , that they have valued themselves upon them , and gloried in them . How loud is the Cry of the Luxury , the Injustice , the Fraud , the Violence , and the Impieties of this Place ? How have they gone up into the Ears of the Lord of Hosts ? And will he bear with us for ever ? But as if the Abominations of others Age and Countries had not been enough to provoke him to Anger , we have found out and added new ones to those of past Times . Perhaps in no Age or Nation the Religion that Men pretend to believe , has been so openly not only attacked and questioned , but laughed at and rejected with all the Indignities of impious Scorn , as it has been among us : Others who had more Modesty and Decency in their Natures , and so could not rise up to that pitch of Insolence , yet have been generally corrupted into Infidelity ; so that perhaps scarce any Nation now under Heaven believe less of the Religion that is professed in it , than we do . Now this is as much beyond all other Sins , as High Treason is beyond all other legal Offences . This strikes at the Majesty and Authority of God , and at every Article of Religion , since it overturns the Foundation upon which all is built . And to what a height is the Cry of our Iniquities risen , when there is scarce a leud Company that get together , that do not make the most solemn and sacred things in the World , the Subjects of their Mirth and Diversion ? Shall not I visit for these things , saith the Lord ? shall not my Soul be avenged on such a People as this is ? Besides this that dissolves all Sense of Religion , this Age has produced another that has as much dissolved all Morality , which is the open affronting the State of Marriage : Other Ages have perhaps produced high Offences against it , and publick Breaches of that Faith ; but to see an open and avowed Contempt of it done in the Sight of the Sun , and as it were in spite of that State , is what no Christian Nation has so publickly owned as ours has done . Whilst God has been so highly provoked , and when we saw our selves in such a desperate State , as that under which we lately groaned , who were then repenting of their Sins , and turning to God ? Who were putting from them the Evil of their Ways ? Who were cleansing themselves from their Impieties and Impurities , from their Injustice and Oppression ? Such a Preparation as this had made us both more fit for a Deliverance , and more capable of improving it to all those Ends for which God had bless'd us with it , If this great Work sticks in the Birth so long , it is because Men have not repented of their Sins , but have returned to them , or rather have openly continued in them : and while our Divisions make us sharp-sighted to find out one anothers Faults , we make no other use of the Discovery , but to reproach others for them , and to represent them more odious to our selves and others , upon that Account . But who considers these things as a Christian ought to do , who animated with the Spirit of Christ , mourns over them , and humbles himself before God for them ? as Ezra did , who finding that the People of the Iews after their Return out of the Captivity , were beginning to fall back into their old Disorders , Rent his Clothes , and sat astonished ; he was ashamed , and blushed to lift up his Face to God : and in Words full of tender sense , he laments their Sins . Now for a little space Grace hath been shewed us , to give us a little reviving . And now Lord , what shall we say after this ? for we have forsaken thy Commandments . And after all that is come upon us for our our evil Deeds , seeing that thou our God hast punished us less than our Iniquities deserve , and hast given us such a Deliverance as this , should we again break thy Commandments , wouldst not thou be angry with us till thou hadst consumed us , so that there should be no Remnant nor escaping ? O Lord God of Israel , thou art righteous : for we remain yet escaped , as it is this day : Behold , we are before thee in our Trespasses , for we cannot stand before thee , because of this . Such Acts of Sorrow as these , rising from a sense of the Dishonour done to God , and of the Danger the Nation is in by it , were a Service to the Publick , beyond all that can ever rise from that false Heat , with which any of us may be animated . Other Services require good Heads , or great Credit , and much Wealth ; but this is that which every Person of a pure & devout Mind can offer up for their Country . But alas , can it be expected that those who do not mourn for their own Sins , should mourn for the Sins of others ? which will perhaps appear an unreasonable piece of Melancholy to those who do not consider that we being all one Body in Christ , the Communion of the Saints , of which this is a main part , is established by God , by which we are obliged to mix our Tears and Prayers together as one Body , not doubting but that these have their Effect before God ; at least they shall return into our own Bosom , and our Charity shall not want its Reward ; for though the Sins of a Nation were grown to that height , that though Noah , Iob , and Daniel , were among them , and interceding for them , they could only deliver their own Souls , by their Righteousness , yet still that is a happy Reserve . Those who mourn in Sion , shall be marked on their Fore-heads : and when the destroying Calamity shall have a Commission to march over the Land , beginning even at the Sanctuary , at that Order of Men , who should have been the Intercessors for others , but that have rather heightned the Provocation by their Sins , than those who carry that Mark , shall be exempted , and either be quite preserved from the common Calamity , or at least shall have a distinguished Fate in it , for they may hope for an easier Fall and gentler Circumstances . This is then the chief thing that belongs to our Peace , our Reconciliation with God ; so that he turns from the Fierceness of his Anger , and lifts up upon us the Light of his Countenance . The 2d thing that concerns our Peace , is the falling upon proper and effectual Means for preserving our selves , and the Nation , for this is our Peace . We who have been accustomed to ease and fulness , who cannot bear the lessening any one Article either of our Luxury or of our Vanity , have mean Notions of what belongs to our Peace , if we think that any thing is too much which secures it to us . We have an Enemy in head of us , who has ever looked on the Prosperity and Plenty of this Island , as that which stood most in the way of his Glory : and though he could more easily bear with it , when our Princes were under his Conduct , and guided by the Measures that he gave them , yet now Prince and People are both equally odious to him . If we have any Regard either to our Selves , our Families or Posterities , to our Religion or our Country , to the present or the succeeding Generations , we must now unite our whole Strength , and turn our whole Forces against those Enemies of Humane Nature , who wheresoever they come , turn the richest Soil to a barren Wilderness ; and after they have gratified their Revenges with unheard-of and studied Cruelties , their Appetites with the most defiling Rapes , their Avarice with the most exquisite Plunder , finally destroy all that cannot be any way serviceable to themselves . These are things which we cannot easily believe ; since Warrs formerly were managed by Rules , and a Faith that was held sacred even in the hottest Rages of War ; but those Beasts of Prey gave themselves no Restraints ; or if they themselves were capable of any , yet the terrible Orders that are given them , of executing whole Nations and Provinces , leave no room for any Remnant of Humanity that is perhaps not quite extinguished in them . Men of gentle and peaceful Natures cannot form to themselves a just Idea of the Miseries which must follow on our falling under such an Enemy . If while things are in this State , every one will look on , and fancy , That this lies on the Government , and not on himself ; if Men will neither with their Persons nor their Purses contribute what is in them to our preservation , if some small Distastes do alienate them from one another , and from the publick ; this gives us yet a more terrible Prospect than the Jews had . For tho' they had whetted their Spirits one against another beyond Imagination , yet all agreed in opposing the Romans . And when they attacked them , they went all to their common Defence : But if we will throw up all , because we cannot carry every things , if because we cannot revenge or subdue those who differ from us , or because some things do not please us , we come to have softer Thoughts of our Enemies , and imagine that we can make Terms with them and trust them ; and if some fancy that by reason of some Managements they have been in , their Fate will be milder , not to say better , this is an Error , that they will not perhaps ever see , because they are not like to outlive it . To such as can so deceive themselves , I will only tell what the Pope's Legate , that commanded the Army that besieged Beziers , said ▪ When , as they were going to storm the Town , some told him , That there were many good Catholicks among the Hereticks or Albigenses , and therefore askt orders what to do with them . Kill all , said he , God knows them that are his : being resolved that what share soever , they might have in the Mercies of God , they should have none of his . Under the Price of our being both Papists and Slaves , there can be no Redemption ; and when they have destroyed with so much unrelenting and treacherous Fury whole Countries of their own Religion , not sparing neither Churches nor Monasteries , for which even savage Nations have had some regard ; What can Hereticks expect from him who has vowed their destruction , and reckons the Persecution that he has set on foot against them , the top of his Glory ? If after all this , Men will not apprehend their danger , or will fancy that they can secure themselves by acting in a different Interest , let these see if among the Protestants of France , those that shewed at all times the most submissive Compliances with all the Inclinations of the Court , found when the fatal Decree was given , any other Distinction than that a very few of them were suffered to go out of the Kingdom ; and even this Cruelty was to be magnified , as an extraordinary Favour and Gratitude of the Court. We are now upon the greatest Crisis of any Age : The greatest that is in our History , and much the greatest that has been since the Reformation began : If we can get through this War with Success and Victory , we have before us the happiest Prospect that any Nation can have in view ; of securing our own Peace and Happiness , our Religion and our Government : And of being the Nation that shall give a Deliverance to Europe , and a Security to the Procestant Religion , and of setting Bounds to the great Abaddon the Destroyer and Enemy to Mankind . If we value either our own Happiness or the Honour of our Country , will we think it a heavy thing to lessen our Expence , to cut off from Prodigality and Luxury , and reduce our selves to a narrow compass ; that we may preserve the whole , when a few Years frugality may support a chargeable War ; and bring us into Habits that may make the succeeding Peace prove a double Blessing to us ? Can we think any thing is too much when our Religion , our Countrey , our Lives and Liberties are the price that is to be fought for : And when the Issue of the present Scene and War must be our Being , either the happiest or the miserablest Nation upon Earth . The Fate of Constantinople was terrible , and ought to be set before us : They were besieged by the Turks , whom they knew to be a most cruel Enemy , and a most barbarous Master . They could hope for nothing if they fell into their Hands , but to become a prey to them : Yet they would neither assist their unfortunate Emperor with their persons nor their Purses . He had none to preserve both him and them , but some hired Troops , who for want of pay were mutinying upon all occasions , he coined all his own plate , even the sacred Vessels were not spared ; He went in person among the rich Citizens , and with Tears in his Eyes , desired their Assistance towards the preservation of the Empire and City ; but by a fatal stupidity , they either did not see their danger , or took no care to prevent it : For though there was an inconceivable treasure found among them in the sack of Constantinople , yet they seemed to take care to preserve it all for the Enemy ; and would imploy none of it for their own defence . This was such a degree of Infatuation , that if the Historian who relates it , had not lived in the time , and had his Information from Eyewitnesses , we could scarce give credit to it . God grant such Examples may make us wise . The poor Emperor resolved not to outlive his Glory , and so in a desperate sally that he made he fell before the Enemy , who after that found so faint a Resistance , that they quickly carried the place and became Masters of all that Wealth , which its former owners had so carefully preserved for them . If we had a sute for our whole Estate with one that spared no cost , we should not out of an ill timed Frugality let him carry it , rather than be at the charge of maintaining our Right ; we should rather save it , out of every thing else , than let all go . Our Enemy leaves his subjects as well as his Enemies nothing : so he finds spoil enough to support his Ambition and Lust of Conquest . When then all is struck at , all must concur in so just and so necessary a cause . But I come in the last place to those things that belong to our mutual Peace , among our selves : The common Peace and Safety will be ill preserved , if we are biting and devouring one another ; we shall need no Enemy to destroy us , if this continues , for we shall be consumed one of another . We have nothing so conspicuous in the History of the Destruction of the Iews , as their cruel intestine Feuds and Wars , which made them an easie Prey to the Romans . They were at first divided into three great Sects , that of the Sadduces , who were plain Atheists and Libertines , that denied the being of Spirits , and a future state , and that by consequence could lie under no Restraints from their Religion . They struck in to Herod , and afterwards fell under so general an Odium , that they grew more inconsiderable towards the end of that State. The second Sect was that of the Essens , who were men of excellent Morals , and of a sublime Piety , who retained their ancient Simplicity , they retired from the World , lived in common , at work , and in constant Devotion : These did likewise disappear , and probably they became Christians , to which their holy Dispositions and their strict Lives did so much prepare them , that it is scarce possible to think that Men of such Tempers could resist such a Religion . But the third Sect , that swallowed all the rest up , was that of the Pharisees , of whom so much is said in the Gospels , that it is not necessary to enlarge upon their Character : They were a sort of People that under an outward appearance of great strictness were the falsest , the violentest , the cruellest , and the most revengeful ; they were the least moral , and the most hypocritical and diabolical Sect that ever was : These , by the appearance of Exactness and of Zeal , had so possessed themselves of the Opinion and the Affections of the People , that they could turn them which way they pleased ; but among them there were Subdivisions . The Zealots were those who from the Example and the Rewards of Phinehas , came to think , that when Magistrates were too slack in punishing Offenders , private persons might do it . St. Paul had been one of these , and as such , he not only persecuted the Church from House to House , but having got a company of Men of the same fury to follow him , he went to persecute them even to strange Cities . Now , towards the end of the History of the Iews , we see this became a matter of meer Rage ; and Companies assuming this name , got together , and run about executing whatsoever their own Fury inspired them with , as a revenge of Sin , in the Name of God. These first murdered all the Romans every where , and so engaged themselves in a War with them , that required either a most mighty resistance , or that must in conclusion end in their own utter ruin : They also murdered all that inclined or moved at any time to treat with the Romans . But men of this sort seldom agree long together : So these were soon subdivided into those who were headed by Eleazar , who were the Masters of the Inner Courts of the Temple ; and those who were headed by Iohn , that possessed themselves of the Outer Courts : And when those within opened the Gates at the Feast of the Passover , that so the People might come in and offer their Lambs , some of Iohn's party went in and killed Eleazar , and so he became Master of the whole Temple . But this was not all : for there was another party among them that were called the Robbers , that did the same thing that the Zealots did , for it is scarce possible to think they could do worse : But it seems they did not cover it with the pretence of Zeal for the Law , and so were the more honest Robbers of the two ; who owned that they robbed for robbing sake . These were at first commanded by Minahem the Son of Iudas of Galilee ; but he being killed by Eleazar's means , they were after that headed by one Simon , who being called into Ierusalem , drove Iohn out of the City , and had many Engagements with him and his Zealots , in one of which they burnt the common store of Provisions , which if preserved , would have served to maintain a long Siege . Thus were they fighting with one another ; when Titus came before them with an Army that consisted only of four Legions , besides Auxiliaries : a small force against so vast a multitude of Men , of an enraged Courage , and a City of such extent and defence . In this Extremity it was plain , that they must either treat and submit , or unite and resist vigorously : There was but one thing that was both desperate and foolish , to perish within their Walls by Hunger , and to be destroying one another as oft as the Enemy gave them leisure to go about it : And this was precisely the course they took . If any spake of treating with the Romans , he was presently the Object of the common fury ; yet they did not sally out upon them till it was too late . From the 14. of April that Titus sate down before them , the account of those that died by Famine was kept by Mannoeus , who had the charge of carrying out the dead Bodies to the 1st . of Iuly , and it swelled up to an hundred and fifteen thousand and eight hundred : This was besides those who were carried out by their Friends . After that he fled to the Romans , and those who were appointed still to take care of the Dead , told that the number was grown up to Six hundred thousand . And thus the greatest , and once the best , but then the worst City in the World , perished in so terrible a manner , that the History of it would pass for a melancholy aggravating of matters beyond the possibilities of truth , if he that wrote it had not been an Eye-witness , and a person of so true a judgment , of so much probity , and so full of affection to his Country , that there is no reason to suspect the Relation that he has made of it ; which as it is by much the saddest piece of History , so it is that which can never be enough read ; for it will alwaies leave a very good Impression upon the Reader 's mind . But this is not to be read meerly as a signal Transaction that pass'd 1600 years ago , but as a standing Monument of the severity of the Justice of God against an Impenitent and Rebellious Nation : and if these things were done in the green tree , what shall be done in the dry ? If the Seed of Abraham , Isaac , and Iacob were so used , why should others hope to escape , if they become guilty of the like Ingratitude ? And since the immediate cause of their ruin was that mutual fury that transported them into the most extravagant Excesses , and which blinded them in all they did , and made them neglect the most obvious and certain methods for their preservation , either in the way of treaty or of defence ; what a melancholly Prospect does this set before us , who have such a mighty Enemy to deal with , that all our Heads , Hands , and Purses united against him , will find work enough , and yet are reviving with the old and once extinguished names our old animosities , to so high a degree , that this puts every thing to a stand , even the Thoughts of good and wise men . It was once hoped , that all past Errors had been forgot , especially in those who in a time of danger , when they saw the tendency of some steps into which they had been engaged , made so generous a resistance , and stand against the common Enemy , which shewed the sincerity of their Hearts , and their firmness to the Religion and Laws of England ; and that former Errors had been the effects of a too great easiness to believe and to think well of others . But when this City was so much united in so noble a resistance to barefac'd Popery and Tyranny ; who could have thought that upon such a Deliverance as we have been blest with , we should not have improved it much further than we have done , for those great ends for which we have reason to believe , that God has sent it to us . If some years agoe , when all were under those fears , out of which God has brought us , and were joyned together in that struggle for our most holy Faith , out of which if we had not all escaped , we must all have perished together ; any one had said , that either differences of Opinion , or any former Errours would have made us fall out again , if God should again have blest us with the return of Religion , and of our Laws in their Ancient force ; he would have been looked on by all as a Melancholy Presager of evil things . But we are now just in this , or rather in a worse condition : a violent Aversion , and a mortal Jealousie appears on all hands , we fancy we are not safe from one another ; and by our fancying it , we render our selves indeed unsafe . If this should have come upon us after we had got entirely out of all our difficulties and dangers , it had been bad enough ; but in a state of calm we could have better born such Concussions , and should have had time to look out for proper Remedies ; but while we are yet in so much danger , while Union is so necessary to all our common preservation , that we should now embroil our selves , and the Publick ; as it is just that very madness which our Enemies would wish to us , so it carries in it so terrible a Character of God's casting us off , and giving us up to the Counsels of our own hearts , that if by the earnest Prayers of those who mourn in secret , and the hearty endeavours of such as are fitted for such healing work , we cannot cure this Disease , we must give our selves for a lost Nation . If Attempts this way prove unsuccessful , then every man must prepare himself the best he can , to bear the share that he himself must expect in the Miseries of his Countrey . And if through our Passions and Follies , God does deliver us up into the hands of our Implacable Enemies , as we must expect that they will take care , that we shall never be in a condition to shake off the yoke again : so to every one whose passions have transported him into those Excesses which are like to be fatal to us , the remembrance of this will be one of the most insupportable Ingredients in his misery , that he had procured it to himself . O Israel thou hast destroyed thy self ! will carry in it a terrible sound , when the Application will be so just . Suffer me then in the words of St. Paul , to say , Is there not a wise man among you ? I speak this to your reproach . Is every Man so soured with the leaven of a Party , that he cannot see himself , or make others observe the tendency of all this ? Were the wrongs done so great that they cannot be forgiven ? Are the differences so wide that they cannot be healed ? Is there no Balm in Gilead , and is there no Physician there ? Have we no sense of all that God has done for us ? Will we quite defeat , and disappoint it ? Have we no sense of God's forgiving us our many hainous sins ? Have we no regard to the great Example of the Holy Jesus , who here mourned over that City , which was in a few days to cry out against him , Crucifie , Crucifie ? And do we not consider the unexampled gentleness of him whom God has set over us , whom perhaps some may think merciful to an excess : But it is a happy state for Subjects when this is one of their chief Complaints . He to whom under GOD we owe our present peace and happiness , does both by his own practice , and his advices recommend this temper so earnestly to us , that if none of all these Considerations of Religion , Reason , Example and Interest can work upon us , we must conclude , that this is one of the heavy Judgments of God , which is already poured out upon us ; that is not only heavy in it self , but is chiefly heavy on this account , because it will most certainly draw a great many heavier ones than it self after it . If our differences were of so strange a nature , that no Expedient could be offered that were proper to compose them , nothing in such a case should remain , but to cry out , The wound of the Daughter of my People is greater than that it can be healed . But as it is a strange reproach to a Physician , if one should die under his hand , of one of the slightest evils that could possibly affect the Body of Man ; so to see the Peace of a City , or of a Nation disturbed , not to say lost , upon such matters , must prove either that the Humours are very bad , or that the Wound has been but slightly cured , by those who perhaps instead of using Lenitives to allay the heat , do rather inflame it . Upon the whole matter , the right way of procuring fit Remedies to all our evils , is to search and try our ways and to turn again unto the Lord , to lift up our hearts with our hands unto God in the heavens , and to acknowledge that we have transgressed and rebelled : and that hither to God has not pardoned : That he covered us with his anger , and himself with a cloud : That Fear and a snare is come upon us , that therefore our eye should run down without any intermission , till God look down and behold from heaven : And then we might see that God would hear our voice , and not hide his ears from our cry ; that he would draw near to us in those days that we call upon him , and say unto us , fear not : That he would plead our cause and redeem our life who sees the vengeance of our Enemies , and all their imaginations against us ; and would render them a recompence according to the works of their hands , and persecute and destroy them in his anger from under the heavens . There remains little to be said to the last particular that I proposed , which is that which is implied in this period , that is in the form of a wish , or rather supposition : If thou hadst known , and so it is broken off abruptly , without adding any words , that import what should have followed upon it . But this is a figure natural enough to every Language , without going to search for a Hebraism : There being something in this way of expression , that is so tender and languishing that it exceeds any thing that could have come to give it a more regular conclusion . In a word , it imports that all that is great or good , all that they could wish for or desire , either with relation to the publick , or in their own particular , all the Preservations and Deliverances , all the Felicities and Prosperity of a Nation , might be justly expected from so happy a discovery , and such a change in their tempers ; as first to find out , and know , and then to seek after the things that belonged to their peace . They could not indeed have continued to have been as they had been formerly the People of God , with the exclusion of all others ; but they would still have retained this priviledge that the Gospel was to be offered to the Jew first , and then to the Gentiles ; so that they would have been always the First-born of the Churches of God : and if they had received the Messias , they might have continued to be the head of all Nations . But it was otherwise appointed in the wise and holy Councils of God , for reasons which we do not now perfectly understand . This only we know , that God's rejecting them was the calling of the Gentiles . And indeed the tenderness of the expression here used , seems to import this that there was no hope of this supposition 's proving real : so the words that follow may be considered as the closing the period . I need not here enlarge to set before you the blessings that without flattering our selves too much , we may reasonably expect upon our setting our selves to find out , and to pursue the things that belong to our peace : They are both so visible in the Natural Consequences of things , and so eminent and great in themselves , that I cannot imagine how any one that loves his Religion or Countrey , himself , or his Posterity , can think of them without feeling in himself all the emotions of joy , and all the fervency of desire upon so glorious and so amiable a prospect , that we shall be blessed in the City and blessed in the Country , that the Lord shall cause our Enemies that rise up against us to be smitten before our face : And that he shall bless us in all that we set our hand to , and shall establish us to be a holy people to himself ; so that all the people of the earth shall see that we are called by the name of the Lord , and shall be afraid of us , and that we shall lend to many Nations , and not borrow . I will not offer to you the dismal reverse of all this , in the Curses that are denounced upon a people that shall not hearken to the Voice of the Lord , nor observe his Commandments to do them . I hope for better things from you , and such as accompany Salvation , for which let us look up to him who can give us Grace both to will and to do , to whom be Glory and Honour for evermore . Amen . FINIS . Books lately Printed for Richard Chiswell . THE Fifteen Notes of the Church , as laid downby Cardinal Bellarmin , examined and confuted , by several London Divines , 4o. With a Table to the whole , and the Authors Names . An Exposition of the Ten Commandments , By Dr. Simon Patrick , now Lord Bishop of Chichester . The Christians's Obligation to read the Holy Scriptures , by Dr. Stratford now Lord Bishop of Chester . The Texts which the Papists cite out of the Bible for proof of the points of their Religion , Examined , and shew'd to be alledged without Ground . In twenty five distinct Discourses , by several London Divines , with a Table to the whole , and the Authors Names . Taxes no Charge : In a Letter from a Gentleman to a Person of Quality : Shewing the Nature , Use , and Benefit of Taxes in this Kingdom ; and compared with Impositions of Foreign States . Together with the improvement of Trade in time of War. The Case of Allegiance in our present circumstances considered , in a Letter from a Minister in the City , to a Minister in the Country . 4o. A Breviate of the State of Scotland in its Government , Supream Courts , Officers of State , Inferiour Officers , Offices , and Inferiour Courts , Districts , Jurisdictions , Burroughs , Royal , and Free Corporations . Fol. Some Considerations touching Succession and Allegiance , 4o. Reflections upon the late Great Revolution : Written by a Lay-Hand in the Country , for the satisfaction of some Neighbours . The History of the Desertion ; or an Account of all the publick Affairs in England , from the beginning of September 1688. to the Twelfth of February following . With an Answer to a Piece call'd , The Desertion discussed , in a Letter to a Country Gentleman . By a Person of Quality . K. William and K. Lewis , wherein is set forth the inevitable necessity these Nations lie under of submitting wholly to one or other of these Kings ; and that the matter in Controversie is not now between K. William and K. Iames , but between K. William and K. Lewis of France , for the Government of these Nations . Two Sermons , one against Murmurin● , the other against Censuring : By Simon Pat ick , D. D. now Lord Bishop of Chichester . An Account of the Private League betwixt the late King Iames the Second , and the French King. Fol. Mr. Tully's Sermon of Moderation , before the Lord Mayor , May 12. 1689. An Examination of the Scruples of those who reiuse to take the Oath of Allegiance . By a Divine of the Church of England . A Dialogue betwixt two Friends , a Iacobite and a Williamite ; occasioned by the late Revolution of Affairs , and the Oath of Allegiance . The Case of Oaths Stated . 4o. Markam's perfect Horseman , in fifty years practice , 8º Hodder's Arithmetick , 12o. An Account of the Reasons which induced Charles the Second , King of England , to declare War against the States-General of the United Provinces in 1672. A Letter from a French Lawyer to an English Gentleman , upon the present Revolution . 4o. The Advantages of the present Settlement , and the great danger of a Relapse . The Interest of England in the preservation of Ireland . A short View of the Unfortunate Reigns of these Kings , William the 2d . Henry the 2d . Edward the 2d . Richard the 2d . Charles the 2d . and Iames the 2d . Dr. Sherlock's Summary of the Controversies between the Church of England and Church of Rome . The Plain Man s Reply to the Catholick Missionaries . Dr. Wake 's Preparation for Death . — His Tracts and Discourses against Popery , in 2 Vol. 4o. — His twelve Sermons and Discourses , on several Occasions . 8o. The Devout Communicant , assisted with Rules for the worthy Receiving : Together with Meditations , Prayers , Anthems , for every Day in the Holy Week . Valentine's private Devotions , digested into six Litanies , with Directions and Prayers for the Lord's-day , Sacrament , day of Death and Judgment . Bishop Burnet's Sermon before the King and Queen on Christmas-day , 1689. — His Sermon of Peace and Union , Nov. 26. 1689. Some Remarks upon the Ecclesiastical History of the Ancient Churches of Piedmont . By P. Allix . DD. 4o. Geologia : Or , A Discourse concerning the Earth before the Deluge . wherein the Form and Properties ascribed to it , in a Book intituled [ The Theory of the Earth ] are excepted against : And it is made appear , That the dissolution of that Earth was not the Cause of the Universal Flood . Also a new Explication of that Flood is attempted . By Erasmus Warren , Rector of Worlington in Suffolk . A Private Prayer to be used in difficult Times . A Thanksgiving for our late Wonderful Deliverance : [ recommended chiefly to those who have made use of the prayer in the late Difficult Times ] A Prayer for perfecting our late Deliverance by the Happy success of their Majesties Forces by Sea and Land. A Prayer for Charity , Peace and Unity , to be used in Lent. Dr. Tenisou's Sermon of discretion in giving Alms , 12o. His Sermon concerning doing Good to Posterity . Preached before Their Majesties at Whitehall , on Feb. 16. 1689 / 90. Notes, typically marginal, from the original text Notes for div A30433-e280 23 Luk. 28 Isa. 49. 8. Vers. 43. Psal. 89. 30 , 31 , 32 , 33. 6. Gen. 3. 3. Jonas 4. 14. Numb . 33 , 34. 2 Kings 24. 4. Ierem. 5. 29. Ezrah 9. 3 , 4. Ver. 8. Ver. 10. Ver. 13. Ver. 14 , 15. Ezek. 14. 16. Ezek. 9. 4 , 7. Ranaldus's continuation of Baronius . Gal. 5. 15. 2 Cor. 6. 5. Lam. 3. 40. V. 56 , 57 , 58. v. 64. 66. Rom ; 11. Deut. 28. 3 , 7 , 9 , 10 , 1● . 
A30522	----	The everlasting gospel of repentance and remission of sins ... by ... Edward Burrough. Burrough, Edward, 1634-1662. This text is an enriched version of the TCP digital transcription A30522 of text R14681 in the English Short Title Catalog (Wing B6001). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 73 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A30522 Wing B6001 ESTC R14681 12034768 ocm 12034768 52865 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30522) Transcribed from: (Early English Books Online ; image set 52865) Images scanned from microfilm: (Early English books, 1641-1700 ; 861:12) The everlasting gospel of repentance and remission of sins ... by ... Edward Burrough. Burrough, Edward, 1634-1662. 32 p. Printed for Robert Wilson ..., London : [1660?] Reproduction of original in Huntington Library. eng Repentance. A30522 R14681 (Wing B6001). civilwar no The everlasting gospel of repentance and remission of sins; held forth and declared to the inhabitants of the earth, that they may turn and Burrough, Edward 1660 14804 9 0 0 0 0 0 6 B The rate of 6 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2004-01 TCP Assigned for keying and markup 2004-02 Aptara Keyed and coded from ProQuest page images 2004-04 Judith Siefring Sampled and proofread 2004-04 Judith Siefring Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion THE Everlasting Gospel OF REPENTANCE AND Remission of Sins ; Held forth and Declared to the Inhabitants of the Earth , That they may Turn and be Converted to the Living GOD , lest they perish in the Day of Vengeance , which is near at hand . And this is A MESSAGE of RECONCILIATION to All PEOPLE every where in General , but more particularly to the Inhabitants of IRELAND , and to all sorts of People therein , even to the Rich , and to the Poor ; to the Professors , and to the Prophane ; that every one may be stirred up to seek the Lord by Repentance . With Certain PROPOSITIONS of FAITH laid down , which every one must believe , or else they cannot be saved . And Certain OBJECTIONS Answered , relating to the Present Dayes ; With the Way of a Hapyy and Blessed GOVERNMENT discovered in the Kingdoms of this World , &c. By one that seeks the Good of all men . Edward Burrough . London , Printed for Robert Wilson , in Martins Le Grand . The Everlasting Gospel of Repentance and Remission of Sins , held forth , and declared , &c. OH IRELAND ! the day of Gods visitation of Love and tender Mercy hath been upon thee , to try thee ▪ and to prove thee ; and the Lord would have gathered thy People into Covenant and Fellowship with himself , to live in Love , Unity and Peace , and the Lord would have made thy Inhabitants blessed , but they would not ; but many have refused the Day of his Love , and they have neglected his Loving-kindness , and have chosen their own wayes of Iniquity and Unrighteousness , rather than the way of Truth and Peace ; though the Lord hath often smitten , and caused his Judgments to be known in the Land , and suffered great destruction in dayes past , even Plague , Sword and Famine were sore upon thee , Have thy Inhabitants forgotten the dealings of the Lord towards thee ? Are his Judgments and Mercies clean gone out of remembrance , which the Lord shewed in thee not many years since ? And because of thy Iniquities and Transgressions , which were grown very great against God , he was angry with thee , and provoked against thee , and did give up thy Inhabitants to hardness of heart , and cruelty of mind one against another , so that they were given up to destroy and cut off one another , and thousands of them fel through the malice & wickedness of each others hearts and hands , and cruel Murders , Robberies , Treacheries , and a very great destruction was commited amongst thy People ; and this was because Iniquity at that day was full , Pride and Oppression , Drunkenness and Whoredom , Double-dealing ▪ and Preachery , and all manner of Unrighteousness was grown to the height , and therefore did the Lord suffer a very great Rebuke in the Land , and by Sword , Plague and Famine did he plead with thy Inhabitanas for some years together , even that he might humble thee and correct thee , and that thy People might turn unto him , and forsake their Iniquities : Oh! why hast thou forgotten the dealings of the Lord , running into the same abominations ! for since the Lord stayed his Judgments , Iniquity is incre●●●● even as before ; though the Lord hath given thee Rest and Peace for divers years , and healed thee of thy Sorrows and Miseries , and replenished thee with People , and this hast had Peace and Fulness for a good season , but yet thou hast not made a right use of these mercies as thou oughtest to have done ; though the Lord hath shewed Love and Favour towards thee , in delivering of thee from thy former Troubles and Miseries , yet thou hast turned , to thy own hurt , his Blessings into a Curse , through thy abuse of them ; and now through Rest , and Peace and Fulness , thy Inhabitants are corrupted and become abominably sinfull , and they have loaden themselves with transgressions , and heaped up wrath against the day of wrath , even wrathful matter for the wrath of God ; and former Judgments and Mercies , seems to be both forgotten , many having abused them to their hurt , though the Lord intended them for their good , and thy Inhabitants are as before , many of them hardened in Iniquity , rather than turned from it ; and they are turned into their old paths , and drinks of the same Cup of Abominations , and Pride , and Oppression , and all Unrighteousness in every part of it , is grown as high as ever it was in thee : Oh how doth Wickedness abound ! Drunkenness , Wantonness , vain Pleasures , Envy , Wrath , Contention , Heart-burning , Covetousness and Earthly-mindedness , Double-dealing , False-heartedness , Idolatry and Hypocrisie , and all fruits of the Flesh , how do they abound in thee ! even as high as ever before , as though thou hadst never felt Judgment , because of thy sins , and as though thou hadst never tasted of Mercy that thou shouldest live a better life ; but both Judgment and Mercy by-past are neglected , and the remembrance of them worn out , and thou hast said in thy heart , We love this World , its Pleasures and Vanities , and after our wayes will we go . Oh Nation and Kingdom , this is thy condition , and thy present state ; thou drinkest up Iniquity as an Ox drinketh water , and thou addest sin to sin , as if all thou couldst do were too little , and like as if thou wert appointed for no other end , but to commit sin ; and thou hatest Reproof , and despisest Correction , and him that reproves thee , thou countest thy Enemy ; for the whole pleasure of many of thy People is in sinning against God : and thus thou thinkest to serve him with thy sins , and requitest the Lord evil for his good towards thee , and his Judgments and Mercies have no place in thy heart ; Though yet thou hast been warned , for these divers years , that thy people should turn from their Inquities and serve the living God ; Repentance and forsaking of sin hath been preached thorow thee , and warning hath been given of the Judgments of God that are to come : but hereof hast thou taken no notice as thou oughtest to have done , but thy Inhabitants have despised the Lords Servants , and persecuted them , and thou hast held in derision and under great afflictions the People of the Lord , and persecuted them for good Conscience-sake . And this is the fulfilling of Wickedness in thee , and the hight of thy Inhabitants Transgressions , in that they have persecuted such who have warned them , and despised the Lords Reproof , and would not hearken to the Advice of his People , but do alwayes reject the Message of Gods Light , which reproves People in their own Consciences because of Sin , that they should turn from it and be saved ; this Message hath been proclaimed thorow the Land , even for some years together , wherein the Lord hath visited thee with his Love , that he might gather thy People , and condemn their Iniquities , and save their Souls ; but thy People have rejected this Message , and would not be turned from their Idolatrous wayes and worships , nor from the Hypocrisie of their ways , that they might be healed ; but thy People have forsaken the living God , and rebelled against the Light , and the way of Peace they have refused , and turned their backs towards the Lord and not their face , and after Covetousness and the love of this World they have gone ; though there hath been a great profession of Worship and Religion in thee , much Preaching and Praying , Sabbath-keeping and professed Church-fellowship , Ministry and Ordinances , and a Sect here of one sort , and there another , that have cryed , Lord , Lord , and have made a shew of Worships and Duties towards him , yet notwithstanding , Hypocrisie , False-heartedness , Covetousness , Double-mindedness , and the spirit of Pride and Ambition , and vain Glory , have possessed the hearts of both Teachers and People , in all the false Sects and divers kinds of Religion ; though they have had a shew , as if they were the Lords People , and a pretence of Worship , and conformity of Church-fellowship , &c. yet their hearts have not been right before the Lord ; but of these it may be said , even they have professed God with their mouths , and with their lips honoured him , and in the very time their hearts have gone after Covetousness , and been far departed from the Lord ; and though they have cryed , The Temple of the Lord , and we are the Church of Christ and Members of him , and have Gospel , and Ministry , and Ordinances ; yet these people have walked in Pride and Arrogancy , and Covetousness , and their hearts have been Corrupted in the sight of the Most High , and all their Religion hath been but as the fig-leaves , by which they have sought to cover themselves , but it cannot be ; For behold ye Professors and People of Ireland ! God hath beheld your Hypocrisies , and the Deceitfulness of your hearts , and your nakedness doth appear ; for though you have professed much of the Spirit , and Spiritual Things , yet you have walked in the Flesh , and brought forth the fruits thereof , and your garments of feigned Prayers and Practices , and your profession of Church and Ordinances , will not cover nor hide you from the Wrath of the Lamb . Oh People of Ireland , many of you have been corrupted in your hearts , and polluted in your minds , and from the highest of you to the lowest , you are sound Transgressors against God , even from the Professor to the Porphane the Lord hath found no good fruit amongst you , well-pleasing to him , but four grapes and bitter fruit have you brought forth , even fruit of a bad tast and loathsom smel unto the Lord ; and now the Lord hath found you out in your wickedness , and the cry of your Iniquities call for Vengeance ; for of you it may be said , Ah Nation laden with Iniquity ! ah sinful People ! a seed of Evil-doers , corrupted from the crown of the heal to the soal of the foot : these things are so , and they cannot be hid : But now the Lords purpose is to deal with thee , because of thy sins , seeing he is provoked against this People by their Iniquities , who have been disobedient to the living God ; Therefore will he renew his Judgments of old , and withdraw his Mercies , and he will plead with the People in his Justice : his Judgments are at the door , and he will punish the stout-hearted , and proud and arrogant , till they learn meekness and humility ; he will correct the Transgressors with his Rod of heavy Wrath , till they turn to him by Repentance ; and all that will not bow and kiss the Son , and cease from evil , and learn to do well , they shall be broken and cut off and perish in his anger , and he will never heal them ; even the Feller will come upon thy People , O Nation , who will hew down thy Cedars , and cut up thy strong Oaks ; the Fanner is coming upon thee to sift thee , to preserve the good Grain , and to separate the Chaff into the fire ; thy Strength will be made weak , and thy Crown will be toden down , and thy Beauty shall be marred , and all thy Glory and Might shall fade like a flower in that day , when the Lord of Hosts pleadeth with thee , and when he rewards thee for thy Wickedness , Then Wo unto thee , and unto all the Wicked and workers of Iniquity , and he will cause them to remember what they have done ; thy Sins , O Nation , shall be set in order before thee , and thy Persecution of the Lords Servants shall be charged to thy account , and the Rod of Affliction shall reach close unto thee because thereof ; and as thy Rulers have done to others , so shall it be done to them , into Captivity shall they go , and the Spoyler shall come upon the Land : for Iust is the Lord , and his Iudgments altogether equal ; and though he be long-suffering and of great forbearance , yet he forgets not to plead with his Enemies , and to plague the Ungodly , nor to shew mercy to them that trust in him ; And doubtles there is a Cup of Wrath prepared for the Wicked to drink , and it seemeth to be near , even a day of great Wrath & Tribulation upon Sinners and Transgressors , who have rejected the Lord , and despised his Reproofs , and would not receive the Message of the Light of the World , that they might be healed . Wherefore , Repeat , Repent all sorts of People , all Sinners and Transgressors , tremble before the Lord ye stout-hearted and rebellious Children ; Wo unto ye unjust Rulers and Judges , that have exercised unjust Judgment in the Land , that have judged for Gifts and Rewards , and that have turned aside just Judgement , Mercy and Truth , and that have persecuted the Innocent without just cause ; Wo unto you that have been Oppressors of the Poor and Needy , ye that have not judged for the Lord as ye ought to have done , but have been ambitious and vain-glorious , and puffed up in the flesh by high Titles and Places of Honour , ye that have exalted your selves above your Brethren , and sought Honour of Men , and loved the Honour of this World more than the Honour of God , Wo unto you ; for the day of the Lords Judgment is at hand , and an account of your Stewardship must you give : Ye that should have judged in Mercy , and Truth , and Equity , but have perverted just Judgment , and made the Innocent Offenders , and have not been a praise to them that do well , nor a terror to evil-doers as ye ought to have been ; Wo unto you , and to the Oppressing and Falshearted Lawyers , and that Train , who have been greedy of Gain , and served your own Ends , and sought Riches to your selves , and the Cause of the Poor hath not been freely pleaded by you ; Wo unto all ye that have made a Trade of doing Judgment and Justice , and have been exercised in the Laws for your own Ends , and not singly for the Lord ; Tremble ye sons of Wickedness , ye that have exercised the Power of Antichrist and the Beast , for the Judgments of the Lord are at hand to be executed upon you . Wo unto you Great and Rich men , ye covetous and earthly Worldlings , ye that have made your selves rich by Oppression and grinding the faces of the Poor ; that have got Gain by hard dealing , and added Land to Land and Field to Field , and that have over-reached the Ignorant , and oppressed the Widows and Fatherless , and that have exercised Cruelty and hard dealing to your Tenants and Servants , and have laid heavy Yoaks upon such with whom you have dealt , and that have made your selves great and rich in the Earth by such means ; Wo unto you , Misery is coming upon you , weep and howl , ye earthly greedy covetous Wretches of this World , who have sought Riches more than the Lord , and gotten Gain by Oppression and Over-reaching your Neighbours ; your Riches so gotten shall never prosper nor be blessed to you , but shall be a Curse to you , and your Children and your Covetousness will God plague ; Ye that have gotten Goods and not by right , shall leave them in the midst of your dayes : Wo unto you Carnal minds , all the treasures of them are corruptible , your Lands , Gold and Silver are fading treasures ; the day of the Lords Judgments are at hand upon you , and the Rod of his Wrath will smite you , and ye shall have Poverty and Want instead of Fulness and Excess , and ye shall have Leanness and Barrenness , and God will plead with you in the way of have sinned against him ; The time of your Visitation draws near . Wo unto you Merchants , Traders , Buyers and Sellers , that have been double-dealers and double-tongu'd , and dealt deceitfully in your Commodities with your Neighbours ; VVo unto ye that have got Gain by double-dealing , and by feigned and flattering speeches have beguiled one another , and sought to out-reach in your barganing every man his Brother ! These things have ye done , O ye Covetous men , ye have even robbed the Poor by your craft and guileful dealing , by your smooth and flattering tongues ; and if any amongst you could not use fraud , and dissemble , such have been your prey and scorn ; and it 's your use to discommend a Commodity when you buy it , and to praise it when you sell it ; and ye make a fair outside to please the eye , and ye use multitude of words and fair speeches , and deceive the Simple , and get Gain by Oppression , Craft and Deceit : Wo unto you , Repent of this your sin ; Cleanse your hearts , ye Sinners ; and purifie your hearts , ye Double-minded : I charge you by the Lord , give over your double-dealing , and deceitfull merchandize ; cease to lye and defraud , cease your flattery and feigned words , and speak the truth every one to his Neighbour , and come out of your Iniquities ; use not a bad conscience any longer , for it 's a fearfull Abomination against the Lord ; but minde the Light of Christ in you , which will convince you in your Consciences of your naughty and sinful wayes , and that Light will exercise your Consciences to do the Truth , and speak the Truth to your Neighbour in all things , and this is blessed , and the Gain that is thereby gotten , is not a Curse ; for ye ought in all your wayes to reverence the Lord and respect him , that he should lead you and guide you in your exercise of all earthly things : For the Earth is the Lords ; and the Fulness thereof , and it ought to be exercised to his Glory ; and there is sufficient in this Creation for all People , And therefore covet not earthly things one from another , neither oppress nor over-reach one another about them ; neither treasure up earthly things , while the Poor want , for if ye do , ye hide your selves from your own slesh , laying field to field till there is no place for the Poor ; and wo unto such , the Day of the Lord will be upon you : but learn the Wisdom of God , how to be ordered , and how to order all things of this Creation , and be in unity and good agreement amongst your selves , and do not fall out nor strive , not contend nor envy one another about earthly things , but if ye have much , or if ye have little , be contented with what you have , and do not grind the hearts and consciences one of another to get earthly things , for they will fade and perish away ; and seek not after that which perisheth , but after that which is unto eternal life ; for the Day of the Lord is at hand , and his Judgments upon all Oppressors , Double-dealers and false hearted Flatterers , that are covetous of earthly things . Wo unto all ye Drunkards and Swearers , Whoremongers and Prophane Persons , the Judgments of the Lord are upon you unawares ; ye that destroy the Creation upon your Lusts , that are run into the Excess of Wine and Beer , and that cover it excessively , and that drink till ye inflame your selves , and spend your time in it ; ye are like the Beasts of the field , and like the Swine that wallows in filthiness ; ye pervert the right use and end of the good Creatures of God , and spend them upon your lusts , and have not regard unto the living God ; and one sin even begets another , Drunkenness begets Swearing , and Prophane words , and VVhoredom , and beastly Affections , and thus you adde sin to sin , and heap up one sin upon another , contrary to the Light in your own Consciences ; and thus ye serve the Devil and Satan , committing Iniquity , with both hands , as it were , by Drunkenness and Swearing , and taking the Name of the Lord in vain , and Cursed Speaches , and falling out one with another ; and your minds are erred from the Lord , and ye abuse your selves , and your own bodies , which were made for the Service of God , and not for Whoredom ; and ye slay your own Souls by your own Iniquities , and many times provoke the Lord to destroy both soul and body : VVo unto you , the Plagues of God are your portion , and Misery your end here and hereafter ; Repent of your Iniquities , and turn from them , lest the Lord find you in your Iniquities when he comes to Judgement ; for if you continue in them you can never be pardoned , but you sin unto death , and the Lord will come upon you suddenly ; for ye that follow Drunkenness and Prophaness you live contrary to the Light in your own Consciences , and you sin against your knowledge , against that knowledge that God hath given you ; and this is your greatest sin , even because ye do the things which ye know ye should not do , and the Light in your Consciences doth shew you , that these things are evil before you do them ; but ye doing the things contrary to the Light in your own Consciences , this makes your crime heinous , and your sin unpardonable , if ye continue in Sin and Prophaness , contrary to the reproof of Gods Spirit in your own Consciences : VVherefore ye prophane persons , cease to do evil , lest the Lords Judgments come upon you suddenly to your destruction , and the Lord smite you , and you never be healed . VVo unto all ye hypocritical and deceitful Professors of Religion , that hold the Truth in Unrighteousness , that have a talk and a shew of Religion , and that have the name of Church-members and of Worshippers of God , but are dead in sins and trespasses ; ye that are Christians by name , but want the nature , who are wolves in sheeps cloathing , that have Christs words , the the Prophets and Apostles words , but want their Spirit and Life ; VVo unto you , the Day of the Lord is at hand upon you , ye Hypocrites , ye that serve God with your lips , and with your mouths profess much love , when as your hearts are full of Envie , Covetousness and Earthly-mindedness ; ye are the Apostate Christians , that have taken the Form of Godlinesse upon you , but want the Power ; ye preach , and pray , and hear Sermons , and keep Sabbath-dayes , and perform Duties , but ye are not changed in your hearts , but the old nature is alive , and the old birth lives in you ; and ye are unlike unto God in nature , and ye walk in the Flesh and not in the Spirit , and ye take Christs words and the Apostles words , and use your tongues , when God never spoke to you ; O ye Hypocrites ! ye have a name to live , but are dead , and ye think ye are Rich , when as ye are poor , miserable , blind and naked , and your souls are lean and want the Bread of Life , and ye have not put off the body of Sin , nor have you overcome your Souls enemies , but the burden of Sin lyes upon your Consciences , and Temptations overcome you daily ; and though you say , ye have Faith in Christ , yet your hearts are not purified , but the Old Man , with his deeds , is yet alive , and the New Creature is not brought forth in you , nor is Christ living in you , and speaking in you ; the day of the Lord will come upon you , you false-hearted men , ye Apostate Christians , that hold the Profession of Truth , and Church , and Gospel , and Ministry in your unrighteous minds ; your Sacrifices are not acceptable to God , nor your Offerings well-pleasing to him ; for your hearts are not aright before him , and your Hypocrisie will God judge , and his Wrath will go out like fire to consume your glory , and God will cloath himself with Zeal , as with a Cloak , and with a Garment of Vengeance , and he will slay you with his Sword , and wound your Consciences with the Words of his Mouth , and your Religion will not save you , nor your Garment cover you from the Wrath of the Almighty : Wo unto you , the Mighty Day of the Lord is at hand upon you , ye Earthly Professors , who would be heirs of two Kingdoms , who would enjoy God and this World too , and love its Vanities and Profits and Pleasures , and Honours , and live in strife and contention one with another about earthly things , and about your Religion too , and are not of one heart , and mind , and soul , but are strangers to the New Covenant of God , though you hear Sermons , and say a Form of Prayer , and keep Sabbaths and Lecture-dayes , and perform Ordinances and Duties , and yet your hearts are hard , and the body of Sin and Death lyes upon your Consciences , and you are not changed into the Divine Nature ; this Religion will not save you , away with it all , it 's of Antichrish , and his spirit leads you , while you walk in the Form of Godliness without the Power , the Lord will come upon you suddenly ; therefore Repent ye of your Hypocrisies , and turn to the Spirit of God within you , hear its Reproofs , and obey it , and walk in the Spirit , and be ye Changed , or else you can never be Saved . VVo , Wo unto all ye false Teachers and blind Leaders of the People , ye Diviners and false Prophets , and Day of the Lord is at hand upon-you ; ye have deceived souls for dishonest gain , ye have run and were never sent of God , and ye have not profited the people at all , and ye have taken the name upon you of Ministers of Christ , when he never sent you forth ; and you have kept a prating and preaching up and down , and run for Gifts , and Rewards , and Hire ; ye have deceived the World , and the Bloud of Souls rests upon you : O ye Generation of Serpents ! poyson hath lodged under your tongues , your hearts have been rotten , and your tongues feigned and full of flattery , and you have been as Canker-worms in the Earth , and have corrupted the whole World ; Whom have not ye deceived by your Lyes and false Divinations ? Whom have not you cryed Peace unto , if they would but give you Gifts , Money and Hire ? What Form of Religion would not you take up for advantage to your selves ? how often have you turned from one way to another ? Oh ye false-hearted men , the God of Heaven will shew you no mercy ; ye are the men that have made the Earth drunk with false faith , and false doctrines , and with contention and distention , sometime preaching up one Government , sometimes another ; and sometime being for one way of Worship , and sometimes for another ; Treachery hath lodged in your hearts above all others ; ye have eaten up the sin of the People , and cryed Peace unto the Ungodly : Wo unto ye that have gone in Cain's way , that have bread Contention , Persecution , Strife and Emulation amongst People , and that have gone in Balaams way for Gifts and Rewards , and would do any great man a pleasure , and even curse the people for Money ; ye have been such as all the holy Prophets cryed against , your fruits and works declares it ; ye have sought for your Gain from your Quarter , and could never have enough , such as Isaiah cryed against , Chap. 56. and such as Micha cryed against , Micah 3. That preached for Hire , and divined for Money , and leaned upon the Lord , and cryed Peace to them that would give Money , and prepared War against them that would not : and these things have you done , some of ye Teachers and Priests , and ye have been blind Watchmen , and ye have been idle and lazy Shepherds , such as Ezekiel cryed against , Chap. 34. that ruled over people with Force and Cruelty , and killed them that were fed , and did not heal the diseased , nor strengthen the weak , but pusht with the horn at such as went astray from you ; and idle and lazy Shepherds have you been , who have not sed the Flock with living food , but you have caused them to drink of the foul waters , and their souls are lean and barren under your Preaching ; Oh look into your Flocks , and see what fruit is brought forth by them , and what may be gathered from them ; Oh the abundance of Pride and Wickedness , of Ambition and Vain-glory , and Covetousness , and the love of this World , lying and double-dealing , and all the fruits of the flesh , How do they abound amongst the flocks of your fold ? who are in their fruits , and by their works not the Sheep of Christs Pasture , but are like Goats and VVolves under your Teaching ; Can ye behold this and consider of it , and not be ashamed of the fruit of your wayes ? VVhat have ye brought forth these many years ? or what profit have the People received from you , who are yet in their sins , unturned from them , and not converted to God ? whereby it appears you have run , and never were sent , because the People are not profited at all ; and it grieves the heart of the Righteous to look into your Vineyards , and to see such bad fruit growing ; you have been sloathfull Tillers , and have not sown the good Seed in the hearts of the People , but the Seed of Corruption brings forth fruit in them , and your Vineyards are like barren and untilled ground , that is unplowed and undigged , and unplanted with Trees of Righteousness : Oh ye have been unprofitable Vineyard-dressers , and ye have laboured for your selves , and not for the Lord , as is manifest ; and ye have been idle and lazy , and the God of Heaven is weary of you , and the time is at hand he will pluck you up by the roots , and visit you with great destruction , and your name shall be a Reproach amongst men ; for ye have not sought the Lords honour , but your own ; and ye have been changable in your wayes for your own advantages ; ye have preached for filthy Lucre , and through Covetousness made merchandize of People ; and ye have traded with the Scriptures , and made a Trade of Preaching the Gospel ; and ye have made Traffick of the Souls of men : and these things have you done , and the Lord hath kept silence , and he hath forborn to smite you , and therefore have you been hardened the more in your Transgressions , as though the Lord took no notice ; and you have filled your hands with dishonest gain in your unrighteous wayes , and your sins are increased every day against the God of Heaven ; you repent not when you are warned , but reject reproof , and go on without fear ; ye are a company of proud men , heady and high-minded men , ambitious and self-seeking persons , even such as the Prophets , Christ and the Apostles marked forth for Deceivers , and your fruits and works do prove it ; ye have been covered with the Sheeps cloathing in your unrighteous natures , and your Iniquities are almost full , and the Lord will bring unresistable destruction upon you ; in a day when you cry , Peace , peace , then sudden destruction will come : Wo unto you , because of your Iniquities , the Earth is weary of you , which ye have corrupted through your false wayes , and the Kingdoms groan under your Oppressions , and the Earth will spue you out , and the People , whom you have deceived , shall rise up in Judgment against you ; the dreadful Day of the Lord is at hand upon you , ye Apostates from the Life and Faith of Christ Jesus , for of that race you are , even of them Apostates that went out in the Apostles dayes , that went in Balaam's way , and Cain's way , for ye are of the spirit that kills and persecutes people about Worship and Sacrifices , and Religion , as Cain did ; and ye go for Gifts and Rewards , even as Balaam did : These things are so , the Witness of God in your Consciences shall answer , and all People shall acknowledge the truth hereof in the day when God pleads with all the wicked . All People , Return and Repent of your Iniquities , the dreadful Day of the Lord is at hand , ye Sinners and Transgressors , ye hypocritical Professors and prophane Persons , the Day of Vengeance is at hand : Whither will you fly , and where will you leave your glory ? where will you seek a defence , or where can you be hid ? the Mountains will not cover you , nor the Rocks will not fall upon you , the wrath of the Lamb you cannot escape , even the long-suffering of God will be turned into a flame of anger , and patience will be turned into sharp rebuke , the wrath of the Lamb will utterly smite you , and the Cup of Gods Indignation you must drink , all the Earth must tast of it , and the Wicked shall drink the dreggs ; Wherefore all ye Inhabitants of the Earth forsake your Transgressions , that the Lord may not cut you off for ever , but let God arise to destroy your Iniquities , and to save your Souls , let him take vengeance upon your Inventions , that he may forgive you : Oh! why will you dye , why will you perish ? the Lord would have you to return , that he might save you . And this is the day of your Visitation , the door of Mercy is yet open for a little season , and the Lord yet calls unto you for a moment ; but the time is at hand , that he who is filthy , shall be filthy still , and that determination shall be passed , Come , ye Blessed , and , Go ye Cursed ; the doleful sentence shall be pronounced to all workers of Iniquity , Into everlasting Burning must they depart , prepared for the Devil and his Angels , and shall not see the Countenance of the Lord to refresh their souls , but in the presence of the Lord , and of the Lamb , shall the Wicked be tormented : Wherefore hear and tremble , all ye Transgressors that live and act contrary to your knowledge , and against the Witness of God in your own Consciences ; and this is your great sin , for which the wrath of God cometh , not because you have acted in Ignorance and without knowledge , but because you have acted against the Light in your Consciences , and sinned against your knowledge , and done the things , which you knew were evil before you did them ; and because hereof you are not to be excused , but the burden of your own sins and the guilt of them will fall heavy upon you in the Day of the Lord ; For this is the Condemnation of the World , that Light is come into it , but you have loved Darknesse rather than Light , and followed evil deeds and loved them , and this contrary to the Light that is come into the world , and which hath enlightned your own Consciences . Certain Propositions of Faith laid down , which every one must believe , or else they cannot be saved . I. NOw none can be saved from the Wrath of the Lord but they who are saved from their Sins ; for Sin brings the Wrath of God upon the Consciences of men , and Anguish upon Soul and Body ; and who are not saved from Sin , cannot be saved from Wrath ; for Wrath pursues the Guilty , and he that doth evil , sin lies at his door , and continual anguish upon his spirit because of sin , and the load and burden of the body of death oppresseth his soul , and anger from God kindleth in his breast , because he hath sinned ; and he knows he is gu●●●y of Transgression , and the Lord wounds him in his Conscience , and no man in that state can speak peace unto him , nor can any save him from the Wrath of God , because he is not saved from his Sin , nor from the guilt of it ; but his grief and burden is , because he hath sinned against the Light in his own Conscience : And therefore whosoever will be saved from Wrath , must be saved from Sin and Christ , must purifie his heart , and the Blood of the Lamb must sanctifie him , and his Conscience must be cleansed from the guilt of Transgression , and Christ must live in him , and he must live the life of Faith , which gives victory over all Sin , or else he cannot be saved with the Salvation of God eternally . II. Again , Whosoever will be saved with the Salvation of God , must own the Light of Christ Jesus in his own Conscience , and he must believe in this Light and walk in it , even the Light in his Conscience , that convinces him , and checks him for his evil deeds , and that lets him see what sin he is guilty of ; you must believe in this Light , and follow it , and depart from that , and forsake that Iniquity which it convinces you of , and do that Good which it moves your hearts unto , or else you can never be saved ; for if your continue in evil-doing , contrary to the Light of Christ in your own Consciences , you are in a condemned condition , and you cannot be justified of the Lord , while you are accused by the Light within you , of such and such sins , and that you are guilty of them , and forsakes them not ; for the God of Heaven condemneth and justifieth men according to the Witness of the Light in their own Consciences ; for it is Gods Evidence , to bear witness for God , and to accuse or excuse every man in his sight , and according to its evidence , God justifieth or condemneth all the children of men . III. Again , Whosoever will be saved , must be born again of the Seed of God , and must be changed and renewed in mind and heart , and spirit ; and old things must pass away , and all things must be made new ; and a new nature must live in you , and the Image of God must be brought forth , which is in Righteousness and true Holiness , which is like unto God ; and this is the new Creation , which every one must witness to be wrought in them that ever enters into Gods Kingdom ; For saith Christ , Except a man be born again he cannot enter into the Kingdom of God ; for it is not a profession of Religion made with the lips , nor the practises of Duties and Ordinances , taken on the performed in the old nature , and a holding of truth in unrighteousness ; this is not the way of Salvation , but it is the regenerating and making like unto God , being his Image of Justice , Truth and Righteousness ; it is this in which men may be saved everlastingly . IV. Again , Whosoever will be saved , must receive the Spirit of God , and it must dwell in them , even the Spirit of the Father ; and they must be taught by it , and led into all Truth , to do the Truth , and speak the Truth in all things ; even the Spirit of Truth must be received , to teach and to lead in all the wayes of God ; it alone must teach ; and all the Hireling-Teachers of the world must be turned away from , by whom peoples souls have been deceived ; all such as have run , and God never sent them ; that have cryed up Teaching and Ministry , and through whom people have not received the Spirit of the Father ; all such Teachers must he denyed , their Church and Ministry ; and the Spirit of the Father must only teach and lead ; and you must walk in the Spirit , and not after the Flesh ; for if you walk after the Flesh , in the wayes and works of it , you are in the state of Condemnation , and not of Salvation ; and the Spirit of God doth not teach you , but you are out of the New Covenant of God ; in which Covenant all are taught of the Lord , and in Righteousness are they established : the Spirit of God is put within them , and the Law of God is written in their hearts ; and they need no man to teach them , but as the Spirit teacheth : and this is the New Covenant of Peace with God , into which all must come to witness this , or else they cannot be saved . V. Again , All that will be saved , must be sanctified , cleansed and purified from all unrighteousness , by the Spirit and Word of God , whereby every heart must be made clean , and every conscience sprinkled with the Blood of the Lamb ; and the body of Sin and Death must be put off , and the bondage of Corruption must be broken , and Iniquity must be forsaken , and turned from , and Sin must be judged in the flesh , and Purity , Holiness and Righteousness must live and reign in all that will be saved ; and Sin and Transgression , and the guilt of it must be removed ; and you must shew forth the Image of God in Holiness and Righteousness ; and must be pure , as he is pure , in kind and quality ; and you must walk in Holiness and Righteousness , being freed from Corruption , and from the wayes of Sin and Death , being sanctified in Body , Mind and Spirit , by the Word of the Lord ; and Sin must be blotted out , and Transgression must be covered , and Iniquity must be remembred no more , and in all things you must cease to do evil , and learn to do well , if ever you will be saved . VI . Again , Whosoever will be saved , must witness Christ revealed in you , and He must live in you , and you must be followers of him whithersoever he goes , and your Bodies must be the Temples of the living God , and God must walk in you and dwell in you , according to his promise ; and he must be your King , your Judge and Law-giver , and Teacher , Father and Master , and he must be all in all unto you , even God the Father who is blessed for ever ; you must know him near you , and feel his presence in you , to be your joy , life and peace ; and you must have fellowship with him in Spirit , and must worship him in Spirit , and by the Spirit , without respect of Dayes , Times or Places : Every one that will be saved must come into this , and witness it , for this is the way of the Salvation of God . VII . Again , Whosoever will be saved , must live in the power of Godliness , and must deny all Forms of Religion without the Power ; all Profession of Scriptures , Ordinances , Church-member-ship , Praying and Preaching , which is not in the Power of God , and by his Spirit , must be denyed , and that part that holds it , ( that holds the Form of Godliness without the Power ) must be crucified ; and every one must come into the Power of the Spirit of God , and must witness that to work in them , to will and to do ; and no more professing of the things of God , but as they are witnessed by the work of his Spirit in their hearts : you must not hold Truth any longer in unrighteousness , nor make a profession of it in your unrighteous minds ; no more talking of Justification and Redemption , nor of any of the matters of Gods Kingdom , but according as they are witnessed by the working of the Spirit of God in the heart ; and every one must feel in himself the evidence and testimony of the Spirit of God to witness the Truth in his heart ( or conscience ) of what he professeth with his mouth . VIII . Again , Whosoever will be saved , must witness the Scriptures of Truth fulfilled in themselves : the things that they have read of without them , must be wrought within them , wrought in their hearts by the same Spirit as gave forth the Scriptures ; they must passe through the same conditions as the holy men of God did ; and the same truth that the Scriptures declare of , must be revealed in the heart , by the same Spirit that gave forth the Scriptures ; and none must profess more than they do enjoy from God ; and all flesh must be silent from speaking of the things of Gods Kingdom , which they have not seen , handled , tasted and felt , by the working of the Spirit of God in their Consciences : and this is to witness the Scriptures fulfilled , when you have experience of the same conditions , and of the same operations and manifestations which the Servants of the Lord passed through and had experience of ; and so that you may speak what you have heard , and seen , and handled , and tasted of the Word of Life : All that will be saved must come to this , and witness it . IX . Again , Whosoever will be saved , must believe in Jesus Christ , and receive him ; and they must take up his daily cross and follow him ; and must know him to mortifie and crucifie them to the world : and he must work the same things in you by his Spirit spiritually , as he wrought without you in his Person , or else you have no part in him , nor salvation by him : For it is not enough unto eternal life , only to believe that there was such a one as a Christ , and that he did and spoke such and such things at a distance without you ; for many may make a belief and a profession of this , and yet perish ; but Him that was , of whom you read , without you , must you receive , and witness within you ; and you must know Him as he was before Abraham was , and before the world was ; and He himself by his Spirit in you must give you the knowledge of Himself , what He was before the beginning , what he is now , and what he shall for ever be . X. Again , Every one that will be saved , must come up out of the Apostacy into which all Christendom hath been fallen , and must come into the same Spirit , Life and Power as the Apostles were in , from which Life , spirit and Power , all Christendom have been Apostates , and they have held the words and practices of the Apostles without the same Life and Power , and made Sects , Churches and Ministers , but out of the same Life and Spirit as the holy men of God were in ; and all that will be saved , must be restored and recovered into the same Spirit and Life in their Churches , Ministry and Ordinances , as the Apostles of Christ Jesus were in : and this is Restoration , when People come again into the same Life and Spirit of God , which the Apostate Christians have all wanted , and been in the Form of Ministry , Churches , Religion and Godliness , without the Power ; And unto this is the Lord God restoring People , his Day is dawned , and his everlasting Light is risen , and his Name will be known in the Earth : And none can be saved with the salvation of God , but who believe , receive and understand these things . A general Objection answered . Object . 1. And whereas there is a great cry by some people of late , That there must be no more Private Meetings , but all People must come to Church ( as they say ) and that there must be no more Conventicles , &c. Answ. As for Conventicles , I understand you mean Meetings out of Publick Steeple-houses , and that there must be no private Meetings for Preaching and Prayer , but all People must be forced to come to Publick Places of Worship . Now I say , if the Authority that is now set up , and hath the Power , doth exercise it self in this way ; then the God of Heaven will be provoked against it , to overthrow it and confound it , if it proceed contrary to the End of just Rule and Authority ordained of God , which is for the punishment of them that do evil in things between man and man ; but not to impose upon mens Consciences , in things relating to the Worship and Service of God : But the Lord God is wholly Judge in such matters , and not any man ; and if any men should erre in their minds concerning Faith and Doctrine , and the Worship of God , that belongs to the Lord to punish , and not to any Earthly Authority . And what ! must not the People of God come together to worship the Lord in Spirit and Truth ? Must not People conveen together in this Age , as the People of God did in Ages past ? Did not Christ many times preach in the Desert , and sometimes in a ship by the Sea-side , and sometimes on a Mountain , as you may read in the Scriptures ? And did not he often preach unto the Pharisees , and sometimes to his Disciples , out of the publick Synagogues ? And might not the Iews have called those Meetings , Conventicles , because they were not in their Publick Synagogues ? And also , did not the Apostles and Saints , after the Resurrection of Christ , when they returned from Ierusalem , meet together privately ? for they went into an Upper Room , and waited upon the Lord , and continued with one accord in Prayer and Supplication : And again , at another time , they were about an hundred and twenty in number , that were in one place to wait upon the Lord , and Peter preached unto them ; and were these Meetings Conventicles , because they were not in a publick Synagogue , but in an Upper Chamber , and in a private place ? And thus the Saints of old met together , as ye may read , Act. 1. and worshipped God in Spirit and in Truth , and preached and prayed ; and must not the People of God now meet together to pray and wait upon the Lord , but they must be reproached with the name of Conventiclers , and threatned and punished for so doing ? Oh how blind is this Generation , and how contrary to the true Christian Spirit in their practices ! And did not Philip preach Jesus unto the Eunuch in a Chariot , as they went on the way ? and this was not in a publick Synagogue , as in Act. 8. And did not Peter preach to Cornelius , with many others , in Cornelius his house ? and this was a Meeting , and not in a Synagogue , Acts. 10. And did not the Apostles and Saints meet together in an Upper Chamber , where Paul preached until midnight amongst the Saints ? Act. 20. and was this a Conventicle , and an unlawfull Meeting ? Might not the Iews have said , this was an Unlawful Assembly , being in a Chamber , and not in a Publick Synagogue ? And again , Did not Paul preach in his own Hired House for two whole years together , and received all that came in unto him ? Act. 28. And here were Private Meetings out of Publick Synagogues . But did the Iews threaten them , and inflict sufferings upon them , because they met in private houses , and would not come to their Synagogues and Publick Worship ? or did they reproach them with the name of Sectaries and Conventiclers , when they met together to wait upon the Lord , sometime in praying , and sometime in preaching ? And thus you may see by many Examples , that the Saints and true Christian Churches in the dayes of old met together , sometime on Mountains , and sometime in Deserts , and sometime in Upper Chambers , and sometime in their own hired houses , and not in the publick Synagogues ; but they were gathered from the Temple and first Priesthood , and from the Worship which God had once commanded , which stood in outward things and Ordinances ; and when they had received the substance , they denyed the shadows , types and figures , and did not uphold them any longer : And they were gathered by the preaching of the Gospel into the second and new Covenant , and they met together in private Houses , and upper Chambers , and by the Sea-side to preach and pray , and to worship the Lord ▪ and we do not read that the Iews persecuted them for so doing : And will you that have the name of Christians persecute the People of God , though they meet together in private houses , and their own hired houses , and cannot come to your Temples and Steeple-houses ? And will not you suffer such to meet together out of your Publick Places , but you will persecute them , and call them Hereticks , and such like ? Is not this worse than ever the Iews did to the Apostles ? And so you are out of the Example of the true Christians , who met together , and preached and prayed often , and not in a Synagogue or Publick Place ; but you cry against them that do so , and threaten to persecute for it : and thus you shew your selves out of the true Christan Example , and in this you are worse than the Iews and more cruel , if you should persecute People for meeting together to wait upon the Lord in their own houses , or in what place or time , as the Lord should move their hearts ; but if you proceed in this way , and will not permit the People of God to meet together in their own houses , and not in your Idol-Temples ; then the Power of the Lord will confound you , and God will break you to pieces , and you will feel his heavy Wrath upon your Consciences , and God will smite you with his Judgments inwardly and outwardly . Now for your restraining of people from one way of Worship , and forcing them to another , and compelling them about Religion by cruel Laws and Commandments of men ; this is of Antichrist , for you to do , and of the Devil : for all forcing of People to this kind of Worship , and from another , and imposing upon their Consciences in matters of Gods Kingdom ; this is also of Antichrist , and contrary to Christ and his VVay ; for he won People by sound Doctrine , and by Love , and by a good Conversation ; and so did his Disciples , for they never forced any by outward violence to their Worship , nor to their Church-government and Ordinances : but it was the practice of the Beast , and the Dragon , that first forced People , and compelled them to worship , since the dayes of the Apostles , Rev. 13. It was Antichrist that first imposed upon People in the Ignorance of their Consciences , and contrary to their Consciences , by the Commandments of men , false Faith , false Worship , false Ministry , false Doctrine , and false Religions ; so that now , if you should force any contrary to their Consciences , to your Steeple-houses , to hear and say your Form of Prayers , we shall say then you are Antichrist , and of the Devil , if so be you should endeavour to compel any , either against their Consciences , or in the Ignorance of their Consciences , to your way of Worship or Religion . Therefore take heed how you meddle in these things , lest God confound you : and as for us , we are the People of God , we fear his Name , and worship him , and cannot bow to the Devil ; and we need not be forced to worship the Lord , for his Spirit leads us into all Truth , and we need none of your outward Prescriptions , or Form of Prayers , for the Spirit of God teacheth us in all these things , when , and where , and how we should worship the Lord God , who is a Spirit , and will be worshipped in Spirit and in Truth , which is free , and not by outward force ; and all the Worship that is otherwise , and not in the free Spirit of Christ , is of Great Babylon , whom the Lord will confound and destroy . Another general Objection answered . Object . 2. Again , Whereas it is said by some , Now there must be no more private Preachers , Unlearned men , and men not Ordained must not now preach any more ; Lay-persons must not be Preachers that are not so qualified , nor so and so ordained : and this is the present talk among some people . Answ. To this I also answer , and say , VVo to them that would stop , or quench , or limit the Spirit of God in Sons or Daughters ; for such are denyers of the Scriptures and the Power of God ; and such bring guilt upon their own Consciences , and work fearful Abomination against God . And what , must not the Spirit of the Lord speak now , where it is , in this Age , as it did in the dayes of old , as you may read in the Scriptures ? for , was not Elisha a Plow-man , and was not he called from the Plough , 1 King. 19. and became a Prophet of the Lord unto the House of Israel , and had the Spirit of Elijah poured upon him ? and would not you have said he was a Lay-man , a Plow-man , unordained , not fitting to preach , if you had lived in his dayes ? And was not Amos called from following the Flock ? who had been no Prophet , nor no Prophets son , but an Herds-man , Amos 7 , 14 , 15. and it was lawful for him to preach the Word of the Lord , though he was but an Herds-man , and had been no Prophet , nor Prophets son ; which if he had lived in your dayes , you would have called him a Lay-man , an unfit person , unlearned , and one not ordained for the Ministry : and you , like Amaziah the wicked Priest of Bethel , would now quench the Spirit , as he would have done in Amos , who was a Trades-man , and such an one as you now call Lay-men , who are not ( as you say ) fitting to preach . And did not Christ Jesus himself chuse Fisher-men , and sent them forth to preach the Gospel ? and such as were men of Trades , and unlearned in Books , as it is written , Act. 4. 13. When the Rulers saw the boldness of Peter and John , and perceived they were Unlearned , they marvelled ; and these were Ministers of Christ , and preached the Everlasting Gospel , whom you would have called Lay-men , and men unfit to preach , had you lived in their dayes . And Paul himself by occupation was a Tent-maker , it is said , and he laboured with his hands , and yet was a Preacher of the Gospel ; and there are multitudes of Witnesses in the Scriptures of these things , how that men of Trades , and unlearned in Letters and Books , and never were brought up at Schools and Colledges , but followed the Plough , and were keepers of Cattel , and some followed fishing ; such as these in old time had the Spirit of God given them , and they preached the Gospel : And what if the Lord at this day give his Spirit to such as these , and send them forth to preach the Gospel , even to such as were brought up and educated ( it may be ) at Handy-craft Trades , and are labouring-men , and are not learned at Schools and Colledges ; will you limit the Lord , and quench his Spirit , and reproach his Wayes and Servants , and now call them Lay-persons , and say they are not fitting to preach ? for they are not Learned nor Ordained , say you ; and calling them Mechannicks and private Preachers , and say , they must not now be admitted to preach the Gospel ; and in this you deny the Scriptures , and the Example of the Saints in former Ages , and so neither know the Scriptures , nor the Spirit that gave them forth : though you say , you own the Scriptures , yet if the same things come to passe which they declare of , you deny them in this Age , and cry against such as Hereticks who witness the fulfilling of them ; which shews you are of Antichrist , and that you quench the Spirit in Sons and Daughters , which God hath promised in the New Covenant , that he would give and pour forth upon Sons and Daughters , and they shall prophesie : And are not we to look for these things now ? VVhat , must not God's Promises be fulfilled ? must not an Herds-man now preach if the Word of the Lord come unto him ? and must not Plow-men now speak of the things of God , if they have experience of them ? and must not Fisher-men and Tent-makers bear witness to the Name of Christ , if they have received of his Spirit ? And will you deny the Scriptures , which saith , As every one hath received the Spirit and the Gift , so let him administer the same one to another ? 1 Pet. 4. or , do you say , None must have the Gift of the Spirit , but such as are brought up at Schools and Colledges ? or , will you limit the Holy One to such and such men and wayes ? Oh you are blind and ignorant , who would quench the Spirit of God , that it should not speak in these dayes , and thus you are denyers of the Scriptures : but God hath given of his Spirit , and spoken in our hearts , and we must prophesie , and speak as the Spirit of God giveth utterance , as the Saints of old did , Act. 2. 4. Now for your way of making Ministers at Schools and Colledges , and so quallifying them with Knowledge in the seven Sciences , as it is said , and ordaining them in that manner and way , as among Papists and Protestants hath been practised for Ages , this way of making Ministers , and sending of them forth ; was never known among the Apostles ; for they were not thus made and ordained , and sent to preach , nor was this way of making and sending forth Ministers , till the Spirit and Power of God was lost and forsaken by the Apostate Christians ; and the Scriptures make no mention of such wayes , nor give no Example for such things ; and we cannot own any Religion , nor any practice thereof , but what we have Example for from the Saints of old before us : and we believe that it is generally of Antichrist , to invent and introduce such and such Practices for Religion towards God , and for the worship of him , for which there is no Example in all the Christian Churches in the Apostles dayes ; and we believe that way of making Ministers , and sending of them forth , which is not approvable by the Scriptures , nor according to them , is of Antichrist , and not of God ; neither can we own such Ministers nor their Ministry , who are not ordained of God , and according to the Scriptures : nor can we deny private Preachers nor their Ministry , as you call them , if they have received the Spirit of Christ , though they be not so learned outwardly , nor ordained according to what some may call the right way ; but who are Ministers , made and sent of God , and have the Authority of his Spirit , such we own , and cannot deny ; and such the Lord will bless with his Presence , to the confounding of all their Enemies . Concerning Settlement in a happy Government . Object . There hath been great Divisions and Distractions in these Nations for divers years ; and in the midst of them the great cry hath been by many for Settlement and Peace , and for a quiet and happy Government . Answ. These things hath the Lord suffered to come to pass in the world ; even great Contentions , Divisions and Distractions , and much Changes of Government in these Kingdoms ; And the appearing cause of these things , hath been from the lust that hath warred in the Members , for from thence doth Wars and Strife arise ; and many have been Ambitions , Vain-glorious , Self-seeking and Covetous of the Honours and Pleasures of this VVorld ; the lust and desire of these things hath possessed the minds of men , and induced them to envy and wrath one against another , and hath filled them with heart-burnings , and cruelty of mind , to the killing and destroying of one another , by Wars and Bloodsheds , and by Plots and Contrivances have sought how to extinguish one another from the Earth , that themselves might be exalted : and thus from the desires that have warred in mens minds , have Wars arisen against the persons of men , and among them : and this is the appearing cause of the Wars and Distractions that have been in these Nations ; though the hidden cause ( which hath not so appeared ) hath been in God , and because of the wickedness of men , both high and low , and because of their Oppressions and Abominations , which have been many and great in the World ; Therefore hath the God of Heaven been provoked in just Judgement towards Rulers and People , to suffer men to destroy one another , and to execute Bloudsheds and Destructions one upon another ; and he hath brought it to pass , in giving up men to the fulfilling of their cruel intents , which hath been hatched in their evil minds , every man against his Neighbour , and even because they have been departed out of his Counsel , and followed their own wicked wayes ; and Justice , and Mercy , and Truth have been wanting amongst men in these Nations ; so that this is the principal cause wherefore the Lord God hath brought about and suffered these Wars , Distractions , Confusions and Discords in these latter dayes ; and out of the justness of Gods Judgments , because of the wickedness of men , have these things been . And now these Distractions and Confusions , and Discords amongst men can never wholly and truly cease to be , till Iniquity and Transgression be repented of , and turned from , which is the very cause wherefore God hath done and suffered these things , as I have said ; and so men must cease from Oppression , from Cruelty , and from all Unrighteousness , and must turn to the Lord , and become cleansed from their sins , ere ever the Judgements of the Lord be removed , and these Distractions , Wars and Confusions cease to be in these Lands ; and till men become meek and humble , and till they cease to seek Revenge one of another ; and till they cease all Oppression and Covetousness , Injustice and Unmercifulness ; and till they forsake their worldly Honour and high Titles , which puffs them up in Arrogancy and Ambition ; and even till every man forsake his particular Iniquity ; till all these things be , Distractions will not cease , nor shall Settlement , and Peace , and happy Government ever be : This is certainly so ; for except the Cause be removed , the Effect can never cease : and there appears to be at this day as great ( if not far more ) Dissatisfactions in the minds of some People , than hath been heretofore ; and it appears to be as far from Settlement and true Peace in an happy Union in Government , as for many years ; though it hath been expected by many , that we should have Peace and Settlement in Government , yet , behold , it cannot be ; for there are Discontents and Murmurings in the minds of men , and Unsettlement in their spirits , and the Foundation of a happy Government is not yet discovered unto many ; nor do the people walk in the way of Peace , but Iniquity is abounding , Oppression and Cruelty yet lives ; Hard-heartedness and Envy , Pride and Ambition , are not yet cut down , neither in all the Governours , nor in the Governed : and this is not the way of Peace and true Settlement ; but it is the way of Troubles and Distractions , and the very Foundation of greater Distractions and Wars , rather than of Settlement and happy Government : These things are so ; and therefore true Peace and Settlement in good Agreement , who can expect ? because the ground of Distractions and Unsettlement is continued and increased , rather than abated and removed amongst many ; and the true Foundation of Peace and Settlement in happy Government , is not yet raised up amongst men ; but because Injustice and Oppression are continued , therefore will God be provoked to bring Distractions , Wars and Tribulations upon the Kingdoms of all the World ; and God will confound and dash in pieces , Powers , Authorities , Rulers , Nations and Peoples ; and He will break one Potsherd against another , and overthrow one Mountain against another ; and the hands of cruel men will God suffer to devour one another ; and ambitious and malicious hearts shall be suffered to finish one anothers end , because of their own wickedness : and therefore be not deceived ; Blessedness in the Kingdoms of this World can never be , except Iniquity and Transgression be departed from ; except Oppression and Hard-heartedness dye ; and except the Foundation of War and Strife be removed , and the Foundation of Peace and happy Government be raised up amongst men . Again , True Peace and Settlement in good Government can never be , except the Lord alone be owned as Judge and Law-giver , and his righteous Laws to be executed in the Earth ; that Justice and true Judgment may flow down , and all the contrary may be stopped and limitted by the just Laws of God ; and all unjust and unequal Laws ( made and established in the Ignorance of men ) which have not been justly according to the Law of God , nor depended thereupon ; such Laws must also be made void , judged and cast out , and the Law of God must enter : This must be accomplished , if ever true Settlement in a happy Peace be amongst us : the Laws must be changed , the unjust and unequal cast out , and just and equal Laws brought in ▪ for because hereof , while unjust and unequal Laws have been executed in Judgment , therefore have we wanted Settlement and Peace in a happy Government , and the contrary hath been , and will continue till all unjust , unequal and oppressive Love be discontinued . Again , If ever true Peace and Settlement in a happy Government be amongst men ▪ Governours , Rulers and Executors of the Law must be Iust persons and Righteous men , Men that fear God , and hate Covetousness , and that depart from every evil way ; and all ambitious , self-seeking , and unjust men must be cast out , even all they that have sought themselves , and not the Lord , in their places of Trust ; such as have perverted Justice and true Judgment for their own corrupted ends ; and such as have been cruel and hard-hearted Oppressors ; all such as these must be cast out , and the Law must not be committed to such to execute , neither must such sit in Judgement over the People ; for because hereof , and while such men have ruled and governed , and executed the Laws , no true Settlement in a Just Government , but the contrary hath been , even Distractions and Tribulations ; and while such men do continue to rule and judge , and execute the Laws in any part of the world , we shall never have a happy Government nor Settlement in it in this world ; nor till Just men , that have the Spirit of God , and sound Judgment , that are humble and meek , patient and merciful , and such as fear the Lord , and walk in his wayes , be called to rule and judge , and execute the Laws ; and the Laws must be just and holy , and the Executors of them equal and upright men . Till these things be accomplished , a happy Settlement in this Worlds Kingdoms can never be , but God will dash one Mountain against another , and throw one Hill upon another ; and he will give no Peace among the Kings of the Earth , but stain the Glory of all the Worlds Governments , till Truth and Righteousness come to reign , and till Just Laws be executed by Just men , and till Mercy and Justice , Truth and Equity flow forth abundantly . Therefore all Nations , you have been deceived while you have turned up and down , from one way and manner and kind of Government to another , and from one sort of Governours to others : sometimes you have been for a Parliament ; sometime for a Protector ; and sometime for neither : from each of these to others you have changed , thinking to have Peace and Settlement in a happy Government ; but it could not be : for there are continual Distractions until this day in the minds of men , and they are yet unsetled in their spirits ; and there are Heart-burnings , and Envyings , and seeking of Revenge ; and while these things are , nothing but Distractions and Tribulations ; not Peace , but Troubles , even till these things be removed ; And till we have just and equal Laws , according to the Law of God , established over us , and Just , and Holy , and Righteous men to execute them in Judgement upon us ; and till we have Truth and Righteousness sit on the Throne ; until this be , no true Settlement in a happy Government ; but Distractions and Contentions , and woful Tribulations in the Kingdoms of the World , and amongst men ; and this is certain , and according unto the Will of the Lord : and in the justness of his Judgements these things come to passe ; for it is Injustice and Oppressions , and want of Mercy and Truth , which is the Foundation of Contentions and Distractions ; and it is Justice and Equity , Truth and Righteousness , that is the only Foundation of Peace and Settlement , and a happy Government for a perpetual continuance . To all False Christia●● THere are many false wayes in the world , and many false kinds of Religions , and people are in much disagreement about their Church , Worship and Ministry ; Papists are opposing the Protestents , and the Protestants the Papists ; and there is a great contention in the World . But the Papists are in a wrong way , and so are the Protestants too ; and their Religions are both false in many things ; for whilst they profess Christ and Christianity , and make a shew of Righteousness in outward appearance , yet many of them live in sinful wayes , and bring forth the fruits of Iniquity against the living God , and Pride , Cheating , and Double-dealing , Covetousness and Envy , Drunkenness and Whoredom , and all Wickedness is abounding and brought forth , both by the Apostate Christians , though they cry up the Name of Christ , and the Profession of Godliness , yet are they wicked in the sight of God , and they are not changed in heart and mind , nor do they know the New Birth ; and all such are out of the right way , in the way of Errour , if they have the Form of Godliness , but want the Power ; though they may have Masse , or say Common-prayer once a week , or oftner , yet all this is but Abomination and Deceit , whilst they practise Iniquity , Hatred , Back biting , Lying , Drunkenness , and the like ; they that act these things , the Plagues of God will be their portion , and Misery their end , and their Profession in Religion will not save them . The Day of the Lord is at hand , ye Hypocrites , ye false Christians , ye that profess God with your lips , and your hearts are far away : Therefore repent ye and tremble before the Lord , lest he smite you with Vengeance : and forsake your false Religions , both your Masse , and your Forms of Prayer ; and be not Idolaters , in professing love in your mouthes , and honour with your lips , whilst your hearts are departed from the living God ; and now come to learn the true Religion : Depart from all Iniquity , and do not lye , nor swear , nor be drunk , nor steal , nor murder , nor envy ; but love the Lord with all your hearts , and your Neighbour as your selves : And this is the true Religion , in which man may be saved , and live in Soberness , Meekness and Honesty , and speak every man Truth to his Neighbour , and live in love one with another , and be kind and gentle , and bring forth the fruits of the Spirit of God ; Cease to do evil , and learn to do well , and depart from all Iniquity , and follow after Righteousness : This is true Religion , and in it you may be saved : this is the right way , all that walk in it shall have Peace and Blessing from God ; and all that walk contrary , Damnation is their portion : Therefore you Papists and Protestants ( so called ) turn from your Hypocrisie , and learn this way , and cease from your false worships , that are after the Forms and Traditions of men , and not after the Spirit of God ; and learn to worship God in the Spirit , that you may be saved : You have a Light from Christ in your consciences , which lets you see what sins ye are guilty of , and it reproves you for your sin : If you belie●e in the Light , and walk in it that is the right way , then you will deny what is evil , and follow what is good in your Coversations , but if you follow what is evil , and act contrary to the Light in your Consciences , and repent nor . Vengeance in flames of fire will be your portion . This is the day of your Visitation , the Army of the Lamb is gone forth , and the Sword of the Spirit is drawn amongst them , that will wound your Consciences , and God will smite you with the words of his mouth , ye Rocks , and Hils , and Bryars and Thorns , and fruitless Trees , the God of Heaven will hew you to pieces , and pluck you up , and oast you into the fire to be consumed . Repons , for the Day of the Lord is at hand . THE END . 
A30736	----	A Serious advice to the citizens of London by some ministers of the Gospel in the said city upon occasion of the horrid murder and dreadful death of Nathaniel Butler, an high malefactor. This text is an enriched version of the TCP digital transcription A30736 of text R209007 in the English Short Title Catalog (Wing B6286). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 29 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A30736 Wing B6286 ESTC R209007 15564424 ocm 15564424 103782 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30736) Transcribed from: (Early English Books Online ; image set 103782) Images scanned from microfilm: (Early English books, 1641-1700 ; 1588:5) A Serious advice to the citizens of London by some ministers of the Gospel in the said city upon occasion of the horrid murder and dreadful death of Nathaniel Butler, an high malefactor. Calamy, Edmund, 1600-1666. [23] p. s.n., [S.l. : 1657] Caption title. Signed on p. [23]: Septemb. 11, 1657. Edmund Calamy, Simeon Ashe, Arthur Jackson [and 12 others] Reproduction of the original in the British Library. eng Conversion -- Early works to 1800. Repentance -- Early works to 1800. A30736 R209007 (Wing B6286). civilwar no The penitent murderer. Being an exact narrative of the life and death of Nathaniel Butler; who (through grace) became a convert, after he ha Yearwood, Randolph 1657 5764 6 0 0 0 0 0 10 C The rate of 10 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2003-11 TCP Assigned for keying and markup 2003-11 Aptara Keyed and coded from ProQuest page images 2004-04 Mona Logarbo Sampled and proofread 2004-04 Mona Logarbo Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion A SERIOUS ADVICE TO THE CITIZENS OF LONDON , By some MINISTERS of the GOSPEL in the said CITY : Upon occasion of the HORRID MURDER And DREADFUL DEATH OF NATHANIEL BUTLER , An high Malefactor Beloved in Christ , AS we thought it a great duty lying upon us , before the execution of the sentence of death upon Nathaniel Butler to lay out our selves to the utmost for the promoting of his spiritual and eternal good ; in frequent praying with him , or for him ; in endevouring to convince him of the superlative greatness of his sins , and in spreading the freeness of the grace of God in Christ before him , according to the penitential workings , we observed in him . So ( having done our duty to him ; ( who is dead under the stroke of justice ) and as is hoped with some success too through the grace of God , for which we bless him ) we humbly judge there is a further duty incumbent upon us , unto you the inhabitants of this famous City , who have been spectators of this Tragedy , in a serious recommending of this providence to you and the duty which it calls for . Psal. 9 16. The Lord is known by the judgment which he executeth . And surely this latter Age ( though an Age full of sin ) hath not set before you a more dreadful instance of mans sinfulness , and Gods justice ( though in the end sweetned much with mercy ) then that which in and upon this notorious Malefa●tor hath been laid before your observation . And therefore we cannot here be silent , but must take this advantage with all humility and affection to your souls good , plainly to open our hearts to you . By some ( we know before hand ) we shall be sleighted and censured as men too busy , and may be , as men too credulous ; but in the presence of God we can say , our aim is publick good and the discharge of our consciences , and therefore we are not discouraged . And we are not wholly without hope , but that some benefit may be reaped from these few lines , which here with all sincerity we do present upon that late providence which hath been before you . That providence we say , which like the Cloud is on one side very dark , on the other side bright ; very dark as to the mans sin , but bright as to Gods mercy unto him , as is believed . T is the daily and inward grief of our spirits , God knows it , that our Ministry is so successeless , that we see so little fruit of the word preached by us , that in a City where there is such plain and powerful preaching , such horrid sins should be committed : This is a lamentation and shall be for a lamentation . But possibly some secure sinners may be a little startled and awakened by this terrible judicial hand of God ; and so a word setting in with this providence may be more effectual then many in an ordinance . We cannot but comply with the will of God in the use of all means for the furtherance of your salvation . And oh ! that God would so bless this dispensation that you all may hear and fear and sin no more . Touching the sad occasion , we will not inlarge upon that : the hainous murder , the abominable uncleanness , the wicked theft , of which Nat : Butler was guilty ( of the former but once , which we speak not by way of extenuation ; for that 's too much , of the two latter very often ) as also the shamefulness and dreadfulness of his death : these we pass over , as being very well known to all of you , Neither shall we interest our selves in any narrative of the workings of God upon his heart , during his imprisonment , and at his execution ; ( though herein we could speak much as being ( for the most of us ) very often with him in this time , and narrow observers of him . ) Nor shall we expatiate upon some of those great truths of the Gospel , which this famous instance doth lead us to ; Namely that sometimes it pleases God in the sovereignty and prerogative of his grace to ceaze upon the greatest sinners ; and out of the coursest rubbish to erect the monuments of his unlimited mercy . 1 Tim. 1. 16. The Lord doth sometimes take the vilest wretches , and hangs them out as patterns of his infinite love that the freeness of his grace may be admired , and the greatest of sinners may be incouraged ; but still in the way of Faith and Repentance , we do not , we dare not limit the Grace of God , as to exclude this Notorious and Bloody sinner from it ; nay we have good hope , that through the infinite Mercy of the Father , and the All-sufficient Merits of the Son , he is accepted to eternal Life . Indeed , when we consider the horribleness of his sin , the greatness of his joy , after a short humiliation ( yet deep and through we hope ) we easily conjecture , that some will question both the prudence of any publication , and the truth of his Conversion . But we will meddle with neither of these , leaving men to jude of the former , and God alone ( who searches and knows the heart ) to judge of the latter . Waving therefore all these things , our only design and businesse in this application , is to press upon you ( the inhabitants of this City ) to some of whom we are more neerly related in our respective Charges ) the several duties , which do naturally result from this Providence . We would exhort you in the first place , To be thankful to God for his Restraining Grace ; which though it be short of his Renewing Grace , yet t is with all thankfulness to be valued : Oh! bless the Lord , who keeps you from those sins which this poor Wretch was guilty of , that you are not Adulterers , Theeves , nay , Murderers and Malefactors , to be punished by the Iudge ; this is the Lords mercy . 1 Cor. 4. 7. Who makes you to differ from others ? Have not you the same Natures ? Have not you the Seed and Spawn of all wickedness in you ? And should God leave you to the baseness of your own hellish hearts , would not you also run to all Excess of sin , and that with Greediness too ? When you read over this sad Story , we beseech you lay your hands upon your hearts , and say , What a mercy is it , I was neither the Murderer nor the Murdred ! We desire you to mourne over the crying sins that are to be found amongst us . Oh! the Scarlet sins that swarm in London , even in London ! Swearing , Drunkenness , Uncleanness , Profanation of the Lords Day , Contempt of the Gospel , and of the Ministry thereof ; nay , even Blood-guiltiness is to be found amongst us ! Should not your Souls , like the Soul of Righteous Lot , be vexed within you for these things , 2 Pet. 2. 7 ? Should you not all come up to be Ezekiel's mourners , in the remembrance of them , Ezek. 9. 4 ? Especially , considering that these things are done in times of Reformation , and in a place of Vision , even in London , where the Light of the Gospel shines so gloriously ; where the Word is Preached so plentifully and powerfully , even there these abominations are to be found . Will you not lay them to heart ? And what reason have you to admire the patience of God to this City ? T is a wonder London is not made as Sodom , that desolation doth not seize upon your houses , that you are not all swept away with the Bee●ome of suddain destruction , that you are not hung upon the Gibbet as Spectacles of Gods vengeance to all the Nations round about ! What ? so much provocation , and yet the City to stand ! Oh the Patience and Long-suffering of God! Doubtless , if God had not a Romnant amongst you , who seek him daily , and fear his Name , you had been laid desolate long before now . Isa. 9. We need not from hence to stir you up to submit to Government , and to bless God that you live in a place where Laws are Executed . What a Chaos ? what a Wilderness of wild Beasts should we be , if Malefactors were not punished ? What Confusion , Cruelty , Barbarousness , would overspread all , if by wholsome Laws , and the care of good Magistrates in the Execution of them , we had not some Boundaries set to the Lusts of men ? whether would the heart of man run , if there were not some reins upon it ? T is sad the Law of God will not keep men from sin , but seeing it will not , t is mercy we have the Laws of Man . Many are afraid of the Gallowes , which have no sense of Hell . This great Sinner is represented to you as an eminent instance of the Grace of God , and so we hope he was . T is very necessary therefore , we should here insert a Caveat against the abusing of this Grace of God . How apt are we with the Spider to such Poyson , where with the Bee we should suck Honey ? How many will be apt from hence to encourage themselves in sin , and to say , Let us sin , that Grace may abound , Rom. 6 1. Or , let us sin , for Grace will abound . Man is not more prone to any thing then to catch at eminent Acts of Grace , and to make that Fewel to his Lust , which God intended only to be Food to his Faith . And never was there any age wherein there was more of this Spirit of Presumption , then this wherein we live ; insomuch , that upon this very account , some of us were very inclinable to think , That 't was better to have the story of this man suppressed then published . But since providence hath so ordered it that it doth see the Light , we cannot but annex to it an Antidote against presuming . Sinners , do not pervert this Grace of God ; God lets you have it , to keep you off from the rock of despair , not that you should run upon the rock of presumption . Deut. 29. 19 , 20. If you sin you may have mercy , but if you presume to sin , can you then expect mercy ? Grace rejected may yet save you ( though that will cost you dear ) but oh tremble to abuse the grace of God to incourage you in sins ! God sometimes gives some rare instances of his grace to notorious sinners that none may de pair , but he is very choice in these that none may presume . T is true , upon repentance the greatest sinner shall find mercy , but how do you know , that God will give you repentance ? How many are in the same condemnation that this offender was , that die without any such work upon them ? we affectionately beseech you and warn you , not to turn this grace of God into wantonnesse . These things we hint in general ; More particularly we shall address our selves to you in the several capacities wherein you stand . You the Right honourable Magistrates of the City , with all submission , and yet with all holdness we exhort you to do your duty . T is nor enough for you to punish sin when 't is before you , but you are to endevour the preventing of it , you see what is the sad fruit of Ale-houses , Whore-houses , and such places , we hope your zeal will yet continue , nay be heightned in the suppressing of them . Down with them , Down with them , spare them not ; they are the Divels Shops , and let him have no Free-Trade amongst us : If you will , none shall have so many Customers as he . How many Labourers drink that away at these houses , which should maintain their wives and children with bread ? How are the youth of this City debauched at them ? where they have their Gaming , Cheating , Whoring ; and what not ? Oh let your Reformation be severe and throughout in this particular ! But herein blessed be God , we have great cause as wel to commend as quicken the zeal of many . We heartily wish that those who have power in the Suburbs of the City , would be as active in the restraining of sin as you are ; that those places and persons which you will not indure in the City ( the naming of which would foul our pen ) might not be held up and harboured there ; otherwise it will be small advantage to smother Whores out of one Hive , when they have another ready to receive them . We hear and fear t is too true that Priests and Jesuites ( those Romish Locusts ) do swarm amongst us in the City and Suburbs : We beseech you for the sake of Jesus Christ , and for love to the Gospel , to put forth your power to the utmost for the discovering & suppressing of them : And the rather , because they and their party are so bold , as to intrude themselves upon prisoners condemned to die , to pervert them from the true Religion , ( for this attempt they were bold to make upon N. B. before he was executed . ) We should also speak to our selves , and to our reverend Brethren in the Ministry . Doth not this providence speak something to us ? Should we not from hence be stirred up in our several congregations , more vigorusly to reprove sin , and to deter men from sin ? Whither will sinners go , if we let them alone ? Let our preaching be lively , quick , powerful , by Gods blessing , it may be a means to prevent these abominable practises ; However let 's do this and then let our hearers do what they will , their blood shall be required at their own hands . Ezech. 3. 18 , 19. We shall be free from it . Let us beat down drunkenness . Adultery , &c. and such scandalous sins ; and while we labour to preach down unbelief , let us take heed that presumption and gross sins do not break in upon us with a mighty breach . Should we enlarge upon these things , we should be tedious . Our principal intendment was to speak a word to you , the people and Citizens of the place which we shall dispatch with all plainness and brevity . And here we will only take the liberty of advising you in the Notion of Governours and Governed . You that are Governours , ( we mean Governours of families ) give us leave to set in with this providence , and to stir you up , to make more conscience of the Family-duties and engagements , that lie upon you , in reference to your children and Servants . Probably ( if things be not mis-represented ) had there been a consciencious discharge of these duties in the Family , where this young man lived , he had never come to this sad end . But we had rather awaken then censure ; Was not that a brave resolution of Ioshua ? I and my house will serve the Lord . Josh. 24. 15. Gen 18. 9. Can you have a better Evidence of sincerity towards God , then a faithful comming up to relative and Family-duties ? Do not parents that send up their children to you , put a great trust into your hands ? Are not their children dearer to them then all their outward comforts , and shall they miscarry under you for want of care ? Will not their blood be required at your hands , if they perish through your neglect ? will it not be sad to have children and servanns to rise up in judgment against you and to bring in evidence at the great tribunall of Christ ? Lord my Father never minded me ! Lord my master never regarded me , I might sin , he never reproved me , I might go to hell , it was all one to him , will not this be sad ? will not this be sweet to you , when you come to die to be able to say , Lord I have walked in my house with a perfect heart ? Psal. 101. 2. Have you no love to religion , to propagate it , and to provide for it's flourishing when you are dead and gone ? Doth not your neglect of family-duties make all the endeavours of our godly magistrates , and of godly ministers to be ineffectual and frustraineous ? God hath put it into their hearts to do good , but t is but little , they can do in publick , because you are so remiss in private . And t is the desire of our souls to beat down sin but we groan under the sense of sad disappointment , and this is one reason of it , what we do at the Church is undone by you again in your Families ; No setting on the word , no praying over the word &c. Oh that these things might be as so many spurs in your sides , to quicken you to family-duties . Set up prayer in your Families ; There 's a curse pronouned upon the Families , that do not call upon God . The Lord be mercisul to the thousands of Families in the City , where there is scarce a prayer by the master of the family , from yeer to yeer . How can such hope for the blessing of God to be upon them , who , though he gives mercy freely , yet he will be sought unto for it ? Ezek. 36. 37. How can such look for Gods bounty , who deny him his worship ? Doth not prayer procure all your Family-comforts , and sanctifie all your family-comforts ? Morning and Evening call upon God ; and call in your servants , let them not want the benefit of prayer ; 't wil be poor to feed their bodyes , and to starve their souls . If you eate together , by all means pray together . Catechize your children and servants ; instruct them in the fundamentals of religion ; would you keep them from error in the Head , from loosness in the life , make conscience of this duty . How excellent , how necessary , how profitable is this ordinance , and yet how sadly is it neglected , we may in a great measure blame you for the many Hereticks , and erroneous persons , with whom we swarm in these dayes . Read and open the Scrptures to them , but do this with all humility and sobriety , or else there will be danger . These are the Magazine , the Treasury of all knowledge , able to make you and yours wise to Salvation ; Let the word of Christ dwell richly in you ; and in all that belong to you See that they frequent the publick Ordinances let them follow you to the house of God , not out of state , but in love to their soules ; and when they are there , see they keep there , that they do not run out again to Ale-houses and Taverns ( as too many do , to our grief and your shame be it spoken ) when a publick Ordinance is ended , call them to an account see what they remember , wherein they profit , how they relish the word ; this is to do good indeed to their soules . Keep them to strict observance of the Lords-day ; you will not let them trifle away your days , then you 'l hold them to their work ; Oh! let them not trifle away the Lords day . Why do your children and servants stand gazeing at your doors upon the Sabbath ? Call them in , put them upon , reading wholsom books , and other exercises which are proper to the day ; be not partakers of their sin . What ever liberty you grant them at other times , hold them to a close sanctification of the Sabbath . And spend this day with them , in prayer , repetition , singing of Psalms ; This is to make your Families as so many little Churches of Jesus Christ . How little conscience do the generality of you make of Sabbath-duty ; we might sadly bemoan this before the Lord . For your selves you can make that day which is a day for Physick for the soul , to be the Day for Physick for the Body ; you cannot spare time all the weeke long , you 'l take it upon the Lords day . And for your children and servants , let them walk in the Field , play in the streets , sleep in their beds , or drink in Taverns . 't is all one to you ! Will God beare this from you ? Certainly , this will be bitterness in the end . Do not indulge your servants in idleness . that is the bane of youth , the Devils in-let to all temptations . An idle person is like tinder that will take every sparke that falls upon it , let them be out of imployment , 't is a thousand to one , but presently they are in some sin . And yet those that know how to use their Liberty , let them have it sometimes for lawful recreations , but this we leave to your prudence . In the pursuit of your own pleasures and conveniences have a care of your Families ; Many of you go to your Country houses ( we condemne you not for it ) but what becomes of your servants ? As Eliab said to David , with whom have you left those few sheep in the wildrnesse ? Whilst you are in your pleasant gardens gratifying your selves in your creature-enjoyments , who takes care of them that are left behind to pray with them , to instruct them , to see they sanctifie the Sabbath ; the health of some Masters bodies is the ruine of their servants souls . Set them in all things a good example , if they see you can strain in defrauding others , they 'l easily come to strain in the defrauding of you ; let them see you fear to sin and that will be an awe upon their spirits against sin . Take your Apprentices out of religious Families in the Country ; Many of you are punished with vexatious servants , you may thank your selves for it ; you take your Apprentices by the pound , not by good education , who will give most , not who will deserve most , and you smart for it afterwards . But how do these Heads swell upon our hands , though we do but name them ! These are some of the things which we should present to the serious consideration of you , who are Governours of Families ; and the Lord make them useful to you . In particular , it is of great use to prevent much wickedness to look to the keys and doors of your houses and to have them in your own custody not in your servants that so an occasion of sinning may be cut off from those that seek such occasions as most fit for their pernicious designs , keep up Discipline , or rather restore it again ; How is it fallen in these times , how is it almost lost amongst us in the City ; The reins which your predecessors held with a very strict hand , are very loose in yours ; many of your servants will do what they list , and you let them alone ; we do very much lament the low ebb of Discipline and Government and judg that to be one Cause of the many disorders which are among us ; we heartily wish it may be restored in Church , in State , in Families , if this be wanting , all things run up to strange confusion . A Word to the Youth and Apprentices of this City , and we have done . Oh that you would hear us now , least you mourne at the last , and say , How have we hated instruction , and our hearts despised reproof ? And have not obeyed the voice of our Teachers , nor inclined our ear to them that instructed us . This Great Offendor was one of your Rank , had he taken the advice of Gods Word , his sin had not been so great , nor his punishment so terrible . Of all , we fear , our counsel to you will be the most successless ; Youth is rash , inconsiderate , vain , proud , but sometime or other you will remember what we say . Take heed of lesser sins . Little sins will make way for greater sins ; if you sip of sin , you 'l be drunk of it at last . How modest is sin at first , but when 't is gratified , it growes impudent . This poor man lately executed , first he began to game , then to steal , then to Whore , and then to Murder . Be careful of your company : associate with them that fear God ; say unto them that are vain and wicked , Depart from us , for we will keep the Commandments of God , Psal. 119. 115. Bad company is the way to corrupt and spoil you : Can a man touch pitch , and not be defiled ? Read the Scriptures much ; by them you must stand or fall to all eternity ; when we walk by you in your Shops , we see many have their Shop-Book in their hands , but few have the Bible in their hands ; the Shop-Book is open , but the Bible is shut . Entertain high thoughts of Holiness and holy men : The froth of your wits runs out too often in jeering godlinesse ; but take heed , tha●● not a thing to be dealt withal . Many of you count sin to be gallantry , and Religion but a low and disgraceful thing . God convince you of your folly . Frequent Publick Ordinances , especially upon the Lords day , because you have not opportunity so to do upon the week days . You 'l find more comfort in the Word and Prayer ▪ then in all your youthful delights . Keep the Sabbath ; You have six dayes , let God have one ; can he have lesse ? God out of special respects to servants , hath instituted and sanctified this day . How can you hope to keep an everlasting Sabbath in heaven , if this Sabbath on earth be profaned by you . Many go to Tiburn lamenting the profanation of the Lords day , as that which ushered in all their wickedness . Every day spend some time in private prayer ; 't is but rising a little the earlyer , and going to bed a little the later ; you shall never be the worse for that time you spend in the Service of God . Be subject and obedient to your Masters ; study how to please them ; bear with their passionate infirmities : Do not purloyn but shew all good fidelity , that the doctrine of God our Saviour may be adorned , Tit. 2. 9 , 10. Be diligent in your Callings ; if you be idle , Satan will get an advantage . The sitting bird is easily shot , and the standing water gathers filth . Love those that curb you , and restrain you in wayes of sin ; they are your best friends : 't is better to be held in , then to have a wicked liberty ; 't is better to have lust restrained then satisfied . Be not angry with those who cannot see you damne your souls , and let you alone . Enter upon the wayes of God betimes , the sooner the better : Shall the devil have the best draught , and shall God be put off with the Lees and Dregs Eccl. 12. 1. Live alwayes as in Gods sight , and know , if you sin , God will certainly find you out one time or other . Alas how many wayes hath God to bring the most hidden works of darkness to light ; sometimes by startling mens own consciences to an accusation of themselvs , sometimes by awakening some of their complices to the discovery of the rest . If you sin together , you shall smart together . Let this sad example never be forgotten by you for this : Those that were Confederates in sin , are made instruments and occasions of misery each to other . Look not upon sin in the pleasure of it , but in the danger of it : The Wine sparkles in the cup , but 't will be poyson in the belly . Fear the strokes of God more then the stroaks of man What 's a fetter , a dungeon , a gallows to hell fire ? Mortifie a spirit of pride Never such pride amongst the youth of the City as now ; What vanity in apparel , what superciliousness in carriage , what contempt of Authority ? Oh , be clothed with humility , 1 Pet. 5. 5. Give not way to imaginary , speculative heart sins ; Murder in the heart , will soon be Murder in the hand ; uncleanness allowed in the thoughts , wil come to bodily uncleanness at the last . Keep Satan at a distance , if he get in , he 'l be too hard for you . To sum up all : A dreadful spectacle of Gods Justice , and of the fruit of sin , hath been lately set before you , we beseech you in the Bowels of Iesus Christ , break off from all your sinful wayes by repentance ; One is smitten that many may fear ; He 's a warning to you , take heed lest you be made a warning unto others . If you would avoid his end , walk not in his sins ; as secure as you are , if you will allow your selves in that which is evil , you do not know whither the divel wil carry you in a way of sin , or to what God will bring you in a way of punishment Stand in aw therefore and sin not . Flee youthful lusts , Ps. 4. 4. 2 Tim. 2. 22. Let him that thinketh he standeth , take heed lest he fal , 1 Cor 10. 12. Every day pray that God will keep you from and strengthen you against temptation : Say not , 't is not possible I should ever be so vile as this Malefactor was ; Alas , if God leave you you 'l be as bad as he . Blessed is the man that feareth alwayes . Prov. 28. 14. In all things so carry your selves according to the rule of the Word , that you may neither fall into the hands of men , nor into the hands of God , which is far the most dreadful . 'T is a fearful thing to fal into the hands of the living God . Heb. 10. 31. That Governors and Governed may th●● discharge their duties shall be the great design of our Minstrie by Gods assistance , and our constant prayer at the Throne of Grace . Septemb. 11. 1657. Edmund Calamy . Arthur Iackson . Iames Nalton . Tho. Iacomb . Robert Hutchison . Thomas White . Thomas Parson . Thomas Doelittle . Simeon Ashe . Thomas Case . Will. Tayto Roger Drake . Geo. Griffith . Matthew Poole . Dan. Batcheler . FINIS . Notes, typically marginal, from the original text Notes for div A30736e-30 Reverend Mr. Stork an eminent Preacher in thi● City was wont to make this matter of much complaint . 
A07537	----	Wisdome crying out to sinners to returne from their evill wayes contained in three pious and learned treatises, viz. I. Of Christs fervent love to bloudy Jerusalem. II. Of Gods just hardening of Pharaoh, when he had filled up the measure of his iniquity. III. Of mans timely remembering of his creator. Heretofore communicated to some friends in written copies: but now published for the generall good. Sapientia clamitans, wisdome crying out to sinners to returne from their evill wayes Jackson, Thomas, 1579-1640. 1639 Approx. 219 KB of XML-encoded text transcribed from 173 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A07537 STC 17919 ESTC S101127 99836951 99836951 1251 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A07537) Transcribed from: (Early English Books Online ; image set 1251) Images scanned from microfilm: (Early English books, 1475-1640 ; 966:22) Wisdome crying out to sinners to returne from their evill wayes contained in three pious and learned treatises, viz. I. Of Christs fervent love to bloudy Jerusalem. II. Of Gods just hardening of Pharaoh, when he had filled up the measure of his iniquity. III. Of mans timely remembering of his creator. Heretofore communicated to some friends in written copies: but now published for the generall good. Sapientia clamitans, wisdome crying out to sinners to returne from their evill wayes Jackson, Thomas, 1579-1640. Donne, John, 1572-1631. aut Milbourne, William, b. 1598 or 9. [2], 319, [1] p. Printed [by John Haviland and] by M[armaduke] P[arsons] for Iohn Stafford, dwelling in Black horse-alley neere Fleetestreet, London : 1639. A reissue of "Sapientia clamitans, wisedome crying out to sinners to returne from their evill wayes", London, 1638, edited by William Milbourne, with cancel title page printed by M. Parsons; text printed by John Haviland. "Of Christs fervent love to bloudy Jerusalem" and "Of Gods just hardning of Pharoah, when he had filled up the measure of his iniquity" are by Thomas Jackson, Dean of Peterborough; the latter has its own separately dated title page. "Of mans timely remembring of his creator" is by John Donne, and has its own separately dated title page; register is continuous. Printer's name from STC. Print show-through; pages tightly bound. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Repentance -- Early works to 1800. 2000-00 TCP Assigned for keying and markup 2001-11 SPi Global Keyed and coded from ProQuest page images 2002-02 TCP Staff (Oxford) Sampled and proofread 2002-02 TCP Staff (Oxford) Text and markup reviewed and edited 2002-03 pfs Batch review (QC) and XML conversion WISDOME Crying out to Sinners to returne from their evill wayes . CONTAINED IN THREE pious and learned Treatises , Viz. I. Of CHRISTS fervent love to bloudy Ierusalem . II. Of GODS just bardening of Pharaoh , when he had filled up the measure of his iniquity . III. Of MANS timely remembring of his Creator . Heretofore communicated to some friends in written Copie : but now published to . the generall good . EZEK 33. 11. Say unto them , As I live 〈◊〉 t●e Lord God , I have no pleasure in the death of the wicked but that the wicked turne from his way and live : turne ye , turne ye from your evill wayes , for why will ye dy● , Oh house of Israel ? LONDON , Printed by M. P. for I●hn Stafford , dwelling in Black horse Alley neere ●●●●●street 1639. CHRISTS FERVENT LOVE TO BLOVDIE HIERVSALEM ; OR An Exposition , delivered in a Sermon on MATT. 23. vers . 37. MATT. 23. vers . 37. Oh Hierusalem , Hierusalem , thou that killest the Prophets , and stonest them which are sent unto thee : how often would I have gathered thy children together , even as an ben gathereth her chickens under her wings , and yes would not ? THe summe of my last meditations upon the former verses was , That notwithstanding our Saviours predictions or threatnings of all those plagues shortly to befall Hierusalem , there was even at this time a possibilitie left for this people to have continued a flourishing nation , a possibilitie left for their rep●ntance : that their repentance and prosperity was the end whereat the Lord himselfe did aime , in sending Prophets , and Wisemen , and lastly his onely Sonne unto them . The former of the two parts ; the possibility of their prosperity , and repentance , was proved from the perpetuall tenour of Gods covenant with his people ; first made with Moses , afterwards renewed with David and Salomon , and ratified by Ieremie and Ezechiel . The tenour of the coven●nt ( as you then heard ) was a covenant not of death onely , but of life and death : of life , if they continued faithfull in his covenant ; of death , if they continued in disobedience . The later part of the same , viz. That this peoples repentance and prosperity wa● the end intended by God , was proved from that declaration of his desire of their everla●ting prosperity ; Oh that there were such an heart in this people to feare me , and to keepe my commandements alway , that it might goe well with them and their posterity for ever . And the like place , Psal. 81. vers . 13. to the end : Esay 48. verse 18. Both places manifest Gods love , and desire of this peoples safety . But the abundance , the strength , with the unrelenting constancie and tendernesse of his love , is in no place more fully manifested than in these words of my text . The abundant fervencie wee may note in the very first words , in that his mouth which never spake idle or superfluous words , doth here ingeminate the appellation , Oh Hierusalem , Hierusalem . This hee spake out of the abundance of his love : But love is oft time● fervent or abundant for the present , or whiles the object of ou● love remaines amiable , yet no● so constant or perpetuall , if the quality of what wee love bee changed . But herein appeares the constancie and strength of Gods love , that it was thus fervently set upon Hierusalem , not onely in her pure and virgin dayes , or whiles shee continued as chaste and loyall , as when shee was affianced unto the Lord by David , a man after his owne heart : but upon Hierusalem , often drunken with the Cup of fornications ; upon her long stained and polluted with the bloud of his Saints ; upon her children , who with the dogge returned unto their vomit , or with the sow unto their wallowing in the mire , or puddle of their Mothers dust , whose sacrifices were mingled with righteous bloud ; upon Hierusalem and her Children , after he had cleansed her infected habitations with fire , and carried her Inhabitants beyond Babylon into the North-land , as it had beene into a more fresh and purer aire ; not onely before the Babylonish Captivitie , but after their returne thence , and replantation in their owne land , God would have gathered them even as the Hen doth her chickens ●nder her wings , &c. In which words , besides the Tendernesse of Gods love towards th●se Cast-awayes , is set out unto us the safety of his protection , so they would have beene gathered . For as there is no creature more kinde and tender than the hen unto her young ones : so is there none that doth more carefully shroud and shelter them from the storme , none that doth more closely hide them from the eye of the Destroyer . Yet so would God have hidden Hierusalem under the shadow of his wings , from all those stormes which afterwards over-whelmed her , and from the Roman Eagle , to whom this whole generation became a prey ; if so Hierusalem with her children after so many hundred yeeres experience of his fatherly love & tender care , had not remained more foolish than the new hatched brood of reasonlesse creatures ; if so they had not beene ignorant of his call , that had often redeemed them from their enemies . How often would I have gathered you , and you would not ? Here were large matter for Rhetoricall digressions or mellifluous Encomions of divine love ; points wherein many learned Divines have in later times beene very copious : yet still leaving the truth of that Love ( which they so magnifie ) very questionable . It shall suffice mee at this time , first , to prove the undoubted truth and unfainednesse of Gods tender love , even towards such Cast-awayes , as these proved , to whom he made this protestation : Secondly , to unfold ( as far as is fitting for us to enquire ) how it is possible they should not be gathered unto God , nor saved by Christ , whose gathering and whose safety , Hee to whom nothing can be impossible , had so earnestly , so tenderly , and so constantly longed after . These are points of such use and consequence , that if God shall enable mee , soundly , though plainly , to unfold their truth ; you will ( I hope ) dispence with mee for want of artificiall exornations or words more choice , than such as naturally spring out of the matters handled ; as willingly as the poore amongst you pardon good house-keepers for wearing nothing but home-spunne cloth . For as it is hard for a man of ordinary meanes to bestow much on his owne back , and feed many bellies : so neither is it easie for mee and my present opportunities , both to feed your soules with the truth , and to cloath my discourse with choice words and flourishing phrases . And I am perswaded many Preachers might , in this argument , often prove more Theologicall , so they could be content to be lesse Rhetoricall . Yet let not these premises prejudice the truth of the conclusion . My purpose is not to dissent from any of the Reformed Churches , but only in those particulars , wherein they evidently dissent from themselves , and from generall principles of truth acknowledged by all that beleeve God or his word . 1 Were I to speake in some Audience of this point , it would be needfull to dip my pen in Nectar , or sweeten my voyce with Ambrosia , to allay the harshnesse of this position , That God should so earnestly desire the conversion of such as perish . Howbeit , the surest ground of that charitie which God requires should be in every one of us towards all ( our greatest enemies not excepted ) is firme beleefe of this his unspeakable love towards all , even towards such as kill his Prophets , and stone the Messengers of his Peace . I exhort ( saith the Apostle ) that first of all , Supplications , prayers , intercessions and giving of thankes be made for all men : For Kings and all that are in Authority . Yet did such in those dayes most oppresse all Christians , & draw them before the Iudgement Seats , even because they did pray to the true God for them . For they did blaspheme that worthy name , by which wee were called . This duty notwithstanding , which was so odious unto those great and rich men , for whose good it was performed , Saint Paul tels us was good and acceptable in the sight of God our Saviour : why acceptable in his sight ? Because he would have all men ( and therefore even the sworne enemies of his Gospell ) to be saved , and come to the knowledge of the truth which they oppugned . Or if the expresse authority of the Apostle suffice not , his reasons drawne from the principles of Nature will perswade such as have not quenched the light of Nature , by setting not the corruptions onely , but the very Essence of Nature and Grace at ods and faction . For there is one God : Had there beene moe , every one might have been conceived as partiall for his owne Creature . But in as much as all of us have but one Father , his love to every one must needs be greater than any earthly parents love unto their Children , in as much as we are more truly his , than children are their parents . But here ( as the Apostle foreseeth ) might be replyed ; That albeit God be one , and the onely Creator of all , yet in as much as wee are seeds of Rebels with whom he is displeased ; our Mediatour might be more partiall , and commend some to Gods love , neglecting others . To prevent this scruple , the Apostle ads ; As there is but one God , so there is but one Mediatour betweene God and Man ; and Hee of the same Nature with us , A man : but Men are partiall ; yet so is not the Man Christ Iesus , that is , the Man anointed by the holy Ghost , to be the Saviour of the world . As he truly tooke our flesh upon him , that hee might be a faithfull and affectionate High Priest ; so that wee might conceive of him , as of an unpartiall Sollicitour or Mediatour betwixt God and us , hee tooke not our Nature instampt with any individuall properties , characters , or references to any one tribe or kindred . Father according to the flesh , hee had none ; but was framed by the sole immediate hand of God : to the end that as the eye , because it hath no set colour , is apt to receive the impression of every colour : so Christ , because hee hath not these carnall references , which others have , but was without father , without brother , without sister on earth , might be unpartiall towards all , and account every one that doth the will of his father which is in Heaven , as Sister , Mother and Brother . Thus saith the Lord to the Eunuchs that keepe my Sabbaths , and choose the things that please mee , and take hold of my Covenant : even unto them will I give in min● house , and within my walls , a place and a Name , better than of Sonnes and Daughters : I will give them an everlasting name that shall not be cut off . Briefly , Hee is a Brother to all mankinde , more loving and more affectionate , than Brothers of entire bloud are one towards another . The very ground of the Apostles reason thus bared will of it owne accord reverberate that Distinction which hath beene laid against his meaning , by some , otherwise most worthie Defendants of the Truth . The distinction is , that , when the Apostle saith , God will have all men to be saved , he means Genera singulorum , not Singula generum , some few of all sorts , not al of every sort : some rich , some poor , some learned , some unlearned , some Iewes , some Gentiles , some Italians , some English , &c. The illustrations which they bring to justifie this manner of speech , did the time permit , I could retort upon themselves , and make them speake more plainly for my opinion , than for theirs . It shall be sufficient by the way to note the impertinencie of the application , supposing the instances brought , were in themselves justifiable by the illustrations they bring : or how little it could weaken our assertion , although it might intercept all the strength or aid this place affords for the fortification of it . What can it helpe them to turne these words , because they make towards us , from their ordinary or usuall meaning , or to restraine Gods love only unto such as are saved ; when as the current of it in other passages of Scripture is evidently extended unto such as perish ? In stead of many words uttered by him that cannot lie , unto this purpose , those few , Ezek. 33. 11. shall content mee : As I live , saith the Lord God , I have no pleasure in the death of the wicked ; but that the wicked turne from his way and live : turne yee , turne yee from your evill wayes ; for why will yee die , Oh house of Israel ? If God minde the safety of such as perish , yea even of most desperate and stubborne sinners : no question but he wils all should be saved and come to the knowledge of his truth . The former distinction then will not stop this passage . Howbeit some learned among the Schoolemen , and other most religious Writers of later times , have sought out another for intercepting all succour this or the like places might afford to the maintenance of that truth which they oppugne and wee defend . That God doth not will the death of a sinner Voluntate signi they grant : but that hee wils it Voluntate ●eneplaciti , they take as granted . That is in other termes : God doth not will the death of him that dies , by his revealed will ; but by his secret will. Not to urge them to a better declaration than hitherto they have made , in what sense God being but one , may be said to have two Wils : That hee wils many things which wee know not , that hee hath divers secret purposes , wee grant and beleeve as most true indefinitely taken . But because these Wils or Purposes are secret ; man may not without presumption dete●mine the particular matters which hee so wils o● purposes . Otherwise they should not bee secret but revealed to us : where●as things secret as secret , belong only to God. In that they oppose thi● Secret will to Gods revealed will ; they doe as it were put in a Caveat that we should not belee●● it in those par●iculars whereto they apply it . For wee ma● not beleeve any thing concer●ning the salvation or damnatio● of mankind , or the meane which lead to either ; but wha● is revealed . But this will●● ●● not revealed . Ergo , not to b● beleeved . Nor are we by the principle of Reformed religion bound one●ly not to beleeve it , but utte●l● to disclaime it : For admittin● what was before granted , an i●● definite beleefe , that God wi● many things which hee keepes s●●cret from us : yet wee most abso●lutely beleeve , that he never wils any thing secretly , which shall bee contrary or contradictory to that whereon his revealed will is set ; or , to that which by the expresse warrants of his written word wee know hee wils . Now every Christian must infallibly and determinately beleeve● that God wils not the death of the wicked , or of him that dies , ( seeing his written word doth plainly register his peremptory will unto this purpose ) . Therefore no man may beleeve the contradiction to this , to wit , That hee wils the death of him that dies . Otherwise this distinction admitted , untwines the very bonds of mans salvation . For what ground of hope have th● very Elect besides Gods will revealed , or at the best confirmed by an oath ? Now if wee might admit i● but as probable , That God voluntate beneplaciti , or by his secret will may purpose some thing contrarie to what hee promises by his revealed will : who is hee that could have ( I say not any certainty , but ) any morall probabilitie of his salvation ? seeing God assures us of salvation onely by his word revealed , not by his secret will or purpose ; which for ought we doe or can possibly know , may utterly disanull what his revealed will seemes to ratifie . Lastly , it is an infallible Rule o● Maxime in divinitie , That we may not attribute any thing to the most pure and perfect Essence of the Deitie which includes an imperfection in it : much lesse may wee ascribe any impurity or untruths to that Holy One , the Author of all Truth . But to sweare one thing , and to reserve a secret meaning contrary to the plaine and literall meaning professed , is the very Idea of untruth , the essence of impious perjury , which we so much condemne in some of our adversaries , who ( if this distinction might generally passe for current amongs● us ) might ●●stly say , that wee are as mali●i●usly partiall against the I●suites , as the Iew●● were against Christ Iesu● ; tha● wee are ready to blasphem● God , rather than spare to revil● them : seeing wee attribute tha● to the divine Majestie which wee condemne in them as mos● impious and contrary to his sacred will , who will not dispense with AEquivocation or Mentall reservation , be the cause wherein they bee used never so good . Because to sweare one thing openly , and secretly to reserve a contradictory meaning , is contrary to the very nature and essence of the very first truth ; the most transcendent sin that can be imagined : Wherefore , as this distinction was lately hatched , so it might be wished , that it might be quickly extinguished and buried with their bones that have revived it . Let God be true in all his words , in all his sayings ; but especially in all his oathes : and let the Iesuite be reputed , as hee is , a double dissembling perjured lyer . The former place of Ezechiel , as it is no way impeached by this distinction last mentioned : so doth it plainly refute anoth●r glosse put upon my text by some worthy and famous writers ; How oft would I have gathered you &c. These words , say they , were uttered by our Saviour manifesting his desire as man. But unlesse they be more than men which frame this glosse , Christ as man was greater than they , and spake nothing but what hee had in expresse commission from his Father . Wee may then ( I trust ) without offence , take his words as here they sound , for better interpretation of his Fathers will , than any man can give of his meaning in this passage , uttered by himselfe in words as plaine as they can devise . These words indeed were spoken by the mouth of man ; yet as truly manifesting the desire and good will of God , for the saving of the people , as if they had beene immediately spoken by the voice of God. But why should wee thinke they were conceived by Christ as man , not rather by him as the Mediatour betweene God and Man● as the second person in the Trinity manifested in our flesh ? He saith not , Behold my Father hath sent : but in his owne person ; Behold I have sent unto you Prophets and Wise. Nor is it said , How often would my Father ; but , How often would I have gathered you ? this gathering wee cannot referre only to the three yeares of his ministery ; but to the whole time of Hierusalems running away from the Prophets call , from the first time that David first tooke possession of it , untill the last destruction of it : For all this while , HEE , that was now sent by his Father in the similitude of Man , did send Prophets , Wisemen and Apostles , to reclaime th●m , if they would have hearkened to his , or his me●sengers admonitions . Saint Luke puts this out of controversie . For repeating part of this story , hee saith expresly , Therefore also said the Wisdome of God , I will send them Prophets &c. And Christ is said the Wisedome of God , not as Man , but as God : and consequently hee spake those words not as man only , but as God. The same compassion and burning love , the same thirst and longing after Hierusalems safety , which wee see here manifested by a manner incomprehensible to flesh and blood , in these words of our Saviour in my text , or the like uttered by him Luke 19. verse 41. & sequentibus , with teares and sobs , wee must beleeve to be as truly , as really and unfainedly in the divine nature , though by a manner incomprehensible to flesh and blood . How any such flagrant desire of their welfare , which finally perish , should be in God , wee cannot conceive , because our minds are more dazeled with the inaccessible light , than the eyes of Bats and Owles are by gazing on the Sunne . To qualifie the incomprehensible glory of the Deity , the Wisedome of God was made flesh , that wee might safely behold the true module or proportion of divine goodnesse in our Nature : as the eye which cannot looke upon the Sunne in his strength , or as it shineth in the ●irmament , may without offence behold i● in the water , being an Elemen● homogeneall to its owne substance . Thus should all Christ● prayers , desires or pathetical● wishes of mans safety , be to u● so many visible pledges or sensible evidences of Gods invisible , incomprehensible love . And so hee concludes his last invitation of the Jewes ; I have not spoken of my selfe , but my Father which sent mee , hee gave mee a commandement , what I should say , and what I should sp●ake . And I know that his commandement is everlasting life . Whatsoeve● I speake therefore , even as the Father said unto mee , so I speake . And what saith our Saviour more in his owne , than the Prophet had done in the name and person of his God ? Sion complained the Lord hath forsaken me , and my Lord hath forgotten mee : but hee answ●red , Can a woman forget her sucking childe , that shee should not have compassion on the sonne of her wombe ? yea they may forget , yet will not I forget thee . Behold I have engraven thee upon the palmes of my hands , &c. These and the like places of the Prophet compared with our Saviours speeches here in my text , give us plainly to understand , That whatsoever love any mother can beare to the fruit of her wombe , unto whom her bowels of compassion are more tender than the Fathers can be ; or whatsoever affection any dumbe creature can afford to their tender brood ; the like , but greater doth God beare unto his children . Unto the Elect , most will grant . But is his love so tender towards such as perish ? Yes , the Lord carried the whole host of Israel ( even the stubborne and most disobedient ) as an Eagle doth her young ones upon her wings , Exod. 19. 4. Earthly parents will no● vouchsafe to wait perpetually upon their child●●n , the Hen continueth not her call from morning untill night , nor can shee endure to hold out her wings all day for a shelter to her young ones : as they grow great and refuse to come , shee gives over to invite them . But saith the Lord by his Prophet , I have spread out my hands all the day long unto a rebellious people , which walked in a way that was not good , after their owne thoughts : A people that provoketh mee to anger continually to my face , that sacrificeth in Gardens , and burneth incense upon Altars of brick ; which remaine among the graves , and lodge in the monuments , which eat swines flesh , and broth of abominable things is in their vessels : which say ( adding Hypocrisie unto filthinesse and Idolatry ) Stand by thy self , come not neere unto me● for I am holier than thou . Such they were , and so conceited of our Saviour , with whom he● had in his life time oft to deale , and for whose safety hee prayed with teares before his passion . These and many like equivalent passages of Scripture are path●tically set forth by the Spirit , to assure us , that there is no desire like to the Almighties desire of sinfull mans repentance , no longing to his longing after our salvation . If Gods love to Iudah comne to the height of rebellion , had beene lesse than mans or other creatures love to what they affect most dearely : if the meanes he used to reclaime her , had beene f●wer or lesse probable than any others had attempted for obtaining their most wished end : his demand ( to which the Prophet thought no possible answer could be given ) might easily be put off by these incredulous Iewes , unto whom he had not referred the judgement in their owne cause , if they could have instanced in man or other creature more willingnesse to doe what possibly they could doe , either for themselves or others , than hee was to doe whatsoever was possible to be done for them . And now , Oh inhabitants of Ierusalem , and men of Iudah , judge , I pray you , betweene mee and my vineyard , what could more be done to my vineyard , that I have not done to it ? Wherefore , when I looked i● should b●ing forth grapes , brought it forth wilde grapes● Esay 5. 3 , 4. 2 But the greater wee make the truth and extent of love● the more wee increase the difficulty of the second point proposed . For amongst women many there be that would , amongst dumbe creatures scare● any that would not redeem● their sucklings from death by dying themselves : Yet what is it they can doe , which they would not doe to save their owne lives ? And did not God so love the World that hee gave his onely begotten Sonne for it ? Yes , for the World of the Elect. If there be Worlds of the Elect , I see not why any should be excluded from the number . ●ut to let that passe : Gods desire of their repentance which perish , is undoubtedly such as hath beene said . Yet should wee say that he hath done all that could be done for them ; how chanceth all are not saved ? and was the vineyard more barren than Sarah , the fruit of whose wombe he made like the starres of the skie , or like as the sands b● the Sea shore , innumerable ? was it a matter more hard to make an impenitent Iew bring forth fruits worthy of repentance , than to make a virgin conceive and beare a Sonne ? If it were not ; how chanceth it , the word of the Lord ( and that but a short one ) should bring the one to joyfull issue ; whiles the other ( the repentance of these Jewes and other ungodly men ) after so many exhortations and threatnings , after so many promises of comfort , and denuntiations of woes ( which the Prophets , the Apostles , and their Successors have used ) is not to this day , nor ever shall be accomplished ? If repentance of men borne and brought up in sinne be a worke altogether impossible : all of us should utterly perish ; none repent . If possible to any ; shall it not be possible to the Almighty , who alone can doe all things ? If possible in him : why is not repentance wrought in all , whose salvation he more earnestly desires , than the most tender hearted mother doth the life and welfare of her darling infant ? Hence in probability , some may conclude , either Gods love unto such as perish is not so great as some mothers beare unto their children : or else his power in respect of them is not infinite . And against our doctrine perhaps , it will be objected , that by thus magnifying Gods love towards all , we minish his power towards some . From which to derogate ought , is in some mens judgements the wo●st kind of blasphemie : a point as dangerous in divinity to speake but doubtfully or suspiciou●ly of it , as in matt●r of Sta●● to determine or limit the Pre●ogative Royall . Howbeit , if no other choice were left , but a necessity were laid upon us of ●eaving either the infinite power , or infinite goodnesse of our God questionable or unexpressed ; the offence were lesse , not to speake of his power so much ( as most doe , ) than to speake ought prejudiciall all to that conceit , which even the Heathens by the light of nature had of his goodnesse . This attribute is the chiefe object of our love , and for which hee himselfe desires to be loved most . And in this respect to derogate ought from it , it must needs be most offensive . But his curse be upon him that will not unfainedly acknowledge the absolute infinitenesse as well of his power as of his goodnesse . Whoso●ver hee be that loves his goodnesse , will unfainedly acknowledge hee is to be feared and reverenced , as the Almighty Creator and Judge of men . Unlesse he were in power infinite , hee could not be infinitely good . Howbeit hee that restraines his love and tender mercy only to such as are saved , doth make his goodnesse lesse ( at least extensively ) than his power . For there is no creature unto which his power reacheth not . But so doth not his loving kindnesse extend to all ; unlesse hee desire the good and safety of those that perish . For winding , our selves out of the former snare ; wee are to consider a maine difference betweene the love of man or other creatures , and the love of God to mankind . Dumbe creatures alwayes effect what they most desire , if it be in the precincts of their power , because they have neither reason , nor other internall law of right or wrong to controll or countersway their brutish appetites . Man , although indued with reason and naturall notions of right and wrong , is notwithstanding oftentimes drawne by the strength or inordination of his tender affection , to use such meanes as are contrary to the rules of reason , equitie and religion , for procuring their safety or impunity , on whom hee dotes . Howbeit among men , wee may finde some , which cannot be wrought by any promise or perswasion to use ●●ose unlawfull courses for the impunity of their children or dearest friends , which the world commonly most approveth . Not that their love towards their children , friends or acquaintance is lesse ; but because their love to publike justice , to truth and equity , and respect to their owne integritie , is greater than other mens are . A fit instance wee have in Zaleucus King of Louis , who having made a severe law , that whosoever committed such an offence ( suppose adulterie ) should lose his eyes : It shortly after came to passe that the Prince , his sonne and heire apparent to the crowne , trespassed against this sanction . Could not the good King have granted pardon to his sonne ? Hee had power , no doubt , in his hands , to have dispensed with this particular , without any danger to his person . And most Princes would have done as much as they could for the safety of their successour . Nor could privileges or indulgences upon such speciall circumstances be held as breaches or violations of publike lawes ; because the prerogative of the person offending cannot be drawne into example . But Zaleucus could not be brought to dispense with his law , because he loved justice no lesse dearly than his Sonne , whom he loved as dearly as himselfe . And to manifest the equality of his love to all three , hee caused one of his owne eyes , and another of his sonnes to be put out : that so the law might have her due , though not wholly from his Sonne that had offended ; but in part from himselfe , as it were by way of punishment for this partiality towards his Sonne . It were possible no doubt for a King to reclaime many inferiours from theft , from robbery , or other ungracious courses ; so hee would vouchsafe to abate his owne expences to maintaine theirs , or afford them the solaces of his Court , make them his Peeres , or otherwise allow them meanes to compasse their wonted pleasures . But thus farre to descend to unthrifty subjects humors , were ill beseeming that Majestie and gravity which should bee in Princes . If one should give notice to a Prince how easie and possible it were to him by these meanes , to save a number from the gallowes : his replie would be , Princeps id potest quod salva Majestate potest : That onely is possible to a Prince , which can stand with the safety of his Majestie : but thus to feed the unsatiable appetites of greedy unthrifts ( though otherwise such as hee loves most dearly , and whose welfare he wishes as heartily as they doe that speake for them ) is neither Princely nor majesticall . For a King in this case to doe as much as by his authority or other meanes hee is able to doe , were an act of weaknesse and impotencie , not an act of Soveraigne power ; a great blot to his wisdome , honour and dignity ; no true argument of royall love or Princely Clemencie . In like manner we are to consider that God , albeit in power infinite , yet his infinite power is matched with goodnesse as truly infinite ; his infinite love , as it were , counterpoised with infinite Majestie . And though his infinite mercy be as Soveraigne to his orher Attributes : yet is it in a sort restrained by the tribunitiall power of his justice . This equality of infinitenesse betwixt his attributes being considered , the former difficulty is easily resolved . If it be demanded whether God could not make a thousand worlds , as good or better than this : it were infidelity to deny it , why ? Because this is an effect of meere power ; and might be done without any contradiction to his goodnesse , to his Majestie to his mercy or justice : all which it might serve to set forth . And this is a Rule of faith , that all effects of meere power , though greater than wee can conceive as possible , may be done of him with greater ease , than we can breath . His onely Word would suffice to make ten thousand worlds . But if it be questioned , whether God could not have don more than he hath done for his Vineyard , whether he cannot save such as dayly perish : the case is altered , and breeds a fallacy Ad plures interrogationes . For mans salvation is no worke of meere power : it necessarily requires a harmony of goodnesse , of majesty , of mercy and justice , whereunto the infinite power is in a manner subservient . Nor are we to consider his infinite power alone , but as matched with infinite majesty ; nor his infinite mercy and goodnesse alone , but as matched with infinite justice . And in this case it is as true of God as man ; Deus id potest , quod salva Majestate potest ; quod salva bonitate & justitia potest : God can doe that which is not prejudiciall to his Majestie , to his goodnesse and justice . And hee had done ( if wee may beleeve his oath ) as much for his vineyard , as the concurrence of his infinite power and wisdome could effect without disparagement to the infinitie of his Majestie , or that internall law or rule of infinite goodnesse , whereby hee created man after his owne image and similitude . God as he hath his being , so hath he his goodnesse of himselfe , and his goodnesse is his being : as impossible therefore , that he should not be good , as not be . Man , as he had his life and being , so had he his goodnesse wholly from his Creatour . And as actuall existence is no part nor necessary consequence of his essence : so neither is his goodnesse necessarie or essentiall to his existence . As his existence , so his goodnesse is mutable : the one necessarily including a possibilitie of declination or decay ; the other an inclination of relapse , or falling into evill . As he was made after the similitude of God , he was actually and inherently good . Yet was not his goodnesse essentiall , necessarie or immutable . Nor did hee resemble his Creator in these essentiall attributes : but rather in the exercise of them ad extra . Now the exercise of them was not necessarie , but free in the Creator . For God might have continued for ever Most holy , righteous and good in himselfe , albeit hee had never created man , nor other creature . Wherefore hee made them good , as hee was freely good . And such is the goodnesse communicated to them in their creation , not necessarie , but free : And if free , as well including a possibilitie of falling into evill , as an actuall state in goodnesse . If then you aske , Could not God by his almightie power have prevented Adams eating the forbidden fruit ? None , I thinke , will bee so incredulous to doubt , whether he that commanded the Sunne to stand still in his sphere , and did dead Ieroboams arme , when he str●tched it out against the Prophet , could not as easily have stayed Adams hand from taking , turned his eye from looking upon , or his heart from lusting after the forbidden fruit . All these were acts of meere power . But had he by his omnipotent power laid this necessity upon Adams will or understanding , or had he kept him from transgression by restraint : hee had made him uncapable of that happinesse , whereto by his infinite goodnesse hee had ordained him ; for by this supposition hee had not beene good in himselfe , nor could he be capable of true felicitie , but he must bee capable likewise of punishment and miserie . The ground of his interest in the one , was his actuall and inherent goodnesse communicated in his creation : nor was hee liable to the other , but by the mutability of his goodnesse , or possibilitie of falling into evill . In like manner , hee that gave that knowne power and vertue to the load-stone , could as easily draw the most stony hearted son of Adam unto Christ , as it doth steele and iron . But if hee should draw them by such a necessarie and naturall motion , hee should defeat them of all that hope or interest in that excessive glorie , which hee hath prepared for those that love him . If againe it bee demanded , why God doth not save he impenitent and stubborne sinner ; it is all one , as if wee should aske , why hee doth not crowne bruit beasts with honour and immortality . That this he could doe by his infinite power , I will not deny . And if this he would doe , no creature justly might controll him , none possibly could resist or hinder him : yet I may without presumption affirme , that thus to doe , cannot stand with the internall rule of his justice , goodnesse and majestie . Nor can it stand better with the same rule to save all men , if wee take them as they are , not as they might bee ; albeit hee hath indued all with reason to distinguish betweene good and evill . For many of them speake evill of those things which they know not : but what they know naturally , as bruit beasts , in those things they corrupt themselves . It stands lesse with Gods infinite goodnesse or power , if we consider them as linckt with infinite justice or majestie , to bring such into true happinesse , than to advance bruit beasts unto immortality . It is a people ( saith the Prophet ) of no understanding , therefore hee that made them , will not have mercie on them ; and hee that formed them , will shew them no favour . God out of the abundance of his goodnesse , mercie , and long-suffering , tolerates such as the Prophet and Apostle speakes of ; and out of his infinite love seekes by the preaching of the Word and other meanes , not prejudiciall to his justice and majestie , to gather them as hee would have done Jerusalem here in my text . But finally there is a certaine measure of iniquity , which where it is full , an height of stubbornnesse and prophannesse , whereunto if once they come , the stroake of his infinite justice fals heavie upon them , for wilfull contempt of his infinite mercie ; that as hee himselfe somewhere saith , Hee cannot any longer endure them . The suspitions to which these resolutions seeme liable , are specially three : First , that they derogate from Gods extraordinary favour towards his elect . Our answer is briefe ; the offence ( if any there be ) is taken , not given : seeing wee onely affirme , that none so perish , but that they had a possibility to be saved : we deny not that many are so saved , as it were not possible for them finally to perish ; yet so saved they are , not by Gods infinite power , laying a necessity upon their wils ; but by his insinite wisdome preparing their hearts to bee fit objects of his infinite mercy , and fore-casting their finall salvation , as necessary by assenting not altogether necessarily to the particular meanes whereby it is wrought . That is , in fewer termes , unto their salvation , an infinite power or infinite mercy matched with justice infinite , without an infinite wisdome would not suffice . To call some ( how many none may determine ) extraordinarily , as hee did Saint Paul , may well stand with the eternall rule of his goodnesse ; because hee used their miraculous and unusuall conversion as a meanes to win others by his usuall and ordinary calling . Speciall privileges upon peculiar and extraordinary occasions doe not prejudice ordinary lawes . Albeit to draw such privileges into common practice , would overthrow the course of justice . It is not contrary then to the rule of Gods justice , to make some feele his mercy and kindnesse before they seeke , that others may not despaire of ●inding it : having assured all by an eternall promise , that seeking they shall finde , and that they which hunger and thirst after righteousnesse shall be satisfied . 2 The second suspition and imputation is , that this doctrine may too much favour free will. In briefe wee answer ; there have beene two extremities in opinions continually followed by the two maine factions of the Christian world . The one , That God hath so decreed all things , that it is impossible ought should have beene , that hath not beene : or not to have beene , which hath beene . This is the opinion of the ancient Stoicks , which attribute all events to fate ; and is no way mitigated , but rather improved , by referring this absolute necessity not to second causes or nature , but to the omnipotent power of the God of nature . This was re●uted in our last meditations ; because it makes God the sole author of every sinne . The second extremity is , That in man b●fore his conversion by grace , there is a freedome or abiliment to doe that which is pleasing and acceptable to God , or an activity to worke his owne conversion . This was the errour of the Pelagians , and communicated to the moderne Papists ; who hold a meane indeed , but a false one , betweene the Pelagians and the Stoicks . The true meane f●om which all these extremities swerve may bee comprised in these two propositions : the one negative ; In man after Adams fall there is no freedome of will , or ability to doe any thing not deserving Gods wrath or just indignation : the other affirmative ; There is in man after his fall , a possibility left of doing or not doing of some things , which being done or not done , he becomes passively capable of Gods mercies ; doing or not doing the contrary , he is excluded from mercy , and remaines a vessell of wrath for his justice to worke upon . For whether a man will call this contingence in humane actions , not a possibilitie of doing or not doing , but rather a possibilitie of acknowledging our infirmities or absolute impotencie of doing any thing b●longing or tending to our salvation ; I will not contend with him : Onely of this I rest perswaded , that all the exhortations of the Prophets and Apostles , to worke humility and true repentance in their Auditors , suppose a possibilitie of humiliation and repentance ; a possibility likewise of acknowledging and considering our owne impotency and misery ; a possibility likewise of conceiving some desire , not meerely bruitish , of our redemption or deliverance . Our Saviour ( yee know ) required not onely a desire of health , of sight , of speech , in all those whom he healed , restored to sight , or made to speake : but withall a kind of naturall beleefe , or conceit , that he was able to effect what they desired . Hence saith the Euangelist , Marke 6. 5. Mat. 13. verse last ; Hee could not doe many miracles among them , because of their unbeleefe . Yet CHRIST alone wrought the miracles , the parties cured were meere patients , no way agents . And such as sollicited their cause in case of absence , at the best , were but by-standers . Now no man ( I thinke ) will deny , that Christ by the power of his God head could have given sight , speech , and health to the most obstinate and perverse : yet by the rule of his divine goodnesse , he could not cast his pearles before swine . Most true it is , that wee are altogether dead to life spirituall , unable to speake or think , much lesse to desire it , as wee should . Yet beleefe and reason morall and naturall survive , and may with Martha and Marie beseech Christ to raise up their dead brother , who cannot speake for himselfe . The third Objection will rather be preferred in Table-talke discourse , than seriously urged in solemne dispute . If God so dearly desire and will the life and safety of such as perish ; his will should not alwaies be done . Why ? Dare any man living say or thinke that hee alwaies doth whatsoever God would have him doe ? So , doubtlesse , he should never sin or offend his God. For never was there woman so wilfull , or man so mad as to bee offended with ought , that went not against their present will. Nor was there ever or possibly can be any breach , unles●e the will of the Law-giver be broken , thwarted or contradicted . For he that leaves the letter and followes the true meaning of the Lawgivers will , doth not transgresse his law , but observe it . And unlesse Gods will had beene set upon the salvation of such as perish , they had not offended , but rather pleased him in running headlong the wayes of death . Yet in a good sense , it is alwayes most true , that Gods will is alwayes fulfilled . We are therefore to consid●r , that God may will some things absolutely , others disjunctively : or that some things should fall out necessarily , others not at all , or contingently . The particulars which God absolutely wils should fall out necessarily , must of necessity come to passe ; otherwise , his will could in no case be truly said to be fulfill●d . As , unlesse the Leper , to whom it was said by our Saviour , I will , be thou cleane , had beene cleansed , Gods will manifested in these words , had beene utterly broken . But if every particular which hee wils disjunctively , or which he wils should be contingent , did of n●c●ssity come to passe ; his whole will should utterly be defeated . For his will ( as wee suppose in this case ) is that neither this no● that particular should be necessarily : but that either they should not be , or be continge●tly . And if any particular comprised within the latitude of this contingency with its consequent , come to passe ; his will is truly and perfectly ful●illed . As for example , God tels the Israelites , that by observing his Commandements they should live ; and dye by transgressing them . Whether therefore they live by the one meanes , or dye by the other ; his will is necessarily fulfilled : Because it was not that they should necessarily observe his Commandements or transgresse them : but to their transgression , though contingent , death was the necessary doome ; so was life the necessary reward of their contingent observing them . But the Lord hath sworne that he delighteth not in the death of him that dieth ; but in his repentance : if then hee never repent , Gods delight or good pleasure is not alwayes fulfilled ; because hee delights in the one of th●se ; not in the other . How then shall it be true which is written , God doth whatsoever pleaseth him in the Heaven and in the Earth , if hee make not sinners repent , in whose repentance hee is better pleased , than in their death ? But unto this difficultie , the form●r answer may bee rightly ●itted . Gods delight or good pleasure may bee done two wayes , either in us , or upon us . In the former place , it is set upon our repentance or obsequiousnesse to his will. For this is that service , whe●eto by his goodnesse , he ordained us . But if we crosse his good will and pleasure , as it respects this point ; that is , if wee will not suffer our selves to be saved ; the same delight or pleasure is set upon our punishment and fulfilled upon us . And if wee would enter into our owne hearts , wee might see the Image of Gods will hitherto manifested by his word , distinctly written in them : and that the Rule which his justice observes in punishing the wicked and reprobate , is to measure out their plagues and punishments according to the measure of their neglecting his will or contradicting his delight in their subjection . That as the riches of his goodnesse leading them to repentance hath beene more plentifull : so they , by their impenitencie still treasure up greater store of wrath against the day of wrath . To this purpose doth the Lord threaten the obstinate people before mentioned in Esay ; These are as a smoake in my nose , and a sire that burneth all the day ; as hee hath spread out his hands to them all the day . Behold it is written before mee , I will not keepe silence , but will recompence into their bosomes , your iniquities , and the iniquities of your Fathers together , saith the Lord : which have burnt incense upon the mountaines , and blasphemed mee upon the Hils : therefore will I reward their former workes into their bosome . Both these parts of Gods delight are fully expressed by Salomon : Wisdome cryeth without , shee hath uttered her will in the streets , shee cryeth in the chiefe places of the concourse , in the opening of the Gates , in the Citie , shee uttereth her words , saying ; How long yee simple ones will yee love simplicitie , and the scorners delight in their scorning , and fooles hate knowledge ? Turne you at my reproofe ; behold , I will powre out my spirit upon you , I will make knowne my words unto you . These passages infallibly argue an unfained delight in their repentance , and such a desire of their salvation as the wisdome of God hath expressed in my text . But what followes ? Because I have called and yee refused , I have stretched out my hand , and no man regarded : but yee have set at nought all my counsell , and would none of my reproofe ; I also will laugh at your calamitie , I will mock when your feare commeth . This his delight remaines the same , but is set upon another object : To the same purpose , Esay 65.12 . Therefore I will number you to the sword , and you shall all bow downe to the slaughter : because when I called , yee did not answer ; when I spake , yee did not heare : but did evill before mine eyes , and did chuse that wherein I delighted not . So then , wh●ther by the destruction of the wicked , or salvation of the chosen ; Gods name is still glorified . His justice ●xp●cts what should have beene done , but was not paid unto merc● . Hee can be no loser by mans unthankfulnesse or ungratefulnesse . The case is all one , as if one should take that from a theefe with the left hand , which hee hath picked out of our right hand . Thus much of the two points proposed . I doe desire no more than that the tree may be judged by the fruit : and questionlesse the use of these ●esolutions , for convincing our selves of sinne , or quelling despaire , or for encouraging the carelesse and impenitent unto repentance , by giving them the right hold of the meanes of life , is much great●r than can bee conceived without the admittance of their truth . First , seeing the end of our preaching is not so much to instruct the elect , as to call sinners to repentance ; not so much to confirme their faith that are already certaine of salvation , as to give hope to the unregenerate , that they may bee saved : how shall wee accomplish either intendment by magnifying Gods love towards the elect ? who these are , God and themselves know . How shall he that lives yet in sinne p●rswade himselfe , there is probability that he may bee saved , because God hath infallibly decreed to save some few ? Rather seeing by the contrary doctrine , the most part of mankinde must necessarily perish , hee hath more reason to feare , le●t he be one of those many , than one of the few . The bare possibility of his salvation cannot be inferred , but from indefinite premisses , from which no certaine conclusion can possibly follow : and without certaine apprehension or conceit of possibility , there can bee no certaine ground of hope . But if wee admit the former extent of Gods unspeakable love to all , and his desire of their eternall safety , which desperately perish ; every man may , nay , must undoubtedly thus conclude ; Therefore , Gods love extends to mee : It is his good will and pleasure , to have mee saved amongst the rest , as well as any other : and whatsoever he unfainedly wils , his power is able effectually to bring to passe . The danger of sinne , and terrour of that dreadfull day , being first made knowne to our Auditory ; the pressing of these points , as effectually as they might bee , ( were this doctrine held for current ) would kindle the love of God in our hearts , and inflame them with desires answerable to Gods ardent will of our salvation : and these once kindled , would breed sure hope , and in a manner inforce us to embrace the infallible meanes thereunto ordained . Without admission of the former doctrine , it is impossible for any man rightly to measure the hainousnesse of his owne or others sinnes . Such as gather the infinity of ●innes demerit , from the infinite Majestie against which it is committed , give us the surface of sinne , infinite in length and breadth ; but not in solidity . The will or pleasure of a Prince in matters meanly affected by him , or in respect of which hee is little more than indif●erent , may bee neglected without greater offence , than meaner persons may justly take for foule indignities or grievous wrongs . But if a Princes soveraigne command in a matter which he desired so much as his owne life , should be contemned ; a loyall subject conscious of such contempt , though hapning through riot , or perswasions of ill company , would in his sober fits be ready to take revenge of himselfe ; specially if hee knew his Soveraignes love or liking of him to be more than ordinary . Consider then , that as the Majesty and goodnesse of our God , so his love and mercy towards us is truly infinite : that he desires our repentance as earnestly , as wee can desire meat and drinke in the extremity of thirst or hunger ; as wee can doe life it selfe , whiles wee are beset with death : This our God manifested in our flesh , did not desire his owne life so much as our redemption . We mu●t therefore measure the hainousnesse of our sinne , by the abundance of Gods love , by the height and depth of our Saviours humiliation . Thus they will appeare infinite , not only because committed against an infinite Majesty , but because with this dimension , they further include a wilfull neglect of infinite mercies , and incomprehensible desires of our salvation . Wee are by nature the seed of rebels , which had lift up their hands against the infinite goodnesse of their Creator , in taking of the forbidden fruit ; whereby they sought to be like him in Majesty . Conscious of the transgression , the first actors immediately hid themselves from his presence : and , as if this their terrour had imprinted a perpetuall antipathy in their posteritie , the least glimpse of his glory for many generations after , made them crie out , Alas wee shall die , because we have seene the Lord. We still continue like the off-spring of tame creatures grown wilde , alwayes eschewing his pres●nee , that seekes to recover us ; as the bird doth the fowlers , or the beasts of the forest the sight of fire . And yet , unl●sse hee shelter us under the shadow of his wings , wee are as a prey exposed to the destroyer , already condemned for fuell to the flames of hell , or nutriment to the breed of serpents . To redeeme us from this everlasting thraldome , our God cam● downe into the world in the similitude of our flesh , made as a stale to allure us with wiles into his net , that hee might draw us with the cords of love . The depth of Christs humiliation was as great as the difference betweene God and the meanest man ; therefore truly in●inite . H●c , that was equ●ll with God , was conversant here on earth with us in the forme and condition of a servant . But of servants by birth or civill constitution , many live in health and ease , with sufficient supplies of all things necessary for this life . So did not the Son of God : His humanity was charged with all the miseries whereof mortality is capable ; subject to hunger , thirst , temptations , revilings and scornings even of his servants ; an indignitie which cannot befall slaves or vassals , either borne or made such by men : or , to use the Prophets words , Hee bare mans infirmities , not spiritually onely , but bodily . For wh● was weake and hee not weake ? who was sick and hee whole ? No malady of any disease cured by him , but was made his , by his exact and perfect sympathie : Lastly , Hee bare our sinnes upon the ●rosse , and submitted himselfe to greater torments than any man in this life can suffer . And though these were as displeasant to his humane nature , as to ours : yet were our sinnes to him more displeasant . As he was loving to us in his death : so was hee wise towards himselfe , and in submitting himselfe unto his cruell and ignominious death did of two evils chuse the lesse ; rather to suffer the punishment due to our ●innes , than to suffer sinne still to raigne in us , whom he loved more dearely than his owne life . If then , we shall continue in sinne after the manifestation of his love : the hainousnesse of our offence is truly infinite : in so much as wee doe that continually , which is more distastfull to our gracious God , than any torments can be to us . So doing we build up the workes of Satan which hee came purposely to destroy . For of this I would no● have you ignorant ; that albeit the end of his death was to redeeme sinners : yet the onely meanes pr●destinated by him for our redemption , is destruction of the workes of Satan , and renovation of his Fathers Image in our Soules . For us then to reedifie the workes of Satan , or abett his faction , is still more offensive to this our God , then was his Agonie or bloudy sweat . For taking a fuller measure of our sinnes : let us hereunto adde his patient expectation of his enemies conversion after the resurrection . If the sonne of Zaleucus before mentioned should have pardoned any as deeply guilty as himselfe had beene of that offence for which hee lost one of his eyes , and his father another ; the world would have taxed him , either of unjust follie , or too much facilitie , rather than commended him for true justice or clemencie . But that we may know how farre Gods mercy doth over-beare his Majestie , he proceeds not straightway to execute vengeance upon those Jewes which wrecked their malice upon his deare and onely Sonne , which had committed nothing worthy of blame , much lesse of death . Here was matter of wrath and indignation so just as would have moved the most mercifull man on Earth to have taken speedy revenge upon these spillers of innocent blood ; especially the law of God permitting thus much . But Gods mercy is above his law , above his justice . These did exact the very abolition of these sinners in the very first act of sinne committed against God made man for their redemption : yet hee patiently expects their repentance which with unrelenting fury had plotted his destruction . Forty yeares long had hee beene grieved with this generation after the first Passeover celebrated in signe of their deliverance from AEgyptian bondage , and for their stubbornnesse Hee swore they should not enter into his rest . And now their posterity , after a more glorious deliverance from the powers of darknesse , have forty yeares allotted them for repentance , before they bee rooted out of the land of Rest or Promise . Yet hath not the Lord given them hearts to perceive , eyes to see , or eares to heare unto this day : because seeing they would not see , nor hearing would not heare ; but hardened their hearts against the Spirit of grace . Lord give us what thou didst not give them ; hearts of flesh that may melt at thy threats ; eares to heare the admonirions of our peace ; and eyes to foresee the day of our visitation : that so when thy wrath shall be revealed against sinne and sinners ; wee may bee sheltered from flames of fire and brimstone , under the shadow of thy wings so long stretched out in mercie for us . Often , Oh Lord , wouldst thou have gathered us , and wee would not : but let there be , we beseech thee , an end of our stubbornnesse and ingratitude towards thee ; no end of thy mercies and loving kindnesses towards us . Amen . GODS IVST HARDNING OF . PHARAOH , When he had filled up the measure of his iniquitie . OR AN EXPOSITION OF ROM . 9. 18 , 19. Therefore he hath mercie on whom he will have mercie , and whom he will he hardneth . Thou wilt say then unto me , Why doth be yet find fault ? For who hath resisted his will. LONDON , Printed by JOHN HAVILAND , for ROBERT MILBOURNE . 1638. Gods just hardning of Pharaoh , when he had filled up the measure of his iniquitie : Or An Exposition of ROM . 9. 18 , 19. Therefore hath he mercie on whom he will have mercie , and whom hee will hee hardneth . Thou wilt say then unto me , Why doth he yet finde fault ? For who hath resisted his will ? THe former part of this proposition here inferred by way of conclusion was avouched before by our Apostle , as an undoubted Maxime ratified by Gods owne voyce to Moses . For he said to Moses , I will have mercy on whom I will have mercy : and I will have compasion , on whom I will have compassion . Exod. 33. 19. The true sense and meaning of which place I have before declared in unfolding the 16. verse of this chapter : so that the later part of this eighteenth verse , ( Whom he will , hee hardneth ) must be the principall subject of my present discourse . The Antecedent inferring this part of this conclusion , is Gods speech to Pharaoh , Exod. 9. 18. Even for this purpose have I raised thee up , that I may shew my power in thee , and that my name may be declared throughout all the Earth . The inference is plaine ; seeing Gods powre was to be manifested in hardening Pharaoh . The points of inquiry ( whose full discussion will open an easie passage to the difficulties concerning Rebrobation and Election , and bring all the contentious controversies concerning the meaning of this chapter to a breefe prospicuous issue ) are especially foure . 1. The Manner how God doth harden . 2. The pertinencie of the Objection [ why doth hee yet finde fault ? for who hath resisted his will ? ] and the validitie of the Apostles answer . 3. The Logicall determination of this proposition , [ Whom hee will , hee hardeneth : ] what is the proper object of Gods will in hardening . 4. What manner of division this is , [ Hee will have compassion on whom hee will have compassion ; and whom hee will , hee hardeneth . ] For the right opening of all these foure difficulties ; the explication of the single term●s , with their divers acceptions , s●rves as a key . The termes briefly to be explicated are three : 1. Gods will. 2. Induration , or Hardening . 3. Irresistible . The principall difficultie or transcendent question , is , in what sense Gods will or Induration may be said to be irresistible , [ whom hee will hee hardeneth . ] Not to trouble you with any curious distinctions concerning Gods will : ( this is a string which in m●st meditations we were inforced to touch . ) Albeit Gods will be most truly and indivisibly one , and in indivisible unitie , most truly infinite and immutable : yet is it immutably free , omnipotent , able to produce pluralitie as well as unitie , mutabilitie as well as immutabilitie , weaknesse as well as strength , in his creatures . By this one , infinite , immutable will , hee ordaines that some things shall be necessarie , or that this shall be at this time and no other . And such particulars hee is said by an extrinsecall denomination from the object , to will by his irresistible will. The meaning is , the production of the object so willed , cannot be resisted , because it is Gods will , that it shall come to passe , notwithstanding any resistance that is or can bee made against it . If any particular so willed , should not come to passe , his will might be resisted , being set only on this . By the same immutable and indivisible will , hee ordained that other events should be mutable or continguent , viz. that , of more particulars proposed , this may be as well as that ; the affirmative as well as the negative . And of particulars so willed , no one can bee said to bee willed by his irresistible will. If the existence of any one so willed should be necessarie , his will might bee resisted ; seeing his will is , they should not bee necessarie . ●ach particular of this kinde by the like denomination of the thing willed , hee may be said to will by his resistible will. The whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or list of severall possibilities , or the indifference betwixt the particulars , he wils by his irresistible will. The Psalmists oracle is universally true of all persons in every age of Adam , specially before his fall ; Non Deus volens iniquitatem tues : God doth not , he cannot will iniquitie . And yet wee see the world is full of it . The Apostles speech againe is as universally true ; This is the will of God , even your sanctification , that every one of you should know to possesse his vessell in honour , 1 Thess. 4.3 . God willeth , and he seriously willeth sanctitie of life in our selves , uprightnesse and integritie of conversation amongst men : and yet behold a Vacuum in this little world , in the sonnes of Adam , whom hee created after his owne image and similitude . So then , hee neither wils mens goodnesse , nor wils their iniquitie by his irresistible will. Hee truly willed Adams integritie , but not by his irresistible will : For so Adam could not have fallen . What , shall wee say then , God did will Adams fall , by his irresistible will ? God forbid : For so Adam could not but have sinned . Where is the meane or middle station , on which we may build our faith ? The immediate object of Gods irresistible will , in this case , was Adams free will , that is , Potestas labendi , & potestas standi : Powre to stand and powre to fall . By the same will hee decreed Death , as the inevitable consequent of his fall ; and life , as the necessary unpreventable reward of his perseverance . Thus much briefly of Gods will , in what sense it is resistible or irresistible . The nature and property of an hardened heart cannot i● fewer words better bee expressed , than by the Poets character of an unruly stubborne youth . Cereus in vitium flecti , monitoribus asper . It is a constitution or temper of minde , as pliant as wax , to receive the impressions of the flesh or stamp of the old man ; but as untoward as flint or other ragged stone , to admit the image of the new man. The first generall part , how God doth harden . THe difficultie is , in what sense God can bee truly said to be the Authour of such a temper . The proposition is of undoubted truth , whether we consider it as an indefinite , God doth harden ; or as a singular God hardened Pharaoh ; or in the universality here mentioned , God hardemeth whom he will , after the same manner he hardened Pha●raoh . Concerning the manner how God doth harden , the questions are two . 1. Whether hee harden positively , or privatively onely . 2. Whether he harden by his irresistible will , or by his resistible will onely . To give one and the same answer to either demand without distinction of time or persons , were to entangle our selves ( as most Writers in this argument have done ) in the fallacie , A●● plures interrogationes . Touching the first question , some good Writers maintaine the universall negative , God never hardens positively , but privatively onely ; onely by substracting , or not granting grace or other meanes of repentance : or by leaving nature to the bent of its inbred corruption . Vide Lo●inum in vers . 51. cap. 7. Act. Apost . pag. 322. colum . 1a. Others of as good note , and greater desert in Reformed Churches , better refute the defective extreme , than they expresse the meane betweene it , and the contrary extreme in excesse : with the maintenance whereof they are deeply charged , not by Papists onely , but by their brethren . How often have Calvin and Beza beene accused by Lutherans , as if they taught , That God did directly harden mens hearts , by ●nfusion of bad qualities : or , That the production of a reprobate or impenitent temper were such an immediate or formall terme of his positive action , as heat is of calefaction , or drought of heat . But if we take Privative and Positive induration in this sense , and set them so farre asunder ; the division is altogether imperfect : the former member comes as farre short of the truth , as the latter overreacheth it . God sometimes hardens some men neither the one way nor the other ; that is ( as wee say in schooles ) datur medium abnegationis betweene them . And perhaps it may be as questionable , whether God at any time hardens any man merè privativè ; as it is , whether there can be Peccatum purae omissionis , any sinne of meere omission , without all mixture of commission . But with this question here or elsewhere wee a●e not disposed to meddle ; being rather willing to grant what is confessed by all or most , That hee sometimes hardens privativè , if not by meere substraction of grace , or utter deniall of other meanes of repentance ; yet so especiall● by these meanes as ma● suffice to verifie the truth of the proposition usually received ; or to give the denomination of Privative Hardening . But many times hee hardens Positivè ; ●ot by infusion of bad qualities ; but by disposing or inclining the Heart to goodnesse , that is , by communication of his favours , and exhibition of motives more than ordinarie to repentance , not that hee exhibites the same with purpose to harden : but rather to mollifie and organize mens hearts to the receiving of Grace . The naturall effect or purposed issue of the Riches of Gods bountie , is to draw men to repentance . But the very attempt or sway of meanes offered , provokes hearts fastned to their sinnes , to greater stubbornnesse in the rebound . Hearts thus affected treasure up wrath agains● the day of wrath in a p●oportioned measure to the riches o● bountie of●ered , but not entertained by them . And such a cause as God is of their treasuring up of wrath , hee is likewise of their hardening ; no direct , no necessary cause of either : yet a cause of both , more than privative , a positive cause by consequence or resultance ; not necessary , or necessary onely ex hypothesi . Meanes of repentance sincerely offered by God , but wilfully rejected by man , concur as positively to induration of heart , as the heating of water doth to the quick freezing of it , when it is taken off the fire and se● in the cold aire . If a Physician should minister some physicall drink unto his patient , and heape clothes upon him with purpose to prevent some disease by a kindly sweat ; and the patient throughly heated , wilfully throw them off : both may be said positive causes of the cold , which would necessary ensue from both actions ; albeit the patient only were the true moral cause , or the only blame-worthy cause of his owne death or danger following . Just according to the importance of this supposition or similitude , is the cause of hardening in many cases to be divided betwixt God and man. The Israelites did harden their owne hearts in the wildernesse ; and yet their hearts had not beene so hardened , unlesse the Lord had done so many wonders in their sight . In every wonder his purpose was to get beleefe : but through their wilfull unbeleefe , the best effect of his greatest wonders was induration and impenitencie . Now as it suits not with the rule of good manners for Physicians to tie a mans hands of discretion or place , lest hee use them to his owne harme : so neither was it consonant to the rules of eternall equitie , that God should necessitate the Israelites wils to a true beleefe of his wonders , or mollisie their hearts against their wils ; that is , Hee neither hardens nor mollifies their hearts by his irresistible will ; nor did he at all will their hardning , but rather their mollification . All this is true of Gods ordinarie manner of hardning men , or of the first degrees of hardning any man. But Pharaohs case is extraordinarie . Beza rightly inferres against Origen and his followers ; that this hardening whereof the Apostle here speaketh , was irresistible ; that the party thus hardened was uncaple of repentance ; that God did shew signes and wonders in AEgypt , not with purpose to reclaime but harden Pharaoh , and to drive him headlong into the snare prepared for him from everlasting . All these inferences are plaine , first that interrogation , Who hath resisted his will ? is equivalent to the universall negative , No man , no creature can at any time resist his will. That is , according to the interpretation premised , Whatsoever particular Gods will is to have necessary , or so to be , as the contrary or contradictorie to it shall not be : the existence of it cannot be prevented or avoyded . Now that God did in this peremptory manner will Pharaohs hardening , is evident from the Emphasis of that message delivered unto him by Moses , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Even for this very purpose , and for no other end in the world possible , have I raised thee up , that I might shew in thee my power : and his power was to be shewed in his hardening . For from the tenor of this message , the Apostle inferres the latter part of this conclusion in my text , Whom hee will , hee hardneth ; yea so hardneth , that it is impossible they should escape it , or his judgements due unto it . In all these collections Beza doth not erre . Yet was Beza ( with reverence bee it spoken ) more to blame than this filthy Writer , ( for so it pleaseth him to entitle Origen ) in that he referres these threatnings , [ For this very purpose bare I raised thee up , that I may shew my power in thee ] not only unto Pharaohs exaltation unto the Crowne of Egypt , ( as I thinke Origen did , we need not , we may not grant ) but to his extraction out of the wombe ; yea to his first creation out of the dust : as if the Almighty had moulded him by his irresistible will , in the eternall Idea of reprobation , before man or Angell had actuall being : as if the only end of his being had beene to bee a reprobate or vessell of wrath . Beza's collections to this purpose ( unlesse they be better limited , than hee hath left them ) make God , not only a direct and positive cause , but the immediate and onely cause of all Pharaohs tyrannie ; a more direct and more necessarie cause of his butchering the Israelites infants , than he was of Adams good actions , during the space of his innocencie . For of these , or of his short continuance in the state of integritie , he was no necessarie , nor immutable cause ; that is , hee did not decree that Adams integrity should be immutable . But whether Gods hardning Pharaoh by his irresistible will , can any way inferre that Pharaoh was an absolute reprobate , or borne to th● end he might bee hardned , we● are hereafter to dispute in th●● third point . All wee have to sa● in this place is this : If as muc● as Beza earnestly contends fo● were once granted ; the objection following , to which our Apostle vouchsafes a double answer , had beene altogether as unanswerable , as impertinently moved in this place . Let us then examine the pertinencie of the objection , and unfold the validitie of the answers . The second generall point , concerning the pertinencie of the objection . WHy doth hee yet finde fault ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? or Why doth hee yet chide ? with whom doth he find fault ? or whom doth hee chide ? All that are reprobates ? doth hee only chide them ? is this all that they are to feare ? the very worst that can befall them ? were this speech to bee as farre extended as it is by most Interpreters , no question , but our Apostle would have intended the forcs and acrimonie of it a great deale more than he doth ; thus farre at least : Why doth he punish● why doth he plague the reprobate● in this life , and deliver them up t● everlasting torments in the life ●● come ; seeing they doe but th●● which hee by his irresistible wi●● hath appointed ? Or suppose th● Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , might b● some unusual synecdoche ( whic● passeth our reading , observation or understanding ) include as much or more than we now expresse ( all the plagues of the life to come : ) yet it is questioned what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath here to doe . It must be examined whence it came , and whither it tends . It naturally designes some definite point or section of time , and imports particulars before begun and still continued : it can have no place in the immutable sphere of eternitie , no reference to the exercise of God● everlasting wrath against the reprobates in generall . The quaere's which here naturally of●er themselves , ( though , for ought that I know , not discussed by any Interpreters ) have occasioned mee in this place , to make use of a Rule more usefull than usuall , for explicating the difficult places of the New Testament . The Rule is this ; To search out the passages of the old Testament with their historicall circumstances , unto which the speeches of our Saviour and his Apostles have speciall reference 〈◊〉 allusion . Now this Interrogation [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] was conceived from our Apostles meditations upon those expostulations with Pharaoh , Exod. 9. 16. And indeed for this cause have I raised thee up , for to shew in the● my power , and that my name may be declared throughout all th● Earth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; A●● yet exaltest thou thy selfe against my people , or oppressest thou my people , that thou wilt not let them goe ? Chap. 10. vers . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; hee yet chides and threatens him againe , How long wilt thou refuse to humble thy selfe before mee ? Let my people goe , that they may serve mee . Else if thou refuse to let my people goe , behold to morrow● I will bring the locusts into thy coasts . That which makes most for this interpretation , is the historicall circumstance of the time and manner of Gods proceeding with Pharaoh . For this expostulation , whereunto our Apostle in this place hath reference , was uttered after the seventh wonder wrought by Moses and Aaron in the sight of Pharaoh ; upon which it is expresly said , tha● The Lord hardned the heart of Pharaoh , that hee hearkned not unto them . Whereas of the five going before , it is onely said , That Pharaoh hardned his heart , or his heart was hardned , or hee set not his heart to the wonders . The spirits censure likewise of Pharaohs stupiditie , upon the first wonder may bee read impersonally , or to bee referred to the wonder it selfe , which might positively harden his heart in such a sens● as is before expressed . Nor is it to be omitted , that upon the neglect of the seventh wonder , the Lord enlargeth his commission to Moses and his threats to Pharaoh . ●hus saith the Lord God of the Hebrewes , Let my people goe , that they may serve mee . For I will at this time send all my plagues upon thine heart , and upon thy servants , and upon thy people ; that thou maist know that there is none like mee in all the earth . For now I will stretch out my hand that I may ●●ite thee and thy people with pestilence , and thou shalt ●ee cut off 〈◊〉 the earth : or as Iunius excellently ●●●dreth it ; I had smit●●● thee and thy people with p●stil●●ce , when I destroyed your cattell with murraine , and thou hadst kee●e cut off from the earth , when the boiles were so rife upon the Magitians : but when they fell , I made thee to stand ( for so the Hebrew is verbatim : ) to what purpose ? that thou mightest still stand out against mee ? nay but for this very purpose [ That I might shew my power and declare my name more manifestly throughout all the earth , by a more remarkable destruction , than all that time should have befallen thee . ] This briefe survey of these historicall circumstances present unto us , as in a mappe , the just occasion , the due force and full extent of the objection here intimated in transitu , Thou wilt say then unto mee , why doth hee yet finde fault ? As if some one on Pharaohs behalfe had replied more expresly thus : God indeed had just cause to upbraid Pharaoh heretofore , for neglect of his signes and wonders : it was a foule fault in him not to relent , so long as there was a possibilitie left for him to relent . But since God hath thus openly declared his irresistible will to harden him to destruction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Why doth be chide him any longer ? Why doth he hold on to expostulate more sharply with him than heretofore , for that which it is impossible for him to avoid ? For is it possible for him to open the doore of repentance , when God hath shut it ? or to mollifie his heart , whose hardning was now by Gods decree irrevocable ? I have heard of a malepart Courtier , who being rated of his Soveraigne Lord for committing the third murther , after hee had beene graciously pardoned for two , made this saucy reply : One man indeed I killed ; and if the law might have had its course , that had beene all . For the death of the second and of the third , your Highnesse is to answer God and the Law. Our Apostle being better acquainted than wee are with the circumstances of time , & with the manner of Pharaohs hardening , foresaw the malepart Iew or Hypocrite ( especially when Pharaohs case came in a manner to be their owne ) would make this or the like saucie answer to God ; If Pharaoh , after the time , wherein by the ordinary course of justice hee was to die , were by Gods speciall appointment not onely reprived but suffered to be more out-ragious than before , yea imboldened to contemne Gods messengers ; the ensuing evils which befell the AEgyptians may seeme to be more justly imputed unto God , than unto him ; at least , the former expostulation might seeme now altogether unseasonable . To this objection our Apostle opposeth a twofold answer : First , he checks the saucinesse of the Replicant ; Nay but oh man who art thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , qui respondeas Deo , saith the Vulgar : Beza , ( as hee thinkes ) more fully qui responsas Deo ; our English better than both , that repliest against God. The just and naturall value of the originall doubly compounded word will best appeare from the circumstances specified . First , God by Moses admonisheth Pharaoh to let his people goe . But he refuseth . Then God expostulateth with him , As yet exaltest thou thy selfe against my people , that thou wilt not let them goe ? The objection made by the Hypocrite is as a rejoynder upon Gods Reply to Pharaoh for his wonted stubbornnesse ; or as an answer made on his behalfe , or others in his case , unto the former expostulations . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Respondenti respondere , to rejoyne upon a replie or answer . Now this Rejoynder ( to speake according to the rules of modestie and good manners ) was too saucie , out of what mans mouth soever it had proceeded . For what is man in respect of God ? any better than an artificiall body in respect of the arti●icer that makes it ? or than an earthen vessell in respect of the potter ? Nay if wee might imagine a base vessell could speake ( as fables suppose beasts in old time did ) and thus expostulate with the potter ; [ When I was spoiled in the making , why didst thou rather reserve me to such base and ignominious uses , than throw mee away ; especially when others of the same lumpe are fitted for commendable uses ? ] it would dese●ve to be appointed yet to more base or hom●ly uses . For a by-stander that had no skill in this facul●ie ; for the potters boy or appr●ntise thus to expostulate on the vessels behalfe to his father or master , would argue ignorance and indiscretion . The potter at least would take so much authority on him , as to reply ; I will appoint every vessell to what use I thinke fit ; not to such use as every idle fellow , or malepart boy would have it appointed . Now all that our Apostle in this similitude intends is , that wee must attribute more unto the Creators skill and wisdome in dispensing mercy and judgement , or in preparing vessels of wrath , and vessels of honour , than wee doe unto the potters judgement in discerning clay , or sitting every part of his matter to his right and most commodious use . Yet in all these , the potter is judge , saith the author of the booke of Wisdome . That very vessell which ministred the matter of this similitude to our Apostle , Ier. 18. 4. was so marred in the potters ●and , as he was inforced to fa●hion it againe to another use than it was first intended for . That it was marred in the first making , was the fault of the clay . So to fashion it anew , as neither stuffe , nor former labour should be altogether lost , was the potters skill . And shall wee thinke our Apostle did intend any other inference from this similitude , than the Prophet , from whence hee borrowes it , had made to his hand O house of Israel , cannot I doe with you , as this potter , saith the Lord ? Behold , as the clay is in the potters hand , so are yee in mi●● hand , Oh house of Israel , Ierem 18.6 . The true and full explication is thus much and no more ; albeit God sought to prepare them to glorie , yet had they a possibilitie or libertie utterly to spoile themselves in the making . Howbeit , if so they did , hee was able to forme them againe , to an end quite contrarie unto that whereto hee first intended them . So the Prophet explicates himselfe , vers . 9. 10. And here wee must request our Reader alwayes to remember , that the Apostle compares God , not to a frantick , or fantastick potter , delighted to play tricks to his losse ; as to make a vessell scarce worth a groat , of that peece , which with the same ease and cost , might bee made worth a shilling ; onely to shew his imperiall authoritie over a peece of clay . He imagineth such a potter as the Wise man did , that knowes a reason why he makes one vessell of this fashion , another of that ; why he appoints this to a base use , that to a better : albeit an unskilfull by-stander could perhaps discerne no difference in the stuffe or matter whereof they are made . The summe then of our Apostles intended inference is this ; As it is an unmannerly point for any man to contest , or wrangle with a skilfull artificer in his owne facultie , of whom hee should rather desire to learne with submission : so it is damnable presumption for any creature to dispute with his Creator in matters of providence , or of the worlds regiment ; or to debate his owne cause with him thus ; Seeing all of us were made of the fame masse , I might have beene graced as others have beene with wealth , with honour , with strength , with wisdome , unlesse thou hadst beene more ●avourable to them than to mee . Yet that which must quell all inclination to such s●cret murmurings , or presumptuous debates , is it our stedfast beleefe of his omnipotent power or absolute will ? No : but of his infinite wisdome , equity and mercie , by which he dispo●eth all things , even mens infirmities or greater crosses to a better end in respect of them , ( so they will patiently submit their wils to his ) than they could hope by any other meanes to atchieve . Gods will to have mercie o● some , and to harden others , or howsoever otherwise to deale with men , is in this sense most absolute . Whatsoever wee certainly know to bee willed by him , wee must acknowledg● without examination , to bee truly good . Whomsoever wee assuredly beleeve it hath been● his will to harden , wee mus● without dispute , beleeve thei● hardning to have beene mos● just . Yet thus to beleeve wee ar● not bound , unlesse it were a fundamentall point of our beleefe , that this his most absolute will hath just reasons ( though unknowne to us ) why hee hardneth some , and not others ; yea such ideall reasons , as when it shall be his pleasure to make them knowne to us , wee shall acknowledge them to bee infinitely better , and more agreeable to the immutable rules of eternall equitie ( which indeed they are ) than any earthly Prince can give , why hee punisheth this man , and rewardeth ●hat . The contrarie in consequence , which some would in●erre out of our Apostle in this place , is the true , naturall , and necessarie consequence which they have made of another orthodoxall principle , [ Gods will is the only infallible rule of goodnesse , ] that is , in their exposition , Things are good onely , because God doth will them ; When as in truth his will could not be so infallible , so inflexible , and so soveraigne a rule of goodnesse , ( as all must beleeeve it to bee , that thinke themselves bound to conforme their wils to his ) unlesse absolute and immutable goodnesse were the essentiall object of this his most holy w●●● . Wherefore though this argument bee more than demonstrative ; It was Gods will to deale thus and thus with mankinde , therefore they are most justly dealt withall : Yet on the other side , this inference is as strong and sound ; Some kinde of dealings are in their owne natures so evidently unjust , that we must beleeve , it was not Gods will to deale so with any man living . Abraham did not transgresse the bounds of modestie in saying to God , That the righteous should perish with the wicked , that be farre from thee . Shall not the Iudge of all the earth doe right ? Yet were Gods will the rule of all goodnesse in such a sense as some conceive it ; or our Apostles meaning such , as many in this place have made it ; Abraham had beene either very ignorant or immodest in questioning whether Gods will concerning the destruction of Sodome ( lovingly imparted to him , Genes . 18. ) had beene right or wrong : whether to have slaine the righteous with the wicked had beene just , or ill beseeming the great Judge and Maker of the world . Howbeit to have slaine the righteous with the wicked would have beene lesse rigorous and lesse unjust , than to harden man by an inevitable necessitating decree , before they had voluntarily hardned themselves , or unnecessarily brought an impenitent temper or necessitie of sinning upon themselves . And for this cause , we may safely ●ay with our father Abraham ; Thus to harden any whom thou hast created , that bee farre from thee , Oh Lord. Farre be it ever from every good Christians hea●t to entertaine any such conceit of his Creator . Albeit this first answer might suffice to check all such captious replies , as hypocrites here make : yet , as our Apostle in his second answer imports ; wee need not use the benefit of this generall apologie in Pharaohs case . The reason or manner of Gods justice and wisdome in hardning and punishing him , is conspicuous and justifiable by the principles of equitie acknowledged by all . For Pharaoh and his confederates were vessels of wrath sealed up for destruction . Hell ( as wee say ) did yawne for them , before God uttered the former expostulations : perhaps from that very instant , wherein hee first sent Moses unto him . It being then granted , that God ( as wee indeed suppose ) did from the plague of murraine , or that other of boiles positively and inevitably harden Pharaohs heart , and after he had promised to let the Israelites goe , infatuated his braines to wrangle with Moses ; First , whether their little ones , afterwards whether their flocks should goe along with them : yet to reserve him alive , upon what condition or termes soever , ( though to bee hardned , though to be threatned , though to be astonished and affrighted with frosts , plagues , and lastly to bee destroyed with a more fearfull destruction , than if hee had dyed of the pestilence , when the cattell perished of the murraine ) was a true document of Gods lenity and patience , no impeachment to his justice ; a gentle commutation of due punishment , no rigorous infliction of punishment not justly deserved . For what if God had thrust him quick into hell in that very moment wherein hee told him , Ad hoc ipsum excitavite , For this very purpose have I reserved thee alive , that I might shew my power in thee ? No question but as the to●ments of that lake are more grievous , than all the plagues which Pharaoh suffered on earth● so the degrees of his hardning ( had he beene then cast into it ) had been in number more , his strugling with God more violent and stubborne , his possibility of repentance altogether as little as it was after the seventh plague , if not lesse . But should GOD therefore have beene thought unjust , because he continued to punish him in hell after possibility of repentance was past ? No ; Pharaoh had beene the onely cause of his owne woe , by bringing this necessitie upon himselfe , of opposing God and repining at his judgements . All is one then in respect of Gods justice , whether Pharaoh having made up the measure of his iniquitie bee irrevocably hardned here on earth , or in hell . To reserve him alive in the state of mortalitie , after the s●ntence of death is past upon him , is no rigour , but lenitie and long-suffering : although Gods plagues be still multiplied in Egypt for his sake , although the end of his life become more dreadfull , than by the ordinarie course of Gods justice it should have beene , if hee had dyed in the seventh plague . Another reason why God without impeachment to his justice doth still augment Pharaohs punishment , as if it were now as possible for him to repent , as once it was , is intimated by our Apostle to be this ; That by this lenitie towards Pharaoh , Hee might shew his wrath and declare his power against all such sinners as he was , that the world might heare and feare , and learne by his overthrow not to strive against their Maker , nor to dally with his fearefull warnings . Had Pharaoh and his people died of the pestilence or other disease , when the cattell perished of the murraine , the terror of Gods powerfull wrath had not beene so manifest and visible to the world , as it was in overthrowing the whole strength of AEgypt , which had taken armes and set themselves in battell against him . Now the more strange the infatuation , the more fearefull and ignominious the destruction of these vessels of wrath did appeare unto the world ; the more bright did the riches of Gods glory shine to the Israelites , whom hee was now preparing for vessels of mercy ; the hearts of whose posteritie hee did not so effectually fit or season for the infusion of his sanctifying grace , by any secondarie meanes whatsoever , a● by the perpetuall memory o● his glorious victory over Pharaoh and his mighty host . But this faithlesse generation ( who●e reformation our Apostle so anxiously seekes ) did take all these glorious tokens of God● extraordinarie free love an● mercy towards their Fathers● for irrevocable earnests or obligements to effect their absolute predestination unto honour and glory , and to prepar● the Gentiles to be vessels of info●●mie and destruction . Now o● Apostles earnest desire and u●quenchable zeale to prevent th● dangerous presumption in h●● countrie-men , enforceth him in stead of applying this second answer to the point in question , to advertise them for conclusion , that the AEgyptians case was now to become theirs ; and that the Gentiles should be made vessels of mercy in their stead . All which the event hath proved most true . For have not the sons of Iacob beene hardened as strangely as Pharaoh ? Have they not beene reserved as spectacles of terror to most nations after they had deserved to have beene utterly cut off from the earth , yea to have gone quick into hell ? Nor have the riches of Gods mercy towards us Gentiles beene more manifested by any other apparent or visible document , than by scattering of these Jewes through those Countries , wherein the seed of the Gospell hath beene sowne . The third generall point proposed , concerning the Logicall determination of this propositio [ whom hee will , hee hardneth ] : or concerning the immediate or proper object of the induration here spoken of . PHaraoh , we grant , was hardened by Gods absolute , irresistible will. Could Beza , can Piscator , or any other Expositor living enforce any more , out of the literall meaning of those texts ? whether granting thus much , wee must grant withall ( what their followers , to my apprehension , demand ) that Pharaoh was an absolute Reprobate from the wombe ; or , that hee was by Gods irresistible will ordained to this hardening , which by Gods irresistible will did take possession of his heart , is the question to be disputed . They ( unlesse I mistake their meaning ) affirme : I must even to death , deny . I desire then that in this case I may enjoy the ancient pivilege of Priests , to be tried by my Peeres , which ( God wot ) need not be great ones . I will except against no man , of what profession , place or condition soever , either for being my Judge , or of my Jury , so his braines be qualified with the speculative rules of syllogizing , and his heart ●easoned with the doctrine of the ninth Commandement , which is , Not to heare false witnesse against his Neighbour , against his knowledge . To avoid the Sophisticall chinkes of scattered propositions , wherein Truth often lyes hid in rhetoricall or popular discourse , wee will joyne issue in this syllogisme . Whatsoever God from eternity decrees by his irresistible will , is absolutely necessarie , and inevitable , or impossible to be avoided . God from eternitie decreed to harden Pharaoh by his irresistible will. Ergò , The hardning of Pharaoh was absolutely necessarie , and impos●ible to be avoided . And if his hardning were inevitable , or impossible to bee avoided , it will bee taken as granted that he was a reprobate from the wombe ; Damnatus ●ntequàm natus , the absolute ●hilde of eternall death , before he was made partaker of mor●all life . The Major proposition is a Maxime not questioned by any Christian , Jew , or Mahometane . And out of it wee may draw another Major as unquestionable , but more immediate in respect of the conclusion proposed ; [ Whomsoever God decrees to harden by his irresistible will , his hardning is absolutely inevitable , altogether impossible to be avoided . The Minor , [ Pharaoh was hardned by Gods irresistible will ] is granted by us , and ( as wee are perswaded ) avouched in termes equivalent by our Apostle . The difference is about the conclusion or connexio● of the termes ; which without better limitation than is expressed in the proposition or corollarie annexed , is loose and Sophisticall . Would some braine which God hath blest wi●h naturall perspicacitie , ar● and opport●nitie , vouchsafe to take but a little paines in moulding such fit● cases for this Praedicates , as Aristotle , hath done for the Subjects of Propositions , ( though those wee often use not , or use amisse ) those seeming Syllogismes whose secret flawes clear sighted judgements can hardly discerne , by light of arts would crack so fouly in framing , that ●●●are eyes would espie their ruptures without spectacles . It shall suffice mee at this time to shew how grosly the Syllogisme proposed failes in the fundamentall rule of all affirmative Syllogismes . The Rule is , Quae cunque conveniunt cum aliquo tertio , inter se conveniunt . All other rules concerning the quantitie of propositions , or their disposition in certaine Mood and Figure , serve onely to this end , that the convenience or identitie of the Major and Minor with the Medium may be made apparent . This being made apparent by Rules of art , the light of Nature assures us that the connexion betweene the Extremes is true and indissoluble . Now this Identitie or Vnitie ( for that is the highest and surest degree of convenience ) is of three sorts , of Essence , of Qualitie , of Quantitie or proportion , under which is comprehended the Identitie of Time. Whatsoever is truly called one and the same , is so called in one of these respects . And all those Identities may be either Specificall ( or Common ; ) or Numericall , Mixt or Single . Most Fallacies arise from substitution of one Identitie for another . As hee that would admit that proposition for true of Specificall Identitie , which is most true of Numericall , might bee cheated by this Syllogisme ; I cannot owe you the same ●umme which I have paid you . But I have paid you ten pounds in Gold. Ergo , I doe not owe you ten pounds in Gold. The Negative included in the Major is true of the same Individuall or sum● but not of the same Specificall● For suppose twenty pounds in gold were due ; the one moytie might be paid , and the other yet owing . But men of common understanding are not so apt to be deceived in matters of money or commoditie with captious collections of this kinde , as unable to give them a punctuall solution . Every Creditor in his owne case would be ready to give this or the like sufficient practicall answer : I doe not demand my 〈◊〉 pounds which are already paid ; but the other ten pounds which are yet behind : that is ( as a Logician would say ) The same sum specie , which hath beene paid , may yet be owing ; not the same numero : Or , the same sum by equivalence ; not the same individuall coynes . But the Intrusion or admission of one Numericall Identitie for another of different kinde , is not so easily discerned in matters not dist●nguishable by common sense ; especially i● the Relative or Ante●●dent be in ordinary discourse promiscuously matched with both , and that conjunctim or divisim . The Numericall Identitie inclused betwixt the Relatives● [ Whatsoever ever and whomsoever , quis , quicquid , quaecunque ] and their Antecedents whether expressed or understood , is sometimes an Identitie of Ess●nce or Nature onely , sometimes of Qualitie onely , sometim●s of Quantitie or proportion onely : sometimes of Essence and Qualitie , but not of Quantitie ; sometimes of Essence and Quantitie , but not of Qualitie ; sometimes of Qualitie and Quantitie , but not of Essence . These Rules are universally true , [ Wheresoever the Minor proposition is charged with an Identitie of Qualitie , Quantitie , Time or Essence , wherewith the Major is not charged : or è contra wheresoever the Major is charged with any one or moe of th●se Identities , from which the Minor is free : the Syllogisme , if it be affirmative , must needs bee false , and tainted with the fallacie of Composition . Of the former rule , that vulgar example , because best knowne , is most fit . Quas heri emisti carnes , easdem hodie comedisti . At heri emisti carnes cruda● . Ergo ; Hodiè carnes crudas comedisti . The Identitie included betweene the Relative and the Antecedent in the Major proposition , is an Identitie of Essence or Substance onely . The Minor includ●s ano●her Identitie , of Qualitie , which cannot be admitted in the Conclusion ; because not charged in the Major . Had the Assumption beene thus ; ovillas● the conclusion would rightly have followed ; Ergo , Carnes ovillas bodiè comedisti ; For this is a part of Essentiall unity . The fallacie is the same backwards and forwards ; Quas hodi● com●disti carnes , easd●m heri ●misti . At hodiè tostas comedisti . Ergo , Hori tostas emisti . Examples of fallacies against the latter rule are more frequent in most mens writings , than ●ulgarly knowne . This for one ; The same sound which once pleaseth a judicious Musicians constant eare , will please it still . But this present voice or sound , which is now taken up ( suppose a young Quirister were singing ) ●●th please his Masters eare . Ergò , It will please it still to ●he very fall . The Major supposeth an exact Id●ntitie not of Essence or Qualitie onely , but of Proportion : otherwise it is false . For the articulate sound may bee Numerically the same , as being uttered with one and the same continued breath . The voice likewise may be for its qualitie , sweet and pleasant : but so weake and unartificiall , that it may relish of flatnesse in the fall ; and so lose the proportion and consonancie which in the beginning or middle it had with a judicious Musicians eare , or internall Harmonie . The forme of this following fallacie is the same ; Whatsoever the eternall and immutable rule of goodnesse once approves as just and good , it alwayes so approves . For in that it is immutable , it is still the same ; and if the object remaine the same , the approbation must needs be the same . But the eternall and immutable rule of justice once approved the humane nature , or the corporall reasonable creature , as just and good . Ergo , It alwayes approves at least the humane nature , or reaso●●●le creature , as just and good . The conclusion is evidently false , albeit wee restraine it to the same individuall humane nature , or reasonable creature which immutable goodnesse did actually approve . What is the reason ? or where is the fault ? in the connexion . The Major includes an exact Identitie not of Essence or Substance onely : but of Qualitie , or rather of Consonancie to the immutable rule of goodnesse . And whiles this Identitie of Qualitie or Conso●ancie lasts , the rule of goodnesse cannot but approve the nature thus consonant : otherwise it should bee mutable in its judgement , or approbation . The minor proposition supposeth the same identitie of qualitie or consonancie ; but not the continuance of it . And therefore the conclusion is only true of that time , wh●rein the identitie of consonancy remained entire . That is , in f●w words ; Though the humane nature continue still the same ; or though Adam wer● still the same man , yet hee was not still one and th● same in r●spect of divine approbation● 〈◊〉 that supposeth an identi●●● of qualitie , of justice and goo●●nesse . As these alter ; so it alters . The Syllogisme last mentioned would bee unanswerable , were their doctrine not fallacious or rather altogether false , which would perswade that every entitie , nature , or creature , qua talis , as such , is good and approveable by the Creator . Was it then the humane nature ? No , but the humane nature so qualified as he created it , which ●e approved . And whatsoever other nature is so qualified as Adams was , when he approved it , hath still the same approbation from the immutable rule of goodnesse , which he had : Because the consonancie to the divine will may bee the s●lf● same in natures numerically distinct . The Syllogisme in which wee stated the seeming endlesse controversie last , hath all the faults which these two last fallacies had , and a great many more . The Syllogisme was this ; Whatsoever God from eternitie hath decreed by his irre●istible will , is inevitable . Or thus ; Whomsoever God from eternity reproves or decrees to harden by his irresistible will , that mans reprobation or induration is inevitable . But God from eternity reproved Pharaoh , and decreed to harden him by his irresistible will. Ergo , Pharaohs reprobation or induration was inevitable . The Major supposeth an Identitie not of person onely , but of qualitie : yea of degrees of qualitie . For as the immediate object of divine approbation is justice , consonancie or conformitie to the immutable rule of goodnesse : so the immediate object of reprobation or induration , is not the abstract entitie or nature of man ; but the nature mi●-qualified , that is , unjust or dissonant from the rule of goodnesse . And according to the degrees of injustice or dissonancie , are the degrees of divine di●●ike , of divine reprobation or induration . The minor proposition includes not onely an identitie of Pharaohs person , but such a measure of in justice or dissonancie , as makes him liable to the eternall decree of reprobation or induration by Gods irresistible will. But it supposeth not this identitie of such bad qualities , or this full measure of iniquitie to have beene alwayes in him . Without alteration of his person or nature , he was subject to great variety of quali●ication : and each qualification capable of divers , degrees and different disproportion with the eternall and unchangeable rule of goodnesse . And therefore the minor proposition , albeit eternally true , yet is eternally true onely with reference to those points of time , wherein Pharaoh was so qualified . No universalitie can infer any more particulars than are contained under it : and all those it necessarily infers . And universalitie of time cannot inferre an universalitie of the subject : nor an universalitie of the subject inferre an universalitie of time . This collection is false , God from eternitie foresaw that all men would be ●inners . Ergo , Hee foresaw from eternitie , that Adam in his integritie should bee a sinner . The inference in the former Syll●gisme is as bad ; God decreed to harden Pharaoh from eternitie . Ergo , Hee decreed to harden him in every moment of his life . Or , Ergo , He was a reprobate from his cradle . This conclusion rightly scanned , includes an universalitie of the subject , that is , all the severall objects of divine justice , which are contained in Pharaohs life ; not one particular onely . Whereas Pharaoh in the minor proposition , is but one particular or individuall object of induration , or of the divine decree concerning it . And thus at length we are arrived at that point , whence wee may descrie the occasions by which so many Writers of good note have missed the right streame or current of our Apostles discourse , and gravelled themselves and their Auditors upon by-shelves . All this hath beene for want of consideration● That albeit Pharaoh from his birth unto his death , were but one and the same individuall man ; yet was hee not all this while one and the same individuall object of Gods decree concerning mercie and induration . The difference betwixt these wee may illustrate by many parallell resemblances . Suppose that Scepter ( whose pedegree Homer so accurately describes ) had in that long succession , lost any of his length ; this had broken no square nor bred any quarrell , whether it had beene the same Scepter or not . Yet if the first and last owners should have sold or bought scarlet by this one and the same Scepter ; they should have found a great alteration in the measure . So then it is one thing to bee one and the self-same standard ; and another thing , to bee one and the self-same staffe or scepter . The least alteration in length or quantitie that can be , doth alter the identitie of any measure : but not the identitie of the materiall substance of that which is the measure . The same graines of barly which grow this yeare , may bee kept till seven yeares hence . But hee that should lend gold according to their weight this yeare , and receive it according to their weight at the seven yeares end , should finde great difference in the summes : though the grains bee for number and substance the same , yet their weight are divers . Or , suppose it to bee true which is related of the Great Magore , that hee weighs himselfe every yeare in gold , and distributes the summe thereof to the poore ; and that he had continued this custome from the seventh yeare of his age : yet cannot there bee halfe the difference betwixt the weight of one and the same Prince in his child-hood and in his full age , after many heartie prayers to make him fat , as is betweene the different measures of Pharaohs induration within the compasse of one yeare . Therefore , this argument , [ Pharaoh was hardned after the seventh plague by Gods irresistible will : Ergo , Hoe was an irrecoverable reprobate from his childhood ] is to a man of understanding more grosse , than if wee should argue thus ; [ The Great Magore distributed to the poore five thousand pounds in gold in this fortieth yeare : Ergo , Hee distributed so much every yeare , since hee began this custome of weighing himselfe in gold . ] For as he distributes unto the poore , not according to the identitie of his person , but according to the identitie or diversitie of his weight : so doth the immutable rule of justice render unto every man , not according to the unitie of his person , but according to the diversity of his worke . Unto the severall measures of one and the same mans iniquities , severall measures of induration , whether positive or privative , are allotted from eternity . But small induration by Gods irresistible will , or irrecoverable reprobation , is the just recom●ence of the full measure of iniquity ; or ( as the Prophet speakes ) To harden thus , is to seale up iniquitie to destruction , without hope or possibility of pardon . These two propositions are of like eternall truth ; [ God from eternitie decreed by his irresistible will to harden Pharaoh having made up the full measure of his iniquitie : ] and , [ God from eternitie did not decree by his irresistible will , that Pharaoh should make up such a measure of iniquitie . ] For hee doth not decree iniquity at all , much lesse full measures of iniquity . And yet , unlesse he so decree , not iniquity only , but the full measure of it ; Pharaohs induration or reprobation was not absolutely necessary , in respect of Gods eternall decree . For it was no more necessary , than was the full measure of iniquity unto which it was due . And that ( as hath beene said ) was not necessary , because not decreed by Gods irresistible will ; without which , necessity it selfe hath no title of being . From these deductions I may clear a debt for which lingaged my selfe , in my last publike meditations . My promise was then , to make it evident that these two propositions [ God from eternity decreed to harden Pharaoh by his irresistible will ; ] [ God from eternitie did not decree to harden Pharaoh by his irresistible will , ] might easily be made good friends , if their Abbettors would cease to urge them beyond their naturall dispositions . From their natures , they are indefinites not singulars . Both , in a good sense , may bee made to tell the truth . But a wrangler may work them both to beare evidence for error . [ God from eternitie did not decree to harden Pharaoh by his irresistible will , ] is true of Pharaoh in his infancie or youth : but false of Pharaoh after his wilfull contempt of Gods summons by signes and wonders . Beza's collection upon this place , is grounded upon the indefinite truth of this affirmative , [ God from eternity decreed to harden Pharaoh . ] But hee extends this indefinite truth beyond its compasse . For hee makes it an universall , in that hee terminates the irresistible decree to every moment of Pharaohs life , without distinction of qualification . And it may be , hee was of opinion , that as well each severall qualification , as each different measure of Pharaohs hardening or impenitency , did come to passe by Gods irresistible will. His error , into which the greatest Clerk living ( especially if hee be not an accurate Philosopher ) might easily slide , was in confounding eternitie with successive duration ; and not distinguishing succession it selfe , from things durable or successive . Hee and many others in this argument speak● as if they conceived that th● necessarie coexistence of eternitie with time did necessarily draw every mans whole cour●● of life , mo●u quodam raptus , after such a manner as Astronomer● suppose that the highest Sphear● doth move the lower , whereas if wee speake of the course , no● of Pharaoh's naturall , but mo●rall life ; it was rather an inco●●dite heape or confused multitude of durables , than one e●tire uniforme duration . An● each durable hath its distinc● reference to the eternall decree● That which was eternally tr●● of one , was not of all ; m●●● lesse eternally true of anothe●● Eternitie it selfe , though immutable , though necessarily , though indivisibly co-existent ●o all , was not so indissolubly ●inked with any , but that Pha●●oh might have altered or stayed his course of life before that moment , wherein the measure of iniquitie was accomplished . ●ut in that moment hee became ●o exorbitant , that the irresistible decree of induration did ●●sten upon him . His irregular ●otions have ever since be●ome irrevocable ; not his acti●ns onely , but his person , are ●●rried headlong by the everl●sting revolution of the un●●angeable decree , everlasting ●●avoydable destruction . The proposition or conclusion proposed , [ Pharaoh was hardened by Gods irresistible will , ] is true from all et●rnitie , throughout all eternitie ; and therefore true from Pharaohs birth unto his death : but not therefore true of Pharaoh howsoever qualified , or of all Pharaoh's qualifications throughout the whole course of his lif● . For so the proposition becomes an universall , not onely in respect of the time , but of the subject ; that is , of all Pharaohs severall qualifications . The sense is , as if hee had said , [ God from eternitie decreed to harden Pharaoh , howsoever qualified , as well i● his infancie as in his full age , by his irresistible will : and thus taken it is false . The inference is the same with the fore-mentioned , [ Adam in Gods foreknowledge was a sinner from eternitie ; Ergo , Adam was alwayes a sinner ; a sinner before hee sinned , during the time of his innocencie : ] or with this , God from all eternitie did decree by his irresistible will , that Adam should die the death ; Ergo , Hee did decree by his irresistible will , that Adam should die as soone as hee was created , or be a sinner all his life long . To reconcile these two propositions aright , [ God from eternitie decreed by his irresistible will that Adam should die , ] [ God from eternitie did not decree by his irresistible will , that Adam should die , ] otherwise than wee have reconciled the two former , [ God from eternitie decreed to harden Pharaoh by his irresistible will ; ] [ God from eternit●● did not decree to harden Pharaoh by his irresistible will , ] no Writer , I presume , will undertake . The onely reconciliation possible , is this , [ God did decree by his irresistible will , that Adam sinning should die : ] [ God did not decree by his irresistible will , that Adam not sinning , should die ] nor did hee decree by his irresistible will , that Adam should sin , that hee might die . For ( as wee said before ) God did neither decree his fall , nor his perseverance by his irresistible will. And his death was no more inevitable than his fall . Nor was Pharaohs finall induration more inevitable , than the measure of iniquitie to which such induration was from eternitie awarded by Gods irresistible will. Of Pharaoh thus considered , the conclusion was true from eternitie ; true in respect of every moment of Pharaohs life , wherein the measure of his iniquitie was , or might have beene accomplished ; though it had beene accomplished within three yeares after his birth . And this accomplishment presupposed , the induration was most inevitable , his finall reprobation as irrecoverable , as Gods absolute will ( taking absolute as it is opposed to disjunct ) is irresistible : The same proposition in respect of reprobation is universally true Vniversalitate subjecti , that is , of every other person so ill qualified as Pharaoh was , when God did harden him . Whosoever shall , at any time , become such a man as Pharaoh was then , is a reprobate from eternitie by Gods irresistible will. And seeing no man is exempted from his jurisdiction , hee may harden whom hee will , after the same manner that hee hardened Pharaoh : although de facto hee doth not so harden all the reprobates ; that is , hee reserves them not alive for examples to others , after the ordinary time appointed for their dissolution . Nor doth he tender ordinary meanes of repentance to them , after the doore of repentance is shut upon them . God in his in●inite wisdome hath many secret purposes incomprehensible to man ; as , Why , of such as are equall offenders , one is more rigorously dealt withall than another : Why , of such as are equally disposed to goodnesse morall , one is called before another . That thus to dispense of mercy and justice in this life , doth argue no parti●litie or respect of persons with God , is an argument elsewhere to be insisted upon . The point whereupon wee are now to pitch , is this indefinite , [ Men are not reprobated or hardened by Gods irresistible will , before they come to such a pitch or hight of iniquity . No man living shall ever bee able to make this inference good : Pharaoh was absolutely reprobated from eternitie , that is , His reprobation was immutable from eternitie ; Ergo , Pharaoh in his youth or infancie was a reprobate . To infer the consequence proposed , no Medium more probable than this can possibly be brought ; Pharaoh from his infancy to his full age , was alwayes one and the selfe same man ; Et de e●dem impossibile est idem affirmari & negari . The consequence notwithstanding is no better than this following : The Eclipse of the Moone was necessarie from the beginning ; Ergo , The Moone was necessarily eclipsed in the first quarter , or in the prime ; Because the Moone being of an incorruptible substance , hath continued one and the same since the creation . But unto this consequence every Artist could make replie , that th● proper and immediate subject of the Eclipse is not the Nature or Substance of the Moone howsoever considered ; but in certaine opposition to the Sunne . So that albeit this proposition , [ The Moone shall be eclipsed ] be true necessarily and from everlasting : yet it is necessarie , yet it is true onely of the Moone in such Diame●r●ll opposition to the Sunne , that the Earth may cover it with her shadow as with a mantle . Whensoever it is in such opposition , it is necessarily Eclipsed . Whensoever it is not in such opposition to the Sunne , it cannot possibly by course of nature be Eclipsed . It is in like manner true which wee have often said , that the proper and immediate object of the eternall decree , concerning induration or reprobation , was not Pharaohs individuall Entitie or essence : but Pharaoh charged with a certaine measure of iniquitie , or separation from his God. Granting then that Pharaohs substance was one and the same , as incorruptible as the Moone : yet the degrees of his declination from the unchangeable rule of justice , or of his opposition to the fountaine of mercy and goodnesse , might be more than are the degrees of the Moones ab●rration or elongation from the Sunne . Now the All-seeing providence did more accurately calculate each word , each worke , each thought of Pharaoh , and their opposition to his goodnesse , than Astronomers can doe the motions of the Moone or Planets . And will he not make his payment according to his calculation ? So that in one and the selfe same Pharaoh there might be more severall objects of the eternall decree , than are minutes or scruples in forty yeares motion of the Moone . Not the least varietie or alteration in his course of life , but had a proportionate consequent of reward or punishment allotted to it from all eternitie , by the irresistible decree . Unto Pharaoh then having made up the full measure of his iniquitie , the irresistible induration and unrecoverable reprobation was , by the virtue of this eternall decree , altogether necessarie and inevitable . But unto Pharaoh , before this measure of iniquity was made up , neither induration nor irrecoverable reprobation was so necessarie or inevitable . To thinke the unchangeable rule of justice should award the same measure of induration or reprobation unto farre different measures of iniquitie , is deeper than the dregges of Heathenisme : it is a doctrine which may not be vented where any Christian eare is present . The former resemblance is fully parallell to our resolution in all other points , save onely in this , that the eternall decree did not so necessary direct or impell Pharaoh to make up the full measure of his iniquitie , as it doth direct and guide the course of the Moone , till it come in full and Diametrall opposition to the Sunne . Therefore this Similitude will not follow , The Moone , though not at this time Eclipsed ; yet holds that course by the unchangeable decree , which in time will bring it to be in Diam●trall opposition to the Sunne , and by consequence to be Eclipsed : So though Pharaoh in his infancie was not reprobated or hardened by Gods irresistible will ; yet was hee by the eternall decree ordained to such reprobation or induration , without possibilitie of altering his course , or avoiding that opposition which his full age had unto divine goodnesse . As every true convert or regenerate person may say with Saint Augustine , Ego non sum ego ; I am become another man : so might it be truly said , in a contrarie sense , Pharaoh sometimes was not Pharaoh . When he was a childe , he spake as a childe , hee thought as a childe . His mouth was not opened against God : his minde was not set on murther . To have seene the Israeli●sh infants strangled and exposed to the mercilesse flouds , would more have affected his heart , being young and tender , than afterwards it did his daughters . Nor was that crueltie , which in his full age hee practised , so contained in his infancie , as poison in the serpents egge . It did not grow up by kinde or necessitie of his naturall temper ; much lesse was it infused by Gods irresistible will : but acquired by custome . The seeds of it were sowne by his owne selfe will : ambitious pride was the root : politick jelousie was the bud : tyrannie and oppression , the fruit . Neither was it necessary by the eternall decree , that this corrupt seed should be sowne : or being sowne , that it should prosper and bud ; or that after the budding , it should ripen in malignity . During all this progresse from bad to worse , the immediate object of Gods immutable and unresistible will was mutabilitie in Pharaoh . But this progresse which was not necessarie by any eternall decree or law , being de facto once accomplished ; his destruction was inevitable , his induration unresistible , his reprobation irrecoverable , by the eternall and uncontroulable decree . That Pharaoh in his youth or infancie was not such an object of Gods irresistible will for induration , as in his full age hee became , may be thus demonstra●ed : No man whose salvation as yet i● truly possible , is utterly excluded by Gods irresistible will from salvation . But the salvation of Pharaoh in his youth or infancie was truly possible . Ergò , Pharaoh in his youth or infancie , was not excluded by Gods irresistible will from salvation . Therefore , He was not then the object of Gods irresistible will for induration . The Major is evident from the exposition of the termes . For God is said to will that only by his irresistible will , which hath no possibility of the contrary . The necessity of it likewise may bee made evident by the rules of conversion● No man● salvation that stands excluded by Gods irresistible will from salvation , is truly possible : Ergò , No man , whiles his salvation is possible , is utterly excluded by Gods irresistible will from salvation ; or , which is all one ; No man whiles his salvation is possible is either hardned or reprobated by Gods irresistible will : or in Latine more perspicuously thus , Nullus per ●resistibilem Dei voluntatem salute exclusus , est servabilis : Ergo , Nullus servabilis ( id est , quamdiu servari potest ) est à sal●te exclusus per irresistibilem Dei voluntatem . No argument can be of such force or perspi●●tie as is this primary rule of argumentation : Negativa universalis simpliciter convertitur . The Mi●●r , [ Pharaohs salvation in his youth or infancie was truly possible , ] is as evident from another Maxime in Divinitie ; Quicquid non implicat contradictionem , est possibile ; sive objectum Divinae potentiae . Now what contradiction could it imply , to save this childe , supposing Pharaoh , more than it did to save another ; for example , Moses ? Unlesse wee will say , that Pharaoh was made of another mould , or a creature of another Creator , than Moses or other children are . To save Pharaoh , as a sonne of Adam , could imply no contradiction : otherwise , no flesh could possibly be saved . If to save Pharaoh after he had committed many actuall sinnes and follies of youth , did imply any contradiction , what man of yeares , in this age especially , can hope for pardon ? It will be replied , that albeit to save Pharaoh in his youth or infancie did imply no contradiction in the object ; and therefore his salvation was not absolutely it selfe impossible : yet it being supposed , that God from eternity decreed to harden him ●nd destroy him by his irresistible will ; it must needs imply a contradiction in Gods decree or will to save him ; and by consequent , his salvation was impossible ex Hypothesi . This answer is like a medicine which drives the malady from the outward parts whereto it is applied , unto the heart . It removes the difficultie into a more dangerous point . For wee may with safetie inferre , That God did not d●cree by his irresistible will to exclude Pharaoh in his youth or infancie from possibilitie of salvation : because , to have saved Pharaoh in his youth or infancie was in it selfe not impossible , as implying no contradiction . In bodies naturall , so long as the passive disposition or capacitie continueth , the same effect will necessarily follow ; unlesse the efficacie or the application of the agent alter . Idem secundum idem , semper natum est producere idem : He which is alwayes the same without possibility of alteration in himselfe , is at all times equally able to doe all things that in themselves are not impossible . And no man , I thinke , will say that Pharaohs election in his infancie was in it s●lfe more impossible , than his owne reprobation was . And hee that thinketh his owne reprobation was in it selfe impossible , cannot thinke himselfe so much bound to God , as he maketh shew of , for his infallible election . If from the former proposition , Whatsoever is absolutely possible to God , is alwayes possible to him , a man should thus assume ; To have shewed mercie to Pharaoh was absolutely possible to God , and hence conclude ; Ergo , It is possible to God , to shew mercie on him at this instant : the illation , whatsoever the assertion be , includes the same fallacie of composition , which was before discovered in the Syllogisme , Quas emisti carnes , easdem comedisti ; Sed crudas emisti , &c. For Pharaoh , though unto this day , one and the same reasonable soule ; yet is he not one and the same object of Gods eternall decree for hardning or shewing mercie . To save any man of Gods making , implies no contradiction unto that infinite power by which he was made . To save any man that hath not made up the full measure of his iniquitie , implies no contradiction to his infinite goodnesse , no impeachment to his Majestie : it is agreeable to his goodnesse . To save such as have made up the full measure of their iniquitie , alwayes implies a contradiction to his immutable justice . And all such , and ( for ought we know ) only such , are the immediate objects of his eternall , absolute and irresistible will or purpose of reprobation . But when the measure of any mans iniquitie is made up , or how farre it is made up , is onely knowne to the all-seeing Judge . This is the secret wherewith fl●sh and bloud may not meddle ; as being essentially annexed to the prerogative of eternall Majestie , belonging only to the cognizance of infinite wisdome . The fourth gen●rall point concerning the extent or nature of this division , He will have mercie on whom he will have mercie ; and whom hee will hee hardneth . AS some doe lose the use of their native tongue by long travelling in farre countries : so mindes too much accustomed to the Logician Dialect , without which there can bee no commerce with arts and sciences , oft-times forget the character of ordinarie speech , in matters of civill and common use . In arts or sciences , divisions should be either formall , by direct predicam●ntall line , as that , [ Of creatures indued with sense , some have reason , some are reasonlesse : ] or at least so exact , that the severall members of the division should exhaust the whole , or integrum divided . As if a Geographer should say , [ Of the inhabitants of the earth , some are seat●d on this side the Li●e , others beyond it , or just under it ; ] this division were good : but very imperfect if he should say , [ Some are seated betweene the Tropick of Cancer and the Artick circle ; others betwixt the Tropick of Capricorn and the circle Antartick : for a great many are commodiously seated betwixt the Tropicks , ( as experience hath taught later ages to reforme the errour of the Ancient : ) and some likewise betwixt the Polar circles and the Poles . But in matters arbitrarie and contingent ( as matters of common use for the most part are ) to exact alike formall or accurate divisions , is ridiculous ; especially when as well the members of the division as the divident it selfe , are termes indefinite . As if a man should say of men , [ Some are extraordinarily good , some extraordinarily bad ; ] or of Academicks , [ Some are extraordinarily acute , some are extraordinarily dull ; ] though every one will grant the division to bee indefinitely true , yet no man almost would acknowledge himselfe to be contained under either member ; as the most part of men are not indeed . Or if one should say , Every Prince sheweth extraordinary f●vour to some of his subjects , and some he maketh examples of severitie ; who could hence gather , that no part or not the greatest part were left to the ordinarie course of justice , or to the privileges common to all free denizons ? Now wee are here to remember what was pr●mised in the entrie into this treatise ; That albeit Gods will be most immutable , yet is it immutably free , more free by much than the changeable will of man. So are the objects of this his free will more arbitrarie , than the designes of Princes . The objects of his will in this our present argument , are mercie and induration : and these he awards to divers persons ; or to the same persons , at divers times , according to a different measure . Whence , if wee take these termes , in that extraordinary measure which is included in this division , the most part of men , with whom we shall usually have to deale , doe not fall within either member . The proper , perhaps the only subject of this division in Moses time , were the Israelites and Egyptians : in our Apostles time , the cast-away Iewes , and such of the Gentiles as were forthwith to bee ingraffed in their stead . If we take mercie and induration in a lesser measure , according to their lower degrees or first dispositions , scarce any man living of riper yeares but hath devolved from the one part of this division unto the other , oftner than hee hath eaten , dranke , or slept . Christs Disciples ( saith Saint Mark , chap. 6. v. 52. ) Con●idered not the miracle of the loaves , because their hearts were hardned ; yet shortly after to bee mollified , that Gods mercie and Christs miracles might finde more easie entrance into them . Our habituall temper is for the most part mutable : how much more our actuall desires or operations ? And whatsoever is mutably good or mutably evill in respect of its acts and operations , ( which are sometimes de bono , sometimes de malo objecto ) hath its alternate motions from Gods decree of hardning , towards his decree of shewing mercie , and è contra . The doctrine contained in this passage of Scripture will never sound well for the setling of the affections and consciences of such as be Novices in faith , untill they be taught to runne this division upon the same string : Hast thou beene enlightned and tasted of the heavenly gift , beene made partaker of the Holy Spirit ? Thy sinne is great , and thou art sound a despiser of the riches of his bountie , unlesse thou embrace these illuminations ( notwithstanding thy inbred corruptions daily increase upon thee ) as undoubted pledges of his favour , and assured testimonies of his good purpose to make thee heire of eternall life . Worthy thou art to bee numbred among those perverse and wayward Jewes whom our Saviour compares to children playing in the market , if while those good motions and exultations of spirit last , thou givest not more attentive care , than hee that danceth doth to him that pipeth or harpeth , unto that sweet voyce of our heavenly Father encouraging thee in particular as hee did sometimes the host of Israel , Oh that there were such an heart in thee alwayes , that it might goe well with thee for ever . But eschew these or the like inferences as cunning Sophismes of the great Tempter , that old and subtile Serpent , I thanke God I have felt the good motions of the spirit , I perceive the pledges of his good purpose toward mee : but his purpose is unchangeable . Therefore is my election sure enough , I am a sealed vessell of mercy , I cannot become a vessell of wrath . If such thoughts have at any time insinuated into thy heart , or be darted upon thee against thy will ; remember thy selfe in time , and thus repell them : If God harden whom hee will ; if this will be immutably and eternally free ; it is as free for him to harden mee as any other . And consider withall that albeit thou canst not make or prepare thy selfe to be a vessell of mercy : yet thy untimely presumption , of it continue long , in the end will make thee , as in the beginning it doth prepare thee , to be a vessell of wrath . This was the disease whereof the whole Nation of the Iewes did perish . Doest thou see thy brother , one baptized in the name of Christ , goe on stubbornly in his wicked courses ? thou doest well to threaten him with the sentence of Death . Yet limit thy speeches by the Prophets rule , Ierem. 18. pronounce him not for all this an absolute reprobate or irrecoverable vessell of wrath : give him not forthwith for dead ; but rather use double diligence to prevent his death , and tell him , If God shew mercy upon whom he will shew mercy , if this his will be eternally free : it is as free for him yet to shew mercy upon supposed Cast-awayes , and to harden uncharitable and presumptuous Pharisees ( for the present manifestation of his glory ) as it was for him to reject the Iewes and chuse the Gentiles . Perhaps the ingenuous and hitherto indifferent reader will here begin to distrust th●se last admonitions , and for their sakes , most of our former resolutions , as prejudiciall to the doctrine concerning the certainty of salvation . But if it please him either to looke back ●nto some passages of the former discourse , or to goe along with mee a little further ; I shall acquaint him ( though not with a surer foundation , yet ) with a stronger frame or structure of his hopes , than hee shall ever attaine unto by following their rules , who I verily thinke were fully assured of their owne salvation , but from other grounds than they have discovered to us . Surer foundation can no man lay , than that whereon both parties doe build , to wit , the absolute immutability of Gods decree or purpose . Now admitting our apprehension of his will or purpose to call , elect or save us , were infallible : yet hee that from these foundations would reare up the edifice of his faith , after this hasty manner , [ Gods purpose to call , elect and save mee , is immutable ; Ergo , my present calling is effectuall , my election already ●ure , and my salvation most immuta●le , ] becomes as vaine in his imaginations , as if hee expected that wals of loome , and rafters of reed covered with ferne , should be able to keepe out Gun-shot , because seated upon an impregnable Rock . For first , who can be longer ignorant of this truth , than it ●●●ll please him to consider it ? That Gods purpose and will is most immutable in respect of every object possible : that mutabilitie it selfe , all the changes and chances of this mortall life , and the immutable state of immortality in the life to come , are alike immutably decreed by the eternall counsell of his immutable will. Now if mortalitie or mutabilitie have precedence of immortality in respect of the same persons by the immutable tenor of his irresistible decree : can it seem● any paradox to say , [ That ordinarily there should be in every one of us as true a possibility of living after the flesh , as of living after the spirit ; before wee become so actually and compleatly spirituall , as utterly to mortifie all lusts and co●cupiscences of the flesh ? ] Untill then our mortification be compleat and full , wee may not presume all possibilitie of living after the flesh to be finally expired and utterly extinct in our soules . And whether this possibilitie can be in this life , altogether so little , or truly none , as shall be in the life to come , after our mortall hopes are ratified by the sentence of the almighty Judge , I cannot affirme , if any man peremptorily will deny it ; nor will I contend by way of peremptorie deniall , if it shall please any man upon probable reasons to affirme . But if to such as finally perish , no true or reall possibilitie of repentance during the whole course of this mortall life , be allotted by the everlasting irresistible decree ; in what true sense can God be said to allow them a time of repentance ? How doth our Apostle say , that the bountifulnesse of God doth lead or draw them to repentance , if the doore of repentance be perpetually mured up against them by his irresistible will ? If in such as are saved , there never were from their birth or baptisme any true or reall possibility of running the wayes of death , not what sinnes soever they commit , the feare of Hell , or the declaration of Gods just judgements ( if at any time they truly feared them ) is but a vaine imagination , or groundlesse fancie , without any true cause or reall occasion presented to them by the immutable decree . Or if by his providence , they be at any time brought to feare hell , or the sentence of everlasting death : ●et hath God used these but as bug-beares in res●ect of them , though truly terrible to others . And Bug-beares , when children grow once so wise as to discerne them from true terrors , doe serve their parents to very small purpose . For mine owne part , albeit I feare not the state of absolute reprobation , yet so conscious am I to mine owne infirmities , that I would not for all the hopes , or any joy , or any pleasure which this life can afford , abandon all use of the feare of hell , or torments of the life to come . Upon this reall possibilitie of becomming vessels of wrath , doth our Apostle ground those admonitions , Hebr. 3. 12. 13. Take heed , brethren , lest there be in any of you an evill heart of unbeleefe , in departing from the living God : But exhort one another daily , while it is called to day , lest any of you be hardened through the deceitfulnesse of sin . And againe , chapt . 4. verse 1. Let us therefore feare lest a promise being left us of entring into his rest , any of you should seeme to come short of it . These and the like admonitions frequent in the Prophets and the Gospell , suppose the men whom they admonish to be as yet not absolutely reprobated , but in a mutable state ; in a state subject to a mutable possibility of becomming vessels of wrath , or vessels of mercy ; and by consequence , not altogether uncapable of that height of impietie unto which onely the eternall and immutable decree hath allotted absolute impossibility of repentance , or of salvation . Upon the true and reall possibilitie of becomming vessels of mercy supposed to be awarded to all partakers of the word and Sacraments , doth Saint Peter ground that exhortation , Brethren , give diligence to make your calling and election sure : for if yee doe these things , yee shall never fall . For so an entrance shall be ministred unto you abundantly into the everlasting kingdome of our Lord and Saviour Iesus Christ : 2 Peter , 1. 10 , 11. The end of this exhortation was to bring his Auditors unto that full growth in grace and good workes in this life , unto which absolute impossibilitie of Apostasie is as irresistibly assigned , by the eternall immutable decree , as finall induration or impossibilitie of repentance is unto the full measure of iniquitie . In what proportion these two contrarie possibilities may bee mixt in all or most men before they arrive at the point of absolute impossibilitie either of Apostasie or of repentance ; wee leave it to every mans private conscience to guesse or examine gr●sso modo , and to infinite and eternall wisdome exactly and absolutely to determine . Unto whose examination wee likewise referre it , whether the impossibilitie of repentance bee absolute or equall in all that perish ; or the impossibilitie of Apostasie be absolute and equall in all that are saved , at one time or other before they depar● hence : or whether the mutuall possibilities of becomming ●essels of mercie or wrath● may not , in some degree or other , continue their combination in some men untill the very last act or exercise of mortal● life . God alwayes speakes , ( whether by his word preached or otherwise by his peculiar providence ) as unto two : because every such man hath somewhat of the flesh , and somewhat of the spirit . For men as they ar● the sonnes of Adam are carnall ; and Gods words are all spirituall , and alwayes leave some print or touch behinde them , ●hereby the soule , in some de●ree or other , is presently hard●ed , or presently mollified ; or ●● least disposed to mollifica●ion or induration . Continuall 〈◊〉 frequent calcitration against ●●e edge of this fierie sword ●●eeds a Callum or compleat ●ardnesse ; or ( as the Apostle ●peakes ) it seares the conscience . But where it entereth , it causeth the heart to m●lt , and mak●s way for abundant mercie to ●ollow after . Men as yet not com●e to ful●●sse either of iniquitie , or of ●●owth of faith , are but chi●ren in Christ : and God speaks 〈◊〉 his children , while they are children , as wise and loving parents doe to theirs . Now if a kinde loving father should say to one of his sonnes , whom hee had often taken playing the wag , Thou shalt never have pennie of what is mine ; and to another whom hee observed to follow his booke or other good exercises well pleasing to him , Thou shalt bee mine heire : a man of discretion would not construe his words ( though affectionately uttered ) in such a strict sense , as Lawyers would doe the like clauses of his last Will and Testament ; but rather interpret his meaning thus ; that both continuing in their contrary courses , the one should bee disinherited , and the other made heire . Though God by an Angell or voice from heaven should speak to one man ●● his devotions , Thou shalt bee ●●●ed ; and to another at the ●●me time , Thou shalt be damned : his speeches to the one were to bee taken as a good encouragement to goe forward in his service ; his speeches to the other , as a faire warning to desist from evill : and not as ratifications of immutabilitie in either course , not as irrevocable sentences of salvation or d●mnation in respect of their individuall persons , but in respect of their present qualifi●●tions in whomsoever constantly continued . Saul the Persecutor was a reprobate , or vessel of wrath : but Paul the Apostle , a Saint of God , a chosen vessell . It is universally true ; The seed of Abraham or Israel was Gods people : yet it is true , that the Jewes ( though the seed of Abraham and sonnes of Israel ) were not partakers of the promise made to Abraham . For they became those Idumaeans , thos● Philistines , those Egyptians , against whom Gods Prophets had so often threatned his judgements , whom they themselves had excluded from Gods temple . One principall cause of their miscarriage● was their ignorance of the Propheticall● language , whose threats or promises are alwayes immediately terminated not to mens persons , but to their qualifications . In their Dial●ct , only true Confessors are true Iewes ; every hypocrite or back●slider is a Gentile , an Idumaean , a Philistine . None to whom God hath spoken by his Prophets , were by birth such obdurate Philistines , as had no possibilitie of becomming Israelites or true Confessors . The children of Is●ael were not by nature so undegenerate sonnes of Abraham as to be without all possibility of becomming Amo●ites . The true scantling of our Apostles up-shot , [ Hee will have mercy upon whom hee will have mercie , and whom he will he hardneth , ] rightly taken , reacheth exactly to these points following , and no farther . First , to admonish these Iewes by Gods judgements on Pharaoh , not to strive with their Maker , not to neglect the warnings of their peace , upon presumption that they were vessels of mercy by inheritance : seeing they coul● not pretend any privilege abl● to ex●mpt them from Gods g●nerall jurisdiction of hardni●● whom he would , ( as well of th● Sonnes of Abraham , as of th● AEgyptians , ) of diverting tho●● beames of glory which ha● shined on them , upon some other nation . It secondly reacheth to us Gentiles , and forewarns all and every one of us , by Gods fearefull judgements upon these Iewes , not to tie the immutabilitie of Gods decree for Election unto any hereditarie , amiable , nationall disposition ; but to fasten one eye as stedfastly upon Gods severitie towards the Iew , as we doe the other upon the riches of his glorie and mercie towards our selves . For if he spared not the naturall branches , let ●● take heed lest he also spare not ●● , who have beene hitherto the flower and bud of the Gentiles . Behold therefore the goodnesse and severitie of God : on them which fell , severitie ; but towards thee , goodnesse , if thou continue in ●u goodnesse : otherwise thou also shalt be cut off . And they also , if they bide not still in unbeleef● , shal● bee graffed in : for God is able to graffe them in againe . The one aspect breed●th feare , the other bringeth forth hope : and in th● right counterpoise of hope and feare consists that uprightnesse of minde and equabilitie of affections , without which no man can direct his course ar●ght unto the Land of promise . This manifestation of Gods mercie to one people or other , after ● kinde of equivalent vicissitud● perpetuated from the like revolution of his severitie toward● others , was the object of tha● profoundly divine contempla●●on , out of which our Apostle awaking , as out of a pleasant sleepe , c●yes out , O the depth of the riches both of the wisdome and knowledge of God! how unsearchable are his judgements , and his wayes past finding out ! Rom. 11. 33. Hee that desires to have his heart filled with such a measure of joyfull admiration as will seeke a vent in these or the like unaffected serious exclamations , must feed his thoughts with contemplation of divine attributes ; specially with those of infinite duration or eternitie , of infinite wisdome , of infinite goodnesse and love to man. In all which I have adventured to tread a path for others to correct o● follow upon triall ; being assured of this , that withou● the knowledge of these generalities , nothing can be said to any purpose in the particulars thu● farre prosecuted , or in the like to bee prosecuted more at large , when God shall grant leasure and opportunitie . These present disquisition● ( though seeming curious , as th● resolution● is truly difficult ) have a vulgar and immediate use ; yet not so vulgarly plain● or common to all , as profitabl● to every particular Christia● not fully perswaded in the certainty of his salvation . The speciall aime of my intentions in this argument is , first , to deterre my selfe and others from all evill wayes whatsoever ; but specially from those peculiar and more dangerous sinnes , which make up the full measure of iniquitie with greater speed : Secondly , to encourage mine owne soule and others with it , to accomplish those courses unto which the immutabilitie or absolute certaintie of election it selfe ( which must in order of nature and ●●me goe before our infallible apprehensions of it ) is inevitably predestinated by the eternall and irresistible decree . These exhortations are more fit for popular sermons , than such points as hitherto have beene discussed : whose discussion neverthelesse hath seemed unto me very expedient , as well for warranting the particular uses which I purpose ( if God permit ) to make out of the chapter following , as for giving such satisfaction to my best friends as God hath enabled me to give my selfe , concerning the Apostles intent and meaning in this ninth chapter . If what I have said shall happen to fall into any man● hands , which hath a logicall head , and beares a friendly heart to truth ( though otherwise no friend to mee : ) yet I presume hee will not bee so uncharitable towards mee , as to suspect I have intended these premises to inferre any such distastfull conclusions as these ; That election should be ex fide aut operibus praevisis , for our faith or workes sakes ; That any man should be more than meerly passive in his first conversion ; That the working of saving grace might be resisted ; or lastly , That in man before his conversion , ther● should bee any sparke of free will remaining , save onely to doe evill . Whosoever will grant me these two proposi●ions , [ That the unregenerate man hath a true freedome in doing evill , ] and [ ●he eternall Creator a freedome in doing good : ] I will engage myselfe to give him full satisfaction , that no difference betwixt Reformed Churches concerning Predestination or Reprobation , is more than verball , or hath any other foundation besides the ambiguitie of unexplicated termes . The errors on all sides grow onely from pardonable mistakings , not so much of truth it selfe ● as of her proper seat or place of residence . FINIS . MANS TIMELY REMEMBRING OF HIS CREATOR ; OR An exposition delivered in a Sermon upon ECCLESIASTES 12. 1. Remember now thy Creator in the dayes of thy youth . LONDON , Printed by JOHN HAVILAND , for ROBERT MILBOURNE . 1638. MANS TIMELY Remembring of his CREATOR ; OR An Exposition delivered in a Sermon upon ECCLES . 12. 1. Remember now thy Creator in the dayes of thy Youth . WEe may consider two vertues , one for the societie of this life , Thankefulnesse ; and the other for the attaining of the next life , Repentance , as precious metals , Silver and Gold. Of this Silver , of the vertue of Thankefulnesse , there are whole Mines in the Earth , books written by Morall men : but of this Gold , th● vertue of Repentance , there is no Mine in the Earth ; in the books of Philosophers , no doctrines . This Gold is for the most pa● in the Washes : Repentance for the most part is in the Waters of Tri●ulation : But God directs thee to it in this text , before tho● commest to those come● and 〈◊〉 thou wil● Repent that thou did●● not remember him till Now. Here the Holy Ghost takes the nearest way to bring man to God , by awaking his Memorie . For the understanding requires long instruction , and cleare demonstration : and the Will requires an instructed Vnderstanding ; and it is of it selfe , the blindest and the boldest facultie : but if the Memorie doe fasten upon any of those things , which God hath done for us ; that 's the nearest way to him . Remember therefore , and Remember now . Though the Memorie be placed in the hinder part of the head : defer●e not thou thy Remembring to the hindermost part of thy life . But doe it Now , Nunc in die , Now , whilst thou hast Light ; and Nunc in diebus ( as it is in the text ) Now , whil'st God gives thee many Lights , many means to come to him ; and Nunc in diebus juventutis , in the dayes of thy youth , of thy strength , whilst thou art able to doe that which thou proposest to thy selfe ; and as the Originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports , in diebus Electionum tuarum , whilst thou art able to make thy choice ; whilst the grace of God shineth so brightly upon thee , as that thou maist see thy way ; so pow●rfully upon thee , as that thou maist walke in that way : Now in thy day , and , Now in these dayes , Remember . But whom ? First , The Creator ; That all these things which thou delightest in and labourest for were created ; they were nothing ; and therefore the Memorie lookes not far enough back , if it stick onely upon Creature , and reach not to the Creator . Remember the Creator : and Remember thy Creator and in that , Remember , that Hee made thee ; that Hee made thee of nothing ; but of that nothing , Hee hath made thee such a thing as cannot returne to nothing againe , but must remaine for ever ; whether ever in glory , or ever in torments : that depends upon the Remembring thy Creator now in the dayes of thy youth . First , Remember ; which word is used oftentimes in the Scripture for Considering and taking care for ; God remembred Noah and every beast with him in the arke : as the word contrarie to this , [ Forgetting is also used for the affection contrary to it , Neglecting ; ] Can a woman forget her childe , and not have compassion on the sonne of her wombe ? But here wee take not Remembring so largely , but restraine it to the affection of that one facultie , the Memorie , For it is Stomachus animae , The Stomack of the soule , that receives and digests and turnes to good blood , all the benefits formerly exhibited to us in particular , and the whole Church of God in generall . Present that which belongs ●o the understanding , to that fa●ultie : and the understanding is ●ot presently setled in it . Pre●ent any of the Prophecies made in the Captivitie ; and a ●ewes understanding will take ●hem for a diliverance from ●hat bondage ; and a Christians ●●derstanding will take them for ●● spirituall deliverance from ●●nne and death , by the Messi●● , Iesus Christ. Present but the ●ame of a Bishop or an Elder out ●f the Acts of the Apostles , or out ●f the Epistles : and other men will take it for a name of paritie of equalitie ; and wee for a name of office and distinction in the Hierarchie of Gods Church . Thus it is in the understanding that is often perplexed . Consider the other facultie , the will of man ; and thereby those bitternesses betweene th● Iesuites and the Dominicans in the Romane Church , even to th● imputation of the crime of he● res●e upon one another , in que●stions concerning the Will o● man , and how that concurre●● with the Grace of God ; particu●larly , Whether the same proporti●on of Grace being offered by God●● two men equally disposed towar●● him before , must not necessaril● worke equally in those two ? An● by those bitternesses among●● persons nearest us , even to th● drawing of swords , in questions of the same kinde ; particularly , Whether that proportion of Grace , which doth effectually convert a particular man , might not have been resisted by the perversenesse of that mans will ? Whether that grace were irr●sistible or no ? By all th●se and in●inite such difficulties wee may see how untractable and untameable a facultie the will of man is . But leave the Vnderstanding and the Will , and come to the Memorie , not with matter of ●aw , but with matter of Fact ; Let God make his wond●rful works to be had in remembrance ( as Davi● speak●●h ; ) present the hi 〈…〉 God 's protection o● his children in the Arke , in the wildernesse , in the Captivities , in infinite other dangers ; present this to the Memorie : and howsoever the Vnderstanding be clouded or the Will perverted ; yet both Iew and Christian , Papist and Protestant , Refractarie and Conformitant , are affected with a thankfull acknowledgement of his former mercies and benefits : this issue of the facultie of the Memorie is alike in them all . And therefore God in giving the Law works upon no other facultie but this ; I am the Lord thy God which brought thee out of the Land of AEgypt &c. Hee onely presents to their Memorie what hee had done for them . And so in delivering the Gospell , one principall Seale thereof , the participation of his Bodie and Blood in the Sacrament , hee proceeds so too , hee recommends it to their Memorie ; Doe this in remembrance of mee . This is the facultie that God desires to worke upon . And therefore , if thine understanding be too narrow to comprehend or reconcile all differences in all Churches , as what understanding is large enough to doe so ? If thy will bee too scrupulous to submit it selfe to the Ordinances of thine owne Church , which sometimes a Zeale , though not perverse , yet indigested , may worke : yet hav● recou●se to thine owne memorie . For as Saint Bernard cals that , The stomack of the soule ; so wee may bee ●old ●o call it , The gallerie of the soule , hung with so many and so lively pictures of the goodnesse and mercies of thy God to thee , as that every one of them may be a sufficient Catechisme to instruct thee in all thy particular duties to God for those mercies . And then as a well made and a w●ll placed picture lookes alwayes upon him that lookes upon it : so shall thy God looke upon thee , whose memorie is thus contemplating him ; and he shall shine upon thine understanding , and recti●ie thy will too . If thy memorie cannot comprehend his mercie at large , as it hath beene shewed to his whole Church ( as it is an incomprehensible thing to consider , that in a few yeares God hath made us even in number and temporall strength to our adversaries of the Roman Church : ) If thy memorie have not received and held that great picture of our generall deliverance from that invincible navie ; if that mercie be written in the Waters and in the Sands , where it was acted , and not in thy memorie : if thou remember not our later , but greater deliverance from that artificiall hell , that vault of powder ( in which the Devils instruments lost their plot ; they did not blow it up : ) yet every man hath a pocket-picture about him , a manuall , a bosome booke ; and if hee will but turne over one leafe of that booke , but remember what God hath done for him even since yesterday ; hee shall finde by a little branch , a navigable river to saile into that great and endlesse sea of the mercies of God towards him from the beginning of his being . Doe but remember then . Remember now , saith the text . Of his owne will he begat us with the word of truth , that wee should be Primitiae , the first fruits of his creatures ; that as we consecrate all his creatures to him in a sober and religious use of them : so as the first fruits of all , wee should principally consecrate our selves to his service betimes . Now there were three payments of first fruits appointed by God to the Jewes . The first were Primitiae spicarum , The first fruits of their eares of corne : and this was only about Easter . The second were Primitiae panum , the first fruits of loaves , after the corne was converted to that use : and this , though it were not so soone , yet it was early too , about Whitsuntide . The third were Primitiae frugum , of all their latter fruits in generall ; and this was very late in Autumne , in the Fall , about September . In the two first of these three , in those that were offered early , God had his part ; he had his part in the corne , and in the loaves : but in the latter fruits he had no portion . Offer thy selfe to God then , as Primiti●● spicarum , whether thou gleanest in the world , or bindest up by whole sheaves ; whether thine increas● b● by little and little , or thou be rich at once , by the devolution of a rich inheritance and patrimony unto thee . Offer this in an acknowledgement , that this proceeds from the treasure of his goodnesse , and not from thine industrie . And offer thy selfe againe as Primitia● panum , when thou hast kneaded up riches , and honour , and favour , in a setled and established fortune : offer that to God in an acknowledgement , that hee can scatter and moulder away that estate againe , how safe soever it seemes to be setled . Offer at thy Easter , whensoever thou hast any resurrection , any sense of raising thy ●oule from the shadow of death : offer thy confession to God , that it is the sun-shine of his grace , and not of thy moralitie . Offer at thy Pentecost , whensoever the hol● Ghost descends upon thee in a fierie ●ongue , that thou feelest thy selfe melted by the powerfull preaching of the word : of●er thy confession then , that this is the proceeding of his grace , and not the disposition , or concurrence , or tendernesse of thy nature . For if thou deferre thine offering till September , till thy Fall , till thy winter , till thy death ; howsoever those may be thy first-fruits , because they be the first that ever thou gavest : yet they are not such as are acceptable to God ; God hath no portion in them if they come so late . Offer thy selfe now ; nay doe but offer to thy selfe now ; that is but an easie request ; and yet there is no more asked . Viximus mundo ; vivamus reliquum nobis ipsis : Thus long we have served the world ; let us serve our selves the rest of our time : but this is the best part of our selves , our soules . Expectes ut febris te vocet ad poenitentiam ? Hadst thou rather a sicknesse should bring thee to God , than a Sermon ? Hadst thou rather be beholding to a Physician for thy salvation , than to a Preacher ? Thy businesse is to Remember : stay not for thy last sicknesse , which may be a Lethargie , in which thou maist forget thine owne name , and his that gave thee thy best name , the name of a Christian , Christ Iesus himselfe . Thy businesse is to Remember , and thy time is Now : stay not till that Angell come , that shall say and sweare , that Time shall be no more . Remember then , and Remember Now ; Nunc in die , Now whilst it is day . The Lord will heare thee in die qua invocaveru ( sayes David ) in the day that thou callest upon him ; and in quacunque die velociter exaudiet , in any day hee will heare thee quickly : but still it is Opu● diei , a worke of the day , to call upon God. For in the Night our last Night , these thoughts that fall upon us , are rather Dreames than Remembrings : upon our death-bed wee rather dreame that wee repent , than repent indeed . To him that travels by Night , a bush seemes a horse , and a horse seemes a man , and a man seemes a spirit ; nothing hath its proper shape : to him that repents by Night , on his death-bed , neither his owne time nor the mercies of God have their t●ue proportion . This night they shall fetch ●way thy soule , saith Ch●ist to the secure man : but hee neither tels him who they be that shall fetch it away , nor whither they shall carry it . Hee hath no light but lightning , a sudden fl●sh of horrour : and so is translated i●●o the fire which hath no light . Nunquid Deus paravit nobis ignem i●●um ? Non nobis , sed Diabolo & Angelis e●us . And yet we who ar● vessels so broken , that there is not asheard left to fetch water at the pit , ( as the Prophet expresseth an irreparable ruine , ) no meanes in our selves to derive one drop of the blood of Christ Iesus upon us , no meanes to wring out one teare of true contrition from us , have plunged our selves into this dark , this everlasting fire which was not prepared for us . A wretched covetousnesse to be intruders upon the devill ! a wofull ambition to be usurpers upon damnation ! God did not make that fire for us , much lesse did hee make us for that fire : ( make us to damne us ? God forbid : ) but yet though it were not made for us at first , now it belongs to us ; the judgement takes hold of us . Whosoever beleeveth not , is already condemned : there the fire belongeth to our infid●l●tie , and the judgement takes hold of us . Ite maledicti ; you have not fed mee , nor cloathed mee , nor harboured mee , therefore goe yee cursed : then that fire takes hold of our omission of necessarie duties and good workes . What 's our remedy now ? why still this is the way of Gods justice , and his proceeding , ut sent●ntia lata ●it invalida , That if hee publish his judgement , his judgement is not executed . The judgements of the Medes and Persians were irrevocable : but the judgements of God , if they be given and published , are not executed . The Ninivites had perished , if the sentence of their destruction had not beene given : and the sentence preserved them● by bringing them to repentance . So in this cloud of ●te maledicti , wee may see Day-breake , and discerne beames of Sunning light in this judgement of Eternall darknesse . If the contemplation of Gods judgements bring us to Remember him , it is but a darke and stormie Day : but yet spirituall affliction and the apprehension of Gods anger , is one Day wherein wee may Remember God. And this is Copiosa redemptio , the overflowing mercy of God , that hee affords us many dayes to remember him in : for it is not in die , but in diebus . This Remembring which we intend , is an inchoation , yea it is a great step into our Conversion and Regen●ration , whereby wee are New Creatures : and therefore wee may well consider as m●ny dayes in this New creation , as were in the ●irst Creation of the world . In the ●irst day was the making of Light : and our ●irst day is the knowledge of him who sayes of himselfe , Ego sum Lux mundi , I am the light of the world ; and of whom Saint Iohn testifies , Erat Lux vera , Hee was the true Light which lighteth every man that commeth into the world . This is then our first day , The Light , the knowledge the profes●ion of the Gospell of Christ Iesus . Now God made Light first , ut operaretur in Luce , saith Saint Augustine , that hee might worke in the light , in producing other creatures : not that God needed Light to worke by , but for our example . God hath shed the beames of the light of his Gospell , first upon us in our Baptisme , that wee might have that Light to worke by , and to produce our other Creatures ; and tha● in every enterprise wee might examine our selves , our consciences , whether we could not be better content , that that Light went out , or were Eclipsed , than the light of our owne glory : whether wee had not rather that the Gospell of Christ Iesus suffered a little , than our owne ends and preferments . God made Light●irst ●irst , that hee might make his other creatures by the light , ( saith Saint Augustine : ) and hee made that first too , ut cernerentur quae fecerat ( saith Saint Ambrose ) that these creatures might see one another : for frustrà essent si non viderentur , saith that Father , It had been to no purpose for God to have made creatures , if hee had not made Light , that they might see one another , and so glorifie him . God hath given us this Light of the Gospell too , that the wo●ld might see our actions by this Light. For the noblest Creatures of Princes , and the noblest actions of Princes , Warre , and Peace , and Treaties , and all other Creatures and actions , which move in the lower Spheares , Frustra ●unt , they are good for nothing , they will come to nothing , they are nothing , if they abide not this Light , if there appeare not to the world a true Zeale of the preservation of the Gospell , and that wee doe not in any thing erubesce●e Evangelium , bee ashamed of making and declaring the love of the Gospell to be our principall end in all our actions . Now when God had made Light , and had made it to these purposes , Hee saw that the light was good , sayes Moses . This Seeing implyes a consideration , a deliberation , a debatement : That a religion , a forme of professing the Gospell , be not taken , or accepted blindly , nor implicitly . Wee must see this light ; and then the Seeing that it is good implyes the accepting of such a religion as is simply good in it selfe ; not good for ease or convenience , not good for honour or profit , not good for the present , or the state of other businesses , not good for any collaterall or by-respects ; but simply , absolutely , and in it selfe good . And when God saw this light to be good , then hee severed Light from darknesse : so as no darknesse must be mingled with the Light , no dregges or ragges of Idolatrie and superstition mingled with the true Religion . But God severed them otherwise than so too : hee severed them ( as wee say in the Schooles ) Non tanquam duo positiva , that Light should have a being here , and Darknesse a being there ; but tanquam Positivum & privativum , that Light should have an essentiall being , and Darknesse utterly abolished . And this severing must hold in the Profession of the Gospell too ; not so severed as here shall be a Sermon , and there a Masse : but that the true religion be really professed , and corrupt Religion be utterly abolished . And then and not till then it was a Day , ( sayes Moses . ) And since God hath given us This day , The light of the Gospell , to these uses , to trie our owne purposes by , in our selves , and to shew and justifie our actions by , to the world ; since wee see this Religion to bee good , and that it is professed advisedly , and not implicitly ; but so that it is able to abide any triall that the adversarie will put us to , of antiquities , Fathers and Councels ; since it is so severed , as that there are sufficient lawes and meanes for the abolition of superstition utterly : since God hath given us this day ; Qui non humiliabit animam in die hac , &c. ( as Moses speakes of other dayes of Gods institution ) hee that will not throw downe himselfe before God on this day , in humble thanks that wee have it , and in humble prayer that wee may still have it : hee does not remember God in his first day ; he doth not consider how great a blessing the light , the profession of the Gospell is . To make shorter dayes of the rest ( for we must passe through all the dayes in a few minutes● ) God in the second day made the firmament to divide betweene the waters above , and the waters below . And this firmament in man is Terminus cognosci●ilium , The limit of those thing● which God hath given a man meanes and f●●ulties to conceive and under●●and of him . Hee hath limited our eyes with a firmament●oo ●oo , with the knowledge of those things quae ubique , qu●● semper , which those starres whom hee hath kindled in his Church , The Fathers and the Doctors have ever from the beginning proposed as things necessarie for the salvation of our soules . As for the eternall decrees of God , and his unrevealed will and mysteries , and the knottie and inexplicable perplexities of the Schooles , they are waters above the firmament . Here Paul plants , here Apollo waters , here God raiseth up men to convey to us the dew of his Grace , by waters under the firmament , by visible meanes , by Sacraments , and by the Word so preached and so explicated , as it hath beene unanimly and constantly from the beginning of the Church . And therefore this second day is consummated and perfected in the third : for in the third day , God came to that , Congregentur Aquae , Let the waters be gathered together into one place . God hath gathered all the waters of life into one place ; all the doctrines necessarie for the life to come into the holy Catholick Church . And in this third day , God came to his Producat terra , there here upon Earth all herbs and fruits necessarie for mans food should bee produced : that here in the visible Church should bee all things necessarie for the spirituall food of our Soules . And therefore in this third day God repeats twise that testimonie , Vidit quod esset bonum , Hee saw that it was good , that all herbs and trees should bee produced that bee seed ; all doctrines that are to bee seminall to be proseminated , and propagated , and continued to the end , should be taught in the Church : But for such doctrines as were but to vent the passions of v●hement men , or to serve the turne of great men for a time , for collaterall doctrines , temporarie , interlinearie , marginall doctrines , which belong not to the bodie of the text , to fundamentall things necessarie to salvation : for these , there is no Vidit quod bonum , no testimony that they are good . Now , si in diebus istis , if in these dayes , when God gives thee a Firmament , a knowledge what thou art , to learne conce●ning him ; and when God gives this collection of Waters , and this fruitfulnesse of Earth , the knowledge how to receive these necessarie doctrines : if in these dayes thou wilt not Remember God , it is an inexcusable and irrecoverable Lethargie . In the fourth dayes worke , which was the making of the Sunne and Moone . Let the Sunne to rule the day be a testimonie of Gods love to thee in the sun-shine of temporall prosperitie : and the Moone to shine by night , be the refreshing of his comfortable promis●s of the Gospell , in the darknesse of adversitie . Remember in this thy day , that he can make thy Sunne to set at noone , blow out thy taper of prosperitie when it burnes brightest : and he can make thy Moone to turne to bloud , make all the promises of the Gospell which should comfort thee in adversitie , turne to despaire and obduration . Let the fifth dayes worke , which was the creation Omnium reptilium & volatilium omnium , signifie either thy humble devotion , wherein thou sayest , Vermis ego & non homo , I am a worme , Oh God , and no man , &c. or let it signifie the raising of thy soule in that securitie , Pennas columbae , that God hath given thee the wings of a dove to flie to the wildernesse from the temptations of this world , in a retired life and contemplation . Remember in this day too , that God can suff●r even thy humi●litie to strive and degenerate into an uncomely dejection , stupiditie , and s●nselesnesse of the tru● dignitie , and the true libertie of a Christian : and hee can suffer thy retiring of thy selfe from the world , to degenerate into a contempt and despising of others , and an over-valuing of thine owne perfections , thine owne puritie and imaginarie righteousnesse . Let the sixt day , on which both man and beast were made of earth , ( but yet a living soule breathed into man ) remember thee , ●hat this earth which treads up●n thee must returne to the earth which thou treadest upon ; this body which loads th●e , must returne to the grave , and thy spirit returne to him that gave it . And let the Sabbath remember thee too , that , since God hath given thee a temporall Sabbath , placed thee in a Church of peace ; thou must perfect all in a Sabbath , in a consci●nce of peace , by remembring now thy Creator in all , in some , in one of these dayes of the New weeke : either as God hath created a first day in thee by giving thee the light of the Gospell ; or a second day , by giging thee a Firmament of knowledge of the things that concerne thy salvation ; or a third day , accesse to that place where those doctrines and waters of life are gathered together , the Church ; or a fourth day , wherein thou hast a Sun and a Moone , Thankfulnesse in prosperitie , and Comfort in adversitie ; or a fifth day , in which thou hast Reptilem humilitatem , & volatilem fiduciam , an humble dejecting of thy selfe before God , and yet a sure confidence in God ; or as in thy sixt day , thou considerest thy composition , that thou hast a body that must dye , though thou wouldst have it live , and thou hast a soule that must live , though thou wouldest have it die . Now all these dayes are contracted into a lesse roome , in this text , into two : for here the originall word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is , either In diebus juventu●is , in the dayes of thy youth ; or In diebus electionum tuarum , in the dayes of thy choices , or whilst thou art able to make thy choice . First therefore if thou wouldst be heard in Davids prayer , Delicta juventutis , &c. Oh Lord remember not the sinnes of my youth : remember to come to this prayer In diebus juventutis , in the dayes of thy youth . Iob remembers with sorrow how hee was in the dayes of his youth , when Gods providence was upon his Tabernacle : and it is a sad , but a late consideration , with what tendernesse of conscience , what scruple , what remorses wee entered into the beginning of sinnes in our youth ; and how indifferent those sins are growne to us now , and how obdurate wee are growne in them . It was Iobs sorrow to consider his youth , and it was Tobits comfort , When I was young ( saies hee ) all my tribe fell away ; but I alone went often to Ierusalem . For , It is good for a man to beare his yoak in his youth , saith Ieremie : and even then when God had delivered over his people to be afflicted purposely ; ●et he complaines on their b●halfe , that the persecutor laid th● heaviest yoak upon the ancientest men . Age is unfit for burdens : and to r●s●rve the weight , and burden of our conscience , conversion and repentance till our age , is an irregular , incongiuous and a disproportioned thing . Labore fracta instrumenta ad Deum ducis , quorum nullus est usus ? Wilt thou pretend to work in Gods building , and bring no tool●s , but such as are blunted and broken in the s●rvice of the world ? No man would present a lame horse , a disordered clock , a torne booke to the King. Caro est jumentum , thy body is thy beast , thy flesh is thy horse ; wilt thou present that to God , when it is lame and tired with exces●e of wantonnesse ? when thy cl●ck , the whole course of thy life is disorde●ed with passions and perturbations ; when thy booke , the historie of thy life , is torne , and a thousand sins of thine owne torne out of thy memorie ; wilt thou then pres●nt this Clock , this Booke so defaced and mangled , to thy God ? Thou pretend●st to present that indeed which thou doest not present ; Temperantia non est temperantia in senectute , sed impotentia intemperantiae ; Thou pretendest to present temperance and continence to God , and in age temperance is not temperance , but onely a disabilitie of being intemperate . It is often and well said , Senex bis puer , An old man returnes to the ignorance and frowardnesse of a child againe : but it is not Senex bis juvenis , an old man returnes to the dayes of youth againe , to present fruits acceptable to God , so late in his yeares . Doe this then , In diebus juventutis , in thy best strength , and when thy naturall faculties are best able to concurre with the grace of God. Doe it too in diebus electionum tuarum , Whilst thou maist chuse . For if thou hast worne out this word in one sense , that it be too late to Remember him in the dayes of thy youth that 's sinfully and negligently spent already : yet as long as thou art able to make a new choice , to chuse a new sinne ; that when the heats of youth are not overcome but burnt-out , then thy middle ag● chuseth ambition , thine old age covetousnesse : as long as thou art able to make this choice , art thou not able to make a better than this ? God testifies the power that hee hath given thee ; I call heaven and earth to record this day , that I have set before you Life and Death , &c. therefore chuse life : if this choice like you not ( saies Iosuah to the people ) If it seeme evill in your eyes to serve the Lord , chuse you this day whom you will serve . Here 's the Election day , bring that which you would have into the ballance , with that which God presents you , and tell mee what you would chuse to preferre before God. As for honour , and favour , and health , and riches ; perchance you cannot have them , though you chuse them : but if you have , can you have more of them than they have had , to whom these very things have beene occasions of ruine ? It is true , the market is open till the last bell ring and ring out , the Church is open and grace offered in the Sacraments of the Church : but trust not then to that Rule , That men buy cheapest at the end of the Market ; that heaven may bee had for a breath at the last , when they that stand by the bed and heare that breath , cannot tell whether it be a sigh , or a gaspe ; whether a religious breathing and anhelation after the next life , or a naturall breathing and exhalation of this . But finde thou a spirituall good husbandry in that other rule , That the best of the market is to be had at first , at the beginning . For howsoever in thine age , there may be by Gods working Dies juventutis , God may make thee a new creature , and so give thee a new youth ( for as God himselfe is Antiquissimus dierum , so with God no man is superannuated : ) yet when age hath made a man impotent for sinne , these are not properly Dies electionis , when hee forbeares sin out of an impotencie towards that sinne . And therefore whilst thou hast a choice , meanes to advance thine owne purposes , meanes to defeat other mens purposes by evill meanes , Remember . But whom ? Creatorem : for wee have done with the facultie to be excited , the Memorie , and with the time Now , &c. And wee come to the Object , the Creator . And there Remember first The Creator ; secondly , Thy Creator . And Remember The Creator , first , because the Memorie can goe no farther than the Creator . The Memorie reaches farre : but it must finde something done . And what was done before the Creation ? wee have therefore no meanes to conceive or to apprehend any of Gods actions before that . For when men will speake of Decrees of Reprobation , decrees of Condemnation , before a Decree of Creation , this is not the Holy Ghosts place , they goe before him : for they Remember God a Iudge and a Condemning Iudge before the Creator . This is to put a preface before Moses his Genesis . God will have his Bible begin with the Creation ; and wee will not be content with that In principio , but wee will seeke out Ante Principium to know what God did before hee did any thing ad extra . The In principio of Moses we can Remember , that God created the Heaven and the Earth in the beginning : but the In principio of Saint Iohn , the Beginning that he begins his Gospell withall , the Eternall beginning , wee cannot Remember . Wee can Remember Gods Fiat in Moses ; but not Gods Erat in Saint Iohn . What God hath done for us , is the Object of our Memorie ; not what God did before wee or any things else was . For when it is said in our Translation , The Holy Ghost was not yet given ; because that Iesus was not yet glorified ; though the supplement● seeme necessary for the clearing of the sense , yet the word Given is not in the text : but it is simply Spiritus sanctus non erat , the holy Ghost was not . Non erat antequam operaretur , saies Saint Augustine : H●e was not to this intendment and purpose ; hee was not manifested nor declared to us , till hee wrought in us . And so wee say of God in generall , not considered in any one person , wee cannot remember him but in producing of his workes , in the Creation . Thy Bible begins there , thy Creed begins there ; and thou hast a good and a perfect memorie , if thou remember all that is presentd unto thee by those wayes : and those wayes goe no higher than the Creator . Remember the Creator then ; because thou canst Remember nothing beyond him . And Remember the Creator so too , that thou maist stay upon nothing on this side him : that so neither height , nor depth , nor any other Creature may separate thee from God ; not onely separate thee finally , but not retard thee any other wayes ; but as the love of the Creature may lead thee to the Creator . Wee see faire shipping in the River : but all their use were gone , ●f the River led not into the Sea. Wee see men fraughted with honour and riches : but all their use is gone , if they lead them not to the honour and glory of the Creator . And therefore saies the Apostle , Let them that suffer commit their soules to God as to a faithfull Creator . Hee had gracious purposes upon us in our Creation ; and if hee bring us back againe to as good a state as wee had in our Creation , wee enjoy the very Redemption too . This is then the true contracting : and this is the true extending of this facultie of the Memorie , to Remember the Creator , and sta● there , because there is no prospect farther : and to Remember the Creator , and get so farre , because there is no safe footing , nor relying upon any creature . Remember then the Creator : And Remember thy Creator . If thou desire wisdome ; Quis prudentior Sapientia ? where wilt thou seeke it , but of him who is Wisdome it selfe ? If thou desire profit , Quis utilior bono ? Who can pro●it thee more than Goodnesse it selfe ? And if thou wouldest Remember that which is neerest unto thee ; Quis conjunctior Creatore ? Who is so neer thee , as hee that made thee , and gave thee thy being ? What purpose soever thy Parents or thy Prince have to make thee great : how had all these purposes beene frustrated , if God had not made thee before ? Thy very Being is the greatest degree . As in Arithmetick , how great a number soever a man expresse in many figures ; yet when all is done , and that wee begin to reckon and name this number , the first figure of all is the greatest of all : So what d●grees or titles soever a man hath in this world , the greatest of all is the first of all ; that hee had a being by Creation : for the distance of Nothing to a little is the best degree of this life . And therefore Remember thy Creator , as by being that , hee hath done more for thee than all the world beside . And Remember so too , with this consideration , that since thou hast a Creator , thou wast once Nothing : Hee made thee , hee gave thee a Being : there 's matter of Exaltation . He made thee ex nihilo , thou wast lesse before than a worme ; there 's matter of Humiliation . But hee did not make thee Ad nihilum , to returne to Nothing againe : there 's matter of Studie and Consideration , how to make thine immortalitie profitable unto thee . For it is a deadly immortalitie , if thou be immortall onely for immortall torments . That Being which wee have from God shall not returne to Nothing : nor that Being which wee have from men neither . As Saint Bernard saith of the Image of God imprinted indelibly in mans soule , Vri potest in Gehenna , non exuri ; That soule which descends to Hell , carries the Image of God thither too , and that can never be burnt out in Hell : So those Images , those impressions which we have received from Men , from Nature , from the World , the Image of the Lawyer , the Image of the Lord , the Image of the Bishop , may all burne in Hell ; but they cannot be burnt out : not onely , not those soules , but not those offices shall returne to Nothing ; but our condemnation shall be everlastingly aggravated , for the ill use of these offices . Remember therefore thy Creator , who , as he made thee of nothing , shall hold thee still to his glorie , though to thy confusion in a state capable of his heaviest judgements . For the court of God is not like other courts , that after a surfet of pleasure , of greatnesse , a man may retire : after a surfet of sinne , there is no such retiring , as a dissolution of the soule to nothing . And therefore remember , that he made thee ; thou wast nothing : and what hee made thee ; thou canst not be nothing againe . To shut up this circle , and to returne to the beginning ; to excite the particular facultie of the memorie . As wee remember God : so for his sake , and for him , let us remember one another . In my long absence and farre distance remember mee , as I shall doe you , in the eares of God : to whom the farthest East and the farther West are but as the right and left eare in one of us . Wee heare with both eares at once ; and hee heares in both places at once . Remember mee ; not my abilities . For when I consider my Apostleship to you , that I was sent to you , I am ●n Saint Pauls Quorum ; Quorum ego minimus ; I am the least of them that have beene sent unto you : and when I consider mine infirmities , ( I know I may justly lay a heavier name upon them ) I know , I am in his other Quorum , Quorum ego maximus ; sent to save sinners , of whom I am the chiefest . But yet remember my labours , my endevours , at least my desires to doe that great service of making sure your salvation : and I shall remember your religious cheerefulnesse in hearing the Word , and you● Christian-like respect to those who bring this Word unto you ; and of me in particular , so farre above my merit . And so as your eyes that stay here , and mine that must bee far off , for all that distance , shall meet every morning in looking upon the same Sunne , and meet every night in looking upon the same Moone : so our hearts may meet morning and evening , in that God , who sees and heares alike at all distances . That you may come up to him in your prayers on my behalfe , that I ( if I may bee of any use for his glorie and your edification in this place ) may be restored to you againe in this place : and I may come up to him in my prayers on your behalfe , that what Paul soever shall plant here , and what Apollo soever shall water here , be himselfe will bee pleased to give the increase . And that if I never meet you , till by severall wayes wee have met in the gates of death ; that within the gates of heaven I may meet you all , and there say to my Saviour and your Saviour , that which he said to his Father and our Father ; Of those whom thou gavest me I have not lost one . Remember me thus , you that stay in this kingdome of peace , where no sword is drawne but the sword of justice : as I shall remember you in those kingdomes , where Ambition on the one side , and a necessarie defence of religion against imminent persecution on the other side , hath drawne many swords . And Christ Iesus remember us all in his kingdome , to which though wee must saile through a sea , yet it is the sea of his bloud , in which never soule suffered shipwrack . Though we must bee blowne with strong windes , with vehement sighes and groans for our sinnes : yet it is the Spirit of God that blowes all that winde in us , and shall blow away all contrarie windes of diffidence in his mercy . It is that kingdome , where we shall all be souldiers , but of one armie , the Lord of hosts ; and all children of one Quire , the God of harmonie and consent ; where all clients shall retaine but one Advocate , the Advocate of us all , Christ Iesus ; and yet every client receive a sentence on his side ; not onely a verdict of not-guiltie , a non-imputation of sinne ; but a Venite Benedicti , a reall participation of an immortall crowne of glorie : where there shall bee no d●fference in affection nor in voice , but wee shall all agree as fully and perfectly in our Hallelu-jah and our Gloria in excelsis , as God the Father , God the Sonne , and God the holy Ghost agreed in their F●ciamus Hominem ; wee shall praise the whole Trinitie as unanimly , as the Trinitie concurr'd in making us . To end , it is the kingdome where we shall end , and yet begin but then ; where we shall have continuall rest , and yet never grow lazie ; where wee shall have more strength , and no enemie ; where we● shall live , and never die ; where we shall meet , and never part ; but here we must . FINIS . Notes, typically marginal, from the original text Notes for div A07537-e120 Deut. 5.29 Two poin●s . 1 Point . That God earnestly desires the conversion of such as perish . 1 Tim. 2.1 . 2. 1 Tim. 1. 1 , 2. Iam. 2.6 . Vers. 7. 1 Tim. 2.3 . Vers. 4. Vers. 5. Vers. 5. Esay . ●6 . 4 . ● . Luk. 11. 49. Iohn 12. 49.50 . Esay 49. 14 , 15. &c. Esay 65. 2 , 3 , 4 , 5. 2 Point . How it is possible then that all men are not saved . Jude 10. Isa. 27. 11. 1. Object . Answer . 2 on . Answer . Object . 3. Answer . Object . Answer . Es● . 65.5 . Prov. 1. 20 , 21 , &c. Notes for div A07537-e4100 In what sense , or in respect of what object● Gods wi●● is said to be irresistible . What it is to harden . The first generall part . That God doth not harden all men at all times , after this same manner . God sometimes harden● privatively only . God usually hardens positively ; but not by his irresistible will. Pharaoh was hardned by Gods irresistible will. Whether Pharaoh were an absolute reprobate , o● created to be hardned . The second generall part . That the objection proposed hath reference only to Pharaoh , or to some few in his case ; not to all that perish or are reprobated . The true occasion of the former objection . The Apostle● first answer to the former objection explicated . In what sense Gods will is said to be the absolute and infallible rule of equitie , or justice . The Apostle● second answer to the former objection . So the Septuag●nt expresse the sense of the Hebrew phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The third generall Part. A discovery of the fallacie wherewith Beza and others have in this argument been deceived . That the object of divine approbation or reprobation is not the individuall abstract nature . The old man and new suppose not two distinct persons : and yet the rewards of joy and paines everlasting are allotted to them . That albeit Pharaoh was alwayes one and the same man : yet he was not alwayes one and the same object of the divine deci●e . That Pharaoh in the Syllogisme pro●osed is no singular but indefinite terme . That the contention concerning Pharaohs induration hath no contradiction for his ground . The conclusion of the Syllogisme proposed indefinitely taken is most true : but universally taken is altogether false . In what sense , the conclusion proposed may be said to be universall , universalitate subjecti . Whether granting that Pharaoh was a reprobate from eternitie , wee must grant wi●hall that Pharaoh was a reprobate in his middle age , youth , or infancie . That Pharaoh in his youth or infancie was not excluded by Gods irresistible decree from possibilitie of repentance . The ●our●h generall part . This division i● not formall , nor so exact as is required in arts and sciences . That many men are not comprehended under either member of this division . That one and the same man according to the diversitie of time or qualification may be the true and proper subject of both parts of this division . That this doctrine delivered is no way prejudiciall to the certainty of salvation ; but rather di●ects us how to make our election sure . Notes for div A07537-e13690 Gen. 8. 1. Isay 49 15 Bernard . Psal 111 4 Iam. 1.18 . Job . 29 4. Tobit . 1.4 . Lam. 3. 27. Isay 47. 6. Basil. August . Deut. 30. 19. Josuah 24. ●5 . Iohn 7.39 . 1 Pet. 4. 19. 
A30900	----	A seasonable warning and serious exhortation to, and expostulation with, the inhabitants of Aberdene concerning this present dispensation and day of Gods living visitation towards them. Barclay, Robert, 1648-1690. 1672 Approx. 13 KB of XML-encoded text transcribed from 3 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30900 Wing B734 ESTC R25909 09288269 ocm 09288269 42613 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30900) Transcribed from: (Early English Books Online ; image set 42613) Images scanned from microfilm: (Early English books, 1641-1700 ; 1299:41) A seasonable warning and serious exhortation to, and expostulation with, the inhabitants of Aberdene concerning this present dispensation and day of Gods living visitation towards them. Barclay, Robert, 1648-1690. 4 p. s.n., [Aberdeen, 1672] Caption title. Dated and signed on p. 2: This came before me to signifie unto you by writing at Urie the 12 of the first moneth, 1672, Robert Barclay. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Repentance. Society of Friends -- Apologetic works. 2005-03 TCP Assigned for keying and markup 2005-04 Aptara Keyed and coded from ProQuest page images 2005-06 Judith Siefring Sampled and proofread 2005-06 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A Seasonable warning , and serious Exhortation to , and Expostulation with the Inhabitants of Aberdene : concerning this present Dispensation and day of Gods living Visitation towards them . GReat , unutterably great , O ye Inhabitants , is the Love of God which flowes in my heart towards you , and in bowels of unspeakable compassion , am I opened , am I enlarged unto you , in the sight and sense of your conditions , which the Lord hath discovered and revealed unto Me. O that your eyes were opened , that ye might see , and behold , this Day of the Lord , and that your ears were unstoped to hear His voice , that cryeth aloud , and calleth One and All of you to Repentance ; and that your hearts were softened , & enclyned to discerne and perceive this blessed hour of His present Visitation , which is come unto you . He hath lifted up a Standard in the midst of you , and among your Brethren ; He hath called already a Remnant , and inrolled them under His Banner , and he is calling All to come , he hath not left one without a witness : Blessed are they that receave Him , and hear him in this day of his appearance . He hath sent forth , and is daily sending forth his Servants and Messengers , to invite you to come and partake with Him of the Supper , of the Feast which he hath prepared ; and among many others , whom at sundrie times he hath caused to sound sorth His Testimony : I also have in the Name and Power and Authority of God , proclaimed his everlasting Gospel among you , and preached , and held forth the glade tydings of this glorious dispensation , which is Christ manifesting and revealing himself in and by his Light and Spirit in the hearts of all men , to lead them out of all unrighteousness , and filtheness , both of Flesh and Spirit ; unto all righteousness , truth , holyness , peace and joy in the Holy Ghost . But because many of you have dispysed this Day , and as ye have made mirry over Gods witness in your hearts , not liking there to entertaine Him in his meek , lowly , yet lovely appearance ; so have ye despysed , mocked and rejected , that which testifieth to this witness without you . Therefore was I commanded of the Lord God , to pass through your streets covered with Sack-cloath and Ashes , calling you to repentance , that ye might yet more be awakned , & alarumed to take notice of the Lords Voice unto you , and not to despyse these things which belong to your peace , while your day lasteth , least hereafter they be hid from your eyes . And the command of the Lord concerning this thing , came unto me that very morning , as I awakened , and the burden thereof was very great ; Yea , seemed almost insupportible unto me , ( for such a thing untill that very moment , had never entered me before , not in the most remote consideration ) And some whom I called to declare to them this thing , can bear witness , how great was the agonie of my Spirit , how I besought the Lord with tears , that this Cup might pass away from me : Yea , how the pillars of my Tabernacle were shaken , and how exceedingly my bones trembled , untill I freely gave up unto the Lords will. And this was the end and tendency of my testimony , to call you to Repentance , by this signal and singular step , which I as to my own will and inclination , was as unwilling to be found in , as the worst and wickedest of you , can be averse from receiving , or laying it to heart . Let all and every one of you in whom there is yet alive the least regard to God , or his fear , consider and weigh this matter in the presence of God ▪ and by the Spirit of Jesus Christ in your hearts , which makes all things manifest , search and examine every one his own Soul , how far this warning and voice of the Lord is aplicable unto them , and how great need they have to be truely humbled in their Spirits ? Returning to the Lord in their inward parts , with such true and unfeinged Repentance as answers to the outward cloathing of Sack cloath , and being covered with Ashes . And in the Fear and Name of the Lord , I charge all upon this occasion , to bewarr of a slight , froathie , jearing , mocking spirit , for though such may be permitted to insult for a season , yet God will turn their laughter into howling , and will laugh when their calamity cometh ; and such are seen to be in one spirit with those who spat in the face of the LORD JESVS , and buffeting him , bid him prophesie who smote him . Therefore consider , O Ye Inhabitants , and be serious , standing in fear ; Where are ye who are called Christians ? Among whom it is become a wonder , A stone of stumbling , or matter of mockrie , or a ground of reproach , for one in the Name of the LORD , to invite you to Repentance in Sackcloath and Ashes : Would not the Heathen condemne you in this thing ? And will not Niniveh stand up in judgement against you ? How is it that ye that are called Christians , can willingly give room to every idle Mountebank , and can suffer your minds to be drawn out to behold these sinful divertisments , which indeed divert the mind from the serious sense of Gods fear ? The people can be gathered there , and neither the Magistrats complaine of tumult , nor yet Preachers nor Professors cry out against it as delusion , or madness . O my Friends consider , can there be any more strongly deluded , then for people daily to acknowledge and confess they are sinners , and sinning , in words ; and to startle at that which did so lively represent unto them , what they owne to be their condition ▪ Were it in good earnest , or were it from a true sense of your sins , that ye so frequently seem to acknowledge them , ye would not dispyse , nor overlook that which calleth you to repentance for it . How is it that you can so confidently array your selves in all manner of gaudy , and superflous Apparel , and exceed in lustful pouderings and perfumes , and yet are ashamed and amazed at Sackcloath and Ashes ; which according to your own acknowledgement , is so sutable to your states ? Is not this to glory in your shame , and to be ashamed of that which ought to be , and would be your greatest glory , to wit , true and unfeinged Repentance . I shal add that which upon this occasion I declared unto you ; I was for a Sign from the Lord unto you , I desire ye may not be among those that wonder and perish , but rather repent and be saved . And this is my Testimony unto you , whither you will hear or forbear , I have peace with my God in what I have done , and am satisfied that his requirings I have answered in this thing . I have not sought yours but you , I have not coveted your gold or silver , or any thing else ; nor do I retaine , or entertaine the least hatered , grude , or evil-will towards any within or without your gates , but continue in pure and unfeinged love towards all and every one of you , even those who do most dispise or reject me , and my Testimony , being ready to bless those that curse , and to do good to those that dispitfully use me , and to be spent in the will of the Lord for your sakes , that your souls may be saved , and God over all may be glorified ; for which I travel , and cry before the Throne of Grace , as becometh This came before Me to signifie unto you by writting , at Urie the 12. of the first Moneth . 1672. A Servant of the Lord Ies●s Christ , ROBERT BARCLAY . After this Paper was committed to the Press , some Queries concerning this mattrr were sent ( to a Friend in Aberdene ) by One who in the inscription styles himself a sober Inquirer , which maske he quickly pulled off , either for want of wit , or from too much malice against the truth , by spreading these queries , at the same time among several hands , which no truely , sober Inquirer would have done , untill he had first received , or been refused satisfaction from him , to whom he particularly directed them . In order therefore to dispell such cloudie Mists , as the Enemie seeks to raise for darkning the day of Gods appearance , through his Children : These Answeres are judged fit to be here anexed . THe Premisses , and Queries following upon them , being all one on the matter , the first being positions in general , and the other the particular application of them hereto , they need not different answers , both of them are herein comprehended and implyed , as any that will be at the pains to look after the Queries , and compare them , may observe . To the first is therefore answered . 1. R. B. Denyes his Message to have proceeded from any Light or Illumination in him as a man , but from the immediate Testimonie of the Spirit of God , in his heart a manifestation of which Spirit is given to every man to profit withal , accordnig to the plaine testimonie of the Scriptures , 1. Cor. 12 , 7. 1. Iohn 2. 20. 27. Heb 8 10. 11. 12. The which Spirit , and Anointing teaches all the Saints under the New Covenant , whereunto an audible voice is not required for this is said to be within them , and not without them , nor can it be proven that God spoke alwayes to the Prophets by an audible voice , or that such a thing is requisite to every true Revelation , receaved from the Spirit , els none could be truly certaine that the Scriptures came from the Spirit of God , untill they received an audible voice by the outward ear , confirming them of it , nor could any have the assurance of Salvation without the same , both which the generalitie of Protestants hold needful to Believers , and Cal. Inst. lib. 1. cap. 7 sect . 4. cap. 8 , Sect 1. lib. 3. cap , 1 , sect . 4. cap. 3. sect . 39. that by the inward , secret testimonie of the Spirit , without an audible voice . Nor was Iohn Hus his prophesie of Luther , or George Wisharts of the Cardinals death alleadged to have proceeded from an outward audible voice , and yet proved both true . As likwise several others of latter years , which might be mentioned . 2. A Message thus delivered from the Testimonie of the Spirit of God in the heart , reaches to the manifestation of the same Spirit . in the hearts of those to whom it is delivered , if they wilfully do not resist and shut it out . Thus the Ninivits were reached at the call of Ionah , and those who heard Peter , were pricked in their hearts ; yet neither the one or the other had such an immediate particular call as Ionah and Peter had , but the testimonie of the Spirit through these two , touched , reached , and raised that of God in their hearts , and made it applicable unto them . Yet those that dispise this Light , and manifestation of God in themselves , may come to jeer , and mock at a message proceeding from it , through another , even as the Scribs and Pharisees did at Christ ; and therefore were worthie of condemnation , and judged by the Heathen , such as Tyre and Sidon , and Ninivie , even as it is with those of the same spirit at this day , who while they cry up the writtings of the Prophets , & other Scripturs , ( as did the Pharisees ) are dispysing Prophesying , or the teaching , or leadings of the Spirit , which the Apostle declared to be the nature of the New Covenant dispensation ; and therefore no wonder if according to the Scripture Pro. 28. 18. where there is no Vision the people perish . 3. The Assisters to this Action , having had the thing declaired unto them , retiering to the inward Testimonie of the same Spirit in themselves , did feell union therewith , and such as went along , did not onlie find a true liberty ( which might have sufficed ) but some of them a necessitie to concurr with it . And as for the carrying of the Hat and Cloak , it was altogether extrinsick , being neither essential nor circumstantial to the thing , nor so looked upon by these who did it : Yet the carping thereat shewes in the proposer , a critical mind , very void of seriousness , which the Lord , as of purpose to starve , hath permitted him to build that part of the Querie in relation to A. H. wife upon a false report , the thing being a manifest untruth . And in answere to the second proposition of the premisses , it s the alone immediate testimonie of the Spirit of God , that can truly discover all false pretenders and delusions , which if any can , let them deny , without overturning the Basis of all Christian Religion , and rendering the faith of the Saints in all ages uncertaine . R. B. 
A36932	----	A guide for the penitent, or, A modell drawn up for the help of a devout soul wounded with sin Duppa, Brian, 1588-1662. 1664 Approx. 49 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A36932 Wing D2660 ESTC R24920 08694292 ocm 08694292 41548 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A36932) Transcribed from: (Early English Books Online ; image set 41548) Images scanned from microfilm: (Early English books, 1641-1700 ; 1257:4) A guide for the penitent, or, A modell drawn up for the help of a devout soul wounded with sin Duppa, Brian, 1588-1662. [4], 42 p. Printed by J. Fletcher, for R. Royston, London : 1664. Attributed to Brian Duppa by Wing. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Repentance. 2003-03 TCP Assigned for keying and markup 2003-04 SPi Global Keyed and coded from ProQuest page images 2003-05 John Latta Sampled and proofread 2003-05 John Latta Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion A GUIDE FOR THE PENITENT : OR A Modell drawn up for the help of a Devout Soul wounded with Sin. Tertull. Peccator omnium Notarum , Et nulli Rei nisi poenitentiae natus . LONDON , Printed by I. Flesher , for R. Royston Bookseller to his most Sacred Majesty . MDCLXIV . TO THE Christian Reader . AMong the so troublesome multitude of Books , and the no less troublesome scarcity of good ones , I have no reason to think this little Piece will much increase the number of the one , or not serve to balance the trouble of the other : but I rather hope it may be acceptable and usefull , if either the great Eminence of the Author , or the Argument it self , or else the small bulk , which are things that use to render works of this kind considerable , be sufficient either to recommend or excuse it . For the necessity of the argument may recommend it not to most Readers onely , but very many Writers too . And without doubt many of those who have been ambitious to put themselves into the number of Authors by publishing their abortive labours will need the Rules and Offices of this Manual , when their Conscience shall cite them to Repentance , and to ask God forgiveness for nourishing Faction , and sowing the seeds of Discord , and venting their crude Notions to others trouble and their own shame . For such men in the use of this little Enchiridion may finde more comfort , and doe themselves and the Age more right , then in that small harvest of reputation their own voluminous labours could bring in , which are now very fitly preferred from the Closet to the more worthy ministeries of the Shop and Kitchin. But the most Reverend Author , to whose learned Piety thou owest these following assistences , who in the sweetness and mildness of these lines has expressed the features and lineaments of his own candid , serene Soul , did not address them for his own use in that kind . For that he was of the Highest Order of our Church , he did not owe to his Interest , which advances some , nor to his Money , which preferrs commonly too many , but wholly to his Vertues and his Learning , and those other eminent Graces , that made his Example as great in the Church as was his Dignity . And this little Book is a great instance of his Humility and Charity , which he does in some kinde still exercise , though he be now gone to receive his reward for them ; and as he used to look into the necessities of indigent persons to relieve them with his hand , so in this Portuise he descends to converse with the weaknesses and solitariness of humble Penitents , directing and improving their Devotions , and instigating their Repentance , and preparing a constant store-house of relief for them by his Pen. And now if a Person so eminent in Grace , so innocent in Life , needed such Exercises as this , ( for what thou receivest here , know , Courteous Reader , it comes from his Counsel and from his daily Experience and Practice too ) consider whether thou thy self art not concerned to bring thy actions and life to as severe a scrutiny and a Repentance as operative . If thou joynest with me in Opinion , here is a Directory ready at hand : but if not , thou needest it so much the more . For our Sins , the less impression they make on our memory , the deeper they make on our Conscience ; and he is in some cases the most guilty who presumes he is wholly innocent . Retract therefore that conceit , and betake thy self to thy Closet and the practice of this Book , and God bless it to thy benefit and his own glory . A GUIDE FOR The Penitent . Remembrances concerning the Examination of your Conscience . I. YOu are to consider the Necessity of this Duty . For if we take care that the Rooms which we eat or sleep in should be kept clean , you cannot but think that the cleansing of the Soul is a Concernment infinitely beyond it : and for doing this there is no other way left but to search out every corner of it , and to cast out every Sin with every unclean thought that hath defiled it . II. You are to remember , that there is a great Measure of Discretion to be used in the Performance of this : so that you may neither omit it , when your own heart may tell you that there is something amiss in you , which must be look'd after ; nor on the other side over-scrupulously pursue it when you are not conscious to your self of any notable Failings but such as are incident to humane frailty : for if you do not wilfully pass over any of your greater Offences , but confess particularly , and repent seriously of them , God will more easily pass by your lesser Infirmities , being such as the Holy Prophet despaired of finding out , when he so sadly complained , Who can tell how oft he offendeth ? III. That though it may not only seem , but be impossible to you to recollect every failing , and that your scrupulous endeavouring of it may rather prove a Torture to the Conscience then an Ease to it ; yet you are so far to exercise an Inquisition upon your self , as by observing these lesser particulars ( though it be but in gross ) you may the better discover what the corruption of your Nature sways you to ; and having discovered it , you are bound to strive to subdue it by degrees , and what you cannot for the present overcome , humbly to ask pardon for . IV. That though it be the Duty of every day not to let the Sun go down upon any Sin that you have committed , without examining of the Merits of it ; yet there are Times when this ought to be more punctually and solemnly done , especially at such times as you set apart for humbling your Soul with Fasting , or for preparing your self for the devout Receiving of the Sacrament . V. For the Manner of Ordering this Examination several Methods have been prescribed : some by dividing the subject Matter of it into Thoughts , Words and Deeds ; others as sins are differenced by their several Objects , either as being immediately sins against God , or against your Neighbour , or against your own Soul : Others advise to set God's Holy Commandments before you , and to examine by that Rule what you have done amiss . But in the choice of this you may free your self from all Perplexity by taking his Advice whom you shall chuse to be your Spiritual Guide . And the Duty it self being once resolved upon , the Mode of doing may easily be found out . Advice concerning Confession . I. THat besides this Examination of your Conscience , ( which may be done insecret between God and your own Soul ) there is great use of Holy Confession : which though it be not generally in all Cases and peremptorily commanded , as if without it no Salvation could possibly be had ; yet you are advised by the Church under whose discipline you live , that before you are to receive the Holy Sacrament , or when you are visited with any dangerous sickness , if you find any one particular sin or more that lies , heavy upon you , to disburthen your self of it into the Bosom of your Confessour , who not onely stands between God and you to pray for you , but hath the power of the Keys committed to him , upon your true Repentance to Absolve you in Christ's Name from those sins which you have confessed to him . II. You are to remember that you bring along with you to Confession not onely unfeigned Sorrow and Remorse of Conscience for sins past , but setled Resolutions for the time to come never to offend in the same kinde again : for without this , Confession is but a mere Pageant , and rather a mockery of God , then any effectual means to reconcile you to him . III. That having made choice of such a Confessor who is every way qualified that you may trust your Soul with him , you are advised plainly and sincerely to open your heart to him ; and that laying aside all consideration of any personal weakness in him , you are to look upon him onely as he is a Trustee from God , and commissioned by him as his Ministerial Deputy to hear , and judge , and absolve you . IV. That the Manner of your Confession be in an humble posture on your knees , as being made to God rather then man : and for the Matter of it , let it be severe and serious ; but yet so as it may be without any inordinate Anxiety and unnecessary Scruples , which serve onely to entangle the Soul , and in stead of setting you free ( which is the benefit to be looked for by Confession ) perplex you the more . V. That for the frequency of doing this , you are to consult with your own necessities : and as your Physician is not sent for upon every small distemper , which your own care may rectifie ; so neither are you obliged upon every failing to be over-scrupulous , or to think it a point of Necessity presently to confess it : For the Confessor cannot be always present , but your God is , to whom if you apply your self with Praiers and Penitence , confessing in his ears alone what-ever you have done amiss , and stedfastly believing that through the merits of your Saviour they shall never be imputed to you , you may be confident that your Absolution is at that time sealed in Heaven , but the comfortable Declaration of it you are to look for from the Priest. Advice concerning Devout Receiving the Holy and Blessed Sacrament . I. YOu are first to consider seriously the Infinite Love of your Saviour , who not onely offered himself for you as a Sacrifice upon the Cross , but that this might never be forgotten by you , left the blessed memory of it in his Holy Sacrament , which as often as you devoutly and faithfully receive , you are effectually made Partaker of all the Merits of his precious Death and Passion . II. That for the frequency of doing this ( if your own Conscience doth not speak home to you ) you refer your self to your Spiritual Guide , who knowing the Temper of your Soul , and how you stand disposed , may best direct you . Onely I shall adde this , that the oftner you apply your self to doe it , your life will be the purer , your heart the chearfuller , and the better armed against all Temptations . III. That three times in the year at least , especially on those solemn Festivals observed by all Christians , who have not utterly cast off Obedience to the Church , and order in their Devotions , you lay aside all , excuses , and every Sin that then besets you , and seriously prepare your self for so great a Blessing . IV. That assoon as you wake that Morning , ( and the sooner you awake the better sign it is that your minde is set upon it ) you rouse your self up with a fervent expectation of Receiving that day the Bread that came from Heaven , which whosoever is rightly partaker of , shall not perish , but have life everlasting . V. As for the precedent daies of Preparation , how many they should be , or how they should be employed , you are to refer your self to your Guide , who may advise you not to be over-scrupulous of the Time , ( for the Primitive Christians communicated every day ; ) and if your life be innocent from great offences , you Prepartion need not be long . Onely be sure you bring with you Faith and Charity , clean hands and a penitent heart : which if you do , be confident the Master of the Feast will not finde fault with you for want of a wedding-Garment . VI. That upon the blessed day of your Receiving you do more vigorously prepare your self , by lifting up your Heart and Hands to God , and offering up your private Praiers ( fitted for that purpose with all possible Devotion . ) And that being done , you may compose your self in quiet and in silence , till the time of the Morning-Sacrifice be come ; when being called to a more Publick Oratory , you may be the fitter to goe with an humble Confidence to meet your Saviour , and with that Ardour and Affection as a chast Virgin goes to an holy Marriage . VII . That during the Celebration of this Holy Sacrament you attend earnestly to what is done by the Priest. When he breaks the Bread , imagine to your self that you see the Body of your dear Saviour torn and crucified : and when he pours out the Wine , consider that his Bloud was thus poured out upon the Altar of the Cross : and last of all , when he that consecrates shall stand before you ready in particular to apply it , you may then think that you see Christ himself reaching out his own body and bloud to you , to feed your Soul unto Eternal Life . VIII . That farther you are really to believe the words as they are spoken ; This is my Body , This is my Bloud : and not to doubt but that it is effectually made good to you in the Receiving , without any dispute ▪ at all , or scrupulous inquiring into the manner of it , which neither Christ hath revealed , and neither Men nor Angels are able to pry into . IX . That the Celebration of these Holy Mysteries being ended , you are to retire with all Thankfulness of heart for having been admitted to that Heavenly Feast , wherein your Saviour , who gave himself for you on the Cross , hath now more particularly given himself to you in the Sacrament , never to depart from you , unless you again wilfully offend him ; which you are the more earnestly to beware , left by frequent Relaples the Sacrament it self prove not onely useless but dangerous to you , and your latter end prove worse then your beginnning . Advice concerning Fasting . I. YOu are to consider Fasting either as a Duty enjoyned by the Church , or as a voluntary undertaking of your own . Your Obedience is required to the former in every particular as far as it is enjoyned , unless the want of Health or some other Accidents may unavoidably hinder you , wherein not onely the Bishop may dispense with you , but he that hath the charge of your Soul , especially if the Necessity be evident . II. Besides the ordinary Fasts prescribed by the Church , you are advised to set aside some Day , either Weekly or ( at least ) Monthly , wherein you may mourn in private , not onely for your own sins and personal calamities , but for those publick Judgments now fallen on the whole Church and Nation , and those crying sins which have occasioned them ; offering up your earnest praiers to God for the removing of them , which , when they come from a mortified Body and a contrite Heart , are such a Sacrifice that God , ( who deceives no man ) being true to his Promises , cannot possibly despise . III. That the Fast for the time designed be such as may in some measure be afflictive to you , abstaining totally that day from all manner of food , if the condition of your health will bear it ; or if that cannot be , that you be so moderate in your feeding , that it may appear that you rather serve your Necessities in eating then satisfie your Appetite . IV. That you employ this Day ( or such a part of it ( at least ) as you may keep free to your self ) as a Retreat from the world , the businesses and the pleasures of it , that so you may with the more freedom make up the Accounts between God and your own Soul , and by Praier and Penitence reconcile your self to him ; for without this , Fasting is of no use . Expresses of Humiliation preparatory to the following Devotions . RIghteousness , O Lord , belongs unto thee ; but unto me confusion of face , the vainest , the vilest , the sinfullest of all the children of men . Lord , I am vile in mine own eyes , and I will be yet more vile , because my sins have made me vile in thine . I am not worthy of the Air I breath , of the Earth I tread upon , or of the Sun that shines upon me ; much less worthy to lift up either hands or eyes to Heaven . For thou hast said that no unclean thing shall come within thy fight : and how then shall I appear , who am so miserably defiled ? If the Man according to thine own heart could say that he was a Worm , and no Man , O what am I ? If Abraham , who had the honour to be called thy Friend , could say that he was but Dust and Ashes , O what am I ? O my God , thou madest me of nothing ; and thou seest how I have spoiled this work of thine , for I have made my self worse then nothing . For I am still in my Sins , and what to doe I know not . Acts of Resolution to second this Humiliation . But this I will doe ; I Will confess my wickedness , and be sorry for my sins . I will stand aloof with the Publican , and smite my breast , and say , Lord , be mercifull to me a sinner . I will return with the Prodigal , and say , Father , I am not worthy to be called thy Child ; make me as one of thine hired Servants . I will not suffer mine eyes to sleep , nor mine eye-lids to slumber , till I have by the mediation of thy dear Son obtained my pardon . And what shall I say more ? I will pour out my praiers in the bitterness of my Spirit ; and if my dry eyes want Tears , I will call unto my heart for Tears of Bloud , wherewith I may supply them . And therefore now , Lord , call my sins to my remembrance : and when thou hast done so , blot them out of thy remembrance , and pardon me . A Litany of Confession to be made use of by the Penitent Soul that finds it self burthened with a true sense of Sin. I. WO , Wo unto me , O God , that being a Creature of thine , and made by thee capable of enjoying everlasting felicity , I have lived so wickedly and leudly , that , unless thy mercy prevent it , I shall utterly forfeit the very End of my Creation . But I Repent , O my God , I Repent . I am utterly ashamed of it . Lord , be thou mercifull to me a Sinner . II. Wo unto me , O God , that I have trifled away so many of my Youngest daies without knowing thee , or taking any notice of those strict duties which I did owe unto thee ; that I was so long a Child in all things , excepting Innocence , and that onely by an over-hasty Spring of early Wickedness I was more then a Child . But I Repent , O my God , I Repent . I Accuse , and Iudge , and Condemn my self for it . Lord , be thou mercifull to me a Sinner . III. Wo , Wo unto me ; O God , that as I grew up , the seeds of Corruption which I brought with me into the world grew up along with me , and by insensible degrees ( which I observed not ) Pride and Folly and Lust took possession of me , and Sin hath reigned in my mortal Body . But I Repent , O my God , I Repent . I am infinitely confounded at it . Lord , be thou mercifull to me a Sinner . IV. Wo , Wo unto me , O God , that being washed in the Waters of Baptism from the guilt of that Original Corruption which I brought with me into the World , I have since that time so many waies actually defiled my self , that I can no longer pretend by any former contract with : thee , that I am either a Child of thine , a member of thy Christ , or an heir of the Kingdom of Heaven . But I Repent , O my God , I Repent . I am utterly confounded at it . Lord , be thou mercifull to me a Sinner . V. Wo unto me , O God , that having been received into the Bosom of thy Church ( which so many millions of Souls have not had the happiness to be so ) I have ingratefully dishonoured thy holy Faith by an unholy Life ; and having so often confessed thee with my tongue , I have denied thee in my life and actions . But I Repent , O my God , I Repent . I Accuse , and Iudge , and Condemn my self for it . Lord , be thou mercifull to me a Sinner . VI. Wo , Wo unto me , O God , that having abjured the Devil and all his works , and given up my name to Christ , to fight under the Banner of his Cross , I have on the contrary treacherously complied with his Enemy in many things , and shall be found ( I fear ) to have been more diligent in serving him , then I have been in serving thee . But I Repent , O my God , I Repent . I am confounded and astonished at it . Lord , be thou mercifull to me a Sinner . VII . Wo , Wo unto me , O God , that being obliged by that high calling of being a Christian , to renounce the Pomps and Vanities of the World , I have so infinitely failed in this , that I have doted on nothing more : for those very Vanities have been my Idols , and my seduced Heart hath gone a - Whoring after them . But I Repent , O my God , I Repent . I am ashamed and confounded at it . Lord , be thou mercifull to me a Sinner . VIII . Wo , Wo unto me , O God , that being farther bound by that most Solemn Vow , utterly to forsake the sinfull Lusts of the Flesh , I have , in stead of forsaking them , pursued and hunted after them , and when other temptations have failed , have been apt enough to kindle my own Fire , and to be a Tempter to my self . But I Repent , O my God , I Repent . I bate , and loath , and abhor my self for it . Lord , be thou mercifull to me a Sinner . IX . Wo , Wo unto me , O God , that knowing thy revealed Will to be the Law to which I was bound in all obedience to submit my self , I , like an Insolent Rebel , have not onely set up my own Will in opposition to thine , but many times preferred it before thine , and have listned more to the false Oracles of Flesh and Bloud then to all thy Holy Commandments . But I Repent , O my God , I Repent . I Accuse , and Iudge , and Condemn my self for it . Lord , be thou mercifull to me a Sinner . X. Wo , Wo unto me , O God , that being made according to thine Image ( the greatest honour that could be done thy Creature ) I have dashed so many blurs and spots and foul sins upon it , so defaced all the lines and features of it , that unless the Holy Spirit please to renew that Image in me again , I tremble to think what I must one day hear , Depart from me , I know you not . But I Repent , O my God , I Repent . I am ashamed and confounded at it . Lord , be thou mercifull to me a Sinner . XI . Wo , Wo unto me , O God , that having received a Rational Soul from thee , to be a Moral Light and guide unto my actions , I have been so brutish as to follow my sensual appetite in stead of it , and have made no farther use of Reason then to find out vain excuses to cozen my own Soul into all the by-waies of Sin and Error . But I Repent , O my God , I Repent . I Accuse , and Iudge , and Condemn my self for it . Lord , be thou mercifull to me a Sinner . XII . Wo , Wo unto me , O God , that being endowed with Memory to serve as a Magazine to treasure up thy Precepts and holy Counsels in , I have stuft it so miserably full with the Ideas of former Vanities and Sin , that I have left no room for thee at all . But I Repent , O my God , I Repent . I infinitely condemn my self for it . Lord , be thou mercifull to me a Sinner . XIII . Wo , Wo unto me , O God , that having received a Heart from thee to be the seat of clean and holy affections , and the onely Temple for thy holy Spirit to dwell in , I have so unworthily abused and altered the property of it , that it is now become a Den of Thieves , and an unhandsome receptacle of all uncleanness . But I Repent , O my God , I Repent . I bate , and loath , and abhor my self for it . Lord , be thou mercifull to me a Sinner . XIV . Wo , Wo unto me , O God , that my wretched Heart being corrupted , my Imagination hath run wildly after with a swarm of vain and sinfull Thoughts , which , like importunate Flies , being driven away light again and again upon my distracted Soul , and intermingle with the best of my Devotions . But I Repent , O my God , I Repent . I am infinitely troubled & grieved for it . Lord , be thou mercifull to me a Sinner . XV. Wo , Wo unto me , O God , that mine Eyes being greedy after Vanity , have been upon all occasions as open windows to let in Sin ; but when by the same way they should have issued out Penitential Tears , to wash away the stains those Sins had made , there hath been no passage found for them . But I Repent , O my God , I Repent . I am inwardly grieved and deplore my self for it . Lord , be thou mercifull to me a Sinner . XVI . Wo , Wo unto me , O my God , that for the entertaining of vain conversation , I have left mine Ears too often open to light and vain and sinfull discourses , and in all my inquiries have hearkened more to what the world saith abroad , then to what thy holy Spirit and my own Conscience saith within me . But I Repent , O my God , I Repent . I Accuse , and Iudge , and Condemn my self for it . Lord , be thou mercifull to me a Sinner . XVII . Wo , Wo unto me , O God , that I have not resolved , with thy servant David , to take care of my waies , that I offend not in my Tongue , but have many times vainly and inconsiderately let it loose , and , either to please the Company or my self , I have spoken words which might unhappily prove occasions of sin both to them and me , without regard , or remembring how great Flames such little Sparks might kindle . But I Repent , O my God , I Repent . I do infinitely condemn my self for it . Lord , be thou mercifull to me a Sinner . XVIII . Wo , Wo unto me , O God , that all the parts and faculties of my Soul and Body have been abused , and have not served the Laws of their Creator , but have so eagerly and constantly pursued the corrupt desires of a seduced Heart , that I have cause to fear that either my whole life may be looked upon as one continued sin , or at least as having admitted so few inconsiderable Pauses , that if thou shouldest enter into strict Judgment with me , I should not have the confidence to say when , or where , or wherein I have been innocent . But I Repent , O my God , I Repent . I am confounded and astonished at it . Lord , be thou mercifull to me a Sinner . XIX . Wo unto me , O God , that I have wretchedly failed even in my best endeavours , that I have been cold in my Devotions , weary of my Praiers , inconstant to good purposes , dull and heavy in the way to Heaven , but quick and active in all the waies of sin , having made it the whole business of my life , rather to seem to be Religious , then really to be so . But I Repent , O my God , I Repent . I Accuse , and Iudge , and Condemn my self for it : Lord , be thou mercifull to me a Sinner . XX. Wo , Wo unto me , O God , that I have not washed mine hands in Innocency , when I have gone unto thine Altar , nor made mine heart ready to receive the bread that came from Heaven , but have failed in my Preparations , and have not sufficiently considered either mine own unworthiness , or the high secrets of so great a Mystery . But I Repent , O my God , I Repent . I am grieved and troubled at it . Lord , be thou mercifull to me a Sinner . XXI . Wo , Wo unto me , O God , that having so often received those inestimable Pledges of thy love , the precious Body and Bloud of thy dear Son in the Holy Sacrament , I have been so unwary as to admit my former sins under the same roof with thee , and have unhappily done what lay in me to drive thee from me . But I Repent , O my God , I Repent . I am infinitely ashamed at it . Lord , be thou mercifull to me a Sinner . XXII . Wo , Wo unto me , O God , that my Repentance , the onely plank left me in the Shipwreck of my Soul , hath been so weak , so slight , and so unsteady , that every small blast of a new Temptation hath been able to drive me from it , and by frequent Relapses into sin , gives me cause enough to repent , even of my vain repentance . But I Repent again , O God , again I Repent . I hate , and loath , and abhor my self for it . Lord , be thou mercifull to me a Sinner . XXIII . Wo , Wo unto me , O God , that having received my Life and Being and Preservation from thee , with so many advantages to have made me happy in this world , and blessed in the next , I have been so abominably unthankfull , that I have cast all these thy Blessings behind me , and returned thee nothing back for all thy favours , but affronts , and injuries , and sins . But I Repent , O my God , I Repent . I am confounded and astonished at it . Lord , be thou mercifull to me a Sinner . XXIV . Wo , Wo unto me , O God , that being Redeemed by the Death and Passion of thy dear and onely Son , I have not laid his bitter Agonies to heart , nor made right use of the precious Ransome which was laid down for me : That I have not yet sued out my Pardon with such Penitent Tears as thou requirest , nor laid hold of the benefits of it by a lively Faith ; but have chosen rather stupidly to continue in my Sins , and to neglect the Bloud of the Covenant as an unholy thing . But I Repent , O my God , I Repent . I hate , and loath , and abhor my self for it . Lord , be thou mercifull to me a Sinner . XXV . Wo , Wo unto me , O God , that thy Holy Spirit I have grieved , thy Counsels I have rejected , thy Motions I have quenched , and have entertained the Lusts and Vanities of this life with far more earnest and passionate affections then all thy Holy Inspirations . But I Repent , O my God , I Repent . I am utterly ashamed and confounded at it . Lord , be thou mercifull to me a Sinner . XXVI . Wo , Wo unto me , O God , that having thus far opened my guilty heart before thee , I have left so many Sins behind that I cannot number them ; some that I have really forgot , some that I would forget , if my Conscience would give me leave ; Sins known , that I cannot conceal , and sins secret , such as I have taken so much care to hide from others , that they are now become hidden from my self . But whatsoever they are , or wheresoever they are Registred , whether in my own Conscience or in any other Record , that may be proved against me in the day of Judgement , I call the whole Court of Heaven to witness , That I do sadly Repent my self of them all ; That I do abhor my self for them all ; That I resolve stedfastly to renounce them all . Lord , be thou mercifull to me a Sinner . Amen . Amen . The Penitent Soul having made this or the like Confession , prepares and stirs up it self to true Contrition . WHat shall I say more unto thee . O thou that art the Judge of the whole Earth ? or what shall I doe more ? I have ransacked my breast and laid it open ; I have spread it before thee , as Hezckiah the blaspheming Letter of his Enemy . I do not desire that there should be so much as any fold , or pleight , or corner of it hidden from thee . Or if this be not enough to transact this great business of my Soul between me and thee alone , and that possibly I may flatter my self in the several acts of my intended Penitence , I am ready to goe farther , and ( to make my self the more ashamed of sinning ) with all humility to confess these sins of mine to some of those servants of thine whom thou hast placed between me and thee , and to whom alone under thee thou hast so clearly given the power of Absolution . O deal with me then as thou didst with thy servant David , who no sooner confessed his sins , but thou forgavest him all his iniquities . But are there not they who confess their sins , and have the impudence to glory in them , or at least pass them over without any act of real Contrition , or any remorse at all ? But , O my God , ( if my heart deceive me not ) I am none of those ; for I can neither glory in my shame , nor can I be satisfied with my self when I appear with dry eyes before thee , After this Preparation these Express Acts of Contrition may follow . FOR I am grieved , O my God , I am grieved passionately , heartily grieved that ever I offended thee . That I , the work of thy hands , have sinned against thee my Maker . That I , the price of thy Bloud , have sinned against thee my Iesus , who hadst so much love for me as to be content to die for me . That I , the chosen Temple of thy Holy Spirit , have sinned against him who sanctified me . For this I grieve , and mourn , and my heart is wounded within me . And having done all this , yet I have not done ; for still I am grieved : grieved that I can grieve no more , that my Head is not a continual Spring , and mine Eyes Fountains of Tears . Wo is me , wretch as I am , that I who have been so easie , so forward , so eager to sin , should be now so untoward , so heavy , so unable to repent . Wo is me , that I should be still so drowsie , so dead asleep in sin , that I should not be yet awake , and sensible of the condition I am in . O that I had died before my unworthy Soul had given way to those first sins , which have drawn so foul a Train after them . But , O my God , though I cannot wait on thee among the Innocent , yet deny me not a room among the Penitent . Remember , O my God , that though Ahab had sold himself to work wickedness , yet because he Praied , and Fasted , and humbled himself before thee , thou hadst so much regard even of this outward Penitence of his , as to promise not to bring the evil upon him in his daies . But , Lord , if my heart deceive me not , I do not only outwardly and seemingly , but really and cordially Repent . And therefore for the evil that I have deserved , O my God , rather let the punishment light upon me in this world then in the next . Rather let me perform the Penance of my Tears here , then reserve it for that sad time , when a whole Sea of Tears will doe no good . And having said all this , if my Repentance be yet imperfect , ( as I know it cannot but want many grains , if weighed in this just balance ) let the bitter Sufferings of thy dear Son Iesus be cast into the Scale , and then I shall not fear if thou enter into Judgment with me . But of my self , O God , I am utterly unable , and which way to satisfie thee I know not . I dare not say so much as the Servant in the Gospel did , Master , have patience with me , and I will pay thee all . But rather , Master , have patience with me , for I can pay thee nothing at all , unless thy bounty be so great as to give it me to pay thee . I can Fast from a meal sometimes , ( though it be with much a doe ) and I can Pray , though coldly enough ; and if the fit and qualm of my Devotion holds out longer , I can strain for a Tear or two to sprinkle upon my dry Devotions . But should I fast my self into Air and Emptiness , and weep my self into Water ; should I tear the skin from this sinfull Flesh of mine , I should never be able to satisfie for the least of those Millions of Millions of sins which , through the several moments of my life , either ignorantly or knowingly , weakly or wilfully , I have sinned against thee . What I have transgressed against others , I am not onely sorry for , but ready , as far as my power will reach , to satisfie . But for my sins against thee , my God , I must lay my hand upon my mouth for ever , for I have nothing to return or answer . But the comfort is ( and blessed shall be my Soul , if rightly I lay hold on it ) that it is thou , O my blessed Iesu , who hast satisfied for me , one drop of whose bloud is enough to satisfie for the sins of a thousand worlds . And this being so , will thy offended Father be so rigorous as to require the same paiment again ? Especially will he require it of me , a poor , a broken , and a bankrupt Sinner ? Canst thou exact the utmost farthing of him who hath not a mite of his own to pay thee ? The Transition which the Penitent makes from the Acts of Contrition to the Acts of Resolution for amendment of life , without which all sorrow for sin is in vain . BUT because by thy infinite Mercy , O my God , thou hast satisfied for me already , shall I therefore fold my Arms , and sit down and doe nothing towards it ? Or , which is worse , shall I goe on ? Shall I continue in my Sins that Grace may abound . Now God forbid . No , I here resolve rather to die the Death , then ever wilfully to sin against thee more . I do here resolve utterly to avoid the temptations and approaches towards those former sins , which have hitherto so miserably betraied me . I do here resolve ( thy holy Spirit assisting me ) upon all the duties of a new life ; to be hereafter more wary in my waies , and more constant to good resolutions , to love thee above all the pleasures and interests of this life , and sadly to consider what an infinite loser I should be , if to gain all that my corrupt heart desires I should lose thee : If after all this I should be so miserably forgetfull both of my self and thee , as shamefully to relapse into any of those sins which I have now repented of . I do here once more resolve to abhor and loath my self for it , and not to let my Conscience sleep , or admit of any rest , till I have with bitter Tears and a sharp reiterated Repentance obtained my pardon . Having thus far made his Resolution , the Penitent betakes himself to Praier . AND now , O thou great searcher of all Hearts , who seest that I am of my self weak and mutable , and no better then a Reed shaken with the winde , O shew thy strength in my weakness : fasten and confirm me in these good purposes , and so binde them with Cords unto thine Altar , that ● may never start from thee more , or be any longer of that Herd , whose good resolutions are as a dream in the night ; or if they last longer , they are but as the next morning dew , and as soon vanish away . O give me the Resolution of thy Servant Joshua ; I and my house will serve the Lord. O give me the Heart of thy Servant David , who so passionately makes his Protestations : I will take no wicked thing in hand , I hate the sins of unfaithfulness , there shall no such cleave unto me . I will walk in my house with a perfect heart . I have sworn , and am stedfastly purposed to keep thy righteous Judgments . Lord , I am not able to think one of these good thoughts without thee , much less to resolve upon them . But I , who without thee am able to doe nothing , may venture to say as thine Apostle did , that in thee I am able to doe all things . Lord , give me the strength to doe what thou requirest , and then require of me what thou pleasest . Amen . After these Resolutions the Penitent prepares himself with an humble Soul and bended knees to beg Pardon . O The God of my life , and the unexhausted Fountain of Mercy which can never be drawn dry , I have now by the assistence of thy holy Spirit gone through ( though with weak and trembling steps ) the whole exercise of Repentance : for I have confessed my sins , and thou hast promised ( upon my confession of them ) not to impute them to me ; I have gone one step farther , for I have repented of my sins , and thou hast promised again that upon my repentance thou wilt remember them no more ; and because thy Holy Word hath taught me that a new life is the onely life of a true Repentance , I have this day in thy fight , and in the presence of all the holy Angels that attend thee in the Conversion of a Sinner , made my firm resolution never to fall again into the sins which I have repented of . And now what remains for a poor Penitent to doe more , but humbly and earnestly to beg thy Pardon ? The Penitent's Praier . O God the Father , who canst not be thought so cruell as to make me onely to destroy me , Have mercy on me . O God the Son , who knowing thy Father's Will , didst make it thy business to come into the world to save me , Have mercy on me . O God the Holy Ghost , who to the same end didst sanctifie me in my Baptism , and haft so often since breathed holy thoughts and motions on me , Have mercy on me . O Holy and Blessed and Glorious Trinity , whom in three Persons I adore as my one and onely true God. Have mercy on me . Hear me , O Lord. Help me , O Lord. Save me , or else I perish . Lord , carest thou not that I perish ? Thou that wouldest have all men saved ? Thou who wouldest have none to perish ? And wilt thou now shew thine anger against a Worm , against a Leaf , against a Vapour that vanisheth before thee ? O remember how short my time is , and deliver not my Soul into the Power of Hell. For , alas ! what profit is there in my Bloud ? or who shall ever give thee thanks in that bottomless pit ? No , let me live in thy sight ; let me live , O my God , that my Soul may praise thee . Forget me as I have been disobedient , provoking thee to anger ; and regard me as I am distressed , crying out to thee for help . Look not upon me as I am a Sinner , but consider me as I am thy Creature . A Sinner I am , I confess , a Sinner of no ordinary strain ; but let not this hinder thee , O my God , for upon such Sinners thou gettest the greatest glory . O remember for whose sake it was that thou camest from the bosome of thy Father , and didst let thy self down so low as to be content to be born of thine own humble handmaid . Remember for whom it was that thy tender Body was Torn , and Scourged , and Crucified , and thy precious Bloud shed . Was it not for the sins of the whole world ? and shall I be so narrow-hearted to my own Soul , or so injurious to thy Glory , as to think that in all this crowd thou hast particularly excepted me ? Or , which is as great a dishonour to thee , can I possibly imagine that thou diedst onely for Sinners of a lower kinde , and leftest such as I am without remedy ? What had become then of him who filled Ierusalem with Bloud ? What of the noted Woman who had lived in a trade of Sin ? Nay , what had become of thine own Disciple who with Oaths and Curses thrice denied thee ? O how easie is it for thee to forgive ? for it is thy Nature . How proper is it for thee to save ? for it is thy Name . How suitable is it to thy onely End of coming into the World ? for it is thy Business . And when I consider that I am the chief of Sinners , may I not urge the Father , and say , Shall the very chief of thy business be left undone ? Mercy , Mercy , good Lord. I ask not of thee any longer the things of this world ; neither Power , nor Honours , nor Riches , nor Pleasures . No , my God , dispose of them to whom thou pleasest , so that thou givest me Mercy . O that I could hear thee once say , as thou didst to him in the Gospel , My Son , be of good chear , thy Sins are forgiven thee . How would my drooping Spirits revive at such a Sound ? and my now wounded Soul break forth into Hymns and Praises and Hallelujahs for a Mercy so utterly undeserved of me , and which the Angels which fell could never hear of ? But , O my weak Soul , what dost thou fear ? or what dost thou scruple at ? For thou art not yet in such a desperate condition , but thou maist expect that what was said to him may possibly be said to thee . Nay , be confident ( though it be with a mixture of fear and trembling ) that if thou dost not act the part of an Hypocrite all this while , thy Saviour stands ready at the very doors of thy Heart , to breath the very same words in a heavenly whisper to thee ; Be of good chear , thy Sins are forgiven thee . Return then unto thy rest , O my Soul , for thy Sins are forgiven thee . Onely take this Counsel along with thee , Sin no more , lest a worse thing fall unto thee . O that I could never sin against thee more ; never purposely , deliberately , wilfully sin against thee more . And for those sins of daily Incursion , those over-familiar corruptions of my nature , which thou hast not yet given me strength enough to conquer ; Lord , either subdue them to me by degrees , or lay them not to my charge . But wherein soever my Conscience most accuseth me , therein , O my God , be thou most mercifull unto me . Save me , O God , as a Brand snatched out of the Fire . Receive me , O my Jesu , as a Sheep that hath wandred , but is now returned to the great Shepherd and Bishop of my Soul. The Iubile of the Penitent Soul after the sense of Pardon obtained . REjoice over me , O God the Father , that this thy Child was lost , but is found ▪ was dead , but is alive again . Rejoice over me , O God the Son , that thy loud Cries and Tears , and bitter Agonies which for my sake thou enduredst upon the Cross , were not so unhappily lost , as to be cast away in vain upon me . Rejoice over me , O God the Holy Ghost , that thy so many secret and powerfull touches have at last got the upper hand of me . Rejoice over me , O ye holy Angels , a great part of whose Ministery it is , to rejoice at the Conversion of a Sinner . Rejoice over thy self , O my Soul , that thou hast received so much grace from Heaven this day , as sadly to confess thy Sins , seriously to repent of them , and stedfastly to resolve never to be guilty more of so much brutishness , as to be likened to the Dog that returns to his Vomit , or to the Swine wallowing in the Mire . The Petinent closeth all with this short Praier . LEt this day , O my God , be noted in thy Book . Do not thou forget my Praiers , nor suffer me to forget my Resolutions . For though I am weak , though I am unworthy , though I am unprofitable , yet I am thy Servant . And here upon my bended Knees I humbly beg of thee , that I may live and die so . Lord , hear my Praiers , and let my cry come unto thee . Lord , pardon my Praiers , and let not my coldness and wandrings and infinite unworthiness turn them into Sin. Lord , hear my Praiers , and let my cry come unto thee . Amen , Amen . FINIS . 
A39790	----	A few words in season to all the inhabitants of Earth being a call unto them to leave off their wickedness, and to turn to the Lord before it be too late. Fletcher, Elizabeth, 17th cent. This text is an enriched version of the TCP digital transcription A39790 of text R6744 in the English Short Title Catalog (Wing F1328). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 10 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A39790 Wing F1328 ESTC R6744 12911692 ocm 12911692 95332 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A39790) Transcribed from: (Early English Books Online ; image set 95332) Images scanned from microfilm: (Early English books, 1641-1700 ; 982:11) A few words in season to all the inhabitants of Earth being a call unto them to leave off their wickedness, and to turn to the Lord before it be too late. Fletcher, Elizabeth, 17th cent. 8 p. Printed, and are to be sold by Robert Wilson ..., London : 1660. Reproduction of original in Union Theological Seminary Library, New York. eng Repentance -- Early works to 1800. A39790 R6744 (Wing F1328). civilwar no A few words in season to all the inhabitants of the Earth; being a call unto them to leave off their wickedness, and to turn to the Lord bef Fletcher, Elizabeth 1660 1815 1 0 0 0 0 0 6 B The rate of 6 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2006-12 TCP Assigned for keying and markup 2006-12 Apex CoVantage Keyed and coded from ProQuest page images 2007-01 Jonathan Blaney Sampled and proofread 2007-01 Jonathan Blaney Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion A few WORDS IN SEASON To all the INHABITANTS Of the EARTH ; Being a CALL unto Them to leave off Their Wickedness , and to Turn to the Lord before it be too late . Repent for the Kingdom of Heaven is at hand . LONDON , Printed , and are to be sold by Robert Wilson at the Sign of the Black-spread-Eagle and Wind-Mill , in Martins near Aldersgate , 1660. A few Words in season to all the Inhabitants of the Earth , to call them to Repentance before it be too late , ALl you Inhabiters of the Earth , hear the Word of the Lord , & hearken what the Spirit of Truth saith ; you who are spending your pretious time in Pride , Coveteousness & Lightness , in Wantonness & Vanity , in your vain Conversations and evil Communications , in lying and deceit , in vain words , and evill speaking , in laughter which is madness , as saith the Scriptures , sporting you selves as in the day-time , making merry over the just principle in you , and slaying my Witness in you , my controversy is against you all , saith the Lord Almighty , and my wrath and indignation is kindled against you all that are found in these things , and if you do not speedily repent and turn from the evill of your wayes , and turn in your minds to my Witness in you , which witnesseth against all your unjust doings ; ( yea my Law in your hearts , you trample upon , which condems you for your rebellion against it ) and if you hearken not to my counsel , and turn at my reproof , and joyn to the Light in you , & give up to be guided by it , ye shall for ever perish ; for I am the Light of the World , saith ▪ Christ , and lighteth every one that cometh into the World ; and this is the condemnation that Light is come into the World , and men love darkness rather than light , because their deeds are evil ; you will not come to me that you may have life , saith Christ ; for all your preaching and praying , and singing , and the best performances ye have , whilst the heart is unclean , and the fruit brought forth that is accursed , they are all as menstrous raggs and stinketh in my nostrills , and your prayers are an abomination , saith the Lord ; yea , Priests and People hath all corrupted their wayes , there is none that doth good , no not one that , beareth the Image of the earthly ; therefore return , return from the wickednesse of your wayes , and cease to do evill , and learn to do well ; and come and let us reason together , saith the Lord , though your sins are as crimson , they shall be as white as snow , though as red as scarlet they shall be as white as wooll ; for what is to be known of God is manifest in man , that is the true Light which lighteth every man that cometh into the World ; John 1. And whilest you have the Light believe in the Light , that ye may be Children of the Light , saith Christ : John 12. This is the condemnation , that light is come into the World , and men love darkness rather than light , because their deeds are evil ; for every one that doth evil hateth the light , nether cometh to the Light least their deeds should be reproved ; but he that doth Truth cometh to the Light , that his deeds may be made manifest , that they are wrought in God ; John 3. 19 , 20 , 22. So people consider , is not Pride and Covetousness works of darkness ? For the Lord beholdeth the Proud afar off , and Covetousness is Idolatry , and a Lyer cannot enter into the Kingdom , neither can any in their vain conversation ; for ye are grieving his Spirit and doing dispite to the God of Truth : Are ye not spurning against God ? do ye think to strive with him and prosper ? no verily , a day of sorrow is coming upon you , and will overtake you as a Thief in the night , and you cannot escape it ; therefore you unwise lay it to heart , be afflicted and Mourn and Weep , let your Laughter be turned to Mourning , and your Joy to Heaviness ; it is better to go to the House of Mourning , then to the House of Laughter , or to the House of Feasting ; for that is the end of all Men , and the living will lay it to his heart ; Sorrow is better than Laughter , for by the sadness of the countenance the Heart is made better ; the Heart of the Wise is in the House of Mourning , but the Heart of Fools is in the House of Mirth ; So ye Fools be wise and of an understanding Heart ; Fear , Dread and Tremble , ye stiff necked ones ; for unto such a one will I look that is of a contrite Spirit and trembleth at my Word , saith the Lord ; Therefore serve the Lord with fear , and rejoyce before him with trembling , kisse the Son lest he be angry , and ye perish from the way ; when his Wrath is kindled but a little , blessed are all they that put their trust in Him . And you Swearers , and Drunkards , and Adulterers , repent , repent and turn from you evil wayes and wicked actions , and turn to the Witness of God in you , which witnesseth against these your actions , and judgeth you for them ; and if you meet Him not by Judgment , He will cut you off in the feirceness of his Wrath , and you will down to the pit , and there will be none to deliver you ; for because of these things the Land mourneth , and the habitations thereof are become desolate , yea desolation hangeth over your heads for these things ; yea my Law in your hearts you trample upon , which condemns you for so doing and if you do not speedily repent and owne my Word in your Hearts ( the Light ) which shews you these great abominations ; and if you hearken not to my counsel and turn at my reproof ; Lo , I will come in a day and in a hour , that ye look not for , and in the midst of your Pleasure and Idolatry will cut you off , and you shall go down into the Lake that burneth for evermore ; but if you will return from your wickedness & hearken to my Word in you , saith the Lord ; the Gate of Mercy is set open , by which you may return and Live ; so Life and Death is set before you , chuse you whether ; for the Lord wills not your destruction , it will be of your selves if you perish for evermore ; so whether you hear or forbear , the Lord is clear of your Bloud ; so remember you rebellious ones , you had warning in your life time , for the Grace of God hath appeared to all Men , and it teacheth us to deny ungodliness and worldly Lusts , and to live righteously and soberly in this present World ; who were sometime in darkness , but now are Light in the Lords Prayses , Glory and Honour be given to his gracious Name for evermore . And you that are found in these things before mentioned , the Grace of God hath appeared to you , though you mind it not , but live in laciviousness , in the Lust of the Eye , which is the Pride of Life ; and the Lord beholdeth the Proud afar off , and to Judgment you must come assuredly ; and you that live in the lust of the Flesh , which they that live after must dye , and think not that you shall escape the Wrath of the Lord for these things ; and you Lyers ye cannot enter into the Kingdome in that nature , for all these things cometh forth of the cursed nature and evil ground ; therefore return , return to the measure of the Spirit of God in you , which judgeth you for these things ; and as you joyne to the Spirit it will mortifie the deeds of the body , the unruly Nature , which dishonoureth the Lord ; and so as you are lead by it , it will bring you out of the evil wayes to live righteously and soberly to the Praise and Glory of God with us ; for the Lord made Man for his own Glory ; but whilst you live in your evil wayes , you dishonour his Name and grieve his Spirit , shewing you are Children of disobedience , which will bring destruction upon you ; and if you do not hear and return it will come upon you assuredly . This is a Warning from the Lord to warne you before his Wrath break forth upon you ; but if you hear and return from your evil wayes , it will be well with you ; if not his Wrath will break forth upon you ; so in the fear of the Lord whilst you have a little more time , prize it that your Souls may live and not dye , spend no more time in vanity and wickedness , I warn you from the Lord by his Spirit , lest you are destroyed for ever : From a Servant of the Lord , who hath known his terror for sin , and through his Love returned to do his will ; and in obedience to his command do warn you : and if you hear your Souls shall live ; if not , your bloud will be upon your own heads , the Lord is clear of you . Given forth by a Lover of the Seed of God in all the whole Creation ; who am a Stranger to the World , and longeth for the Redemption thereof . E. FLETCHER . The End . 
A41108	----	The danger of deferring repentance discovered by that reverend and faithfull minister of the word, William Fenner. Fenner, William, 1600-1640. This text is an enriched version of the TCP digital transcription A41108 of text R24033 in the English Short Title Catalog (Wing F684). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 59 KB of XML-encoded text transcribed from 24 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A41108 Wing F684 ESTC R24033 07944164 ocm 07944164 40602 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41108) Transcribed from: (Early English Books Online ; image set 40602) Images scanned from microfilm: (Early English books, 1641-1700 ; 1206:8) The danger of deferring repentance discovered by that reverend and faithfull minister of the word, William Fenner. Fenner, William, 1600-1640. 47 p. : port. Printed for Jo. Stafford and are to be sold by Richard Burton, London : 1654. Caption title: A sermon of Mr. William Fenners at Maidstone, September 25, 1629. Reproduction of original in the British Library. eng Bible. -- O.T. -- Proverbs I, 28 -- Sermons. Repentance -- Sermons. Sermons, English -- 17th century. A41108 R24033 (Wing F684). civilwar no The danger of deferring repentance, discovered by that reverend and faithfull minister of the worde. William Fenner. Fenner, William 1654 11317 21 0 0 0 0 0 19 C The rate of 19 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2005-08 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2005-10 Mona Logarbo Sampled and proofread 2005-10 Mona Logarbo Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion THE DANGER Of deferring Repentance , Discovered By that reverend and faithfull Minister of the worde . William Fenner . London , Printed for Jo. Stafford and are to be sold by Richard Button at the Horse-shooe in Smithfield . 1654. William Fenner Rector of Rochford B· D· Somtims Fellow of Pembrooke Hall·Aetatis 45 A 1648 portrait of William Fenner A SERMON of Mr. William Fenners at Maidstone , September . 25 , 1629. PROVERBES . 1. 28. Then shall they call upon me , but I will not answer : they shall seek me early , but they shall not finde me . THere is a good English Proverbe amongst us , that he that neglectes the occasion , the occasion will neglect him . Solomon wisely begins his Proverbes with it : for he bringeth in the Wisdome of his Father in these five particulars : first , making a generall Proclamation in the 20. verse , Wisdome crieth without , she uttereth her voice in the streets . He compareth God unto a cryer that goeth up and down the Citie from stréet to stréet , and from doore to doore , crying his commodity , even the richest yt ever was , which is a Christ , a Christ for redemption , a Christ for sanctification , a Christ to enlighten those that walke in darknesse and in the shadow of death . Ho , every one that thirsteth , here is a Christ for you . Secondly , here is a mercifull reprehension , in ye 22. verse , O ye foolish , how long will you love foolishnesse , and you scornors take pleasure in s●orning ? Foolish indéed to be without Christ foolish to be without grace , foolish to chafer away our souls for sin . How long yee scorners will you take pleasure in scorning ? will you still persist in your wickedness , & never have done with your sins ? will you never turne back againe , but damne your souls for ever ? O yee foolish , how long will you love foolishnesse ? Thirdly , here is a gracious exhortation in ye 23 verse : Turne you at my correction : lo , I wil poure out my mind unto you , and make you to understand my words . As if he should say , Do you not sée how you are going a pace to confusion ▪ and that the way you take , leadeth unto destruction ? turne ye therefore , turn ye back again , for there is a Christ behind you ; Oturn ye ; for if ye go on in your sins , you perish for ever . Fourthly , here is a yearning promise made unto the world , in the end of the 23. verse ; Lo , I will poure out my spirt upon you , and cause you to understand my words . As if he should say , returne back againe with me , & you shall have better welcom then you can possibly have if you go on in your sins , the devill wil never let you gain so much by your living in your lust as you shall do by repentance for them , & forsaking of them . For behold I will poure out my spirit upon you , whereby you shal be farre greater gainers , then you shal be by your sins . Fifthly , here is a grievous threatning against the world , even all those that have loytered out the day of grace . As time and tide stays for no man , no more doth the day of grace : Because I have called , and you refused ; I haue exhorted , but you have not regarded ; I have denounced judgments against you for your sins , but you have hardned your hearts ; now a day of woe and miserie shall come upon you , a time of vengeance and desolation shall over take you : there will a day come wherein there wil be wéeping , and crying Mercie ( Lord ) mercie , but I tell you before-hand what you shall trust to : let this be your lesson , now I call , & you will not hear ; now I stretch out my hands , but you wil not regard : you shall seeke me eraly , but you shall not find me : and shall cry , but you shall not be heard . The words are a thunderclap against all those that procrastinate their repentance , and returning home unto God . Wherein note , first , the parties themselvs that do prolong this time of grace , they : that is , they who when God cals on them , will not heare ; when God invites them by his mercies , patience , & forbearance , by his Ministers & servants , by his corrections & judgements , by all faire means , & fowl means , yet withstand ye means of grace : they are the men , they shall call , but God will not answer . Secondly , here is there seeking after God ; they shall call upon me . Thirdly , here is their earnest & diligent seeking unto G●d ; they shall not only call , but séek to , and not onely seek , but séek as to labour to find : nay they shall séek me early , even strive to go about it with all hast , and flie to repentance , but they shall not find me . Fourthly , here is the unseasonablenesse of the time of their séeking , then : that is a demonstrative , then : even a time which ye Lord points at : as if he should say , you shall sée then these men will be of an other mind , then they will be glad to be converted , then they will be glad to come out of their sins , then they will be glad to get grace & séek reconciliation with God : but alas ! they saw not this then , but God foresaw it well enough , then shall they call but I will not answer , they shall seek me early , but they shall not find me . Lastly , here is the frustration of their hope , which hath two things in it . First , in regard of their selves , in regard of the flaw of their séeking , it being not aright . Secondly , in regard of the justice of God , who rewards every man according to his works . but I will not hear them . Whence observe this point of Doctrine . DOCTRINE .. I These that will not heare God when he calleth them , God will not hear them when they call upon him . Those that will not heare the Lord when he calleth upon them by the ministery of his Word , and voice of his Spirit , the Lord will not heare them , when in their misery they call upon him . Thus the Lord dealt with the people in Ezekiels dayes ; the Lord called them to repentance and obedience : but when they stood out , & neglected the opportunity of grace , and seasons of conversion , sée how God deales with them : though they cry in mine ears with a loud voice , yet I will not heare them ( saith the Lord , ) When men have gone beyond the time of Gods mercy , & out-rowed ye tide of Gods forbearance & wil not return , ye Lord sets it down with him selfe , that his wrath shal returne upon them , he will no longer forbeare : they had a time wherein ye Lord did pitie them , & offered grac and mercy unto them , but they neglecting this season , and withstanding this proffer of grace God resolves with himselfe they shall never have it againe . There was a time wherein God did pittie them , but now he will not pity them any more ; twenty five yéers he called unto them , and sought to bring them home : but because they stood out and refused , the Lord saith ; I will love Ephraim no more . Beloved , there is a double day , a white day and a black day ; there is a day of salvation , Isa. 49. 9. this is the day in which ye Lord said to the prisoners , Come foorth : and to those that lie in their sins , repent and beleeve . Now if any man will come foorth and humble his soule before ye Lord , let him come & welcome , for it is a day of salvation . But there is another day of damnation , which is a darke day , a black & a duskie day , wherein ye Lord wil visite the sins of the world , and revenge the quarrell of this Covenant . Hos. 9. 7. The day of visitation is come , yea the day of recompence , the people shall know it ; the Prophet is a foole , and the spirituall man is mad . Beloved , we are fooles and all ye spirituall men under heaven are mad that lay not this day to heart . For the day of the Lord is a day of visitation , & all the world shall rue it , though now men sléepe in security . If once mercy be rejected , and God turn away his eare from a man , then grace shal be no more the doore of life shall for ever be shut up against him : and when once this day comes , he hath lost his owne peace , and deprived himselfe of eternall happinesse . Now there are three Reasons of this point ; the first is the law of retaliation , of rendring like for like , which is ye justest law that can be made with man , for to give unto every man according to his works , to make him take such as he brings , ( as the heathen call it ) to give a man quid for quo . Now if God call upon thée , and thou wilt not heare ; it is righteousnesse with God , yea equity with God ( that is more ) that when yu callest on him , he should not hear thée for thus runs the tenor of Gods Word , Prov. 28. 9. He that turns away his eare from hearing the Law , even his prayer shall be abominable . He that turns away his eare from Gods Law , God will turne away his eare from his prayer . He that turns it is spoken in the present tense , that is , that now turns away his eare , his prayer shall be abominable ( in the future tense ) yt is , the Lord marks what master or servaunt , what father or mother , what husband or wife , what man or woman it is , yt turns away the eare of his head , or the eare of his heart , from hearing his will , and obeying of his Commandements , the Lord takes speciall notice of it , & sets it dowue in his Calender , & records it in his Memoriall ; kéeping a strict account thereof : as if God should say , Well , is it so ? I now call , and will not this man or that woman answer ? Do I now stretch out my hands , and will not they take care to obey me ? Well ? let them alone ( saith God ) there is a day comming that I shal be a hearing of them ; times of sorrow and misery will take hold of them , and then they in their aflictions will cry unto me , but I will not heare , they will beg for mercy , but I will not regard : they will seek me early , but they shall not find me . It was on of the Articles of high Treason brought in against Cardinall woolsey , that he had the Por , and a stinking breath and yet durst come into ye kings presence : So it will be an article against thée of high treason before the King of heaven , if thou come into his presence with the stinking breath of thy sins , living in thy lusts , and wallowing in thy filthinesse ; all thy Prayers are but as so many stinking breaths in ye nostrils of the Lord , & every duty yt thou performest unto the Lord shall be as so many articles of high treason against thée , for to condemn thée , becaus thou livest in Rebellion , and a traitor against God . His prayer shal be abominable , he doth not say I wil turn away mine eare from hearing his prayer , which turns away his eare from hearing my Law , ( that is the true exposition of the words ) no , like for like is sometimes injustice , for if a man should strik a Magistrate a box on the eare , it were not justice for him to give him another : for it is a greater sin to strik a Magistrate , then any other common person , & therefore a greater Punishment the Law requireth ; So God doth not say he will turne away his eare from hearing his prayer , but wil serve him in a worse kind , he will count it abominable yea abomination ( in the abstract ) it shall be loathsome , yea loathsomnesse it selfe in the worst manner . Gal. 6. As a man soweth . so shall he reap ; if thou sow sparingly , thou shalt reap sparingly ; if thou sow a dull eare to Gods Word , thou shalt reap a dull care from God to thy prayer : For God wil reward every man according to his workes . Secondly , because of the time of Gods attributes both me●cy and justice have their season in this life ; and when mercy hath acted her part , then commeth justice upon the stage , and acteth her part : so that God with have his attributes manifested to all the sons of men , yea to the face of ye whole world . There is no Market , nor Fair-day yt lasteth alwaies : if the Countrey will not come in , ye Tradesmen will put up their Wares , and he gone : but if they come in time , they may have a pennyworth otherwise if they come too late , they will have none . For ye Merchant will not alwaies dwel in Tents , but away he goeth , and will not stay for them . Beloved , Gods standing is now open , and his shop is set wide unto ye sonns of men ; if men will not come in , cheapen and buy without money , whiles God offers his Wares , he will put them up and be gone . For the Merchant will not lose his Wares , which he should do , if he should alwaies remaine in the open Aire with them ; if he alwaies continue in the fieldes expecting Customers , his Wares would spotle and rot . So it is with God , how many swéet Counsels doth he lose ? how many swéet Exortations ? how many blessed Sermons & holy Sacraments , and Sabbaths , doth he lose ? how many checks of Conscience ? how many days of Grace and motions of his Spirit have béen suandred away in vaine ? do you thinke that God will lose all these , and let them rot upon ye stall , with staying for you ? No , no , the day of grace & mercy will have an end ? and then ye day of wrath and vengeance will step up , To day if ye will heare his voice , then harden no● your hear●s : then they hardned their hearts , & would not be led by Gods mercies to forsake their sinns ; Therefore he sweare in his wrath that they should never enter into his rest . If it be so with you as it was with Israel in the Wildernesse , in the day of tremptation , you doe not know but yt your sinns may now begin to pluck vengeance upon you . I tell you , if you harden your hearte this day , you do not ●now but this very day ye Lord may clap an Oath upon your beads , that you shall never enter into his rest . For vne & the self-same occasion last not a●waies : as every day is not a Market day , nor every wéek in the yeare a faire week , nor every season in ye year a time of Spring or harvest so every day of a mans life may not claime to be ye day of grace Therefore if a man fore-slow it now he foresloweth his own happinesse , and putteth off his own peace for ever . Excelent is that annotation of Gregory on Job . 27. 9. will God heare his cry when trou●le commeth upon him Beloved , now Gods patience is troubled , wilt not yu repent ? Now G●ds Spirit is troubled , wilt not thou obey ? Now Gods justice is troubled wilt not thou relent ? Now Gods word is troubled , wilt thou ●efuse to harken ? will God heare his cry ? He speaketh interrogatively , as if he should say ? Art thou so mad , so vaine , so foolish , to promise to thy selfe being an hypocrite , that God will heare thy prayer ? Oh no , then justice commeth to take place . Thirdly , it is Gods use to do so in other things , even upon the contempt of temporall blessings ; and therefore much more in matters of grace & salvation . Thus God promised to give Israel the land of Canaan , Numb. 12. 22. but the text saith , they tempted God ten times that is ( as some Expositors expound ) many times , or ( as others ) ten severall times . But whatever the meaning of the text be , certainly it was very many times ; so long till at last , he sware in his wrath , that they should never enter into his rest , Beloved , though there be many a hot swearer yt regards not an oath ; yet certainly if the Lord swear we may beléeve him : the word of God is as strong as oaths : if he say i● upon his word , we are bound to beléeve it : how much more then , when he confirmes it with an oath ? Therefore if the Lord swear thou shal● not , how darest thou ? how canst thou hope o● think ever to enter into his rest ? This was almost fourtie yéeres before he died , that ye Lord made this oath against them : and God know● how many thousands of them fell short , no● only of the Land of Canaan but also of the Kingdome of heaven . So God tooke Ismael an hundred and seventéene yéers before he died : twenty years God offered him grace and repentance , but he would not take warning ; a mocker he was , and a mocker he would be , for he mocked Isaac when he was a child six yeares old ; and no meanes would reclaim him , before he heard the voice , Cast out the bond woman and her sonne : Out with him , ( saith God ) for he shall never be heire with my sonne : this was an hundred and seventéen years before Ismaels death . And so God took Saul , five and thirty , or six and thirty yeares before he died , according to Iosephus Chronology , ( if it be true ; ) nowsoever , he tooke him divers yeares before his death : for so the Scripture makes it plaine 1 Sam. 15. 29. The strength of Israel will not lie nor repent ; for he is not a man that he should repent . Therefore because thou hast rejected the word of the Lord , the Lord also hath rejected thee from being a King . And doe not think that thou by thy prayers , and crying God mercy , canst ever alter him : for his counsell is immutable , and he is strong in his decrée , and cannot change . Hetherto Orace and Mercy have béen offered thée , which if thou hadst imbraced , thou mightest have found Mercy from the Lord , and the Kingdome should have béen established and confirmed unto thée : but now it is too late : for the strength of Israel cannot lie . God tooke Esau fiftie years before his death : for so long he lived , after he sought the blessing with teares : but he was a hunting when God was a calling : he was following his prophainenesse when God was wooing him to Repentance . At last when he called for Repentance , and sought it earnestly , yea his Soule was carefull for to get it ; yet he could never obtaine it , though he sought it earnestly with teares of fiftie yeares before he died . Now if the Lord so severely punish contempt of temporall blessings , O how will h● punish the contempt of proffers of Grace and Salvation ! I tell you , God will be more strict in revenging of this sinne , then of any other sinne : he will come with Martiall law against all those that contemne his Gospell , Ioh. 3. 18. He that beleeveth not , is condemned already , Doth Christ preach repentance and salvation , and the Kingdome of God ; and wilt thou not repent and beléeve ? Martiall Law ( beloved ) martiall Law , hang him up ; for he is condemned already . Even like a Souldier that revels against his Generall , and forsake his Colours , they doe not cast him into prison , and stay for the Assizes or Sessions , but give him Mattiall Law , even hang him up : So if the Lord sound his Gospell in thine ears , and offers thée conditions of peace , knocking at the doore of thy heart by his Spirit ; and thou refuse to open to him thou art condemned already : for the strength of Israel cannot lie , nor repent . Oh therefore take héed now whiles his word sounds in thine ears , While his Spirit secretly whispers in thy heart to thée , open to him , for else thou art condemned for ever . Take notice then , that God doth commonly give men a day , and no man or Angel doth know how long this day lasteth . To some it lasteth to their lash gasp ; to some , to their old age ; and to some it is cut off in their childhood . God gave the Angels a day , the which because they neglected , they are reserved in chains of darknesse untill the great iudgement day . God gave Cain a day , Gen. 4. During all the time of this day , though Cain sinned againe and againe , and went on in his sinnes a great while , yet heard nothing but a still voice , If thou doe well Cain , shalt thou not be accepted ? but if thou dost ill , sinne lieth at the dore , But when no means will prevaile , but Cain will go on adding sin to sin , and murder unto all the rest of his sinnes , and so let go the season of mercy , the Lord tells him from heaven , that the day of grace is past , the gate of mercy is shut against thée : for thou art now accursed from the earth . As if the Lord should say ; Before I gave thée a day of salvation , and offered thée mercie , but thou wouldst not accept of it ; but now I have clapt a curse upon thy soule , that thou shalt never claw it off . So God gave Niniveh a day to repent , Ionnah 3. Yet fourty dayes and Niniveh shall be destroyed . God gave the Fig-trée a day , even three years , before he would have it cut down . God gave the old world a day of an hundred and twenty years ; during this time God sent unto them Noah , a Preacher of Righteousnesse , to call upon them to repent , and so set it down also , that his Spirit shall not alwaies strive with man , but his time shall be an hundred and twenty yeares : yet one writs that the Lord cut off twenty of the hundred and twenty yeares , because of their iniquities which were so grievous , and provoked him so much , that they hasted him to come before he would have done . In all this space if they had Repented , they should have found Mercy from the Lord : but when his time was gone and the day of grace was out , the deluge came in upon them , and God by his judgements overthrew the whole World . Object . You may aske me when this day or season of grace doth end , or cease . Answ. I answer , that neither men nor Angels can tell ; but this I say , it may be yet this day of grace lasteth unto thee ; now it may be God speaketh whom to thy soul , now it may be God warnms thy heart , and gives thee good purposes and resolutions : now it may be the Lord Iesus passeth by thée in a good thought and desire , lay hold on it ; for thy day may cease this very night , for ought thou knoweth . Luke 17. 22. The time shal come ( saith Christ ) when you shall desire to see one of the dayes of the Sonne of man , and shall not see it . Now is the day of Christ upon you , now is Christ offering and preaching himselfe to you ; but if you let this day passe thou maist desire to have one of the drops of that Blood that hath béen offered to thée , and yet never have it : thou maist desire to féele one rap of that Spiret that hath knockt at thy heart , and yet goe without it , thou maist intreat for one dram of that mercy that hath béen offered , and thou hast rejected , but it shall never be granted to thée : God may clap that fearefull sentence upon thée , Now henceforth never grow fruit more on thee . never Repentance come into thy heart more . If now thou wilt not repent and be converted , the Lord may set it down in his decrée from this day forward , that thou maist fumble about thy sinnes , but shalt never get victory over them : thou maist ever be mourning for thy corruptions , but never mourne aright for them ; thou maist blunder about Repentance , but never doe the worke . Ezekiel 24. 23. You shall not mourne nor weepe , but you shall pine away for your iniquities , and mourne one towards another . There is many a soule for contemning of God , and not taking up Repentance while they may have it , this plague of God is come upon them , that they are ever repenting , and are never able to Repent , ever poring upon their sinnes , but never able to come out of them : they pray and pray against them , but their prayers moulder away under them : for they shall pine away for their iniquities . What is the reason ? He sheweth in the 13. verse : Because I would have purged thee , and thou wast not purged , thou shalt not be purged any more . Because I gave thée line upon line , precept upon precept , motion upon motion , Sacrament upon Sacrament , Sabbath vpon Sabbath , and Ordinance upon Ordinance , because . I used all faire means and foule means ; I awaked thy conscience and stirred up the motions of Grace in thée ; but bec●use I would have cleansed thée , and thou wast not cleansed , thou shalt never be cleansed . A fearfull sentence it is , if mens hearts were soundly oppened to consider rightly of it . And as there is a Personall day , so there is a Nationall day ; if the Nation turne unto God during that time , then that Nation shall find mercy ; but if they neglect that day , then God will hide those things from their eyes that belong to their peace , as Christ saith of Ierusalem . Luke 19. 42. O Ierusalem ! if that thou hadst known in this thy day , the things that did belong to thy peace ! but now they are hid from thine eies : in this thy day ; if thou hadst known it during that day it had béen happy for thée ; but now the day of grace is gone , the Lord hath concealed it from thée , and thou shalt never perceive it more . Some mens day of grace God endeth even in their very child-hood ; therefore if there be any little ones , any Children here in this congregation , that are of age to know what belongs to an exortation , to them I spake , that they take héed how they rebell against the commandement of a Father or a Mother , or Master , against the teaching of Gods word , for though you be children , yet God may inflict judgments upon your heads ; for not only the day of grace , but also the day of lfe may be cut off from children , as 2 Kings 2. 24. Four and twenty children were torne in pieces for mocking the Lords Prophet . Some mens day of grace is not shut up untill their youth ; some not untill their old age . some not untill they are a dying ; and if they refuse then , they are like , yea sure to perish for ever ; I know the day of grace may have severall returns , but at last Gods Exchequer will be finally shut up . Object . May not a man be called at the eleventh or twelfth houre of the day ? The day of grace lasteth alwayes : and doth not the Apostle call the day of life , the day of grace ? 2 Cor. 6. 2. Answ. It is true , the Lord calleth men at the eleventh & twelfth houre ; but yet looke and you shall sée in the twentieth of Matthew , that they were not called at the first houre , nor at the second nor third houre , nor at the sixt and ninth houre , he doth not say he found the same men that he found at the first , and third , sixth and ninth houres , but he saw others standing jdle : No those that were called at the first houre , came in at the first houre ; and they that were called at the third houre , came in at the third houre ; and they that were called at the sixth and ninth houre , came in at ye sixth and ninth houre . Well , doth God call thée in thy childhood , in thy youth , or in thy middle age ; now at the first or sixth , or ninth houre , now come in and labour in Gods vineyard , and work out your salvation with feare and trembling , and make use of the season of grace ; now whilst it is upon you : for if thou be called at the first houre , the sixt is for another , and not for thée ; if thou be called the sixt hour , the ninth hour is for others and not for thée ; if thou be called the ninth hour , the eleventh hour is for others & not for thée ; The text saith , He came & found others standing jdle in the market place , and said unto them , Why stand ye here jdle ? and they say unto him , no man hath hired us ; as if they should say , We never had any means of salvation , we have had no Ministers to preach unto us ; but now God calls upon thée to come in , this is thy houre , look unto it . If God call thée , sée thou come in , whether it be at the first or third houre , at the sixth or ninth houre , lest the Lord in his wrath clap hardnesse of heart upon thy soule . Object . But you will say , that the day of life , and the day of grace are paralleld , and likened one to another ; and therefore there is hope so long as a man remains in the congregation of the living . Answ , I answer , it is true indéed , that the day of grace lasteth as long as the day of life , 1. In regard of others ; for others are so to estéeme of it ; the Minister is to look to his people , as to a people to be converted as long as they live . 2 In regard of a mans own selfe , he is so bound to believe ; for the commandement of faith standeth in force on a man , so long as he liveth and therefore infidelity and despaire cease not to be sinnes , till a man is actually in Hell ; when he is in hell , then they are no sinnes , because then he is not commanded to believe , but are part of the punishment of the damnes ; but whilst a man lives it is a sin , for men are now bound to lay hold upon Christ and to beléeve , at what houre of their life soever . 3. It may be said to last all a mans life long , because it is bounded within the compasse of life : for no man hath a day of grace after this life . But what is the meaning of all those Scriptures which shew how God doth deliver up men unto the Spirit of guidinesse , and unto the Spirit of slumber ? And what means the hardening of mens hearts , & searing of mens consciences , but only to shew that the day of grace may end unto a a particular man , ten , twenty , thirty , nay fourty yeares before his death ; 1. Because God may harden a mans heart , Jerem , 13. 10. and deale with them as with Israel in the Rocks , so shut up their hearts that they shall never melt at any Sermon , never be wrought upon by any judgment , God having closed them up in a rocky heart , that he saith of them . Can the blackmore change his skin , or the Leopard his sports ? then may they do good that are accustomed to do evill . The blacknesse of the blackmore is only in the outside of the skin , yet all the art under the heavens cannot blot it out : So if once hardnesse possesse thy soule , all the preaching of the Ministers , and all the means of grace in the world , can never bring it unto that frame , and temper , as to make it melt under the hand of God : I tell thée , thou that usest to come unto Sermons day after day , and refusest to repent , living still in thy sinns , there is no hammer nor béetle in the world more hard then thy heart : as those men and women that sit under the preaching of the word , and heare ye doctrine of life , like raine from above , beating and knocking on their consciences , and on their hearts , to awaken them out of their sins and yet notwithstanding will not repent at last , they prove to be deafe Adders , that stop their ears against the word , charme the charmer never so wisely . 2. God may feare mens consciences ; Doth thy conscience tell thée thou art a luke-warmling , and wilt thou not be reformed ? Doth thy conscience tell thée , that thy prayers and all thy religion is rotten and unsound , and that thy Repentance is hypocriticall and nought ; and that for all thy vaine hopes , thou art but a dissembler , and yet remainest in thy sinns , and wilt thou not be bettered hereby ? Take héed ; for that man that runs on in sinne against the voice of his owne conscience , that man sins the sinne , of Saul 1 Sam. 13. 8. God bid him stay seven dayes untill Samuel came : Saul stayes full seven dayes within one houre ; at last his lust began to bawl : What ? shall I stay for a Prophet thus long ? Stay , sayes his conscience ; Why ? ( sayes Saul ) I wayted for him so long , even seven dayes lacking but one houre , Stay ( saith God to his conscience ) for the word of God bids thée stay so long ; he stayed one day , and two dayes , and six dayes , and seven dayes but one houre ; Stay ( saith his conscience ) no , he would not but I forced my selfe ( saith the text ) as if he should say , I hardened my heart to do it , though the word of the Lord bid me stay and not do it , yet I forced my selfe to do it : What was this mans sinne ? Was it his offering of sacrifice , and calling upon God by prayer ? No , the Lord commands us to call upon him in time of distresse ; and being commanded it was lawfull . Was it his sinne to meddle with the Priests office ? No : for he did but appoint the sacrifice , the Priest offered it . What ? was it the breaking of one houres time ? No : for he had sinned more against God , then so : but this was his sinne , that he went against his own conscience , when God stood in the way : when conscience stood in the way , conscience said stay , but he would not stay : God bid him stay , but he would not stay , and this is the sinne of many thousands amongst us ; mens consciences tell them that they must not be drunkards , mens consciences tell them that they must not be worldlings , they must not be swearers , they must not be luke-warm professors ; they must pray better then they do , and have other faith then yet they have , if ever they meane to be saved ; wilt thou yet against thy conscience force thy selfe to go on in thy sinnes from day to day , and never be reformed ? take héed lest the Lord be provoked to set thy sinne upon thy head , and shut up thy heart , and conclude thy eternall destruction . Object . Suppose I go one in my sins , and follow my wicked courses now ; what if I seeke him hereafter , and humble my soule before him with fasting and prayer , and when I lie upon my death-bed , I send a ticket unto my Minister to pray for me , will all this do me no good ? Answ. Surely no , ( saith God , Jerem. 15. 1. ) Though Moses and Samuel stood before me , yet my affections could not be toward this people ; cast them out of my sight . Dost thou lie sick upon thy death-bed ? were Samuel , Job , or Daniel , the Minister of thy Parish , and thou shouldst send thy ticket unto them , desiring them to remember thée in their prayers ; if Noah stood in the Pulpit , and Iob and Daniel were here before the Lord for to plead for thée , yet he would not heare thée . Object . But , suppose I humble my selfe by fasting and prayer , will not God hear ●hat ? Answ. No , if thou neglect the day of grace Ier. 14. 12. when they fast , I will not hear them : and when they offer oblations , I will not accept their cry : but I will consume them by the sword , by famine , and by pestilences you may set up your fastings , prayers , and humiliations , you may lament and mourne , and pine away your selves in your sins ; but it is not all your prayers and fastings ; it is not all your lamentation and mourning , that will do you good , so long as the counsell of the Lord is rejected . Because I called , and ye would not answer , therefore you shall call , but I will not hear , thy thought that the Lords eares would alwayes be open , and that when they called the Lord would have answered , and that the day of grace would ever remaine ; but God saith , I will not hear them ; they would never have sought if they thought the Lord would not heare them , but all their séeking was in vaine : Ob. You will say at what time soever a sinner ; repenteth , he shall have mercy . An. It is true , if thou repent from the bottom of thy heart , but thou maist come with many a degrée of repentance , and yet never repent whilest thou livest : if thou repent from thy heart , and root out thy sins , then God will put away thy sins ; but thou maist go on in repentance and calling upon God , and performing many duties of Religion , and yet is hardened ; looke how much Religion will stand with selfe-love , so much thou maiest have after the day of grace is gone , selfe-love may make a man flie to prayer , and run after Sermons , and go on in many holy duties , and give over many sins ; looke how farre selfe-love may drive thée unto holy duties , so farre thou maist goe , and yet notwithstanding remaine hardened . O therefore let us not delay , nor put off the time of grace , nor let goe salvation while it may be had , then shall they call , but I will not answer : he doth not set downe when this time is ; it may be 〈◊〉 is now , it may be not this seven years , it may be not till thy death . Doct. 2. It may be this very day , even this very Sermon , this very houre may be thy day that art now in thy sins , that if thou repent not at this very one Sermon , thou neglectest eternall life for ever ; lose the benefit of this Sermon at this time , and thou maiest lose eternall Salvation , and never have it more . The theife that rob'd this day , how doth he know but this one robery may bring him to the gallows ? So the man that sins this day , how doth he know but that this very dayes worke may bring him to hell ? Deuteronomy 32. 35. To God belongs vengance ; their feet shall slide in due time . Therefore if a man sin against him , he may stand to day , and to morrow , and many dayes ; but when the due time comes , even the time which God hath set , then up goes his héels , he shall slide and break his neck : thy houre-glasse runes in heaven , and thou séest not when the sand comes to the bottome , but when t is out , then down thou goest to hell for euer . There was one resolved to kill Julius Caesar such a day ; the night before , a friend sent him a letter to acquaint him with it : but being at supper and busie ; I will not look upon it now , ( saith he ) to morrow is a new day . The next day when he should have read his letter , he was stab'd ; Whence this proverbe came in Gréece To morrow is a new day . God sends thée a letter and a message from heaven to day ; repent and come out of your fins , or for ever to hell ; to day he converted and sanctified , or for ever be hardened . Dost thou refuse to harken to day , and puttest it off untill to morrow ? it may be to morrow may be a day of Gods wrath , and then thou mayest be hardened , seared , and bound over unto the great day of Gods vengeance : to morrow God may set the decrée upon thy soul , that thou shalt never repent . Therefore if thou refuse this , thou refuseth all ; for what knowest thou , but this very day may be thy day ? The reason is , because Gods patience is in his owne breast ; and who can tell how long it will last ? Hast thou Momus his glasse-window , to looke into Gods secret counsell ? hast thou a key-hole to looke into Gods treasurie ? canst thou stand on tiptoe , to looke over Gods shoulder , to looke into Gods decrée , to sée how long his patience will last ? It may be God hath suffered thée till this day , thou art guilty of ten thousand sinnes , and yet he is patient towards thée . God hath stayed thus long for thée , that hast sworne I know not how many oaths ; God hath born thus long with thée that hast told I know not how many lyes , prophaned I know not how many Sabbaths , contemned I know not how many Ordinances , and sleighted I know not how many Iudgements ; yet Gods patience is in his owne brest , it is the long sufferance of God . Thou maiest say I would faine have it to morrow , and this seven yéeres , but alasse it is his long sufferance and not thine : and how dost thou know when he will conclude it ? it may be this day as well as to morrow , Joel . 2. 13. Rent your hearts , and not your garments , ( saith the Prophet ) for the LORD he is gracious and mercifull . This word [ for ] hath a great deals of force in it . First , it is a descriptivum [ for ] he is gracious and a mercifull God : therefore rent thy heart , and let thy Soule burst within thée , that thou hast sinned against him , for he is a mercifull God , and it may be he will pardon all thy sinns and heale all thy rebellions committed against him . Secondly , it is an upbraiding ( for , ) upbraiding thée for thy sinnes : rent thy heart therefore ; why ? he is a patient God ? wilt thou go on in thy sinns against such a patient God ? and rebell against such a loving Father , that hath loved thée with so much compassion ? ●ent thy heart for he is patient . Thirdly , it is a comfort and incouraging [ for : ) rent thy heart ; for there is encouragement for thée to repent , give over thy sinns , and goe to the Throne of grace . For there is much mercie to welcome thée , and great patience for to bid thée come home , and aboundance of grace for to incourage thée ; therefore rent thy heart and come home unto the Lord , for he is patient and long-suffering . Fourthly , it is a forewarning ( for : ) rent your hearts , for the Lord is gracious and mercifull , slow to anger , and of great kindnesse ; yet his mercy lasteth , yea his patience endureth , yet he hath all his attributes , and yet he is pleased to manifest the same , still tendring grace and mercy unto thee . Oh! turne unto him while these endure , or else thou shalt perish for ever . Fiftly , it is a threatning [ for : ] now he is gracious , now he is mercifull ; but his mercy will end , his patience will end , and then if thou hast not rent thy heart before , it will be too late then . Therefore as ever thou lovest thine own soule , now rent thy heart , and turne unto God . It is Gods own proclamation ; The Lord , slow to anger , and of great mercy , forgiving iniquity and sin . Yea what man soever he be , that humbles his soule before him , he shall find grace and mercy with him , yea aboundance of mercie , pardoning iniquity , transgression and sinne : yea any thing . Let but a soule come prostrate before him , humbling his soule , he will pardon his sinné . But as it followeth in the words ; He will by no meanes cleare the guiltie ; if notwithstanding all Gods patience and mercie , thou goe on in thy sinnes , the Lord will never forgive thee , but will visit thy sinues upon thée unto the third and fourth generation , because thou hast withstood the day of grace . Beloved , men run on in their sins , as if so be an Augel from heaven should cry unto them , and tell them , yet God will be good unto them , yet God will shew them mercy , and forbeare them . Beloved , let your consciences answer , if you ever heard the Lord God say to any of you , thus long I will forbeare you . No , Gods patience is in his own breast , and therefore no man knows how long it will last . Reas. 2. A second reason is , because Gods patience giveth no marks or inkling of it , before it ends : commonly when God strikes a man with death , he giveth some signes , or warnings of it before , as sicknesse and paines , and gray hairs , and many sorrows , &c. Now because thy life is in Gods hands , thou carest not for it , but venturest to goe on in thy sins , hoping to have some warning though thousands be cut off without it ; but the day of grace may come to an end , and yet thou never have any inkling or warning of it beforehand : commonly when God strikes a man with death , he tells him of it before-hand by aches and pains , as if the Lord should say , Now thou shalt die , now will I take thée out of the world , But when the Lord taketh away the day of grace from a man , though the spirituall man may take some notice of it , yet there is no sensible apparition of it , but after the day of grace is set upon a man , he may be as strong and lustrie as before , he may come to Church as well after as before , performe religious duties , and do many good things , as well after as before ; as Saul went on in duties of Religion , as well after Samuel had pronounced the Lords doome upon him , how many times was he offering sacrifice unto the Lord after the Prophet told him , that he was a man rejected ? how many good spéeches came from him ? as when Samuel met him , he salutes him with these words ; Blessed be thou of the Lord , I pray thee turne againe with me , that I may worship the Lord . A man would have thought that Saul had beene a good convert . No , no , before al this his judgment and doome was set upon him ; God steales upon him and saies nothing ; he claps his plague upon their souls and holds his peace . Isaiah . 42. 14. I have a long time held my peace , I have beene still , and refrained my selfe ; now will I cry like a travelling woman , I will destroy , and devoure at once . The Lord shewes here how he deales with men , they goe on in their sinnes , but the Lord holds his peace ; they provoke him every day , but the Lord refraines his anger : but now all at once his wrath breateth foorth upon them , Psal. 64. 7. God will shoot an arrow at them suddenly , their stroke shal be at once , The Lord suddenly shoots a swift arrow at thée ? no sooner it is shot , but it enters into thy bowels . When the Lord comes upon a man , he comes suddenly ; when he ends the day of grace upon him , he doth it suddenly . He ended the day of grace on the Scribes and Pharisées even in the very Sermon time , While Christ was preaching unto them , they were delivered up to hardnesse of heart : so many were delivered up to hardnesse of heart in the time of Hosea's prophecie , Hosea 4. 17. Epharim is joyned to jdols , let him alone ( saith God : ) as if he should say , Sermou , let him alone ; Preacher , let him alone ; Spirit , let him alone ; Christ , let him alone , let him alone ; Beloved , if we stand out against God , and reject the day of grace , the Lord may say , Word , let such aman alone , and never convert him ; Christ , let such a man alone , and never redéeme him ; Spirit let such a man alone ; and never sanctifie him ; Sacraments , let such a man alone and never seale up any comforts unto him ; a fearefull signe that men are come to this hours ; do we not sée that men come to the Word ; and the Word lets them alone in their sins ? do not men come to the Sacrament , and the Sacrament leaves them still in their filthinesse ? men come unto good dtuies , but good duties let them alone , and do them no good : and this is the condition of many thousands in the world . Therefore oh thinke upon this you that have made a league with your sinns , and an agréement with hell ; hear this delivered to you this day , that the day of grace may be ended , and God may come and clap his curse upon men , and never give them any inkling of it at all . A third Reason is , because God reckons upon every houre , if God kept not a strict account of time , how many Sermons you have had , how many mercies you have enjoyed how many crosses he hath warned you by : if God kept not a true talle and account of every houres time ; you might rub on many dayes , and moneths , and yéeres , and spend much time in fulfilling of your lusts , but God kéepeth a reckoning of these things . yea of every houre , and of every minute . Act. 17. 30. The times of ignorance God regarded not ; but now he admonisheth all men to repent . Alas when men live in their sins through blindnesse and ignorance , and know not God , the Lord takes no such strict notice of them , but lets them goe on longer and longer ; but when the Lord send them his Word and Gospel , and affords them the meanes of grace , he doth the more strictly looke unto them , and takes the more exact account of them before they had the meanes of grace , the Lord winked at them , and did not so narrowly watch them , but looked over mens ignorance , ( as the originall hath it ) but now God sends his Word and Gospel , he admonisheth all men to repent , he winks at never an houre , but sets downe how oft thou hast had exhortation from thy Minister , how often thou hast had warning by sicknesse and afflictions , how often thou hast had chéeks from thine owne conscience , how many admonitions thou hast had from thy friends , how many times thou hast had the sound of the Gospel to sound in thy eares to bring thée home unto God , John 2. 7. 11. This is the first beginning of miracles that Jesus did , John 4. 58. This is the second miracle that Iesus did , saith the Text , God sets downe , this is the first , this is the second time : This is the second Epistle I wrote to you saith Paul . Oh this is the third time I wrote unto you , 2 Cor. 13. that when I come I will not spare : so God sets it downe in his catalogue , this is the first time that I have warned this man , this is the second time , this is the third time , that when I come I will not spare ; the Lord counts how long he hath sought unto thée , and intreated thée by his mercies , how long he hath allured thée by his Word , how long he hath warned thée by his judgements , how oft he hath smote thy heart with feares , and thy conscience with terrours . Now if for all this thou wilt not returne , just is it with God to cast thée downe to hell for ever . The fourth Reason , and last : it is a Wonder that the day of grace is not ended already , and that thou art not now in hell , When a thing in this kind is looked for to be done , it is a wonder that it is not done : it is a wonderfull mercie of God unto this Kingdome that yet the day of grace is continued amongst us , in regard of our long feare and expectation of the contrary . For from the highest to the lowest we have highly revolted more and more , and provoked God to his very face . What contempt of Gods Word ? what neglect of Gods Ordinances ? what prophanation of Gods Sabbaths ? what scoffing and deriding of Gods servants ? how doth wickednesse and prophanenesse stand up into the highest roome , climbe up into the highest chambers ? But as a whore condemned to die being with childe is reprived for a time , untill her childe be brought foorth : so this Land hath gone a whoring from God , yet so long as God hath some children to be brought foorth , which are not yet come unto the birth , he lets his grace and Gospel continue untill these children be brought forth . Therefore now ( beloved ) if we stick at the birth and come not foorth , an hundred to one but we shall miscarry . When Christ comes first to thy soule , he witnesseth grace and mercy to thée , if thou wilt repent and amend ; yea he witnesseth forgivenesse of sinnes , redemption , and salvation , if thou wilt beléeve ; but if not , he will be a swift witnesse against thee , Malachi . 3. 5. if thou continue and goest on in thy sinnes : Agree with thine adversary , while thou art in the way quickly , Matthew 5. 25. Now God is in the way with thée , , Christ and his Spirit are in the way with thée ; thou néedest not now say , Who shall go up to heaven and bring downe the Spirit to thée ; Christs Spirit is now knocking at thy heart , and now God offers this mercy to thée , now thou art in the way , now he calls unto thée to accept of his mercy , now he commands thée to take Christ , now heare him , calling to thy heart , now he tenders , grace unto thée imbrace it ; now receive Christ and make up thy peace with him : remember the saying of the Apostle 2. Corinthians 13. 5. Examine your selves whether you be in the faith prove your selves . Know you not your owne selves , how that Iesus Christ is in you except you be reprobates ? As if the Apostle should say , I have béene an Apostle to you this yeere and halfe . I have preached thus and thus long unto you , I have wrote one Epistle to you to reforme those abuses that were among you ? and now I write this second Epistle , to declare the whole will and counsell of God to you . Now cast up your reckoning , examine your selves , and make up your account : sée if you have gained Christ . O! I have Christ , ( saith one ) I have Christ , ( saith another , ) I but proue it , saith the Apostle , and try your selves : know yée not that by this time Christ in you , or else you be reprobates ? As if he should say , if yet Christ bée not in you , and grace wrought in your hearts , if yet you lye festring in your sinnes , and go one in your wicked wayes , it is to be feared you are reprobates : either you or we are reprobates , you for not obeying or wée not for delivering the truth of God unto you : But I trust that yee shall know that we are not reprobates : verse 6. God forbid that this Word should be ever spoken unto any soule in this congregation : but this let me say , is there any man here that goes on in his lusts , and in his carnall course of life , in pride , securitie , hardnesse of heart , and impenitencie , that hath not the soundnesse of grace ? he hath a fearfull signe and brand of a reprobate , whose conscience is stifled : it is a fearefull signe , if he be not a reprobate before God , yet he is one that is not approved , but for the present in a wretched and miserable condition . Now is the time of grace wherein God hath spoken to your soules , remember that vengeance that is comming towards you , if it be rejected , now the Lords fatlings are ready ; his Oxen and Shéepe are slaine and laid upon the board ; Christ is sacrificed , and his blood is shed , and the grace of the Lord Iesus Christ is tendered to you ; you that have grace , get more grace , you that have no grace , get grace and Christ , and take heede of neglecting any opportunity of grace ; for that may come unto thee in one houre , that will never come againe . FINIS . Christian Reader , I Am desirous to let thee understand , that there are diverse other Godly Bookes , ( which are very vsefull for thy Soules health : ) the Titles of them are as followeth . 1. A DIVINE MESSAGE to the elect Soule . By the same Author , M. William Fenner . 2. The LIVES and DEATHS of the Moderne DEVINES . By M. Thomas Fuller . 3. GODS Love , MANS Vnworthinesse . by M. John Quarles . 4. CONJUGALL COUNSELL . by M. Thomas Hilder . 5. The WARRS of the JEWES . newly corrected of sundry Errors . 6. A BRIFE INSTRUCTION concerning the Holy SACRAMENTS . 7. DIVES and LAZARUS . 8. The CHRISTIANS Mourning GARMENT . 9. A JEWELL for the EARE . 10. ENGLANDS Afflictions . 11. ENGLANDS Gentle Admonition . All of them are to be sold by John Stafford ▪ dwelling in George-yard , neere Fleet-bridge . 
A41980	----	The sound of a voyce uttered forth from the mountaine of the Lord of host (which he hath exalted and set on the top of all the hills and mountains that have been exalted above it) to awaken the inhabitants of the earth out of the deep sleep of security, which hath by their rejecting the light, fell upon them in this dark night of apostacy, wherein thick darkness hath covered the earth as the waters cover the sea, and gross darkness the people, by the which they have been kept in slavery and bondage by the power of darkness in their own particulars, and by the yielding themselves servants thereunto are held in captivity : and also a warning to them from the Lord for to repent, and speedily to return, before his indignation, and the vials of his fierce wrath break forth, & there be no remedy / by ... William Greene. Greene, William, 17th cent. 1663 Approx. 17 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A41980 Wing G1814 ESTC R13203 12846740 ocm 12846740 94455 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41980) Transcribed from: (Early English Books Online ; image set 94455) Images scanned from microfilm: (Early English books, 1641-1700 ; 713:15) The sound of a voyce uttered forth from the mountaine of the Lord of host (which he hath exalted and set on the top of all the hills and mountains that have been exalted above it) to awaken the inhabitants of the earth out of the deep sleep of security, which hath by their rejecting the light, fell upon them in this dark night of apostacy, wherein thick darkness hath covered the earth as the waters cover the sea, and gross darkness the people, by the which they have been kept in slavery and bondage by the power of darkness in their own particulars, and by the yielding themselves servants thereunto are held in captivity : and also a warning to them from the Lord for to repent, and speedily to return, before his indignation, and the vials of his fierce wrath break forth, & there be no remedy / by ... William Greene. Greene, William, 17th cent. 8 p. [s.n.], London : 1663. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Repentance. 2007-10 TCP Assigned for keying and markup 2007-10 Apex CoVantage Keyed and coded from ProQuest page images 2008-01 Judith Siefring Sampled and proofread 2008-01 Judith Siefring Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE Sound of a Voyce uttered forth From the MOUNTAINE Of the LORD OF HOST , ( WHICH He hath exalted and set on the top of all the Hills and Mountains that have been exalted above it ) to awaken the Inhabitants of the Earth out of the deep sleep of security , which hath by their rejecting the Light , fell upon them in this dark night of Apostacy , wherein thick darkness hath covered the earth as the waters cover the Sea , and gross darkness the people , by the which they have been kept in slavery and bondage by the power of darkness in their own particulars , and by the yielding themselves servants thereunto are held in Captivity . And also a Warning to them from the Lord for to repent , and speedily to return , before his indignation , and the Vials of his fierce wrath break forth , & there be no Remedy . By one that is passed from death to life , from under the power of darkness , which ruled over life , in the time of barrenness , and in the land of drought : With a few words of his passage and travel in and through the work of Regeneration ; and also the falsity and deceipt of the deceivers of this present Age and Generation : with a Call unto them that are followers of them and their abominations , to return and be separated from them , in words , wayes and works : For the Lords controversie is with them and all that take their part . By one that the Lord hath separated from them , and his companions that followed their pernicious wayes , and hath viewed them over , and weighed them in the just Ballance , and measured them in an even measure , and they are all found too light and wanting , and desolate of the Life of God ; and now is satisfied with the enjoyment of the presence of the Lord who through Judgment was redeemed , and now hath a sure habitation and a peaceable dwelling where none can make afraid ; Glory and praises be to the Lord my Redeemer , which liveth and abideth for ever . William Greere . LONDON , Printed in the Year 1663. The Sound of a Voyce uttered forth from the Mountain of the Lord of Host , to awaken the Inhabitants of the earth out of the deep sleep of security . THe mighty God of power of Heaven and of Earth is risen and arising , yea he is come and coming forth as a man of Warre , whose countenance is as the fierceness of a Lyon out of the thicket , uttering his Voyce through the clouds , and through the gross darkness that covers the face of the earth , yea he is come forth as a Lyon to his prey , to tear and to rend , to divide and to scatter his enemies from the ends of the earth , to root out and utterly destroy , yea to turn and to overturn and overwhelm the wicked and the ungodly , and those his enemies that rise up against him as bryars and thorns to the battel , the which he will burn up and consume with the fire of his Jealousie , and with the breath of his mouth , and the brightness of his Coming , and consound them in their counsels , and in their plottings and contrivings , and destroy their likenesses and images , and disperce them in their Imaginations ; the East-wind shall blow upon them and blast them in their budding forth , and in the opening of their blossome . And now hear and fear you that are striving with your Maker , and fighting against his witness in you , Oh return and retire to that which is pure in you , to that which makes manifest sin and iniquity , and sheweth unto every individual man and woman the thoughts and intents of their hearts ; and as there is a waiting in it , and a giving up to the leadance and guidance of it , it will make known the way of life , and the path of peace , and give power to walk therein : For this I have known , and as in the presence of the Lord do testifie , That it was the Light that shone in my heart , that gave me the Light of the knowledge of the Glory of God in the Face of Jesus Christ , and made manifest unto me the Will of my heavenly Father , and also gave me power to obey ; and this caused me to depart from iniquity , for the which I was hated and held in derision by those that formerly was my companions in sporting and playing in vanity ; and when I could not for C●nscience sake joyn with them in those things which before time I had done , but was constrain'd to forsake them and their ungodly wayes , and turned unto him that smote me and wounded me within exceedingly , and brought my bad actions to my remembrance , and set my faults in order before me , the which caused me often times bitterly to lament and to bewail the day that I was born ; his judgments fell so heavy upon me , that oftentimes I wished that I had never been . For he made me to possess the sins of my youth ; but when I in measure came to depart from them as they was made manifest , then I to my companions became a taunt and a by-word , and was called a Quaker , and at me they set their mouths away . And thus for departing from iniquity I became a prey ; and so the ministration of condemnation unto all that in me which was contrary unto God in my own particular , I knew and witnessed , the which condemned me for swearing , and for all vain words and idle communication , and in a word , for all manner of evill : and this made me often to refrain from all those things before mentioned ; and this caused me to fit solentary , and to mourn as a woman that was separated from her husband , for enjoying of his presence outwardly , upon whom widowhood was come : And so I being separated from all those things which I formerly was related to , and stood as one naked before the Lord , freely given up into his will ; and this was my desire , that a clean separation might be made in me , between the precious and the vile : And this was glorious in its time , and a voyce oftentimes cryed thorow me , Give up , Give up , that which is for the Famine to the Famine , and that which was for the Sword to the Sword & to yield up that to the death which was to dye , that ●o that which was in me ordained of the Lord to eternal life , might be preserved from the power of Death and Hell , which once reigned and ruled over it , and had the Dominion , but now life eternal is known and witnessed over Death , which once had the Dominion , and him that was dead is alive , and liveth for evermore . And thus through Judgment and condemnation unto all that which was at enmity with God , and also the enemy of my souls peace , I passed through great tryals and tribulations and troubles for the space of three or four years , at the last in this my passage from death to life , and from under Satans power to the power of God. And thus was I degenerated from the first birth , and I was throughly searched , and the first born in me was smitten and dyed , which bore the Image of the earthly ; & I was regenerated , & born again of the immortal word , that liveth and abideth for ever , and now is born of the Image of the Heavenly , which is from above , and descended not ; and now hath a sure habitation , and a peaceable dwelling , and the resting place is known , and perfect peace in the Lord in measure , is witnessed , who is as a cover in a tempest , and as the shadow of a great Rock in a weary Land. Yea , through a Sea of afflictions have I travelled , and the depth of Satan have I known , and now into the promised Land is entred , that floweth with Milk and Honey , and the birth is born and felt , that is heir of the promise of an inheritance therein that never fades away . But in this long time of my travail in peril , and distress , the Lord was exceeding good unto me , and by his mighty power , and by his out-stretched arm was I preserved in the midst of many temptations and assaults , in the heights , and the depths of the enemy of my souls peace , which sometimes would exalt me above my measure , and into things in the sight ; and I being an unskilful warrior , I thereby sustained loss , and my pain and anguish encreased , and became fresh again but then the place of refuge I knew , & that which led into the transgression , I freely given it up to the righteous judgements of the Lord ; and to the stubborn and rebellious was plagues and vengeance ; and then into the will of the Lord my cause I did commit ; and as I was waiting in the pure fear of the Lord , and in the pure silence , and in the stillness of my spirit , out of the thoughts and imaginations of my heart , and so not from words onely , the word from the Lord came unto me , saying , It is the willing and obedient , that shall eat the good of the Land. And now the Lord hath wholly redeemed my mind out of the earth , and earthly things , and all that with the visible eye may be seen , up unto himself , and him I have chosen to be my portion , and to do his will is my delight . And this in the presence of the Lord God , and in the truth I can say , as ever the Prophet Habakkuk could , in my measure . Although the Fig-tree shall not blossome , neither shall fruit be in the Vines , and the labour of the Olive should sail , and the Fields shall yeeld no meat , and the Flocks shall be cut off from the 〈◊〉 , and there shall be no Herd in the Stalls , yet I will rejoyce in the Lord , and be glad and joy in the God of my Salvation , for 〈…〉 is known unto the ends of the Earth . And now the 〈…〉 brought me to bear a Testimony to his everlasting 〈◊〉 in this present Age and Generation ; and this is thus far the words of my Testimony , not knowing how soon it may be finished , and the night may come in the which no man can work ; and also of my travel out of Egypt into Canaan , and from under Pharaoh and his Task-masters , and the Egyptian bondage . And now you hireling Priests , & you that have run & was never sent of the Lord , you have coveted for the Fleece , and run greedily for gifts & rewards , you have far exceeded the false Prophets in the days of old , you out-stripped Balaam , who loved the wages of unrighteousnesse , and run greedily thereafter , you have made a prey upon the widows and the Fatherless and have sued at the Law for wages , and cast into prisons and holes , and dungeons , those that cannot for Conscience sake put into your mouths , nor uphold you in your abominations , you have kept people always learning , & never brought them to the knowledge of the truth , the which to know is life eternal ; you have kept them in ignorance and blindness , and darknesse hath covered you and them , as the waters cover the Sea ; your barrenness and leanness , and your nakedness is seen , and your barren womb appears ; you are viewed , weighed , and found miserable , and blind , wanting and desolate of the enjoyment of the presence of a pure God , which you profess in words , but to order your Conversations aright in this your present Age and Generation , you utterly deny ; your fruits they are seen , the day hath made them manifest , the light is broken forth , the day is dawned , the Sun is arisen , and light now shineth out of the darknesse , and with it you are seen and comprehended , all your falsity and deceit , hypocrisie and wickedness , and deceiveableness of unrighteousnesse . Oh your abominations , your abominations are grown exceeding great , and your sins are almost ripe for vengeance ; you are like Sodom & Gomorrah , pride and haughtiness , idleness and fulness of bread abounds amongst you . O repent and return , in this the latter day , and in this moment of time ; give over gain-saying the truth , and despising and hating the Messengers of the Lord , least with Korah , Datha● , and Abiram , you perish in your gain-saying ; For the which , the ground clave asunder , and the earth opened its mouth and swallowed them up alive , and all that appertained unto them . The sick by your means hath not been healed , nor the wounds of the wounded bound up , and mollified with oyl ; you healed the wounds deceitfully ; the hands that hang down you have not strengthned , nor the feeble knees confirmed , but the lame and the halt by your means hath been turned out of the way . Oh you have deep to drink of the fierce wrath of the Allmighty , the Cup is full , and the dregs thereof are ready to be poured forth unto you ; plagues and vengeance will be your portion undoubtedly , except you speedily repent and return from your wickednesse . Oh the Lords Spirit is grieved with your abominations ( and thus saith the Lord ) As they have held in captivity , so shall they be led captives ; you shall be driven away , and your places be no more found , and vanish as the Smoak ; you shall be broken down , and there shall be none to build you up again , and plucked up by the roots , and never again be planted . For in the determined counsel of the living God , this have I seen ; yea , the Lord hath shewed it unto me , that your standing is in the slippery places , and your downfal , and ruine , and destruction is neer at hand , for the chief men you have been found in persecuting and cruelty , and thirsting after blood , as manifestly it hath appeared for the space of this several years by-past ; but this is the desire of him in whose heart the fear of the Lord is placed , that you would not go on any further in these things before mentioned , but that you might return and find mercy , that so you might escape his fierce wrath , that is ready to be poured forth without mixture . This is a warning to you before these things come to passe , that you may not say , We have not been warned . And now unto you who have been my Companions formerly , when I lived in pleasure and wantonness , and sporting in the day time , who with you run'd from mountain to hill , and from hill to mountain to cover me ; but me the Lord hath sound out , and separated me from you , and hath caused me to mourn like a Dove , and to be like the Owl in the Desart , or as the Sparrow on the house top ; yea , he hath separated me from those things which I called pleasure , and now they are as Gall to my pallate , and as Wormwood to my taste . And now to you Professors and prophane people of all sorts , now lay aside all your professing of God , and Christ in words , and honouring him with your lips , and your hearts are not set aright to seek him , and cease from man whose breath is in his Nostrils , and return to the Lord and to his witness in you ; for now the time is come , that a profession of words will not avail , nor stand instead in this the day of the Lord , for whosoever resteth in a profession of God in words onely , and comes not to enjoy his presence in that which they profest , they will miss of their aim , and come short of their expectations . To you this is a call and a warning from the Lord to come from amongst the Hirelings and Deceivers , and be separated from them in words , wayes , and works ; for the Lords controversie is with them , and because of these things it cannot cease ; and also with all them that take their part ; and no longer partake with them in their sins , for if you do , you must partake of their plagues : Therefore now return to the Lord , whilest it is called to day , and now you have time , prize it , least night come upon you , and your time be no more , and slight not that which judgeth , for sin and iniquity ; neither count that which reproveth you in secret , when you do amiss any thing , of no value . For if ever you be redeemed to the Lord , it must be through judgement unto all that is contrary unto him , that so that which is at enmity with him , may be destroyed before true peace can be witnessed . From one that is a Lover of your souls , and your eternal good , and desires not the destruction of any in their sins , but rather that they would repent , and return to the Lord , and live ; who am known unto them that knows that the Lord is the same that ever he was in the dayes of old ( but unto men known and called ) WILLIAM GREEN . ANd now if my mouth should never more be opened , nor my lips utter forth a word in faithfulnesse to the Lord , you have I warned , so choose whether you will hear or forbear , for my peace is with the Lord. THE END . 
A45380	----	Englnads [sic] alarum-bell to be rung in the eares of all true Christians, to awaken them out of dead sleep of sin and securitie, that they may arme themselves by prayer and repentance, and seek the Lord while he may be found, before the evill day commeth / written by Charles Hammond. Hammond, Charles, 17th cent. This text is an enriched version of the TCP digital transcription A45380 of text R39229 in the English Short Title Catalog (Wing H492). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 20 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A45380 Wing H492 ESTC R39229 18283142 ocm 18283142 107301 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45380) Transcribed from: (Early English Books Online ; image set 107301) Images scanned from microfilm: (Early English books, 1641-1700 ; 1635:9) Englnads [sic] alarum-bell to be rung in the eares of all true Christians, to awaken them out of dead sleep of sin and securitie, that they may arme themselves by prayer and repentance, and seek the Lord while he may be found, before the evill day commeth / written by Charles Hammond. Hammond, Charles, 17th cent. [16] p. Printed for Richard Burton ..., London : 1652. Reproduction of original in the British Library. eng Apocalyptic literature. Repentance. Great Britain -- Religion -- 17th century. A45380 R39229 (Wing H492). civilwar no Englnads [sic] alarum-bell. To be rung in the eares of all true Christians, to awaken them out of dead sleep of sin and securitie; that they Hammond, Charles 1652 3957 3 0 0 0 0 0 8 B The rate of 8 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2008-04 TCP Assigned for keying and markup 2008-07 SPi Global Keyed and coded from ProQuest page images 2009-01 Emma (Leeson) Huber Sampled and proofread 2009-01 Emma (Leeson) Huber Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion ENGLNADS ALARUM-BELL . To be rung in the eares of all true Christians , to awaken them out of dead sleep of Sin and Securitie ; that they may arme themselves by Prayer and Repentance , and seek the Lord while he may be found , before the evill day commeth . Written by Charles Hammond . Joel 2.1 . Blow the Trumpet in Sion , and sound an Alarum in my holy Mountaines ; let all the Inhabitants of the Land tremble , for the day of the Lord commeth , for it is nigh at hand . LONDON , Printed for Richard Burton , at the signe of the Horse-shooe in Smithfield . 1652. ENGLANDS Alarum-Bell . THis Alarum-Bell , I have sent to be rung in the ears of all true Christians , whereby it may arowse them from the dead sleep of sin & security : & to beware of Gods Iudgments , which he threatens against all obstinate , presumptuous , & stiff-necked people : behold friends , I would not have you thinke , that I will take upon me to Prophesie or Prognosticate any thing in this Booke , but what is warranted me by the Scriptures . That little Talent that the Lord hath lent me , I would not hide it , but willingly so lay it out , that ye use may redound to the glory of God , & the good of all those that fear him : my desire is , that this my small Book , cald Englands Alarum-Bell , may be as powerfull in your eares , & work so much for your souls , to stop Gods wrath by Prayer and Repentance , as the Preaching of Jonah to the Ninivites , as the Lord commanded him ; who at the hearing of Jonah , when he said , Yet forty dayes & Niniveh shall be overthrown : they fasted and mayed with such earnestnes & sincerity to ye Lord , that God repented him of ye evill that he said he would doe , & did it not : as you may read in the 3 of Jonah ; You have heard lately , & do hear by the Iudgemēts & Prognostications of many mē now lately , of many sad things that are like to befall , not onely this Nation , but all Christendome besides ; whether they will prove true or false , none but ye Lord knows : the stars & planets I must confes are ye Messengers of God , & are sent as fore runners of many things , which they do dive much into , yet faile in their judgements many times : & many times I am perswaded that the Lord doth call back ye terrour of those signes and tokens that he sends , to make them know , that they are but men . There is many I am perswaded , ye did look to sée the 29 of March last , to be a terrible day , as all writers did prognosticate . I must confes the Eclipse was true , both of the Moon the 15 day , & the Sun the 29 , according as they had written ; the Moon indéed a very sad one , & great winds rose upon her eclipse , according as M. Culpepper writ in his Almanack ; For the Sun , 't was eclipsed so much , as ye appearance of it was like a new Moon ; 9 parts of 12 of her were darkned , or more , but ye splendor of that that did appear of it , was so bright and glorious , & so clear the aire was , that the day was not so terrible to behold : But the power of the Lord was admirable in this Eclipse : I would desire all you yt have séen this Eclipse , to consider this thing ye power of God over man was this , ( that I may with Reverence say ) He caused light out of darknesse : for the splendor of ye part of the Sun that was not eclipsed was so glorious , that it gave a luster on earth frō the dark heavens ; which if the Lord had suffered the clouds to have covered ye part of the Sun that was not eclipsed , wt such clouds & darknesse that was in the morning before she was eclipsed , it would have bin then ( I think ) a dismall day to look on indéed ; & then perhaps more glory would have bin given to some men on earth , then to God above , and afterwards would have bin so extolled for their prognostications by so many silly people in these times , yt they would have took their Almanacks for Scripture , & have looked more in them , thē in ye Bible . They writ very largely of the effects that will follow ; what the effects will be the Lord knows : & if they do know by ye stars & planets , that the Lord doth intend those things that they writ on ; yet let this my Alarum-Bell sound so much cōfort in ye ears of all true Christians , that if we wil but truly & with a sincere heart repent us of our sins , & leave them , ye Lord will repent him of the evill that hée pretended , & leave punishing : you shall find in the 13 of Hosea the 9 & 10 ver. the comfortable words of ye Lord which he spare to his people after he had aflicted thē ; saith he , O Israel , thou hast destroyed thy selfe , but in me is thy help ; I will be thy King , where is any other that may save thee in all thy Cities ? by this you may sée the Lord hath no delight to the destruction of a nation or people . I desire you likewise , yt the brightnes of the Lords mercy in this eclipse of the Sun , may not be a means to harden your hearts , as I am afraid it doth too many in this Land , that makes a laughing at it , & thinks , because it was not so dismal a day as it was spoke of by ye Astrologers , yt God sent those signs & tokens in vain : I desire you to be carefull what you do , & scoffe not at the wonders of the Lord , for though he lightened the glory of the Sun , in the eclipse ; without repentance , he will darken the glory of this Nation , & we may féele ye effects . Remēber what the Lord saith by the mouth of his Prophet , Isaiah , cap. 5.12 They regard not the workes of the Lord , neither consider the oppression of his hands ; therfore my people are gone to Captivity , because they have no knowledge . I look upon this eclipse in my opinion in two several ways , that it is a fore-runner both of Mercy & Iudgement . First , I take it as the Lords mercy , that he shews these signs in heavē to forewarn us on earth of his judgments to come , & that all his people may prepare to méet him by repentance , before the day of his wrath comes upon us . Next , I looke upon it as his judgments , which he threatens by it ; for the Lord may say by us as he did by ye Children of Israel , Amos 3.2 . You onely have I knowne , of all the families of the earth , therefore I will punish you for your iniquities " : For truly I think , no Nation under the Sun hath the Lord done more thē for us , & yet no nation hath provoked him as we have done . Look again in the 4. of Amos , 9 , 10 , 11. verses I have sent amongst you the Pestilence , after the māner of Egypt ; your young men have I slaine with the Sword , and have taken away your Horses ; and I have made the stink of your Corps to come up in your nostrills ; ye : have you not returned unto me , saith the Lord . I have overthrowne some of you , as I overthrew Sodome and Gomorrah , & you were as fire-brands pluckt out of the burning , yet have you 〈◊〉 returned unto me , saith the Lord : therefore thus will I doe with thee , O Israel ; and because I will do this unto thee , prepare to meet thy God , O Israel . I thinke if we rightly understand these words , the Lord may say as much to England as he did to Israel , & we may apply it to our selves : therefore I conclude this matter concerning the Eclipses ; & desire you to take notice of this , that when God shews wonders in the heavens above , and signs in ye earth below , 't is high time to look about us , & not to be as they were in the time of Noah , for , They were eating & drinking , & marrying , & giving in marriage , til the flood came upō thē all . But if you wil take my advice , look upon thē as they are men ; & though God hath endued them with more knowledge then other men ; Yet all the wisdome of this world is but foolishnes , in regard of the knowledge & wisdome of God above . Now give me leave to ring this my Alarum-Bell once more to this sinfull Nation , & to shew you in this Booke , by the help of God & the Scriptures , the reason & cause yt the Lord hath to enter into a controversie with us ; & truly I think there is none that hears or reads this Book , that hath ye fear of God before their eyes , but will acknowledg this Alarum-Bell hath iust cause to be rung lou● in the ears of all this Nation , to tel England of her sins , yt by prayer we may stand in the gap , to kéepe out the Iudgements of God which is like to bée poured out upon this Land . I refer the consideration of this Book to any Christian , that hath any féeling of the grace of God in them . Was sin ever at a greater height then it is now at this time in our Land ? and the more God strives to humble us by his judgments & afflictions , ye more do we presume in sin : what sins is there in ye Scriptures to be pronounc'd against , but we are guilty of ? what Nation under ye sun doth more abound in iniquity thē we do , & especially now of late times ? and briefly , these foure sins which I shall name , are like four Load-stones , to draw down ye heavy wrath of God upon us ; that is , Pride , Coveteousnes , Blasphemy , and Drūkēnes ; & indéed Pride & Coveteousnes are ring-leaders of most sins under ye sun : Pride was one of the chief sins of Sodom . Look in Ezek. 16.49 . what ye Lord saith to Samaria . Behold , this was the iniquity of thy sister Sodom ; Pride , fulnes of Bread , & abundance of idlenesse was in her , & in her daughters , neither did she strengthen the hand of the poor and needy . And at vers. 50. And they were haughty , & cōmitted abomination before me ; therefore I took thē away as I saw good . May not the Lord say so to our Nation ? did you ever sée or hear , that pride was ever grown to ye height in Town & City , as 't is now ? nay , there are some that are so pust up with the pride of heart , that they will pine the'r Carkasse inwardly . What fashiō● is there invented every day , to fulfil ye pride of this nation ? & we do as 't were almost tell God to his face , that ye more he séeks to humble us by his judgmēts which he hath sent amongst us , the more we presūptuously séek to exalt our selves , by our pride & ambition : but remember what the Lord saith , He wil pull down the proud and lofty , and exalt the humble and meeke . Covetousnesse is a sin that is linkt with Pride , for neither of them both hath any Charity in them : ye poore may lie & starve in ye stréets , rather thē pride or covetousnes wil either cloth their nakednes , or fill their bellies : no , no , they will rather eat up the poore ( as ye Lord saith ) rather thē féed them . But look to it , thou that hast corn , & wine , & riches ; you are but stewards for ye poor , & where ye Lord gives much , much he requires , either tēporal or spiritula : thou must give an account one day , how yu hast spent that talent that God hath lent thée ; without you use it the beteer , he will say , Depart , I know you not ; I was a hungry , and you gave me no meat ; I was thirstie , and you gave me no drinke ; I was a stranger , and you took me not in ; naked , & you cloathed me not ; sick , and in Prison , and you visited me not : Mat. 25.42 , 43. I think you understand , he meant his poore Members on earth ; how many poore souls in these times are ready to starve , & where is the pity or charity yt is shew'd unto them ? Did not Job say , The Lord giveth , and the Lord taketh , blessed be his Name . And knowst thou , O man , what ere thou be , how soone the Lord may take thy wealth from thée , or thée from it ? doe not be fed with ye fancies of these times ; that it is a relique of Popery to give alms or be charitable ; no , if thou hast faith & no good works , it is a dead faith : all thy gold & riches cannot buy thée one dram of Repentance , nor procure one blast of breath , more then ye Lord ( out of his mercy ) doth bestow upon thée : thou mayst covet riches here on earth , but thou canst not covet life ; thou mayst covet , but it is in vaine . The Scriptures are fulfilled in these our times , & indéed looke in Mat. 24. & read it , & you shall find all things fulfilled , only ye calling of the Jews , & we know not how soon that may be . Our Saviour saith , And because iniquity shall abound , the love of many shall grow cold : & indéed so it doth now , for there is little Love or Charity to be found amongst us ; look what ye Lord saith by the mouth of his Prophet Hosea , Chap. 4.1 , 2. Hear ye the word of the Lord , ye Children of Israel ; for the Lord hath a Controverfie with the Inhabitants of the Land , because there is no truth , nor mercy , nor knowledge of God in the Land . By swearing , & lying , killing , & stealing , & committing adultery , they break out , & blood toucheth blood : there fore shal the Land mourn , & every one that dwelleth therein shall languish . We may apply this to our selves , if we consider Prophesie : if ye Lord will not hold him guiltle ; that taketh his Name in vaine ; How will he hold him guiltlesse , yt takes a glory in swearing , as many do in these times , who boast in their oaths , & scarce ever think of God but whē they swear by his name , whether it be false or true ? look in Zechariah 5.3 , 4. you shall sée what the Lord sent against yt Théefe & the Swearer , for the Lord joyn & them both together ; for the Swearer robs God of his honour : & he sent out a Curse to destroy them , & it shall remaine in the midst of their house , till it had destroyed both them & it . I desire you yt are addicted to that sin beware , for it is such a sin that you can make no excuse for it ; it brings you neither pleasure nor profit , unlesse it be the wrath of God , which he threatens against presūptuous sins : it is such a sin in this Nation ( the Lord be mercifull to us ) that you shall scarce walk the stréets but you shal hear little Children , ye scarce knows the right hand from the left , yet they can learn to swear , & their parents scarce correct them for it . The Lord may well visit the sins of the father upon ye Children , when you suffer your Children to take his most sacred Name in vaine . The last sin which I have to name : for indéed 't is not for me to number , nor to reckon all the severall sins of this Nation , for I think we exceed Sodom & Gomorrah in our wickednes ; only I have toucht these four sins , as namely , Pride , Covetousnes , Blasphemy , & Drunkennes , which is the foure crying sins of this Nation : my Alarum-Bell rings loud in the ears of all those that loves ye sin of Drunkennesse : sée what ye Lord saith by the mouth of his Prophet Joel , 1.5 . Awake ye Drunkards , and weep , & howle all ye drinkers of wine , because of the new wine ; for it is out off from your mouth . Read ye Chapter , & you shall find what the Lord did doe for abusing those creatures ; for in time of plenty , they made a wast : therefore ye Lord brought a Famine & scarcity , because of their Drunkennes & Gluttony . Again , look in Habakkuk 2.15 , 16. Woe unto him that giveth his neighbour drink , that puttest thy bottle to him , & makest him drunk also , that thou maist look on his nakednesse . The cup of the Lord ; right hand shal be turned unto thee , & shamefull spung shal be on thy glory . Let us take héed : we have , the Lord be thanked , plenty ; but by our riotousnes , & drunkennes , it is just with God to bring a scarcity . How many poor souls , in this natiō , would be glad of a draught of Béer to quench their thrist ; when many thousands take so much , they are fain to disgorge it up again , & worst then beasts , most shamefully abuse those creatures that God hath sent for the nourishment of man ? I desire you to beware of that sin , for a man is not himself when he is in drink , he is subject to all kind of wickednes . How many dangerous & desperate sins hath many men fallen into when they have bin in ye case , and such great ones too , that hath indangered both soule and body . Now , I have given you warning by my Alarum-Bell , that you may prepare your salves by flying from sin , and flying to the Lord by repētance ; which if we undoubtly do , we néed not fear what man prognosticates ; for the Lord hath promised , At what time soever a sinner doth repent him of his sins from the bottome of his heart , he will blot out all his iniquities . But we must not delay our repētance ; & take our own time , for we know not how soone the Lord will come ; but let us be like wise Virgins , to be ready at all times to méet him , that we may enter into glory with him : for thus much assure your selves , there is like to be great troubles throughout all Christendome : for all nations are preparing for the destruction of one another . Iust as ye Lord speaketh shal be in the latter dayes : There shall be great Tribulations , such as was not since the beginning of the world , Mat. 24.21 . For Nation shall rise against Nation , and Kingdome against Kingdome , and there shall be Earth-quakes in divers places , and there shall be Famines , and great troubles : these are the beginnings of sorrow , Mark 13.8 . And now to conclude , desiring you to look in Amos 5.14 , 16. Seeke good , and not evill , that you may live ; and so the Lord , the God of Hosts , shall be with you , as he hath spoken . Hate the evill , and love the go●d , and establish Judgements in the gate ; It may be the Lord of God of Hosts wil be gracious to ye remnant of Joseph : For the Lord hath promised he will hide his people in the day of his wrath . Then let us séek the Lord while he may be found , before the evill day cōmeth ; for if we get under the protection of his Wings , we néed not feer the day of Doome , nor the day of Death : neither Sword , Pestilence , nor Famine shal hurt us , for the Lord will bring his people out of all their troubles . So the last sound of this my Alarum-Bell , concludes with the swéet harmony of Saint Paul , in his Epistle to the Romans , Chap. 8. vers. 38 , 39. Which I would desire all Christians in these sad times , to arme thēselves with the same resolution , and then assure your selves you shall bée more then Conquerors . For , I am perswaded , saith S. Paul , That neither death , nor life , nor Angells , nor Principalities , nor Powers , nor things present , nor things to come , nor height , nor depth , nor any other Creature , shall be able to separate us from the love of God , which is in Christ Jesus our Lord . FINIS . 
A30118	----	The acceptable sacrifice, or, The excellency of a broken heart shewing the nature, signs and proper effects of a contrite spirit / being the last works of that eminent preacher and faithful minister of Jesus Christ, Mr. John Bunyan of Bedford ; with a preface ... by a eminent minister of the Gospel in London. Bunyan, John, 1628-1688. 1689 Approx. 206 KB of XML-encoded text transcribed from 135 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30118 Wing B5480 ESTC R4996 12085612 ocm 12085612 53735 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30118) Transcribed from: (Early English Books Online ; image set 53735) Images scanned from microfilm: (Early English books, 1641-1700 ; 57:2) The acceptable sacrifice, or, The excellency of a broken heart shewing the nature, signs and proper effects of a contrite spirit / being the last works of that eminent preacher and faithful minister of Jesus Christ, Mr. John Bunyan of Bedford ; with a preface ... by a eminent minister of the Gospel in London. Bunyan, John, 1628-1688. [24], 228 p. Printed for and are to be sold by George Larkin ..., London : 1689. Preface signed: George Cokayn. Reproduction of original in British Library. Imperfect: Parts of t.p. illegible. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Repentance. 2005-02 TCP Assigned for keying and markup 2005-03 Apex CoVantage Keyed and coded from ProQuest page images 2005-04 Melanie Sanders Sampled and proofread 2005-04 Melanie Sanders Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion The Acceptable Sacrifice : OR THE EXCELLENCY OF A Broken Heart : SHEWING THE Nature , Signs and Proper Effects OF A CONTRITE SPIRIT . BEING The LAST WORKS of that Eminent Preacher , and Faithful Minister of Jesus Christ , Mr. JOHN BUNYAN of Bedford . With a Preface pre●●x●● thereunto , by a● Eminent Minister of the ●●●pel in LONDON . LONDON , Printed for , and are to be Sold by George L●●ki● at the Two Swans without Bishopsgates . 1689. Price Bound One Shilling . A PREFACE TO THE READER . THE Author of the ensuing Discourse ( Now with God , reaping the Fruit of all his Labour , Diligence and Success in his Masters Service ) did experience in himself ( through the Grace of God ) the Nature , Excellency and Comfort of a truly Broken , and Contrite Spirit . So that what is here written , is but a Transcript out of his own Heart : For God ( who had much work for him to do ) was still Hewing and Hammering him by his Word , and sometimes also by more than ordinary Temptations and Desertions : The Design , and also the Issue thereof , through Gods Goodness , was the humbling and keeping of him Low in his own Eyes . The truth is , ( as himself sometimes acknowledged ) he always needed the Thorn in the Flesh , and God in mercy sent it him , least under his Extraordinary Circumstances , he should be exalted above measure : which perhaps was the evil that did more easily beset him , than any other . But the Lord was pleased to over-rule it to work for his Good , and to keep him in that Broken Frame which is so acceptable unto him , and concerning which it is said , That he healeth the Broken in Heart , and bindeth up their wounds , Psal. 147. 3. And indeed it is a most necessary qualification that should always be found in the Disciples of Christ , who are most eminent , and as Stars of the first Magnitude in the Firmament of the Church : Disciples in the highest form of Profession need to be thus qualified in the exercise of every Grace , and the performance of every Duty : It is that which God doth principally , and more especially look after , in all our Approaches , and Accesses to him . It is to him that God will look , and with him God will dwell , who is poor , and of a Contrite Spirit , Isa. 57. 15. and 66. 2. And the reason why God will manifest so much respect to one so qualified , is , because he carries it so becomingly towards him : He comes and lies at Feet , and discovers a quickness of sence , and apprehensiveness of whatever may be dishonourable and distasteful to God , Psal. 38. 4. And if the Lord doth at any time but shake his Rod over him , he comes trembling , and kisses the Rod , and says , It is the Lord , let him do what seemeth him Good , 1 Sam. 3. 18. He is sensible he hath sinned and gone astray like a lost Sheep , and therefore will justifie God in his severest Proceedings against him . This broken heart is also apliable , and flexible Heart , and prepared to receive whatsoever impressions God shall make upon it , and is ready to be moulded into any frame that shall best please the Lord. He says with Samuel , Speak , Lord , for thy Servant heareth , 1 Sam. 3. 10. And with David , When thou sayedst , Seek ye my Face ; my heart said unto thee , Thy Face , Lord , will I seek : Psal. 27. 8. And so with Paul , who tremblingly said , Lord , what wilt thou have me to do ? Acts 9. 6. Now therefore surely such a Heart as this is must needs be very delightful to God : He says to us , My Son , give me thy Heart , Prov. 23. 16. But doubtless he means there a Broken Heart : An unbroken Heart we may keep to our selves ; it is the Broken Heart which God will have us to give to him . For indeed it is all the amends that the best of us are capable of making , for all the injury we have done to God , in sinning against him : We are not able to give better satisfaction for breaking God's Laws , then by breaking our own Hearts ; this is all that we can do of that kind , for the Blood of Christ only must give the due and full satisfaction to the Justice of God for what Provocations we are at any time guilty of : But all that we can do , is to accompany the acknowledgments we make of miscarriages with a broken and Contrite Spirit . Therefore we find that when David had committed those two foul sins of Adultery and Murder , against God , he saw that all his Sacrifices signified nothing to the expiating of his Guilt ; therefore he brings to God a Broken Heart , which carried in it the best expression of indignation against himself , as of the highest respect he could shew to God , 2 Cor. 7. 11. The day in which we live , and the present circumstances which the People of God , and these Nations are under , do loudly proclaim a very great necessity of being in this broken and tender frame : For who can foresee what will be the issue of these violent Fermentations that are amongst us ? Who knows what will become of the Ark of God ? Therefore it is a seasonable duty , with old Eli , to sit trembling for it . Do we not also hear the sound of the Trumpet , the Alarm of Wars ; and ought we not with the Prophet , cry out , My Bowels , My Bowels ! I am pained at my very heart ; my heart maketh a noise in me , I cannot hold my Peace , &c. Jer. 4. 19. Thus was that Holy Man affected with the consideration of what might befall Jerusalem , the Temple and Ordinances of God , &c. as the consequence of the present dark Dispensations they were under : Will not a humble posture best become us when we have humbling Providences in prospect ? Mercy and Judgment seem to be strugling in the same Womb of Providence ; and which will come first out , we know not : But neither of them 〈◊〉 we comfortably meet ; but with a broken and contrite Spirit . If Judgment comes , Josiah's posture of Tenderness will be the best we can be found in ; and also to say with David , My flesh trembleth for fear of thee , and I am afraid of thy Judgments , Psal. 119. 120. It is very sad when God smites , and we are not grieved ; which the Prophet complains of , Thou hast stricken them , but they have not grieved , &c. They have made their Faces harder than Rock , they have refused to return , Jer 5. 3. But such as know the power of his Anger , will have a deep awe of God upon their Hearts , and observing him in all his Motions , will have the greatest apprehensions of his Displeasure . So that when he is coming forth in any terrible Dispensation , they will according to their duty prepare to meet him with a humbled and broken heart . But if he should appear to us in his Goodness , and further lengthen out the day of our Peace and Liberty , yet still the Contrite Frame will be most seasonable ; then will be a proper time , with Job , to abhor our selves in dust and ashes : Job 42. 6. And to say with David , Who are we , that thou hast brought us 〈…〉 to ! 2 Sam. 7. 18. But we must still know that this broken tender Heart is not a Plant that grows in our own Soil , but is the peculiar gift of God himself . He that made the Heart , must break the heart : We may be under heart-breaking Providences , and yet the heart remain altogether unbroken ; as it was with Pharach ; whose heart , though it was under the Hammers of ten terrible Judgments , immediately succeeding one another , yet continued hardened against God. The Heart of Man is harder than Hardness it self , till God softneth and breaks it ; Men move not , they relent not , let God thunder never so terribly ; let God in the greatest earnest cast abroad his Firebrands , Arrows , and Death , in the most dreadful representations of Wrath and Judgment , yet still man trembles not , nor is any more astonished than if in all this God were but in jest , till he comes and falls to work vvith him , and forces him to cry out , What have I done ? What shall I do ? Therefore let us have recourse to him , vvho as he gives the new heart , so also therevvith the broken heart . And let mens hearts be never so hard , if God comes once to deal effectually vvith them , they shall become mollified and tender ; as it vvas vvith those hardned Jews , vvho by vvicked and cruel hands murdered the Lord of Life ; though they stouted it out a great vvhile , yet hovv suddenly , vvhen God brought them under the Hammer of his Word and Spirit , in Peter's powerful Ministry , vvere they broken , and being pricked in their hearts cryed out , Men and Brethren what shall we do ? Acts 2. 37. And the like instance vve have in the Jailor , vvho vvas a most barbarous hard hearted vvretch ; yet vvhen God came to deal vvith him , he Was soon tamed , and his heart became exceeding soft and tender , Act. 16. 29 , 30. Men may speak long enough , and the heart not at all be moved ; but , The voice of the Lord is powerful ; the voice of the Lord is full of Majesty , and breaketh the Rocks and Cedars : He turns the Rock into a standing Water , the Flint into a Fountain of Waters . And this is a Glorious work indeed , that Hearts of Stone should be disolved and melted into waters of Godly Sorrow , working Repentance not to be Repented of , 2 Cor. 7. 10. When God speaks Effectually , the stoutest Heart must melt and yield ; Wait upon God then for the Softning thy Heart , and avoid whatsoever may be a means of Hardening it ; as the Apostle cautions the Hebrews , Take heed , least ye be Hardened through the deceitfulness of Sin. Heb. 3. 1● . Sin is Deceitful , and will Harden all those that indulge it ; the more Tender any man is to his Lust , the more will he be Hardened by it . There is a native Hardness in every mans Heart ; and though it may be softned by Gospel means , yet if those means be afterwards neglected , the Heart will fall to its Native Hardness again ; as it is with the Wax and the Clay . Therefore how much doth it behoove us to keep close to God , in the use of all Gospel means , whereby our Hearts being once softened , may be alwayes kept so ? Which is best done by Repeating the use of those means which were at first blessed for the Softning of them . The following Treatise may be of great use to the People of God ( through his Blessing accompanying it ) to keep their hearts Tender and Broken , when so many after their hardness , and impenitent heart , are treasuring up Wrath , against the day of Wrath. Rom. 2. 5. O let none who peruse this Book , herd with that generation of Hardened Ones , but be a companion of all those that mourn in Zion , and whose hearts are Broken for their own , the Churches , and the Nations Provocations ; who indeed are the only likely ones that will stand in the gap to divert Judgments . When Shishack King of Egypt with a great Host came up against Judah , and having taken their Frontier fenced Cities , they sat down before Jerusalem , which put them all under a great Consternation ; but the King and Princes upon this , humble themselves ; the Lord sends a Gracious Message to them by Shemajah the Prophet , the import whereof was , That because they humbled themselves , the Lord would not destroy them , nor pour out his Wrath upon them by the hand of Shishak , 2 Chr. 12. 5 , 6 , 7. The greater the Party is of Mourning Christians , the more hope we have that the Storm impending , may be blown over , and the Blessings enjoyed may yet be continued : As long as there is a Sighing Party , we may hope to be yet Preserved ; at least such will have the Mark set upon them selves , which shall distinguish them from those whom the Slaughtermen shall receive Commission to destroy . Ezek. 9. 4. But I shall not further enlarge the Porch , as designing to make way for the Readers Entrance into the House , where I doubt not but he will be pleased with the Furniture and Provision he finds in it . And I shall only further assure him , that this whole Book was not only prepared for , but also put unto the Press by the Author himself , whom the Lord was pleased to Remove ( to the great Loss , and unexpressible Grief of many precious Souls ) before the sheets could be all wrought off . And now , as I hinted in the beginning , that what was Transcribed out of the Author's heart , into the Book , may be Transcribed out of the Book , into the hearts of all who shall Peruse it , is the Desire and Prayer of Sept. 21. 1699. A Lover and Honourer of all Saints as such , George Cokayn . THE Acceptable Sacrifice : OR , THE EXCELLENCY OF A BROKEN HEART . Psal. 51. 17. ●he Sacrifices of God , are a Broken Spirit : A Broken and a Contrite Heart O God thou wilt not despise . THis Psalm , is David's Penitential Psalm ; It may be be fitly so called , because it is a Psalm ●y which is manifest , the Un●eigned Sorrow which he had for his horrible Sin , in 〈◊〉 of Bethsheba , and slaying Uriah her Husband : A Relation at large , of which you have in the 11th and 12th of the Second of Samuel . Many workings of Heart , as this Psalm sheweth , this poor man had , so soon as Conviction did fall upon his Spirit ; one while he cries for Mercy , then he confesses his heinous Offences , then he bewails the depravity of his Nature ; sometimes he cries out , to be Washed and Sanctified , and then again , he is affraid that God will cast him away from his Presence , and take his Holy Spirit utterly from him : And thus he goes on till he comes to the Text , and there he stayeth his mind , finding in himself that Heart and Spirit which God did not dislike : The Sacrifices of God , says he , are a broken Spirit ; as if he should say , I thank God I have that ▪ A Broken and a Contrite Heart , saith he , O God thou wilt not despise . as if he should say , I thank God I have that . The Words consist of Two Parts . 1. An Assertion . 2. A Demonstration of that Assertion . The Assertion is this , The Sacrifices of God are a broken Spirit . The Demonstration is this , Because a Broken and a Contrite Heart God will not despise . In the Assertion , we have Two Things present themselves to our Consideration . 1. That a Broken Spirit is to God a Sacrifice . 2. That it is to God , as that which answereth to , or goeth beyond ALL Sacrifices : The Sacrifices of God are a broken Spirit . The demonstration of this is plain , for that Heart , God will not despise it ; A Broken and a Contrite Heart , O God thou wilt not despise . Whence I draw this Conclusion : That a Spirit rightly broken , an Heart truly Contrite , is to God an Excellent thing . That is , a thing that goeth beyond all External Duties whatever ; for that is intended by this saying , The Sacrifices , because it answereth to all Sacrifices which we can offer to God ; yea , it serveth in the room of all : All our Sacrifices , without this , are nothing , this alone is all . There are four things that are very acceptable to God. The First is , The Sacrifice of the Body of Christ for our Sins , of this you read Heb. 10. For there you have it preferred to all burnt Offerings and Sacrifices ; 't is this that pleaseth God , 't is this that Sanctifieth and so setteth the People acceptable in the sight of God. Secondly , Unseigned love O God , is counted better then all Sacrifices , or external parts of Worship : And to love the Lord thy God with all the heart , with all the understanding , and with all the Soul , and with all the strength , and to love his Neighbour as himself , is better then all whole burnt-Offerings and Sacrifices : Mar 12. 33. Thirdly , To walk Holily , and Humbly , and Obediently towards and before God , is another : Mich. 6. 6 , 7 , 8. Hath the Lord as great delight in burnt-Offerings and Sacrifices , as in obeying the voice of the Lord ? Behold , to Obey is better then Sacrifice ; and to Hearken , the● the fat of Rams . 1 Sam. 15. 22. Fourthly , And this in our Text is the Fourth , The Sacrifices of God are a broken Spirit : A broken and a contrite heart , O God , thou wilt not despise . But note by the way , that this Broken , this Broken and Contrite Heart , is thus excellent only to God : O God , saith he , THOU wilt not despise it : by which is implyed , the World have not this esteem or respect for such a heart , or for one that is of a broken and a contrite Spirit : No , no , a Man , a VVoman , that is blessed with a Broken Heart , is so far off from getting , by that , esteem with the VVorld , that they are but burdens , and trouble Houses where-ever they are or go : Such People carry with them , Molestation and Disquietment ; they are in Carnal Families , as David was to the King of Gath , Troublers of the House . 1 Sam. 21. Their Sighs , their Tears , their day and night Groans , their Cries and Prayers and Solitary Carriages , puts all the Carnal Family out of Order : Hence you have them brow-beaten by some , contemned by others ; ye , and their company fled from and diserted by others : But mark the Text , A broken and a contrite heart , O GOD thou wilt not despise , but rather accept ; for not to despise , is with God to esteem and set a high price upon . But we will demonstrate by several particulars , that a Broken Spirit , a Spirit RIGHTLY Broken , an Heart TRULY Contrite , is to God an Excellent thing . First , This is evident from the Comparison , Thou desirest not Sacrifice , else would I give it ; thou delightest not in burnt-Offerings : The Sacrifices of God , are a broken Spirit , &c. Mark , He rejecteth Sacrifices , Offerings and Sacrifices : that is , all Levitical Ceremonies under the Law , and all External Performances under the Gospel ; but accepteth a Broken Heart : It is therefore manifest by this , were there nothing else to be said , that proves , that a heart rightly Broken a heart truly Contrite , is to God an Excellent thing ; for as you see , such a heart is set before all Sacrifice , and yet they were the Ordinances of God , and things that he commanded : but lo , a Broken Spirit is above them all , a Contrite Heart goes beyond them , yea beyond them , when put all together ▪ Thou wilt not have the one , thou wilt not despise the other ; O Brethren ! A Broken and a Contrite Heart is an Excellent thing . Have I said a Broken Heart , a Broken and a Contrite Heart is esteemed above all Sacrifices . I will add ▪ Secondly , It is of greater esteem with God , then is either Heaven or Earth , and that 's more then to be set before External Duties . Thus saith the Lord , Heaven is my Throne , and the Earth is my Footstool , where is the house that ye build me , or where is the place of my rest ? for all these things hath mine hands made , and all these things have been , saith the Lord ; But to this man will I look , even to him that is poor and and of a contrite Spirit , and trembleth at my word : Isa. 66. 1 , 2. Mark , God saith , He hath made all these things , but he doth not say , that he will look to them , that is , take complacency and delight in them ; No , there is that wanting in all that he hath made , that should take-up and delight h●r heart . But now , let a Broken-hearted Sinner come before him , yea , he ranges the world through , out to find out such an one , and and having found him , To this man , saith he , will I look : I say again , that such a man to him , is of more value then is either Heaven or Earth ; They , saith he , shall wax old , they shall perish and vanish away , but this man he continues , he , as is presented to us in another place , under another character , he shall abide for ever . Heb. 1. 10 , 11 , 12. 1 John 2. 17. To this man will I look , with this man will I be delighted ; for so to look , doth sometimes signifie : Thou hast ravished my heart , my Sister , my Spouse , saith Christ to his humble hearted , thou hast ravished my heart with one of thine Eyes , ( while it is as a Conduit to let the rivers out of thy broken heart ) I am taken saith he , with one chain of thy Neck , Song 4. 9. Here you see he looks and is ravisht , he looks and is taken , as it saith in another place , The King is held in the Galleries , Song 7. 5. That is , is taken with his Beloved , with the Doves Eyes of his Beloved , Chap 1. 15. with the contrite spirit of his People . But it is not thus reported of him with respect to heaven or earth , them he sets more lightly by ; Them he reserves unto Fire against the day of Judgment , and P●rdation of Ungodly Men , 2 Pet. 3. 7. But the Broken in Heart are his Beloved , his Jewels . Wherefore what I have said as to this , must go for the Truth of God , to wit , That a broken hearted Sinner , a Sinner with a Contrite Spirit , is of more esteem with God , then is either heaven or earth : He saith , He hath made them , but he doth not say , He will look to them ; He saith , They are his Throne and Footstool ; but he doth not say , They have taken or ravisht his heart ; No , 't is those that are of a Contrite Spirit do this . But there is yet more in the words , To this man will I look ; that is , For this man will I care , about this man will I camp , I will put this man under my Protection ; for so to look to one , doth sometimes signifie ; and I take the meaning in this place to be such . Prov , 27. 23. Jer. 39. 12. Chap. 40. 4. The Lord upholdeth all that fall , and raiseth up all that are bowed down . ( Psalm 145. 14. ) And the Broken Hearted are of this number , wherefore he careth for , campeth about , and hath set his Eyes upon such an one for good . This therefore is a second demonstration to prove , That the man that hath his Spirit rightly broken , his Heart truly Contrite , is of great esteem with God. Thirdly , Yet further , God doth not only prefer such an one , as ▪ has been said , before heaven and earth , but He loveth , He desireth to have that man for an Intimate , for a Companion ; He must dwell , He must Co-habit with him that is of a Broken Heart , with such as are of a Contrite Spirit . For thus saith the high and lofty one , that inhabiteth Eternity , whose name is Holy , I dwell in the high and holy place , with him also that is of a contrite and humble Spirit , &c. Isa. 57. 15. Behold here , both the Majesty and Condescention of the high and lofty One ; His Majesty , in that he is high , and the inhabiter of Eternity ; I am the high and lofty One , saith he , I inhabit Eternity : Verily this consideration is enough to make the broken hearted man creep into a Mouse-hole to hide himself from such a Majesty : But behold his Heart , his condescending Mind : I am for dwelling also with him that hath a broken heart , with him that is of a contrite Spirit : That 's the man that I would converse with , that 's the man with whom I will Co-habit ; that is He , saith God. I will choose for my Companion : For to desire to dwell with one , supposeth all these things ; and verily , of all the men in the world , none have acquaintance with God , none understand what Communion with him , and what his teachings mean , but such as are of a Broken and Contrite Heart ; He is nigh to them that are of a broken Spirit : Psalm 34. 18. These are they intended in the 14 Psalm , where 't is said , The Lord looked down from Heaven , to see if any did understand and seek God , that he might find some body in the world with whom he might converse ; for indeed there is none else that either understand , or that can tend to hearken to him . God , as I may say , is forced to break mens Hearts , before he can make them willing to cry to him , or be willing that he should have any concerns with them ; the rest , shut their Eyes , stop their Ears , withdraw their Hearts , or say unto God , Be gon : Job 21. But now the broken in heart can tend it , he has leasure , yea , leasure and will , and understanding , and all ; and therefore he is a fit man to have to do with God There is room also in this mans House , in this mans Heart , in this mans Spirit , for God to dwell , for God to walk , for God to set up a Kingdom . Here therefore is suitableness , Can two walk together , saith God , except they are agreed ? Amos 33. The Broken Hearted desireth Gods Company , when wilt thou come unto me , saith he ? The Broken Hearted loveth to hear God speak and talk to him , Here is a suitableness , Cause me , saith he , to hear Joy and Gladness , that the Bones which thou hast broken may rejoyce : Psal. 51. 8. But here lies the glory , In that the high and lofty One , the God that inhabiteth Eternity , and that has a High and Holy Place for his Habitation ; should choose to dwell with , and to be a companion of the Broken in Heart , and of them that are of a Contrite Spirit : yea , and here also is great comfort for such . Fourthly , God doth not only prefer such a heart before all Sacrifices , nor esteem such a man above heaven and earth , nor yet only desire to be of his acquaintance , but he reserveth for him his chief comforts , his Heart Reviving , and Soul-Cherishing Cordials . I dwell saith he , with such , to revive them , and to support and comfort them , to revive the spirit of the Humble , and to revive the heart of the Conirite Ones : Isa. 57. 15. The broken hearted man , is a fainting man ; he has his qualms , his sinking fits , he oftimes dies away with pain and fear ; he must be stayed with Flaggons , and comforted with Apples , or else he can't tell what to do : He pines , he pines away in his Iniquity ; nor can any thing keep him alive and make him well , but the Comforts and Cordials of Almighty God : Wherefore with such an one God will dwell , to revive the Heart , to revive the Spirit : To revive the spirit of the humble , and to revive the heart of the contrite ones : Ezek. 33. 10 , 11. God has Cordials , but they are to comfort them that are cast down ; 2 Cor. 7. 6. And such are the Broken Hearted : As for them that are whole , they need not the Physitian : Mark 1. 17. They are the broken in Spirit , that stand in need of Cordials : Physitians are men of no esteem , but with them that feel their Sickness ; and this is one Reason , why God is so little accounted of in the World , even because they have not been made sick by the wounding stroke of God. But now when a mau is wounded , has his Bones broken , or is made sick , and laid at the Graves mouth ; Who is of that esteem with him , as is an able Physitian ? VVhat is so much desired , as is the Cordials , Comfots and sutable Supplies of the skilful Physician in those matters : And thus it is with the Broken Hearted ; he needs , and God has prepared for him plenty of the Comforts and Cordials of Heaven , to succour and releive his sinking Soul. Wherefore such a one , lieth under all the Promises , that have Succour in them , and Consolation for men , Sick and Disponding under the sense of Sin and the heavy wrath of God : And they , says God , shall be refreshed and revived with them . Yea , They are designed for them , he hath therefore Broken their Hearts , he hath therefore wounded their Spirits ; that he might make them apt to relish his reviving Cordials , that he might minister to them his reviving Comforts . For indeed , so soon as he hath Broken ; His Bowels yearn , and his Compassions roul up and down within him , and will not suffer him to abide Afflicting : Ephraim was one of these ; but so so on as God had smitten him , behold his heart , how it works toward him ; Is Ephraim , saith he , my dear Son ? that is , he is so ; Is he a pleasant Child ? that is , he is so ; for since I spake against him , I do earnestly remember him still , therefore my bowels are troubled for him , I will surely have Mercy upon him , saith the Lord God : Jer. 31. 18 , 19 , 20. This therefore is another demonstration . Fifthly , As God prefers such a Heart , and esteems the man that has it , above Heaven and Earth ; as he covets Intimacy with such an one , and prepares for him his Cordials : So when he sent his Son JESUS into the world to be a Saviour ; He gave him in special , a charge to take care of such ; yea , that was one of the main reasons he sent him down from Heaven , Anointed for his work on Earth . The Spirit of the Lord God is upon me , saith he , because he hath Anointed me to Preach the Gospel to the Poor , he hath sent me to bind up the Broken Hearted , &c. Isa. 61. 1. Now that this is meant of Christ , is confirmed by his own Lips ; for in the days of his Flesh , he takes this Book in his hand , when he was in the Sinagogue at Nazareth , and read this very place unto the People , and then tells them , That that very day , that Scripture was fulfilled in their Ears : Luke 4. 16. 17. 18. But see , These are the Souls whose welfare is contrived in the Heavens : God consulted their Salvation , their Deliverance , their Health , before his Son came down from thence . Doth not therefore this demonstrate , That a Broken Hearted Man , that a Man of a Contrite Spirit , is of great esteem with God. I have often wondred at David , that he should give Joab and the men of War a charge , that they take heed that they carry it tenderly to that young Rebel Absalom his Son , 2. Sam. 18. 5. But that God , the High God , the God against whom we have Sinned ; should so soon as he has smitten , give his Son a Command , a Charge , a Commission , to take care of , to bind up and heal the broken in heart ; this is that which can never be sufficienty admired , or wondred at , by Men or Angels . And as this was his Commission , so he acted ; as is evidently set forth , by the parable of the Man who fell among Thieves : He went to him , poured into his wounds Wine and Oyle ; He bound him up , took him , set him upon his own Beast , had him to an Inn , gave the Host a charge to look well to him , with money in hand , and a promise at his return , to recompence him in what further he should be expensive while he was under his care . Luke 10. 30. 31 , 32 , 33 , 34 , 35. Behold therefore the care of God which he has for the Broken in Heart ; He has given a charge to Christ his Son , to look well to them , and to bind up and heal their wounds : Behold also the faithfulness of Christ , who doth not hide , but read this Commission as soon as he entreth upon his Ministery , and also falls into the practical part thereof : He healeth the Broken in Heart and bindeth up his wounds : Psalm 147. 3. And behold again into whose care , a broken heart and a contrite Spirit , hath put this poor creature ; He is under the care of God , the care and cure of Christ : If a man was sure that his disease , had put him under the special care of the King and the Queen , yet could he not be sure of Life , he might Dye under their Soveraign hands . Ay , but here is a man in the favour of God , and under the hand of Christ to be healed ; under whose hand , none yet ever died for want of skill and power in him to save their Life : wherefore this man must live , Christ has in Commission not only to bind up his Wounds , but to heal him ; He has of himself so expounded it in reading his Commission : Wherefore he that has his heart broken , and that is of a contrite Spirit ; must not only be taken in hand , but healed ; Healed of his Pain , Grief , Sorrow , Sin and Fears of Death and Hell-Fire : Wherefore he adds , That he must give unto such , Beauty for Ashes , the Oyle of Joy for Mourning , the Garment of Praise for the spirit of Heaviness , and must Comfort all that Mourn : Isa. 61. 2. 3. This I say , he has in the Commission , the Broken Hearted are put into his hand , and he has said himself he will heal him : Hence he says of that same man. I have seen his ways and will heal him ; I will lead him also , and restore comforts unto him , and to his mourners ; and I will heal him , Isa. 57. the 15 , 16 , 17 , 18 , 19 verses . And this is a fifth demonstration . Sixthly , As God prefers such a Heart , and so esteems the man that has it , as he desires his Company , has provided for him his Cordials , and given a charge 〈◊〉 Christ to heal him : so he has promised in conclusion , to Save him . He Saveth such as be of a contrite Spirit ; or as the mar●nt has it , that be Contrite of spirit , Psal. 34. 18. And this is the conclusion of ●l ; For to Save a man , is the and of all special Meroy . 〈…〉 ●veth such as be of 〈◊〉 Contrite ●irit . To Save , is to Forgive ; for without forgiveness of Sins , we cannot be Saved . To Save , is to Preserve one in this miserable World ; and to deliver one from all those Devils , Temptations , Snares and Destructions that would , were we not kept , were we not preserved of God , Destroy us Body and Soul for ever . To Save , is to bring a man Body and Soul to Glory ; and to give him an Eternal Mansion . House in Heaven , that he may dwell in the presence of this good God , and the Lord Jesus , and to sing to them the Songs of his Redemption for ever and ever . This it is to be Saved , nor can any thing less than this , compleat the Salvation of the Sinner . Now this is to be the Lot of him tha● is of a Broken Heart ; and the End that God will make with him that is of a Contrite Spirit He saveth such as be Contrite of Spirit : He saveth such ; this is Excellent . But , Do the Broken in Heart believe this ? Can they imagine , that this is to be the End that God has designed them to , and that he intended to make with them in the day in which he began to break their Hearts ? No , no , they alas , think the quite contrary ! They are afraid that this is but the beginning of Death , and a token , that they shall never see the face of God with Comfort , either in this World , or that which is to come . Hence they cry , Cast me not away from thy Presence ; or , Now I am free among the Dead , whom God remembers no more , Psal. 51. 11. Psal. 88. 4 , 5. For indeed , there goes to the breaking of the Heart , a visible Appearance of the Wrath of God , and a Home-charge from Heaven of the guilt of Sin to the Conscience . This to reason , is very dreadful ; for it cuts the Soul down to the ground . For a wounded Spirit none can bear , Prov. 18. 14. It seems also now to this Man , that this is but the beginning of Hell ; but as it were , the first step down to the Pit ; when alas ! All these are but the beginnings of Love , and but that which makes way for Life . The Lord kills before he makes alive , he wounds before his Hands make whole . Yea , he does the one , in Order to , or because he would do the other ; he wounds , because his Purpose is to heal . He maketh sore , and bindeth up : He woundeth , and his Hands make whole ; Deut. 32. 39. 1 Sam. 2. 6. Job 5. 18. His design , I say , is the Salvation of the Soul. He scourgeth , he breaketh the Heart of every Son whom he receiveth , and Wo be to him whose Heart God breaketh not . And thus have I proved , what at first I asserted ; namely , That a Spirit rightly Broken , an Heart truly Contrite , is to God an Excellent Thing . A Broken and a Contrite Heart , O God , thou wilt not despise . For thus say I , 1. This is Evident , for that it is better than Sacrifices ; than all Sacrifice . 2. The Man that has it , is of more esteem with God than Heaven and Earth . 3. God coveteth such a Man , for his Intimate and House-Companion . 4. He Reserveth for them his Cordials , and spiritual Comforts . 5. He has given his Son à charge , a Commandment , to take Care that the Broken hearted be healed , and he is resolved to heal them . 6. And concluded , that the Broken hearted , and they that are of a Contrite Spirit , shall be saved , that is , Possest of the Heavens . I come now in Order , to shew you , what a Broken Heart , and what a Contrite Spirit is . This must be done , because in the Discovery of this , lies both the Comfort of them that have it , and the Conviction of them that have it not . Now , that I may do this the better , I must propound , and speak to these four Things . 1. I must shew you , what an one that Heart is , that is not Broken , that is not Contrite . 2. I must shew you how , or , with what the Heart is Broken and made Contrite . 3. Shew you , how , and what it is , when Broken , and made Contrite . And , 4. I shall last of all , give you some Sign● of a Broken and Contrite Heart . For the first of these , to wit , What an one that Heart is , that is not a Broken , that is not a Contrite Heart . 1. The Heart before . ●is broken , is Hard , and Stubborn , and Obstinate against God , and the Salvation of the Soul , Zach. 7. 12. Deut. 2 30. Chap. 9. 27. 2. 'T is an Heart full of Evil Imaginations and Darkness , Gen. 8. 12. Rom. 1. 21. 3. 'T is a Heart Deceitful , and subject to be deceived , especially about the things of an Eternal Concernment , Isa. 44 ▪ 20. Deut. 11. 16. 4. 'T is an Heart , that rather gathereth Iniquity and Vanity to it self , than any thing that is good for the Soul , Psal. 41. 6. Psal. 94. 11. 5. 'T is an Unbelieving Heart , and one that will turn away from God to Sin , Heb. 3. 12. Deut. 17. 17. 6. 'T is an Heart , not prepared for God , being Uncircumcised , not for the Reception of his holy Word , 2 Chron. 12. 14. Psal. 78. 8. Acts 7. 51. 7. 'T is an Heart not Single , but Double : 'T will pretend to serve God , but will withall , lean to the Devil and Sin , Psal. 12. 2. Ezek. 33. 31. 8. 'T is an Heart Proud and Stout ; it loves not to be Controuled , though the Controuler be God himself , Psal. 101. 5. Prov. 16. 5. Mal. 3. 9. 'T is an Heart that wil give Place to Satan , but will Resist the Holy Ghost , Act. 5. 3. Chap. 7. 51. 10. In a Word , 'T is deceitful above all things , and desperately Wicked : So wicked , that none can know it , Jer. 17. 9. That the Heart before it is broken is such , and worse than I have described it to be , is sufficiently seen by the whole course of the World. Where is the man , ( whose Heart has not been Broken , and whose Spirit is not Contrite ) that according to the Word of God , deals honestly with his own Soul ? It is one Character of a right Heart , that it is sound in God's Statutes , and honest , Psal. 119. 80. Luke 8. 15. Now , an honest Heart will not put off it self , nor be put off with that , which will not go for current Money with the Merchant ; I mean , with that which will not go for saving Grace at the day of Judgment : But alas , alas ! But few Men , how honest soever they are to others , have honesty towards themselves ; though he is the worst of Deceivers who deceiveth his own Soul , as James has it , about the things of his own Soul , Jam. 1. 22 , 26. But , Secondly , I now come to shew you , with WHAT , and HOW the Heart is Broken , and the Spirit made Contrite . The Instrument with which the Heart is Broken , and with which the Spirit is made Contrite ▪ is the Word . Is not my Word ▪ says God , like a Fire , and like ● Hammer , that breaketh the Ro●● in pieces ? Jer. 23. 29. The Rock in his Text , is th● Heart , which in another place ▪ is compared to an Adamant ▪ which Adamant , is harder than Flint , Zach. ● ▪ 11 , 12. Ezek. 3. 9. This Rock , this , Adamant , this Stony Heart , is Broken and made Contrite by the Word . But it only is so , when the Word is as a Fire , and as a Hammer to break and melt it . And then , and then only it is as a Fire , and a Hammer to the Heart to break it , when 't is managed by the Arm of God. No man can break the Heart with the Word , no Angel can break the Heart with the Word ; that is , if God forbears to second it by mighty ▪ Power from Heaven . This made Bala●m ▪ go without an Heart rightly broken , and truly con●●●te , though he was rebuked by an Angel ; and the Pharisees ▪ die in their Sins , though rebuked for them , and admonished to turn from them , by the Saviour of the World. VVherefore , though the Word is the Instrument with which the Heart is broken , yet it is not broken with the Word , till that Word is managed by the Might and Power of God. This made the Prophet Isaiah , after long Preaching , cry out , That he had laboured for Nought , and in Vain : And this made him cry to God , to Rent the Heavens and come down ; that the Mountains , or Rocky Hills , or Hearts , might be broken , and melt at his Presence , Isa. 49. 4. Chap. 64. 1 , 2. For he found by Experience , that as to this , no effectual Work could be done , unless the Lord put to his Hand . This also is often intimated in the Scriptures , where it faith , When the Preachers preached effectually ▪ to the breaking of Men's Hearts , the Lord wrought with them ; the Hand of the Lord was with them ; and the like , Mar. 16. 20. Acts 11 ▪ 21. Now , when the Hand of the Lord is with the Word , then 't is mighty ; 't is mighty thorough God , to the pulling down of strong Holds . 'T is sharp then , as a Sword in the Soul and Spirit : It sti●ks like an Arrow in the Hearts of Sinners , to the causing of the People to fall at his Foot for Mercy . Then 't is , as was said afore , as a Fire , and as a Hammer , to break this Rock in Pieces , 2 Cor. 10. 4. H●b . 4. 14. Psal. 110. 3. And hence the Word is made mention of , under a double Consideration . 1. As it stands by it self . 2. As attended with Power from Heaven . As it stands by it self , and is not seconded with saving Operation from Heaven , it is called the Word ONLY , the Word Barely , or as if it was only the Word of Men , 1 Thess. 1 ▪ 5 , 6 , 7. 1 Cor. 4. 19 , 20 1 Thess. 2. 13. Because then , it is only as managed by men , who are not able to make it accomplish that Work. The Word of Gods , when in a Man's hand ONLY ▪ is like the Father's Sword in the hand of the sucking Child ; which Sword , though never so well Pointed , and though never so sharp on the Edges , is not now able to conquer a F●e , and to make an Enemy fall and cry out for Mercy , because 't is but in the hand of the Child . But now , let the same Sword be put into the hand of a skilful Father , ( and God is both skilful , and able to manage his Word ) and then the Sinner , and then the proud helpers too , are both made to stoop , and submit themselves : Wherefore I say , tho the Word be the Instrument , yet of it self doth do no saving good to the Soul , the heart is not Broken , nor the Spirit made Contrite thereby , it only worketh Death , and leaveth men in the chains of of their Sins , still faster bound over to Eternal Condemnation ▪ 2 Cor. 2. 15 , 16. 2. But when seconded by mighty Power , then the same word is as the roaring of a Lyon , as the piercing of a Sword , as a burning fire in the Bones , as thunder , and as a hammer that dashes all to pieces . Jer. 25. 30. Amo. 1. 2. Chap. 3. 8. Act. 2 ▪ 37. Jer. 20. 9. Psal. 29. 3 , 4 , 5 , 6 , 7 , 8 , 9. Wherefore from hence it is to be concluded , that whoever ha● heard the Word preached , and has not heard the Voice of the living God therein , has not as yet had their Hearts broken , nor their Spirits made contrite for their Sins . And this leads me to the second thing , to wit , To shew how the heart is broken , and the spirit made , contrite by the Word ; And verily it is when the word comes home with Power . But yet this is but general : Wherefore more particularly , First , Then the VVord works effectually to this purpose , when it findeth out the Sinner and his Sin , and shall convince him that it has found him out : Thus it was with our first Father ; when he had Sinned , he sought to hide himself from God ; he gets among the Trees of the Garden , and there he shrouds himself ; but yet not thinking himself secure , he covers himself with Fig. Leaves , and now he lyeth quiet ; now God shall not find me , thinks he , nor know what I have done ; but lo , by and by , he hears the Voice of the Lord God walking in the Garden , and now Adam , what do you mean to do ? Why as yet , he seulketh , and hides his head , and seeks yet to lye undiscovered ; but behold , the Voice cries out , ADAM ! And now he begins to Tremble : Adam , where art thou ? Says God , and now Adam is made to Answer : But the Voice of the Lord God doth not leave him here : No , it now begins to search , and to enquire after his doings , and to unravel what he had wrapt together and covered , until it made him bare and Naked in his own sight before the face of God. Gen. 3. 7 , 8 , 9 , 10 , 11. Thus therefore doth the Word , when managed by the Arm of God. It findeth out , it singleth out the Sinner , the Sinner finds it so ; it finds out the sins of the Sinner , it unravels his whole Life , it strips him , and layes him Naked in his own sight , before the face of God ; neither can the Sinner , nor his Wickedness , be longer hid and covered ; and now begins the Sinner to see what he never saw before . 2. Another instance for this , is David , the man of our Text ; he sins , he sins grosly , he sins and hides it , yea , and seeks to hide it from the sight of God and man. Well , Nathan is sent to Preach a Preaching to him , and that in common , and that in special ; in common , by a Parable ; in special , by a Particular Application of it to him : While Nathan only Preached in common or in general , David was fish-whole , and stood as right in his own eyes , as if he had been as innocent and as harmless as any man alive : But God had a love for David , and therefore Commands his Servant Nathan , to go home , not only to Davids Ears , but to Davids Conscience . Well , David now must fall : Says Nathan , Thou art the man ; says David , I have Sinned . ( 1 Sam. 12. 1 , 5 , 7 , 13. ) and then his heart was broken , and his spirit made contrite , as this Psalm and our Text doth shew . 3. A third instance is that of Saul ; he had heard many a Sermon , and was become a great Professor , yea , he was more zealous then was many of his Equals ; but his heart was never Broken , nor his Spirit never made Contrite , till he heard one Preach from Heaven , till ▪ he heard God , in the word of God ▪ making enquiry after his Sins : Saul , Saul , Why Persecutest thou me ? says Jesus ; and then he can stand no longer ; for then his heart brake , then he Falls to the Ground , then he Trembles , then he crys out , Who art thou Lord ? And Lord , what wilt thou have me to do ? Acts 8. Wherefore as I said , Then the VVord works effectually to this purpose , when it findeth out the Sinner and his Sin , and also when it shall convince him that it has found him out . Only I must joyn here a caution , for every operation of the word upon the Conscience , is not Saving ; nor doth all Conviction end in the saving Conversion of the Sinner : It is then only such an operation of the word that is intended , namely , That shews the Sinner , not only the Evil of his ways , but brings the heart unfeignedly over to God by Christ. And this brings me to the third thing . Thirdly , I am therefore come to shew you , how , and what the Heart is , when Broken and made Contrite . And this I must do , by opening unto you the two chief Expressions in the Text. 1. What is meant by this word Broken. 2. What is meant by this word Contrite . First , For this word Broken , Tindal renders it , a Troubled heart ; but I think there is more in it , I take it therefore to be a heart disabled ; as to former actions ; even as a man whole bones are broken , is disabled , as to his way of running , leaping , wrestling or ought else , which vainly he was wont to do ; wherefore that which was called a broken-heart in the Text , he calls his broken Bones , in verse the eighth ; Cause me , saith he , to hear joy and gladness , that the bones which thou hast broken may rejoyce : And why is the breaking of the heart compared to the breaking of the Bones ? but because , as when the bones are broken , the outward man is disabled as to what it was wont to do ; so when the spirit is broken , the inward man is disabled as to what Vanity and Folly it before delighted in ▪ hence . Feebleness is joyned with this brokenness of heart , I am feeble , saith he , and sore broken ; I have lost my strength and former vigor , as to vain and sinful courses , Psalm 38. 8. This then it is to have the heart Broken , namely to have it ●amed , Disabled , and taken off , by sence of Gods wrath due to Sin , from that course of life it formerly was conversant in ; and to shew that this work is no fancy , nor done , but with great trouble to the Soul , it is compared to the putting the Bones out of joynt , the breaking of the Bones , the burning of the Bones with Fire ; or as the taking the natural Moisture from the Bones : The vexing of the Bones , &c. Psal. 22. 14. Jer. 20. 9. Lam. 1. 13. Psal. 6. 2. Prov. 17. 22. All which are Expressions adorned with such Similitudes , as do undeniably declore , that to Sence and Feeling , a broken Heart is a grievous thing . Secondly , What is meant by the Word CONTRITE . A Contrite Spirit is a Renitent 〈…〉 ; one sorely grieved and deeply sorrowful for the Sins it has committed against God , and to the Damage of the Soul ; and so i● is to be taken in all those places where a contrite Spirit is made mention of . As in Psal. 34. 18. Isa. 57. 15. Chap. 66. 2. As a Man that has by his Folly procured a broken Legg or Arm ▪ is heartily sorry , that ever he was so foolish , as to be engaged in such foolish Ways of Idleness and Vanity : So he whose Heart is broken , with a sence of God's Wrath due to his Sin , hath deep sorrow in his Soul , and is greatly Repentant , that ever he should be such a Fool , as by Rebellious doings , to bring himself and his Soul to so much sharp Affliction . Hence , while others are sporting themselves in Vanity , such a one doth call his Sin , his greatest Folly : My wounds stink , and are corrupt , said David , because of my Foolishness . And again ▪ O God , thou knowest my Foolishness , and my Sins are not hi● from thee , Psal. 38. 5. Psal. 69. Men , what e'er they say with 〈…〉 eir Lips , cannot Conclude , 〈…〉 yet their Hearts want breaking , 〈…〉 at Sin is a foolish thing . Hence 〈…〉 says , The foolishness of Fools , is 〈…〉 eir folly , Prov. 14. 24. That is , the foolishness of 〈…〉 me Men is , that they take pleasure in their Sins ; for their 〈…〉 ns are their Foolishness , and 〈…〉 e folly of their Soul lies in their Countenancing of this Foolishness . But the Man whose Heart 〈…〉 broken , he is none of these , ●e cannot be one of these , no ●ore than he that has his Bones 〈…〉 oken can rejoyce that he is de 〈…〉 red to play a Match at Football . ●ence to hear others talk foo 〈…〉 shly , is to the grief of those whom God has wounded : Or , 〈…〉 it is in another place , Their ●ords are like the piercings of a Sword , Psal. 69. 26. Prov. 12. 〈…〉 This therefore , I take to 〈…〉 the meaning of these two Word● A Broken and a Contrite Spirit ▪ Fourthly and lastly , As to 〈…〉 I now come more particularly to give you some Signs of a Brok●● Heart , of a broken and a contri 〈…〉 Spirit . First , A Broken-hearted-ma● such as is intended in the Tex 〈…〉 is a sensible Man : He is broug 〈…〉 to the Exercise of all the Se 〈…〉 of his Soul. All others are dea 〈…〉 sensless , and without true fee● ▪ ing of what the Broken-hearte● ▪ man is sensible of . 1. He SEES himself to 〈…〉 what others are ignorant o 〈…〉 that is , he sees himself to be , n 〈…〉 only a sinful man , but a 〈…〉 by Nature , in the Gall and Bo 〈…〉 of Sin. In the Gall of Sin ; is Peter's Expression to Sim 〈…〉 and it is a saying common to 〈…〉 men . For every man in a State of Nature , is in the Gall of Sin. He was shapen in it , conceived in it ; it has also Possession of , and by that Possession , infected the whole of his Soul and Body , Psal. 51. 5. Act. 8. 23. This he sees , this he understands ; every Professor sees not this , because the Blessing of a broken Heart , is not bestowed on every one . David says , There is no soundness in my Flesh. And Solomon suggests , that a Plague or running Sore , is in the very Heart ; but every one perceive ▪ not this , Psal. 38. 3. 1 King. 8. 38. He saith again , That his Wounds stank , and were Corrupted ; that his Sore ran , and ceased n●t , Psal. 38. 5. Psal. 77. 2. But these things , the 〈◊〉 Man , the Man whose Heart was never broken , has no Understanding of . But the Broken-hearted , the Man that has a broken Spirit , he sees as the Prophet has it ; he sees his Sickness , he sees his Wound ; when Ephraim saw his Sickness , and Judah saw his Wound , Hos. 5. 13. he sees it to his grief , he see it to his sorrow . 2. He FEELS what others have no sence of . He feels the Arrows of the Almighty , and that they stick fast in him . He feels how sore and sick , by the smiting of God's Hammer upon his Heart to break it , his poor Soul is made . He feels a burden intollerable lying upon his Spirit . Mine Iniquities , saith he , are gone over my Head as an heavy Burden , they are too heavy for me . He feels also the heavy hand of God upon his Soul , a thing unknown to Carnal Men. Psal. 38. 2. Hos. 6. 13. Psal. 38. 4. He feels Pain being wounded , even such Pain as others cannot understand , because they are not broken . My Heart , says David , is sore pained within me . Why so ? Why , The Terrors of Death are fallen upon me . The Terrors of Death causes Pain , yea Pain of the highest Nature . Hence that which is here called Pains , is in another place called Pangs , Psal. 55. 4. Isa. 21. ● . You know , broken Bones occasion Pain , strong Pain ; yea , Pain that will make a Man or Woman Groan , with the Groaning of a deadly wounded Man , Ezek. 30. 24. Soul-Pain is the sorest Pain , in comparison to which , the Pain of the Body is a very tolerable thing , Prov. 18. 14. Now , here is Soul-Pain , here is Heart-Pain , here we are discoursing of a Wounded , of a Broken Spirit : Wherefore this is Pain to be felt to the sinking of the whole Man ; neither can any support this but God. Here is Death in this Pain , Death for ever , without God's special Mercy : This Pain will bring the Soul to , and this the Broken-hearted man doth feel . The Sorrows of Death , said David , Compassed me about , and the Pains of Hell got hold upon me , and I found Trouble and Sorrow , Psal. 116. Aye , I 'll warrant thee , poor Man , thou foundest Trouble and Sorrow indeed . For the Pains of Hell , and Sorrows of Death , are Pains and Sorrow the most intollerable . But this the Man is acquainted with , that has his Heart Broken. 3. As he Sees and Feels , so ●e HEARS that which augments his Woe and Sorrow . You know , if a man has his Bones broken , he does not only See and Feel , but oft-times also , Hears what encreases his Grief ; as that his Wound 's uncurable , that his Bone is not rightly sett , that there is danger of a G●●green , that he may be lost for want of looking to . These are the Voices , the Sayings , that haunt the House of one that has his Bones broken . And a Broken-hearted Man knows what I mean by this ; he hears that which makes his Lips quiver , and at the noise of which , he seems to feel Rottenness enter into his Bones : He trembleth in himself , and wishes that he may hear Joy and Gladness ▪ that the Bones , the Heart and Spirit which God has Broken. may rejoyce , Hab. 3. 16. Psal. 51. 8. He thinks he hears God say , the Devil say , his Conscience say , and all good Men to whisper among themselves , saying , There is no help for him in God , Job heard this , David heard this , Heman heard this ; and this is a common sound in the Ears of the Broken-hearted . 4. The Broken-hearted SMELL what others cannot scent : Alas ! Sin never smell'd so to any man alive , as it smells to the Broken-hearted . You know , Wounds will stink ; but no stink like that of Sin , to the Broken-hearted Man : His own Sins stink , and so doth the Sins of all the World , to him . Sin is like Carrion , 't is of a stinking Nature ; yea , it has the worst of smells , however some Men like it , Psal. 38. 5. But none are offended with the scent thereof , but God , and the Broken hearted Sinner ; My Wounds stink and are corrupt , saith he , both in God's Nostrils , and mine own . But , alas ! Who smells the ●tink of Sin ? None of the Carnal World ; they , like Carrion-Grows , seek it , love it , and eat ●t as the Child eats Bread. They ●at up the Sin of my People , saith God , and set their Heart on their ●niquity , Hos. 4. 8. This I say , they do , because they do not smell the Nautious Scent of Sin : You know , that what is Nautious to the smell , cannot be Pallatable to the Taste . The Broken-hearted Man doth find , that Sin is nautious , and therefore cries out , it stinketh . They also think at times , the smell of Fire , of Fire and Brimstone , is upon them , they are so sensible of the Wages due to Sin. 5. The Broken-hearted , is also a Tasting Man. Wounds , i● sore , and full of Pains , of great Pains , do sometimes alter the Taste of a Man. They make him think , his Meat , his Drink yea , that Cordials have a bitter Taste in them . How many times doth the poor People of God , that are the only men that know what a Broken-heart doth mean , cry out , that Gravel , Wormwood , Gall and Vinegar , was made their Meat , Lam. 3● 15 , 16 , 19. This Gravel , Gall and Wormwood , is the true temporal Taste of Sin ; and God to make them loath it for ever , doth feed them with it , till their Hearts both ake , and break therewith Wickedness is pleasant of Tast● to the World Hence 't is said , They feed on Ashes , they feed on Wind , sa . 44. 20. Hos. 12. 1. Lusts , or any thing that is Vile and refuse , the Carnal World think ●elishes well ; as is set out most notably in the Parable of the Prodigal Son , He would fain have filled his Belly , saith our Lord , with the Husks that the Swine did Eat . But the Broken-hearted Man has a relish that 's true as to these things ; though by reason of the anguish of his Soul , it also abhors all manner of dainty Meat , Job 33. 19 , 20. Psal. 107. 17 , 18 , 19. Thus I have shewed you one sign of a Broken-hearted Man ; he is a sensible Man , he has all the Sences of his Soul awakened , he can See , Hear , Feel , Taste , Smell , and that as none but himself can do . I come now to another sign of a Broken and Contrite Man. Secondly , And that is , He is a very sorrowful Man. Thus , as the other is natural , 't is natural to one that is in Pain , and that has his Bones broken , to be a grieved and sorrowful Man. He is none of the jolly ones of the times , nor can he , for his Bones , his Heart , his Heart is broken . 1. He is sorry for that he feels and finds in himself , a Pravity of Nature : I told you before , he is sensible of it , he sees it , he feels it ; and here I say , he is sorry for it . 'T is this that makes him call himself wretched Man ; 't is this that makes him loath and abhor himself ; 't is this that makes him Blush ; blush before God and be Ashamed , Rom. 7. 24. Job 42. 5 , 6. Ezek. 36. 31. He finds by Nature , no Form nor Comllness in himself ; but the more he looks in the Glass of the Word , the more Unhandsom , the more Deformed he perceiveth Sin has made him : Every Body sees not this , therefore every Body is not sorry for it : But the broken in Heart , sees that he is by Sin corrupted , marr'd , full of Lewdness and Naughtiness ; he sees that in him , that is , in his Flesh dwells no good thing ; and this makes him sorry , yea , it makes him sorry at Heart . A Man that has his Bones broken , finds he is spoil'd , marr'd , disabled from doing as he would and should , at which he is grieved and made sorry . Many are sorry for actual Transgressions , because they do oft bring them to shame before Men ; but , but few are sorry for the Defects that Sin has made in Nature , because they see ▪ not those . Defects themselves . A Man cannot be sorry for the sinful Defects of Nature , till he sees they have rendred him contemptible to God ; nor is it any thing but a sight of God , that can make him truly see what he is , and so be heartily sorry for being so . Now mine Eyes see thee , said Job , now I abhor my self . Woe is me , I am undone , said the Prophet , for mine Eyes have seen the Lord , the King. And 't was This that made Daniel say , his Comliness in him was turned into Corruption ; For he had now the Vision of the Holy One , Job 42. 6. Isa. 6. 1 , 2 , 3 , 4 , 5. Dan. 10. 8. Visions of God , break the Heart , because by the sight the Soul then has of his Perfections , it sees its own infinite , and unspeakeakable Disproportion , because of the Vileness of its Nature . Suppose a Company of ugly , uncomly , deformed Persons , dwelt together in one house ; and suppose , that they never yet saw any Man or Woman more than themselves , that were Arrayed with the Splendors and Perfections of Nature : These would not be capable of comparing themselves with any but themselves , and consequently , would not be affected , and made sorry , for their uncomly , natural Defections . But now , bring them out of their Cells and Holes of Darkness , where they have been shut up by themselves , and let them take a view of the Splendor and Perfections of Beauty that are in others ; and then , if at all , they will be sorry and dejected , at the View of their own Defects . This is the case ; Men by Sin are marr'd , spoil'd , corrupted , depraved , but they dwell by themselves in the dark ; they see neither God , nor Angel , nor Saint , in their excellent Nature and Beauty ; and therefore , they are apt to count even their own uncomly parts , their Ornaments and their Glory . But now , let such , as I said , see God , see Saints , or the Ornaments of the Holy Ghost , and themselves as they are without them ; and then they cannot , but must be affected with , and sorry for their own Deformity . When the Lord CHRIST put forth but little of his Excellency before his Servant Peter's Face , it raised up the Depravity of Peter's Nature before him , to his great Confusion and Shame : and made him cry out to him in the midst of all his Fellows , Depart from me , for I am a sinful Man , O Lord ! Luke 5. 4 , 5 , 6 , 7 , 8. This therefore , is the cause of a Broken Heart ; even a sight of Divine Excellencies , and a Sence that I am a poor , depraved , spoiled , defiled Wretch : And this sight having broken the Heart , begets sorrow in the Broken-hearted . 2. The Broken-hearted is a sorrowful Man , for that he finds his Depravity of Nature strong in him , to the putting forth it self to oppose , and overthrow what his changed Mind doth prompt him to . When I would do Good , said Paul , Evil is present withe me , Rom. 7. 21. Evil is present to oppose , to resist , and make Head against the desires of my Soul. The Man that has his Bones broken , may have yet a Mind to be industriously Occupied , in a lawful and honest Calling , but he finds by Experience , that an Infirmity attends his present Condition , that strongly resists his good Endeavours : And at this he shakes his Head , makes Complaints , and with sorrow of Heart he sighs and says , I cannot do the thing that I would . Rom. 7. 15. Gal. 5. 17. I am weak , I am feeble , I am not only Depraved , but by that Depravity , Deprived of Ability to put good Motions , good Intentions and Desires into Execution , to Compleatness ; O , says he , I am ready to halt , my Sorrow is continually before me . You must know , the Broken-hearted loves God , loves his Soul , loves Good and hates Evil. Now , for such an one to find in himself , an Opposition , and continual Contradiction to this holy Passion , it must needs cause Sorrow ; Godly Sorrow , as the Apostle Paul calls it . For such are made sorry after a godly sort . To be sorry , for that thy Nature is with Sin depraved , and that through this Depravity , thou art deprived of Ability to do what the Word , and thy holy Mind doth prompt thee to , is to be sorry after a godly sort . For this Sorrow worketh that in thee , of which thou wilt never have cause to Repent ; no , not to Eternity , 2 Cor. 7. 9 , 10 , 11. 3. The Broken-hearted Man is sorry for those Breaches , that by Reason of the depravity of his Nature , is made in his Life and Conversation . And this was the Case of the Man in our Text. The vileness of his Nature had broken out to the defiling of his Life , and to the making of him at this time , base in Conversation . This , this was it , that all to brake his Heart . He saw in this he had dishonoured God , and that cut him . Against thee , thee only have I sinned , and done this Evil in thy Sight , Psal. 51. 4. He saw in this , he had caused the Enemies of God to open their Mouths and Blaspheme ; and this cut him to the Heart . This made him cry , I have sinned against thee , Lord ▪ This made him say , I will declare mine Iniquity , I will be sorry for my Sin , Psal. 38. 18. When a man is designed to do a matter , when his Heart is set upon it ( and the Broken-hearted doth design to glorifie God ) an Obstruction to that Design , the spoyling of this Work makes him Sorrowful . Hannah coveted Children , but could not have them , and this made her a Woman of a sorrowful Spirit ▪ 1 Sam. 1. 15. A Broken-hearted Man would be well inwardly , and do that which is well outwardly ; but he feels , he finds , he sees , he is prevented , prevented at least in part . This makes him sorrowful , in this he Groans , groans earnestly , being burdened with his Imperfections , 2 Cor. 5. 1 , 2 , 3. You know , one with broken Bones has Imperfections many , and is more sensible of them too , ( as was said afore , than any other Man ; ) and this makes him sorrowful ; yea , and makes him conclude , That he shall go softly all his days , in the Bitterness of his Soul , Isa. 57. 15. Thirdly , The Man with a broken Heart , is a very Humble Man ; or true Humility , is a sign of a Broken Heart . Hence , Brokenness of Heart , Contrition of Spirit , and Humbleness of Mind , are put together . To revive the Heart of the humble , and to revive the Spirit of the Contrite Ones , Isa. 57. 15. To follow our Similitude Suppose a Man while in bodily Health , stout and strong , and one that fears and cares for no Man ; yet let this Man have but a Leg or an Arm broken , and his Courage is quell'd ; he is now so far off from hectoring of it with a Man , that he is afraid of every little Child that doth but offer to touch him : Now he will Court the most feeble that has ought to do with him , to use him and handle him gently : Now he is become a Child in Courage , a Child in Fear , and humbleth himself as a little Child . Why , thus it is with that Man that is of a Broken and Contrite Spirit . Time was indeed , he could hector , even hector it with God himself , saying , What 's the Almighty , that we should serve him ? Or what Profit shall I have , if I keep his Commandments ? Job 21 15. Mal. 3. 13 , 14. Ay! But now his Heart is broken , God has wrestled with him , and given him a fall , to the breaking of his Bones , his Heart ; and now he Crouches , now he Cringes , now he begs of God , that he will not only do him good , but do it with tender Hands . Have Mercy upon me , O God , said David , yea , according to the Multitude of thy TENDER Mercies , blot out my Transgressions , Psal. 51. 1. He stands as he sees , not only in need of Mercy , but of the tenderest Mercies ; God has several sorts of Mercies , some more rough , some more tender . God can save a Man , and yet have him a dreadful Way to Heaven . This the Broken hearted sees , and this the Broken-hearted dreads , and therefore pleads for the tenderest sort of Mercies ; and here we read of his gentle dealing , and that he is very pitiful , and that he deals tenderly with his . But the Reason of such Expressions no man knows , but he that is Broken-hearted , he has his Sores , his running Sores , his stinking Sores : Wherefore he is pained , and therefore covets to be handled tenderly . Thus God has broken the Pride of his Spirit , and humbled the Loftiness of Man. And his Humility yet appears , 1. In his Thankfulness for Natural Life : He reckone●● at Night , when he goes to Bed , that like as a Lion , so God will tear him to pieces before the Morning Light , Isa. 38. 13. There is no Judgment that has fallen upon others , but he counts of right he should be swallowed up by it , My Flesh trembleth for fear of thee , and I am afraid of thy Judgments , Psal. 119. 120. But perceiving a day added to his Life , and that he in the Morning , is still on this side Hell ; he cannot choose but take notice of it , and acknowledge it as a special Favour , saying , God be thanked for holding my Soul in Life till now , and for keeping my Life back from the the Destroyer . Compare Job 33. 22. and Psal. 56. 13. Psal. 86. 13. Man before his Heart is broken , counts Time his own , and therefore he spends it lavishingly , upon every idle thing . His Soul is far from fear , because the Rod of God is not upon him ; but when he sees himself under the wounding hand of God , or when God like a Lyon , is breaking all his Bones , then he humbleth himself before him , and falleth at his Foot. Now he has learn'd to count every Moment a Mercy , and every small Morsel a Mercy . 2. Now also , the least hopes of Mercy for his Soul , O , how Precious is it ! He that was wont to make Orts of the Gospel , and that valued Promises but a● Stubble , and the Words of God but as Rotten Wood : Now , with what an Eye doth he loo● on the Promise ? Yea , he counteth a Peradventure of Mercy , more rich , more worth than all the World. Now as we say ▪ He is glad to leap at a Crust ; now to be a Dog in God's House , 〈◊〉 counted better by him , than to dwell in the Tents of the Wicked , Matt. 15. 26 , 27. Luke 15. 17 , 18 , 19. 3. Now he that was wont ' to look scornfully upon the People of God , yea , that used to scorn to shew them a gentle cast of his Countenance ; Now he admires and bows before them , and is ready to lick the Dust of their Feet ; and would count it his greatest , the highest Honour , to be as one of the least of them . Make me as one of thy Hired Servants , says he , Luke 15. 19. 4. Now he is in his own Eyes the greatest Fool in Nature , for that he sees he has been so mistaken in his ways , and has not yet but little , if any true Knowledge of God. Every one now , says he , has more Knowledge of God than I , every one serves him better than I , Psal. 73. 21 , 22 Prov. 30. 2 , 3. 5. Now may he be but one , though the least in the Kingdom of Heaven ! Now may he be but one , though the least in the Church on Earth ! Now may he ●e but loved , though the least beloved of Saints ! How high an Account doth he set thereon ! 6. Now when he talketh with God or Men , how doth he debase himself before them ! If with God , how does he accuse himself , and load himself with the Acknowledgements of his own Villanies , which he committed in the days wherein he was the Enemy of God ? Lord , said Paul , that Contrite One , I Imprisoned , and did beat in every Synagogue them that believe on thee : And when the Blood of thy Martyr Stephen was shed , I also was standing by , and consenting unto his Death , and kept the Raiment of them that slew him , Act. 22. 19 , 20. Yea , I punished thy Saints oft in every Synagogue , and Compelled them to Blaspheme : And being exceeding mad against them , I Persecuted them ●●en unto strange Cities , Acts 〈…〉 9 , 10 , 11. Also when he comes to speak to Saints , how doth he make himself vile before them ? I am , saith he , the least of the Apostles , I am not meet to be called an Apostle ; I am less then the least of all Saints ; I was a Blasphemer , I was a Persecuter , and Injurious , &c. 1 Cor 15 9. Ephes. 3. 8. 1 Tim. 1. 13. What Humility , what Self-abasing Thoughts , doth a Broken Heart produce ? When David danced before the Ark of God also , how did he discover his Nakedness to the disliking of his Wife ? And when she taunted him for his doings , says he , It was before the Lord , &c. And I will be yet more vile than thus , and will be base in mine own Sight , 2 Sam. 6. 20 , 21 , 22. Oh 〈…〉 Man that is , or that has been kindly broken in his Spirit , 〈…〉 that is of a Contrite Heart , is a lowly , a humble Man. Fourthly , The Broken-hearted Man , is a Man that sees himself in Spirituals to be poor : Therefore as Humble and Contrite , so Poor and Contrite are put together in the Word : But to this Man will I look , even to him that is Poor and of a Contrite Spirit , Isa. 66. 1 , 2. And here we still pursue our Metaphor . A wounded Man , a Man with broken Bones , concludes his Condition to be but Poor , very Poor : Ask him how he does , and he Answers , Truly Neighbour , in a very Poor Condition . Also you have the Spiritual Poverty of such as have , or have had their Hearts broken , and that have been of Contrite Spirits , much made mention of in the Word . And they go by two Names to distinguish them from others ; They are called THY Poor , that is , God's Poor ; they are also called , the Poor in Spirit , Psal. 72. 2. Psal. 74. 9. Mat. 5. 3. Now , the Man that is poor in his own Eyes , ( for of him we now discourse , and the Broken hearted is such an one , ) is sensible of his wants . He knows he cannot help himself , and therefore is forced to be content to live by the Charity of others . Thus it is in Nature , thus it is in Grace . First , The Broken-hearted now knows his wants , and he knew it not till now . As he that has a broken Bone , knew no want of a Bone-setter , till he knew his Bone was broken : His broken Bone makes him know it , his Pain and Anguish makes him know it : And thus it is in Spirituals . Now he sees , to be Poor indeed , is to want the sence of the Favour God ; for his great Pain , is sence of Wrath , as has been shewn before . And the Voice of Joy would heal his broken Bones , Psal. 51. 8. Two things he thinks would make him Rich. 1. A Right and Title to Jesus Christ , and all his Benefits . 2. And Saving Faith therein . They that are spiritually Rich , are rich in Him , and in the Faith of Him , 2 Cor. 8. 9. James 2. 5. The first of these , giveth us a Right to the Kingdom of Heaven ; and the second , yields the Soul the Comfort of it ; and the Broken hearted Man wants the Sence and Knowledge of his ●nterest in these . That he knows he wants them , is plain ; but that he knows he has them , is , what as yet he wants the Attainment of . Hence he says , The Poor and Needy seek Water , and there is none , and their Tongue fails for Thirst : There is none in their View , none in their View for them , Isa. 41. ●7 . Hence David when he had his Broken Heart , felt he wanted Washing , he wanted Purging , he wanted to be made White : He knew that Spiritual Riches lay there , but he did not so well perceive , that God had wash'd and purged him ▪ Yea , he rather was afraid that all was going , that he was in danger of being cast out of God's Presence , and that the Spirit of Grace would be utterly taken from him . See Psalm 51. That 's the first thing : The Broken-hearted is Poor , because he knows his Wants . Secondly , The Broken-hearted is Poor , because he knows , he cannot help himself to what he knows he wants . The Man that has a broken Arm , as he knows it , so he knows of himself he cannot Set it . This therefore is a second thing , that declares a Man is Poor , otherwise he is not so : For , suppose a Man wants never so much , yet if he can but help himself , if he can Furnish himself , if he can supply his own wants out of what he has , he cannot be a poor Man : Yea , the more he wants ▪ the greater is his Riches , if he can supply his own wants out of his own Purse . He then is the poor Man , that knows his spiritual want , and also knows he cannot supply , or help himself . But this the Broken-hearted knows , therefore he in his own Eyes , is the only Poor Man. True , he may have something of his own , but that will not supply his want , and therefore he is a poor man still . I have Sacrifices , says David , but thou dost not desire them , therefore my Poverty remains , Psalm 51. 16. Led is not Gold , Led is not currant Money with the Merchant : There is none has spiritual Gold to Sell but Christ , Rev. 3. 18. What can a Man do to procure Christ , to procure Faith or Love ? Yea , had he never so much of his own carnal Excellencies , not one Penny of it will go for Pay , in that Market where Grace is to be had . If a Man would give all the Substance of his House for Love , it would be utterly Contemned , Song 8. 7. This the Broken-hearted Man perceives , and therefore he sees himself to be spiritually poor : True , he has a broken Heart , and that 's of great Esteem with God , but that is not of Natures Goodness ; that 's a Gift , a Work of God , that 's the Sacrifices of God : Besides , a Man cannot remain content , and at rest with that ; for that in the nature of it , does but shew him he is poor , and that his wants are such as himself cannot supply . Besides , there 's but little ease in a broken Heart . Thirdly , The Broken-hearted Man is poor and sees it , Because he finds he is now disabled to live any way else , but by BEGGING . This David betook himself to , though he was a King ; for he knew as to his Souls health , he could live no way else : This poor Man cryed , saith he , and the Lord heard him , and saved him out of all his Troubles . ( Psal. 34. 6. ) And this leads me to the fifth Sign . Fifthly , Another sign of a broken Heart , is a Crying , a Crying OUT . Pain you know will make one cry : Go to them that have upon them the anguish of broken Bones , and see if they don't cry ; Anguish makes them cry . This , this is that which quickly follows , if once thy Heart be Broken , and thy Spirit indeed made Contri●e . First , I say , Anguish will make thee cry . Trouble and Anguish , said David , have taken hold upon me , Psal. 119. 143. Anguish you know , doth naturally provoke to crying ; now as a broken Bone has anguish , a broken Heart has anguish : Hence the Pains of one that has a Broken Heart , are compared to the Pangs of a Woman in Travel , John 16 20 , 21 , 22. 1. Anguish will make one cry alone , cry to ones self ; and this is called a bemoaning of of ones self . I have surely hear'd Ephraim bemoaning himself , said God , Jer. 31. 18. That is , being at present under the breaking chastizing Hand of God : Thou hast Chastised me , saith he , and I was Chastised , as a Bullock unaccustomed to the Yoak : This is his meaning also , who said , I mourn in my Complaint , and make a noise ; and why ? Why , My Heart is Pained within me , Psal. 53. 2 , 3 , 4. This is a Self bemoaning , a bemourning themselves in Secret and Retired Places . You know , it is common with them who are distrest with Anguish , though all alone , to cry out to themselves of their present Pains , saying , O my Leg ! O my Arm ! O my Bowels ! Or as the Son of the Shun●mi●●● Son , My Head , my Head , 2 King. 4. 19. O the Groans , the Sighs , the Cries , that the Broken-hearted have , when by themselves or alone ! O say they , my Sins , my Sins , my Soul , my Soul : How am I loaden with Guilt ? How am I surrounded with Fear ? O this hard , this desperate , this unbelieving Heart ! O how Sin defileth my Will , my Mind , my Conscience ! I am Afflicted and ready to die , Psal. 88. 15. Could some of you carnal People , but get behind the the Chamber Door , to hear Ephraim when he is at the work of Self-bemoaning , 't would make you stand amazed to hear him bewail that Sin in himself , in which you take delight ; and to hear him bemoan his mispending of time , while you spend all in pursuing your filthy Lusts ; and to hear him offended with his Heart , because 't will not better comply with God's Holy Will , while you are afraid of his Word and ways , and never think your selves better , than when farthest off of God. The Unruliness of the Passions , and Lusts of the Broken hearted , make them often get into a Corner , and thus bemoan themselves . Secondly , As they thus cry out in a bemoaning manner of , and to themselves ; so they have their Out-cries of , and against themselves , to others , As she said in another Case , Behold and see , if there be any Sorrow like my Sorrow , Lam. 1. 12. O the the bitter Cries and Complaints that the Broken-hearted have , and make to one another ! Still every one imagining , that his own Wounds are deepest , and his own Sores fullest of anguish , and hardest to be Cured . Say they , If our Iniquities be upon us , and we pine away in them , how can we then live ? Ezek. 33. 10. Once being at an honest Womans House , I after some Pause , asked her how she did , she said , Very badly ; I asked her if she was sick , she answered No ; VVhat then said I ? Are any of your Children ill ? She told the No : VVhat , said I , is your Husband amiss , or do you go back in the VVorld ? No , no , said she , But I am afraid I shall not be saved . And brake out with hea●● Heart , saying , Ah Goodman Bunyan ! Christ and a PITCHER ; if I had Christ , though I went and begged my Bread wtth a Pitcher , 't would be better with me , than I think it is now . This VVoman had her Heart broken , this VVoman wanted Christ , this VVoman was concerned for her Soul : There are but few VVomen , rich VVomen , that count Christ and a Pitcher , better than the VVorld , their Pride and Pleasures . This VVomans Cries are worthy to be Recorded : 'T was a Cry that carried in it , not only a sence of the want , but also of the worth of Christ. This Cry , Christ and a Pitcher , made a melodious Noise in the Ears of the very Angels . But I say , few VVomen cry out thus ; few VVomen are so in love with their own Eternal Salvation , as to be willing to part with all their Lusts and Vanities , for Jesus Christ and a Pitcher . Good Jacob alio was thus ; If the Lord , said he , will give me Bread to eat , and R●●ment to put on , then he shall be my God : Yea , he Vowed it should be so . And Jacob ●owed a Vow , saying , If God will be with me , and keep me in this way that I go , and will give me Bread to eat , and Rayment to put on ; so that I come again to my Father's House in Peace : Then shall the Lord be my God , Gen. 28. 3. As they bemoan themselves , and make their Complaints to one and another , so they cry to God. O God , said Heman , I have cryed Day and Night to thee : But when ? VVhy , when his Soul was full of trouble , and his Life grew near to the Grave ; Psal. 88. 1 , 2 , 3. Or as it says in another place , Out of the Deep , out of the Belly of Hell Cryed I : By such VVords , Expressing what painful Condition they were in when they cried , Psal. 130. 1. Jonah 2. 2. See how God himself VVords it , My Pleasant Portion , says he , is become a Desolate Wilderness , and being desolate , it Mourneth unto me , Jer. 12. 11. And this also is natural to those whose Heart is Broken. Whether goes the Child , when it catcheth harm , but to its Father , to its Mother ? Where doth it lay its Head , but in their Laps ? Into whose Bosom doth it pour out its Complaint , more especially , but into the Bosom of a Father , of a Mother ; because there is Bowels , there is Pity , there is Relief and Succour ? And thus it is with them , whose Bones , whose Heart is broken : 'T is natural to them , they must cry , they cann't but cry to him . Lord heal me , said David , for my Bones are vexed ; Lord heal me , for my Soul is vexed , Psal. 6. 1 , 2 , 3. He that cannot cry , feels no Pain , sees no Want , fears no Danger , or else is Dead . Sixthly , Another Sign of a Broken Heart , and of a Contrite Spirit , is , It Trembleth at God's Word . To him that is Poor , and of a Contrite Spirit , and Trembleth at my Word , Isa. 66. 2. The Word of God , is an awful Word to a Broken-hearted Man. Solomon says , The Word of a King is as the Roaring of a Lyon ; and if so , what is the Word of God ? ( For by the Wrath and Fear , is meant the Authoritative Word of a King. ) We have a Proverb , The Burnt Child dreads the Fire ; The whipp'd Child fears the Rod ; even so the Broken-hearted fears the Word of God. Hence you have a Remark set upon them that Tremble at God's Word : To wit , They are they that keep among the Godly ; they are they that keep within Compass ; they are they that are aptest to Mourn , and to stand in the Gapp , when God is angry ; And to turn away his Wrath from a People . 'T is a Sign the Word of God has had Place , and wrought Powerfully , when the Heart trembleth at it , is afraid , and stands in awe of it . When Joseph's Mistress tempted him to lie with her , he was afraid of the Word of God ; How shall I do this great Wickedness , said he , and sin against God ? He stood in awe of God's Word , durst not do it , because he kept in Remembrance , what a dreadful thing 't was to Rebel against God's Word . When old Eli heard that the Ark was taken , his very Heart trembled within him ; for he read by that sad loss , that God was angry with Israel , and he knew the Anger of God , was a great and terrible thing . When Samuel went to Bethlehem , the Elders of the Town Trembled , for they feared that he came to them with some sad Message from God , and they had had Experience of the dread of such things before , Gen. 39. 7 , 8 , 9. 1 Sam. 4. 13. 16. 1 , 2 , 3 , 4. When Ezra would have a Mourning in Israel for the Sins of the Land , he sent , And there came to him every one that trembled at the Words of the God , of Israel , because of the Transgressions of those , that had been carried away , Ezek. 9. 4. There are , I say , a sort of People , that tremble at the Words of God , and that are afraid of doing ought that is contrary to them ; but they are only such , with whose Souls and Spirits the Word has had to do . For the rest , they are resolved to go on their course , let God say what he will. As for the Word of the Lord , said Rebellious Israel to Jeremiah , which thou hast spoken to us in the Name of the Lord , we will not hearken unto it : But we will do whatsoever thing goeth out of our own Mouth , Jer. 44. 16 , 17. But , do you think , that these People did ever feel the Power and Majesty of the Word of God , to break their Hearts ? No verily ; had that been so , they would a trembled at the Words of God , they would a been afraid of the Words of God. God may command some People what he will , they 'll do what they list . What care they for God ? What care they for his Word ? Neither Threats nor Promises , neither Punishments or Favours , will make them obedient to the Word of God ; & all because they have not felt the Power of it , their Hearts have not been broken with it . When King Josias did but read in God's Book , what Punishment God had threatned against rebellious Israel ; though he himself was a holy and good Man. He Humbled himself , he rent his Clothes , and wept before the Lord , and was afraid of the Judgment threatned , 2 King. 22. ● Chron : 34. For he knew what a dreadful thing the Word of God is . Some Men , as I said before , dare do any thing , let the Word of God be never so much against it ; but they that tremble at the Word , dare not do so . No , they must make the Word their rule for all they do ; they must go to the Holy Bible , and there enquire what may , or may not be done ; for they tremble at the Word . This then ▪ is another Sign , a true Sign that the Heart has been broken , namely , When the Heart is made afraid of , and trembleth at the Word ; Acts 9. 4 , 5 , 6. Chap. 16. 29 , 30 , 31. Trembling at the Word , is caused by a belief of what is deserved , threatned , and of what will come , if not prevented by Repentance ; and therefore the Heart melts , and breaks before the Lord. I come in the next place , to speak to this Question . But what necessity is there , that the Heart must be broken ? Cannot a Man be Saved unless his Heart be broken ? I answer , avoiding Secret Things , which only belongs to God , there is a Necessity of breaking the Heart , in Order to Salvation ; because a Man will not sincerely comply with the means conducing thereunto , until his Heart is broken . For , First , Man , take him as he comes into the World , as to Spirituals , as to Evangelical Things , in which mainly lies Man's Eternal Felicity , and there he is as one Dead , and so Stupified , and wholly in himself , as unconcerned with it : Nor can my Call nor Admonition , that has not a Heart-breaking-Power attending of it , bring him to a due Consideration of his present State , and so unto an effectual Desire to be Saved . Many ways God has Manifested this . 1. He has threatned Men with Temporal Judgments ; yea , sent such Judgments upon them , once and again , over and over , but they will not do . What says he , I have given you cleanness of Teeth in all your Cities ; I have with holden the Rain from you ; I have smitten you with Blasting and Mildew ; I have sent among you the Pestilence ; I have overthrew some of you , as God Overthrew Sodom and Gomorrah : Yet have ye not not returned unto me saith the Lord , Amos 4. 6 , 7 , 8 , 9 , 10 , 11. See here ! Here is Judgment upon Judgment , Stroke after Stroke , Punishment after Punishment , but all will not do unless the Heart is broken ! Yea , another Prophet seems to say ; that such things , instead of converting the Soul , sets it further off : If Heart-breaking Work attend such strokes , Why should ye be striken any more , says he ? Ye will Revolt more and more , Isa. 1. 5. Man's Heart is Fenced , it is grown Gross , there is a Skin , that like a Coat of Male has wrapp'd it up , and enclosed it on every side . This Skin , this Coat of Male , unless it be cut off and taken away , the Heart remains untouched , whole ; and so as unconcerned , whatever Judgments or Afflictions light upon the Body , Mat. 13. 15. Acts 28. 27. This which I call the Coat of Male , the Sence of the Heart , has two great Names in Scripture . It is called , the Fore-skin of the Heart , and the Armour in which the Devil trusteth , Deut. 10. 16. Luke 11. 22. Because these Shield and Fence the Heart from all Gospel Doctrine , and from all legal Punishments ; nothing can come at it till these are removed . Therefore in Order unto Conversion , the Heart is said to be Circumcised ; that is , this Fore-skin is taken away , and this Coat of Male is spoiled . I will Circumcise thy Heart , saith he , to love the Lord thy God with all thy Heart , ( and then the Devils Goods are spoiled ) that thou mayest live , Deut. 30. 6. Luke 11. 22. And now the Heart lies open , now the Word will prick , cut and pierce it ; and it being cut , prick'd and pierced , it bleeds , it faints , it falls and dies at the Foot of God , unless it is supported by the Grace and love of God in Jesus Christ. Conversion you know , begins at the Heart ; but if the Heart be so secured by Sin and Satan , as I have said , all Judgments are , while that is so , in vain . Hence , Moses after he had made a long Relation of Mercy and Judgment unto the Children of Israel , suggests , that yet the great thing was wanting to them ; and that thing was , An Heart to perceive , and Eyes to see , and Ears to hear unto that Day , Deut. 29. 2. 3. Their Hearts were as yet not touched to the quick , were not awakened , and wounded by the the Holy Word of God , and made tremble at its Truth and Terrour . But I say , before the Heart be touched , prick'd , made smart , &c. How can 〈◊〉 be thought , be the Danger never so great ; that it should Repent , Cry , Bow and Break at the Foot of God , and Supplicate , there for Mercy ? And yet thus it must do ; for thus God has Ordained , and thus God has appointed it ; nor can Men be saved without it . But I say , Can a Man Spiritually Dead , a stupid Man , whose Heart is past feeling , do this , before he has his dead and stupid Heart awakened , to see and feel its State and Misery without it ? But , Secondly , Man , take him as he comes into the World ( and how wise soever he is , in Worldly and Temporal Things ) He is yet a Fool , as to that which is Spiritual and Heavenly . Hence , he says , The Natural Man receiveth not the things that are of the Spirit of God ; for they are foolishness to him , ( because he is indeed a Fool to them , ) neither , says the Text , can he know them , for they are spiritually descerned , 1 Cor. 2. 14. But , how now ? Must this Fool be made Wise ? VVhy VVisdom must be put into his Heart , Job 38. 36. Now none can put it there but God ; and how doth he put it there , but by making room there for it , by taking away the thing which hinders , which is that Folly and Madness which naturally dwelleth there ? But how doth he take that away , but by a severe Chastising of his Soul for it , until he has made him weary of it ? The Whip and Stripes are provided for the Natural Fool , and so it is for him that is Spiritually so , Prov. 19. 20. Solomon intimates , that 't is a hard thing to make a Fool become wise . Though thou shouldest bray a Fool in a Mortar among Wheat with a Pestil , yet will not his Foolishness depart from him , Prov. 27. 22. By this it appears , that it is a hard thing to make a Fool a Wise Man. To bray one in a Morter is a dreadful thing , to bray one there with a Pestil ; and yet it seems a Whip , a Morter and a Pestil is the way . And if this is the way to make one Wise in this World ; and if all this will hardly do , how must the Foo● that is so in Spirituals , be whip'd and beaten , and striped before he is made wise therein ? Yea , his Heart must be put into God's Morter , and must be beaten ▪ yea , Brayed there with the Pestil of the Law , before it loves to hearken unto Heavenly Things . It is a great Word in Jeremiah , Thorough Deceit , th 〈…〉 is , Folly , they refuse to know 〈…〉 saith the Lord. And what follows ? Why , Therefore th 〈…〉 saith the Lord , behold I will 〈…〉 them and try them , ( that is , wit● Fire ) for how shall I do for the Daughter of my People ? Jer. 9. 6 , 7. I will melt them ; I will put them into my Furnace , and there I will try them ; and there I will make them know me saith the Lord. When David was under spiritual Chastisement for his Sin , and had his Heart under the breaking Hand of God : Then he said , God should make him know Wisdom , Psal. 51. 6. Now he was in the Morter , now he was in the Furnace , now he was bruised and melted ; yea , now his Bones , his Heart was breaking ; and now his Folly was departing . Now says he , Thou shalt make me to know Wisdom . If I know any thing of the way of God with US Fools , there is nothing else will make us wise Men ; yea , a Thousand Breakin gs will not make ùs so wise as we should be . We say , Wisdom is not good till 't is bought ; and he that buys it , according to the Intention of that Proverb , usually smarts for it . The Fool is Wise in his own Conceit ; wherefore there is a double difficulty attends him , before he can be wise indeed : Not only his Folly , but his Wisdom must be removed from him ; and how shall that be , but by a ripping up of his Heart , by some sore Conviction , that may shew him plainly , that his Wisdom is his Folly , and that which will undo him . A Fool loves his Folly ; that is , as Treasure ; so much is he in love with it . Now then , it must be a great thing that must make a Fool forsake his folly . The foolish will not weigh , not consider , not compare Wisdom with their Folly. Folly is joy to him that is destitute of Wisdom ; As ▪ Dog returneth to his Vomit , so a Fool returneth to his Folly. So loth are they when driven from it , to let it go , to let it depart from them , Prov. 15. 21. Chap. 26. 11. Wherefore , there must go a great deal to the making of a Man a Christian , for as to that , every Man 's a Fool ; yea , the greatest Fool , the most unconcerned Fool , the most self-willed Fool of all Fools : Yea , one that will not be turned from his folly , but by the breaking of his Heart . David was one of these Fools ; Manassah was on of these Fools ; Saul , otherwise called Paul , was one of these Fools ; and so was I , and that the biggest of all . Thirdly , Man , Take him as he comes into the World , and he is not only a Dead Man , and a Fool , but a Proud Man also . Pride is one of those Sins that first sheweth it self to Children ; yea , and it grows up with them , and mixeth it self with all they do : But it lies most hid , most deep in Man as to his Soul Concerns . For the Nature of Sin as Sin , is not only to be Vile , but to hide its Vileness from the Soul. Hence , many think they do well when they sin . Jonah thought he did well to be angry with God. The Pharisees thought they did well , when they said , Christ had a Devil ; and Paul thought verily that he ought to do many things against , or contrary to the Name of Jesus , which he also did with great Madness , John 4. 9. John 8. 48. Acts 26. 9 , 10. And thus Sin puffs up Men with Pride , and a Conceit of themselves , that they are a a Thousand times better than they are . Hence they think , they are the Children of God , when they are the Children of the Devil ; and that they are something as to Christianity ; when they neither are such , nor know what it is that they must have to make them such . John 8. 41 , 42 , 43 , 44. Gal. 6. 3. Now , whence flows this , but from Pride , and a Self-conceit of themselves ; and that their State is good for another World , when they are yet in their Sins , and under the Curse of God : Yea , and this Pride is so strong and high , and yet so hid in them ; that all the Ministers in the World cannot perswade them that this is Pride , nor Grace , in which they are so confident . Hence they slight all Reproofs , Rebukes , Threatnings or Admonitions that are prest upon them , to prevail with them to take heed , that they be not herein deceived . Hear ye , saith the Prophet , and give Ear ; be not Proud , for the Lord hath spoken , Jer. 13. 15. And if ye will not hear it , my Soul shall weep in Secret for your Pride , ( verse 17. ) And what was the Conclusion ? Why , All the Proud Men stood out still , and maintained their Resistance of God and his Holy Prophet , Chap. 43. 2. Nor is there any thing that will prevail with these , to the saving of their Souls , until their Hearts are broken . David after he had defiled Bath-sheba and slay'd her Husband , yet boasted himself in his Justice and Holiness , and would by all means have the man put to Death , that had but taken the poor man's Lamb , 2 Sam. 12. 1 , 2 , 3 , 4 , 5 , 6. When , alas Poor Soul ! Himself was the great Transgressour . But , would he believe it ? No , no , he stood upon the vindicating of himself to be a just Doer ; nor would he be made to fall until Nathan by Authority from God , did tell him , that he was the Man whom himself had Condemned . Thou art the Man , said he : At which Word his Conscience was awakened , his Heart wounded , and so his Soul made to fall under the Burthen of his Guilt , at the Feet of the God of Heaven for Mercy , Verse 7 , 8 , 9 , 10 , 11 , 12 , 13. Ah! Pride , Pride ! Thou art that which holds many a man in the Chains of his Sins : Thou art it , thou cursed Self-conceit , that keepest them from believing that their State is Damnable . The Wicked thorough the Pride of his Countenance , will not seek after God , Psal. 10. 4. And if there is so much in the Pride of his Countenance , what is there think you , in the Pride of his Heart ? Therefore Job says , It is to hide Pride from man , and so to save his Soul from Hell , That God Chasteneth him with Pain upon his B●d , until the Multitude of his Bones stick out , and until his Life draws nigh to the Destroyer , Job 33. 17 , 18 , 19 , 20 , 21 , 22. 'T is an hard thing to take a man off of his Pride , and make him , instead of trusting in , and boasting of his Goodness , Wisdom , Honesty , and the like ; to see himself a Sinner , a Fool ; yea , a man that is cruel as to his own Immortal Soul. Pride of Heart has a Power in it , and is therefore compared to an Iron Sinew , and an Iron Chain , by which they are made stout ; and with which , they are held in that stoutness , to oppose the Lord , and drive his Word from their Hearts , Levit. ●6 . 19. Psal. 73. 6. This was the Sin of Devils , and it is the Sin of Man ; and the Sin , I say , from which no man can be delivered until his Heart is broken ; and then his Pride is spoiled , then he 'll be glad to yield . If a man be Proud of his Strength or Manhood , a broken Leg will maul him : And if a man be proud of his Goodness , a broken Heart will maul him ; because , as has been said , a broken Heart comes by the Discovery and charge of Sin , by the Power of God upon the Conscience . Fourthly , Man , take him as he comes into the World , and he is not only a dead man , a Fool , and Proud ; but also Self-willed and Head-strong , 2 Pet. 2. 10. A stubborn ungain Creature is man , afore his Heart is broken . Hence they are so often called Rebels , Rebellious and Disobedient : They will only do what they list . All day long , says God , have I stretched out my Hand , to a disobedient and gainsaying People . And hence again , they are compared to a Self-willed or Head-strong Horse , that will in spight of his Rider , rush into the Battle . Every one , says God , turneth to his Course , as the Horse rusheth into the Battle , Jer. 8. 16. They say , With our Tongues we will prevail , our Lips are our own ; Who is Lord over us , Psal. 12. 4. Hence , they are said to stop their Ear , to pull away their Shoulder , to shut their Eyes , and harden their Hearts against the Words of God , and to Contemn the Counsel of the most High , Zech. 7. 10 , 11 , 12. Psal. 107. 11. They are fitly compared to the Rebellious Son , who would not be ruled by his Parents ; or to the Prodigal , who would have all in his own Hand , and remove himself far away from Father , and Father's House , Deut. 21. 20. Luk. 15. 13. Now for such Creatures , nothing will do but Violence . The stubborn Son , must be stoned till he dies ; and the Prodigal , must be Famished out of all : Nothing else , I say , will do . Their Self-willed , stubborn Heart , will not comply with the Will of God , before 't is broken , Deut. 21. 21. Luke 15. 14 , 15 , 16 , 17. These are they that are called the Stout-hearted ; these are said to be far from Righteousness , and so will remain until their Hearts are broken ; for so they must be made to know themselves , Isa. 9. 9 , 10 , 11. Fifthly , Man , as he comes into the World , is not only a Dead Man , a Fool , Proud and Self-willed ; but also a Fearless Creature . There is , saith the Text , no Fear of God before their Eyes , Rom. 3. 18. No fear of God. There is fear of Man , fear of losing his Favour , his Love , his good Will , his Help , his Friendship : This is seen every where ; how does the Poor fear the Rich , the Weak , fear the Strong ; and those that are Threatned , them that Threaten ? But come now to God , why , none Fears him , that is , by Nature , none Reverence him ; they neither fear his Frowns , nor seek his Favour , nor enquire , how they may escape his revenging Hand , that is lifted up against their Sins , and their Souls , because of Sin. Little things , they fear the losing of them ; but the Soul , they are not afraid to lose . They fear not me saith the Lord , Mal. 3. 5. How many times are some men put in mind of DEATH , by Sickness upon themselves , by Graves , by the Death of others ? How many times are they put in mind of HELL , by reading the Word , by lashes of Conscience ; and by some , that go roaring in Despair out of this World ? How many times are they put in mind of the Day of Judgment ? As , 1. By God's binding the Fallen Angels over to Judgment . 2. By the Drowning of the Old World , 2 Pet. 2. 4 , 5. Jude 6. 7. 3. By the Burning of Sodom and Gomorrah with Fire from Heaven , 2 Pet. 2. 6. Jude 7. 4. By Appointing a Day , Acts 17. 29 , 30 , 31. 5. By Appointing a Judge , Acts 10. 40 , 41 , 42. 6. By Reserving their Crimes in Records , Isa. 30. 8. Revel . 20. 12. 7. By Appointing and Preparing of Witnesses , Rom. 2. 15. 8. And by Promising , yea , Threatning , yea , Resolving to call the whole World to his Bar , there to be judged , for all which they have done and said ; and for every Secret Thing , Mat. 25. 31 , 32 , 33. Chap. 12. 36. Eccles. 11. 9. Chap. 12. 14. And yet they fear not God : Alas ! They believe not these things : These things , to carnal Men , are like Lot's Preaching to his Sons and Daughters , that were in Sodom . When he told them , that God would destroy that Place , He seemed unto them as one that mocked ; and his Words , to them , were as idle ●ales , Gen. 19. 14. Fearless Men are not won by Words : Blows , Wounds and Killings , are the things that must bring them under fear . How many strugling fits , had Israel with God in the Wilderness ? How many times did they declare , that there they feared him not ? And observe , they were seldom , if ever , brought to fear and dread his Glorious Name , unless he beset them round with Death and the Grave : Nothing , nothing but a severe Hand , will make the fearless fear . Hence , to speak after the manner of Men , God is put upon it , to go this way with Sinners , when he would save their Souls ; even bring them , and lay them at the Mouth , and within sight of Hell and Everlasting Damnation ; and there also charge them with Sin and Guilt , to the breaking of their Hearts , before they will fear his Name . Sixthly , Man , as he comes into the World , is not only a Dead Man , a Fool , Proud , Self-willed and Fearless ; But he is a false Believer concerning God. Let God report of himself never so plainly , Man , by Nature , will not believe this Report of him : No , They are become vain in their Imaginations , and their foolish Heart is darkned : Wherefore they turn the Glory of God , which is his Truth , into a Lie , Rom. 1. 21 , 22 , 23 , 24 , 25. 1. God says , He sees ; They say , He seeth not : God saith , He knows ; They say , He doth not know : God saith , None is like Himself ; Yet they say , He is altogether like to them : God saith , None shall keep his Door for nought , They say , 'T is in Vain , and to no Profit to serve Him : He saith , He will do Good ; They say , He will neither do Good nor Evil , Job 22. 13 , 14. Psal. 50. 21. Job 21. 14 , 15. Mal. 3. 14. Zeph. 1. 12. Thus they falsly believe concerning God ; Yea , as to the Word of his Grace , and the Revelation of his Mercy in Christ. They stick not to say by their Practice , ( for a wicked Man , speaketh with his Feet , Prov. 6. 13. ) that that is a stark Lie , and not to be trusted to , 1 John 5. 10. Now , what shall God do to save these Men ? If he hides himself , and conceals his Glory , They Perish : If he sends to them by his Messengers , and forbears to come to them himself , They Perish : If he comes to them , and forbears to work upon them by his Word , They Perish : If he worketh on them , but not effectually , They Perish : If he works effectually , he must break their Hearts , and make them , as men wounded to Death , fall at his Feet for Mercy , or there can be no good done on them ; they will not rightly Believe , until he fires them out of their Mis-belief ; and makes them to know , by the breaking of their Bones for their false Faith , that he is , and will be what he has said of himself , in his Holy Word . The Heart therefore must be broken , before the man can come to good . Seventhly , Man as he comes into the World , is not only a Dead Man , a Fool , Proud , Self-willed , Fearless and false Believer , but a great Lover of Sin. He is Captivated , Ravished , Drowned in the Delights of it . Hence it says , They love Sin , delight in Lies , do take Pleasure in Iniquity , and in them that do it ; that they Sport themselves in their own Deceivings , and Glory in their Shame , John 3. 19. Psal. 62. 4. Rom. 1. 32. 2 Pet. 2. 13. Phil. 3. 19. This is the temper of Man by Nature , for Sin is mixed with , and has the Mastery of all the Powers of his Soul. Hence , they are said to be Captives to it , and to be led Captive into the Pleasures of it , at the will of the Devil , 2 Tim. 2. 26. And you know , 't is not an easie thing to break Love , or to take the Affections off of that Object , on which they are so deeply set , in which they are so deeply rooted , as Man's Heart is in his Sins . Alas ! How many are there , that Contemn all the Allurements of Heaven , and that Trample upon all the Threatnings of God , and that say Tush , at all the Flames of Hell , when ever they are propounded , as Motives to work them off their sinful Delights ? So Fixed are they , so Mad are they , upon these beastly Idols : Yea , he that shall take in hand , to stop their course , in this their Way , is , as he that shall attempt to prevent the raging Waves of the Sea , from their course , when driven by the mighty Winds . When Men are somewhat put to it , when Reason and Conscience shall begin a little to hearken to a Preacher , or a Judgment , that shall begin to hunt for Iniquity ; how many Tricks , Evasions , Excuses , Demurs , Delays & hiding Holes , will they make , invent , and find , to hide and preserve their sweet Sins , with themselves , and their Souls , in the delights of them , to their own Eternal Perdition . Hence they endeavour to stifle Conscience , to choak Convictions , to forget God , to make themselves Atheists , to contradict Preachers that are plain and honest , and to heap to themselves such of them only , as are like themselves , That speak unto them smooth things , and Prophesie Deceits ; Yea , they say themselves to such Preachers , Get ye out of the way ; turn aside out of the Path ; cause the Holy One of Israel to cease from before us , Isa. 30. 8 , 9 , 10 , 11. If they be followed still , and Conscience and Guilt shall , like Blood-Hounds , find them out in their Secret Places , and Roar against them for their wicked Lives ; then they will flatter , cogg , dissemble and lie against their Souls , promising to mend , to turn , to repent , and grow better shortly ; and all to daff-off Convictions and Molestations , in their wicked ways ; that they may yet pursue their Lusts , their Pleasures and sinful Delights in quiet , and without Controul . Yea further , I have known some that have been made to Roar like Bears , to Yell like Dragons , and to Howl like Dogs , by reason of the weight of Guilt , and the lashes of Hell upon their Conscience , for their evil deeds ; who have , so soon as their present , Torments and Fears were gone , returned again with the Dog to his Vomit ; or as the Sow that was washed , to her Wallowing in the Mire , Hos 7. 14. 2 Pet. ● . 20 , 21 , 22. Once again , Some have been made taste of the good Word of God , of the Joy of Heaven , and of the Powers of the World to come ; and yet could not by any one , nay , by all of these , be made to break their League for ever with their Lusts and Sins , Heb. 6. 1 , 2 , 3 , 4 , 5. Luke 8. 13. John 5. 33 , 34 , 35. O Lord ! What 's Man , that thou art mindful of him ? Wherein is he to be accounted of ? He has sinned against thee , he loves his Sins more than thee . He is a lover of Pleasures , more than he is a Lover of God. But now , how shall this man be Reclaimed from this Sin ? How shall he be brought , wrought , and made to be out of Love with it ? Doubtless , it can be by no other means , by what we can see in the Word , but by the wounding , breaking , and disabling of the Heart that loves it ; and by that means , making it a Plague and Gall unto it . Sin may be made an Affliction , and as Gall and Wormwood to them that love it ; but the making of it so bitter a thing to such a Man , will not be done , but by great and ●ore means . I remember we had in our Town , some time since , a little Girl , that loved to eat the heads of foul Tobacco-Pipes , and neither Rod , nor good words could reclaim her , and make her leave them : So her Father takes advice of a Doctor , to wean her from them ; and 't was this : Take , saith he , a great many of the foulest Tobacco Pipe Heads you can get , and boyl them in Milk , and make a Posset of that Milk , and make your Daughter drink the Posset-Drink up . He did so , and gave his Girl it , and made her drink it up ; the which , became SO irksome and nautious to her Stomach , and made her SO sick , that she could never abide to meddle with Tobacco-Pipe Heads any more , and so was cured of that Disease . Thou lovest thy Sin , and neither Rod , nor good Words will as yet reclaim thee ; well , take heed ; if thou wilt not be Reclaimed , God will make thee a Posset of them , which shall be so bitter to thy Soul , so irksome to thy Taste , so loathsome to thy Mind , and so afflicting to thy Heart , that it shall break it with Sickness and Grief , till it be loathsom to thee : I say , thus he will do , if he loves thee : If not , he will suffer thee to take thy course , and will let thee go on with thy Tobacco-Pipe-Heads . The Children of Israel will have Flesh , must have Flesh ; they Weep , Cry and Murmur , because they have not Flesh. The Bread of Heaven , that 's but light and sorry stuff in their Esteem , Num. 11. 1 , 2 , 3 , 4 , 5 , 6. Moses goes and tells God , how the People despised his Heavenly Bread , and how they longed , lusted , and desired to be fed with Flesh. Well , says God , They shall have Flesh , they shall have their fill of Flesh : I will feed them with it ; they shall have to the full ; and that , Not for a day , or two days , or five days , neither ten days , nor twenty days : But even a whole Month , until it come out at their Nostrils , and it be loathsome unto them ; because they have despised the Lord , Num. 11. 11 , 12 , 13 , 14 , 15 , 16 , 17 , 18 , 19 , 20. He can tell how to make that loathsome to thee , on which thou most doest set thine evil Heart : And he will do so , if he loves thee ; else , as I said , he will not make thee sick by smiting of thee ; nor punish thee for , or when thou committest Whoredom ; but will let thee alone till the Judgment day , and call thee to a reckoning for all thy Sins then . But to pass this . Eighthly , Man as he comes into the World , is not only a Dead Man , a Fool , Proud , Self-willed , Fearless , a false Believer and a Lover of Sin ; but a Wild Man. He is of the wild Olive Tree , of that which is wild by Nature , Rom. 11. 17 , 24. So in another place , Man by Nature is compared to the Ass , to a wild Ass : For vain or empty Man would be Wise , though Man be born as a wild Asses Colt , Job 11. 12. Isaac was a Figure of Christ , and of all Converted Men , Gal. 4. 28. But Ishmael was a Figure of Man by Nature : And the Holy Ghost as to that , saith this of him ; And he will be a wild Man , Gen. 16. 12. This man , I say , was a Figure of all carnal Men in their Wildness , or Estranged-ness from God. Hence 't is said of the Prodigal at his Conversion , That he came to himself then ; implying , that he was Mad , Wild , or out of his WITS afore , Luke 15. 17. I know there is a Difference sometimes , betwixt ones being wild and mad : Yet , sometimes wildness arriveth to that Degree , as to give one rightly the Denomination of being mad : And 't is always true in Spirituals ; namely , that he that is wild , as to God , is mad , or besides himself ; and so not capable , before he is tamed , of minding his own Eternal good as he should . There are these several things , that are tokens of one Wild or Mad ; and they all meet in a Carnal Man. 1. A wild or mad Man , gives no heed to good Counsel : The Frenzy of his Head shuts all out , and by its Force , leads him away from men that are Wise and Sober ; and thus it is with Carnal Men. Good Counsel is to them , as Pearls are , that are cast afore Swine . It is trampled under Foot of them , and the man is despised that brings it . The poor Man's Wisdom is despised , and his Words are not heard , Mat. 7. 6. Eccl. 9. 16. 2. A wild or mad Man , let him alone , and he will greatly busy himself all his Life , to accomplish that , which when it is compleated , amounts to nothing . The Work , the Toyl , the Travel of such an one , comes to nothing , save to declare , that he was out of his Wits that did it . David imitating of such an one , Scrabled upon the Gate of the King , as Fools do with Chalk ; and like to this , is all the Work , of all Carnal Men in the World , 1 Sam. 21. 12 , 13. Hence , such an one is said to labour for the Wind , or for what will amount to no more , than if he filled his Belly with the East-Wind , Eccles. 5. 16. Job 15. 2. 3. A wild or mad Man , if you set him to do any thing , and he does it ; he will yet do it , not by , or according to your bidding , but after the folly of his own wild fancy ; even as Jehu Executed the Commandment of the Lord ; he did it in his own madness , taking no heed to the Commandment of the Lord , 2 Kings 9. 20. Chap. 10. 31. And thus do carnal Men do , when they meddle with any of God's matters ; as Hearing , Praying , Reading , Professing ; they do all according to their own wild Fancy : They take no heed to do these , after the Commandment of the Lord. 4. Wild or Mad Men , if they deck or array themselves with ought , as many times they do , why , the Spirit of their Wildness or Frenzy , appears even in the mode and way , in which they do it . Either the things themselves , which they make use of for that purpose , are very Toyes and Trifles ; or if they seem to be better , they are put on after an Antick manner ; rather to the rendring of them ridiculous , than to bespeak them sober , judicious or wise : And so do natural Men array themselves , with what they would be accepted in with God. Would one in his Wits , think to make himself fine or acceptable to men , by arraying himself in Menstruous Clothes , or by painting his Face ▪ with Dross and Dung ? And yet , this is the Finery of carnal men , when they approach for Acceptance into the presence of God , Isa. 64. 6 Phil. 3. 7 , 8. O the Wildness , the Frenzy , the Madness that possesses the Heart and Mind of Carnal Men ! They walk according to the course of this World , according to , or after that Spirit , which is in Truth , the Spirit of the Devil , which worketh in the Children of Disobedience , Eph. 2. 1 , 2 , 3. But , do they believe , that thus it is with them ? No , they are in their own Account , as other mad men are , the only ones in the World. Hence they are so taken , and tickled with their own frantick Motions , and deride all else that dwell in the World. But which is the way to make one that is Wild , or a Mad man , Sober ? To let him alone , will not do it ; to give him good Words only , will not do it . No , he must be tamed , means must be used to tame him . He brought down their Heart with Labour , or by continual Molestation ; as you have it , Psal. 107. 10 , 11 , 12. He speaketh there of Mad-men , That are kept up in Darkness , and bound in Afflictions and Irons , because they Rebelled against the Words of God , and Contemned the Counsel of the most High. This therefore is the way to deal with such , and none but God can so deal with them . They must be taken , they must be separated from men ; they must be laid in Chains , in Darkness , Afflictions and Irons : They must be blooded , half starved , whipped , purged , and be dealt with , as mad People are dealt with . And thus they must be dealt with , till they come to themselves , and cry out in their Distresses ; And then they cry to the Lord in their Troubles , and he saveth them out of their Distresses ; Then he brings them out of Darkness , and the Shadow of Death ; and breaks their Bands in sunder , Psal. 107. 13 , 14 , 15. Thus , I say , God Tames the Wild , and brings Mad Prodigals to themselves , and so to him for Mercy . Ninthly , Man as he comes into the World , is not only a Dead Man , a Fool , Proud , Self-willed , Fearless , a false Believer , a Lover of Sin , and a Wild Man ; but a Man , that Dis-relishes the things of the Kingdom of God. I told you before , that Unconverted man , is such as did not taste things : But now I add , that he disrelishes things , he calls bitter things , sweet ; and sweet , bitter ; he judges quite amiss These are they God threatneth with a Wo. Wo to them that call Evil Good , and Good , Evil ; that put Darkness for Light , and Light for Darkness : That put bitter for sweet , and sweet for bitter , Isa. 5. 20. This latter part of this Text , shews us evidently , that the things of God are Disrelished by some . They call his sweet things , bitter ; and the Devils bitter things , sweet ; and all this is for want of a broken Heart . A broken Heart , relishes otherwise than an whole , or unbroken one doth . A man that has no Pain , or Bodily Distress , cannot find , or feel Vertue or good , in the most Sovereign Plaister , were it applied to Arm or Leg ; no , he rather says , Away with these stinking , daubing things . O! But lay the same Plaisters where there is need , and the Patient will Relish , and Taste , and Savour the goodness of them ; yea , will prize and commend them to others . Thus it is in Spirituals . The VVorld , they know not what the Anguish or Pain of a broken Heart means ; They say , Who will shew us any good that is better than we find in our Sports , Pleasures , Estates and Preferments ? There be many , says the Psalmist , speak after this sort : But what says the distressed man ? VVhy , Lord , lift thou up the Light of thy Countenance upon us . And then adds , Thou hact put Gladness in our Heart ; namely , by the light of thy Countenance , for that is the Plaister for a broken Heart . Thou hast put Gladness in our Heart , more than in the Time , that their Corn and their Wine encreaseth , Psal. 4. 1 , 6 , 7. O! A broken Heart can savour Pardon , can savour the Consolations of the Holy Ghost . Yea , as a hungry or thirsty man , prizes Bread and VVater , in the want thereof , so do the broken in Heart , prize , and set an high esteem on the things of the Lord Jesus : His Flesh , his Blood , his Promise , and the light of his Countenance , are the only sweet things both to Scent and Taste , to those that are of a wounded Spirit . The full Soul loatheth the Honey-Comb ; the whole despise the Gospel , they savour not the things that are of God. If twenty Men were to hear a Pardon Read , and but one of those Twenty were condemned to die ; and the Pardon was for none but such ; which of these Men , think you , would taste the Sweetness of that Pardon , they who were not , or he that was Condemned ? The Condemned Man doubtless . This is the Case in Hand : The broken in Heart is a Condemned Man ; yea , 't is sence of Condemnation , with other things , that has indeed broken his Heart ; nor is there any thing but sence of Forgiveness , that can bind it up , or heal it . But could that heal it , could he not taste , truly taste , or rightly relish this Forgiveness ? No. Forgiveness would be to him , as it is to him that has not sence of want of it . But I say , what 's the Reason some so prize what others so despise , since they both stand in need of the same Grace , and Mercy of God in Christ ? Why , the one sees , and the other sees nothing of this woful , miserable State. And thus have I shewed you the necessity of a Broken Heart . 1. Man is Dead , and must be Quickned . 2. Man is a Fool , and must be made Wise. 3. Man is Proud , and must be Humbled . 4. Man is Self-willed , and must be Broken. 5. Man is Fearless , and must be made to Consider . 6. Man is a False Believer , and must be Rectified . 7. Man is a Lover of Sin , and must be Weaned from it . 8. Man is Wild , and must be Tamed . 9. Man Disrelishes the things of God , and can take no savour in them , until his Heart is Broken. And thus I have done with this , and shall next come to the Reasons of the Point ; namely , to shew you , Why , or how it comes to pass , that a Broken Heart , a Heart truly Contrite , is to God such an Excellent thing . That to him it is so , we have proved by six Demonstrations : What it is , we have shewed by the six Signs thereof : That it must be , is manifest by those Nine Reasons , but now urged : And WHY it is with God , or in his Esteem , an Excellent Thing , that is shewn by that which follows . First , A Broken Heart is the Handy-work of God ; an Heart of his OWN Preparing , for his own Service : It is a Sacrifice of his own providing , of his providing for Himself . As Abraham said in another Case , God will provide himself a Lamb , Gen. 22. 8. Hence it is said , The Preparation of the Heart in Man , &c. is from the Lord. And again , God maketh my Heart soft , and the Almighty troubleth me , Job 23. 16. The Heart , as it is by Nature Hard , Stupid and Impenitrable ; so it remains , and so will remain , until God , as was said , Bruiseth it with his Hammer , and Melts it with his Fire . The stony Nature of it , is therefore said to be taken away of God. I will take away the stony Heart out of your Flesh , and will give you , saith he , an Heart of Flesh , Ezel● . 36. 26. I will take away the stony Heart , or the Stoniness , or the the Hardness of your Heart , and I will give you an Heart of Flesh ; that is , I will make your Heart sensible , soft , wieldable , governable and penitent . Sometimes he bids Men rent their Hearts , not because they can , but to convince them rather , that though it must be so , they cannot do it : So he bids them make themselves a New Heart , and a New Spirit , for the same purpose also ; for if God doth not Rent it , it remains Unrent ; if God makes it not new , it abides an old one still . This is that that is meant , by his Bending of Men for Himself , and of his working in them , that which is pleasing in his Sight , Zach. 9. 13. The Heart , Soul or Spirit , as in it self , as it came from God's Fingers , a Precious Thing , a thing in God's Account , worth more than all the World ; this Heart , Soul or Spirit , Sin has hardened , the Devil has bewitched , the World has deceived . This Heart thus beguiled , God , Coveteth and Desireth : My Son faith he , give me thy Heart , and let thine Eyes observe my Ways , Prov. 33. 26. This Man cannot do this thing , for that his Heart has the Mastery of him , will not but carry him after all manner of Vanity . What now must be done ? Why , God must take the Heart by Storm , by Power , and bring it to a Complyance with the Word : But the Heart of it self , will not , it is deluded , carried away to another , than God. Wherefore , God now betakes him to his Sword , and brings down the Heart with Labour ; opens it , and drives out the strong Man Armed , that did keep it ; wounds it , and makes it smart for its Rebellion , that it may cry ; so he rectifies it for himself . He maketh sore , and bindeth up ; he Woundeth , and his Hands make whole , Job 5. 18. Thus having wrought it for himself , it becomes his Habitation , his Dwelling-place ; That Christ might dwell in your Heart by Faith. But I would not swerve from the thing in Hand . I have told you , a broken Heart is the handy-work of God , a Sacrifice of his own Preparing ; a Material fitted for himself . 1. By breaking of the Heart , he openeth it , and makes it a Receptacle for the Graces of his Spirit ; that 's the Cabinet , when unlocked , where God lays up the Jewels of the Gospel : There he puts his Fear ; I will put my Fear in their Heart : There he writes his Law ; I will write my Law in their Heart : There he puts his Spirit , I will put my Spirit within you , Jer. 31. 31 , 32 , 33. Chap. 32. 39 , 40 , 41. Ezek. 36. 26 , 27. The Heart , I say , God chuses for his Cabinet : There he hides his Treasure , there is the Seat of Justice , Mercy , and of every Grace of God : I mean , when 't is Broken , made Contrite , and so Regulated by the Holy Word . 2. The Heart when Broken , is like sweet Gums and Spices , when beaten : For as such cast their fragrant Scent into the Nostrils of Men ; so the Heart when Broken , casts its sweet Smells in the Nostrils of God. The Incense , which was a Type of Prayer of Old , was to be beaten or bruised , and so to be burned in the Censer . The Heart must be beaten or bruised , and then the sweet Scent will come out ; even Groans , and Cries , and Sighs for the Mercy of God ; which Cries , &c. to him , area very Excellent thing , and pleasing in his Nostrils . Secondly , A Broken Heart , is in the sight of God , an Excellent Thing : Because a Broken Heart is submissive ; it falleth before God , and giveth to him his Glory . All this is true from a Multitude of Scriptures , which I need not here mention . Hence such an Heart , is called an honest Heart , a good Heart , a perfect Heart , a Heart fearing God ; and such as is sound in God's Statutes . Now this cannot but be an Excellent Thing , if we consider that by such a Heart , unseigned Obedience is yielded unto him that calleth for it . You have obeyed from the Heart , says Paul to them at Rome , that Form of Doctrine , which was delivered unto you , Rom. 6. Alas ! The Heart before 't is Broken and made Contrite , is quite of another Temper ; 'T is not subject to the Law of God , neither indeed can be . The great stir before the Heart is broken , is about who shall be Lord , God or the Sinner ; True , the right of dominion is the Lords , but the Sinner will not suffer it , but will be ALL himself ; saying , Who is Lord over us ; and again say they to God , We are Lords , we will come no more unto thee . Psal. 12. 4. Jer. 2. 31. This also is evident by their Practice ; God may say what he will , but they will do what they list . Keep my Sabbath , says God , I will not , says the Sinner . Leave your Whoring , says God. I will not , says the Sinner . Do not tell Lies , nor Swear , nor Curse , nor Blaspheme my holy Name , says God : O but I will , says the Sinner . Turn to me , says God ; I will not , says the Sinner . The right of dominion is mine , says God ; but like that young Rebel , 1 King 1. 5. I will be King , says the Sinner . Now this is intolerable , this is unsufferable , and yet every sinner by practice says thus ; For they have not submitted themselves unto the Righteousness of God. Here can be no Concord , no Communion , no Agreement , no Felloship . Here , here is Enmity on the one side , and flaming Justice on the other , 2 Cor. 6. 14 , 15 , 16. Zech. 11. 8. And what delight , what content , what pleasure can God take in such men ? None at all ▪ No , tho they should be mingled with the best of the Saints of God ; yea , tho the best of Saints should Supplicate for them . Thus , says Jeremiah , said the Lord unto me , Though Moses and Samuel stood before me , that is , to Pray for them , yet my mind could not be towards this People , cast them out of my sight and let them go forth , Jer. 14. 1. Here is nought but open War , acts of Hostility , and shameful Rebellion on the Sinners side ; and what delight can God take in that ? Wherefore if God will bend and buckle the spirit of such an one , he must shoot an Arrow at him , a bearded Arrow , such as may not be pluckt out of the wound ; an arrow that will stick fast , ( Psal. 38. 1 , 2. ) and cause that the Sinner falls down as dead at Gods foot ; then will the Sinner deliver up his arms , and surrender up himself , as one conquered , into the hand of , and beg for the Lords Pardon , and not till then , I mean not sincerely . And now God has overcome , and his Right Hand , and his Holy Arm has gotten him the Victory . Now he rides in Tryumph , with his Captive at his Charroit Wheel : Now he glories , now the Bells in Heaven do ring , now the Angels shout for Joy : yea , are bid to do so ; Rejoyce with me for I have found my sheep which was lost . Luke 1● 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10. Now also the Sinner , as a token of being overcome , lies grovling at his foot , saying , Thine Arrows are sharp in the heart of the Kings Enemies , whereby the People fall under thee , Psal. 45 3 , 4 , 5 ▪ Now the Sinner submits , now he follows his Conquerer in Chains , now he seeks Peace , and would give all the World , were it his own , to be in the favour of God , and to have hopes by Christ of being Saved . Now this must be pleasing , this cannot but be a thing acceptable in Gods sight . A Broken and a Contrite Heart , O God , thou wilt not despise : For it is the desire of his own heart , the work of his own hands . Thirdly , Another Reason , why a Broken Heart is to God such an Excellent Thing ; is this , A Broken Heart prizes Christ , and has an high Esteem for him . The whole have no need of the Physician , but the Sick ; this Sick man , is the Broken Hearted in the Text. For God makes men Sick by smiting of them , by Breaking of their Hearts . Hence Sickness and Wounds are put together , for that the one is a true effect of the other . Mark 2. 17. Micah 6. 13. Hos. 5. 13. Can any think that God should be pleased , when men despise his Son ; saying ▪ He hath no Form nor Comeliness ; and when we shall see him , there is no Beauty that we should desire him ? And yet so say ▪ they of him whose hearts God has not molified ; yea , the Elect themselves confess , that before their Hearts were Broken , they set light by him also . He is , say they , Despised and Rejected of men , and WE hid as it were our Faces from him ; he was despised , and WE esteemed him not , Isa. 53. 2 , 3. He is indeed the Great Deliverer : But what 's a Deliverer to them that never saw themselves in Bondage , as was said before ? Hence 't is said of him that Delivered the City , No man remembred that same poor man , Eccles . 9. 14 , 15. He has sorely Suffered , and been Bruised for the Transgression of man , that they might not receive the smart , and Hell , which by their Sins they have procured to themselves : But what is that to them that never saw ought but Beauty , and that never tasted any thing but sweetness in Sin ? 'T is he that holdeth by his Intercession , the hands of God ; and that causes him to forbear to cut off the Drunkard , the Lyer , and unclean Person , even when they are in the very act and work of their Abomination : But their hard Heart , their stupified Heart , has no sence of such kindness as this , and therefore they take no notice of it . How many times has God said to this Dresser of his Vinyard , Cut down the barren Figstree ; while he yet by his Intercession , has prevailed for a Reprieve for another year ? But no notice is taken of this , no thanks is from them returned to him for such kindness of Christ. Wherefore such Ungrateful , Unthankful , Inconsiderate Wretches as these , must needs be a continual Eye sore , as I may say , and great provocation to God. And yet thus men will do before their Hearts are Broken , Luke 13. 6 , 7 , 8 , 9. Christ , as I said , is called a Physician ; yea , he is the only Soul Physician . He heals , how desperate soever the Disease be ; yea , and heals who he undertakes for ever . I give unto them Eternal Life , ( John 10. 27 , 28. ) and doth all of free Cost , of meer Mercy and Compassion . But what 's all this to one that neither sees his Sickness , that sees nothing of a Wound ? What is the best Physician alive , or all the Physicans in the World ▪ put all together , to him that knows no Sickness , that is sensible of no Disease ? Physicians , as was said , may go a begging , for all the healthful ; Physicians are of no esteem save only to the Sick , or upon a supposition of being so now , or at any other time . Why , this is the cause Christ is so little set by in the World , God has not made them sick by smiting of them ; his Sword has not given them the wound , his Dart has not been struck through their Liver , they have not been broken with his Hammer , nor melted with his Fire . So they have no regard to his Physician , so they slight all the provision which God has made for the Salvation of the Soul. But now , let such a Soul be wounded , let such a mans heart be broken ; let such a man be made sick through the sting of guilt , and be made to wallow himself in ashes under the burden of his Transgressions ; and then who but Christ ( as has been shew'd afore ) Then the Physician ; then , Wash me Lord ; then , Supple my Wounds ; then , Pour thy Wine and Oyle into my Sore . Then , Lord Jesus cause me to hear the Voice of Joy and Gladness , that the Bones which thou hast broken may Rejoyce . Nothing now so welcome as healing ; and so nothing , no man so desirable now as Christ : His name to such , is the best of names ; His Love to such is the best of Love ; himself being now , not only in himself , but also to such a Soul , the chiefest of Ten Thousands , Song 5. As Bread to the Hungry , as Water to the Thirsty , as Light to the Blind , and Liberty to the Imprisoned : So , and a thousand times more , is Jesus Christ to the Wounded , and to them that are Broken Hearted . Now , as was said , this must needs be Excellent in Gods Eyes , since Christ Jesus is so glorious in his Eyes . To contemn what a man counts Excellent , is an offence to him ; but to vallue , esteem , or think highly of that which is of esteem with me , this is pleasing to me , such an opinion is excellent in my sight . What says Christ , My Father loveth you , because ye loved me . Who hath an high esteem for Christ , the Father hath an high esteem for them . Hence 't is said , He that hath the Son , hath the Father ; the Father will be his , and will do for him as a Father , who receiveth and sets an honourable esteem on his Son , John 16. 27. But none will , none can do this , but the Broken-Hearted ; because they , and they only , are sensible of the want and worth of an intrest in him . I dare appeal to all the World as to the truth of this , and do say again , That these and none but these , have hearts of esteem in the sight of God. Alas ! the heart of the wicked is little worth , ( Pov. 10. 20. ) for it is destitute of a precious esteem of Christ , and cannot but be destitute , because it is not wounded , broken , and made sensible of the want of mercy by him . Fourthly , A Broken Heart , is of great esteem with God , because it is A thankful heart for that sence of sin and of grace it has received . The Broken Heart is a sensible heart . This we touched upon before . It is sensible of the dangers which Sin leadeth to ; yea , and has cause to be sensible thereof , because it has seen and felt what Sin is , both in the guilt and punishment that by Law is due thereto . As a Broken heart is sensible of Sin , in the evil nature and consequences of it ; so it is also sensible of the way of Gods delivering the Soul from the day of Judgment ; consequently , it must be a thankful heart . Now he that Praises me , glorifies me , saith God ; and God loves to be glorified , Gods glory is dear unto him , he will not part with that , Psal. 50. 23. Isa. 42. 8. The Broken-Hearted , say I , forasmuch as he is the sensible Soul , it follows , that he is the Thankful Soul. Bless the Lord O my Soul , said David , and all that is within me , Bless his holy Name . Behold what Blessing of God is here ! And yet not content here with , he goes on with it again , saying , Bless the Lord , O my Soul , and forget not all his Benefits . Psal. 103. 1 , 2. But what 's the matter ? Oh , he has forgiven all thine Iniquities , and healed all thy Diseases . He has redeemed thy Life from Destruction , and Crowneth thee with loving kindness ▪ and tender Mercies , Verse 3. 4. But how came he to be affected with this ? Why , he knew what it was to hang over the mouth of Hell for Sin : Yea , he knew what it was for Death and Hell to beset and compass him about : Yea , they took hold of him , as we have said , and were pulling of him down into the deep ; this ●e saw to the breaking of his heart . He saw also the way of Life , and had his Soul relieved with faith and sence of that , and that made him a thankful man. If a man who has had a broken Leg , is but made to understand , that by the breaking of that , he kept from breaking of his Neck , he will be thankful to God for a broken Leg. 'T is good for me , said David , that I have been Afflicted . I was by that preserved from a great danger ; for before that , I went astray . Psal. 119. 67. 71. And who can be thankful for a mercy , that is not sensible that they want it , have it , and have it of Mercy . Now this the Broken-Hearted , this the man that is of a Contrite Spirit is sensible of ; and that with reference to Mercies of the best sort , and therefore must needs be a thankful man , and so have an heart of esteem with God , because it is a thankful heart . Fifthly , A Broken Heart is 〈◊〉 great esteem with , or an excellent thing in the sight of God , Because 't is an heart that desires now to become a receptacle , or habitation for the Spirit and Graces of the Spirit of God. It was the Devils hold before , and was contented so to be . But now it is for entertaining of , for being possessed with the holy Spirit of God. Create in me a clean heart , said David , and renew a a right spirit within me . Take not thy holy Spirit from me , uphold me with thy free Spirit , Psal. 51. 10 , 11 , 12. Now he was for a clean heart , and a right Spirit ; now he was for the sanctifyings of the blessed Spirit of Grace : A thing which the uncircumcised in heart resists , and do despite unto , Acts 7. 51. Heb. 10. 29. A Broken Heart therefore suiteth with the heart of God , a Contrite Spirit is one Spirit with him . God , as I told you before , covets to dwell with the Broken in Heart , and the Broken in Heart desireth communion with him . Now here 's an agreement , an oneness of mind ; now the same mind is in thee which was also in Christ Jesus . This must needs be an excellent Spirit ; this must needs be better with God , and in his Sight , Then thousands of Rams , or Ten thousand Rivers of Oyl . But does the Carnal World covet this , this Spirit , and the blessed Graces of it ? No , they despise it , as I said before , they mock at it , they prefer and countenance any sorry dirty Lust rather ; and the reason is , because they want a Broken Heart , that Heart so highly in esteem with God ; and remain for want thereof , in their enmity to God. The Broken-Hearted knows that the sanctifyings of the Spirit , is a good means to keep from that relaps , out of which a man cannot come , unless his heart be wounded a second time . Doubtless David had a Broken Heart at first Conversion , and if that Brokenness had remained , that is , had he not given way to hardness of heart again , he had never fallen into that Sin out of which he could not be recovered , but by the breaking of his Bones a second time . Therefore I say , a Broken Heart is of great esteem with God ; for it ( and I will add , so long as it retains its tenderness ) covets none but God , and the things of his holy Spirit , Sin is an abomination to it . And here , as in a fit place , before I go any further , I will shew you some of the advantages that a Christian gets by keeping of his Heart tender . For , As to have a Broken Heart , is to have an excellent thing , so to keep this broken heart tender , is also very advantagio us . First , This is the way to maintain in thy Soul always a fear of Sinning against God. Christians do not wink at , or give way to Sin , until their hearts begin to lose their Tenderness . A Tender Heart will be afflicted at the Sin of another , much more it will be afraid of committing of Sin it self . 2 King 22. 19. Secondly , A Tender Heart quickly yieldeth to Prayer ; yea , prompteth to it , puts an edge and fire into it ; we never are backward to Prayer , until our heart has lost its Tenderness , ●ho then it grows cold , flat and formal , and so carnal to and in that holy duty . Thirdly , A Tender Heart , has always Repentance at hand for the least fault or slip or sinful thought that the Soul is guilty of ; in many things the best offend : But if a Christian loseth his Tenderness , if he says he has his Repentance to seek , his heart is grown hard ; has lost that Spirit , that kind Spirit of Repentance it was wont to have . Thus it was with the Corinthians , they were decayed , and lost their Tenderness ; wherefore their Sin , yea , great Sins , remained unrepented of , 2 Cor. 12 , 20 , 21. Fourthly , A Tender Heart , is for receiving often its Communion with God ; when he that is hardened , tho the seed of Grace is in him , will be content to Eat , Drink , Sleep , wake , and go days without number without him Isa. 17. 10. 18. Jer. 2. 32. Fifthly , A Tender Heart , is a wakeful watchful heart . It watches against Sin in the Soul , Sin in the Family , Sin in the Calling , Sin in Spiritual duties and performances , &c. It watches against Satan , against the World , against the Flesh , &c. But now when the Heart is not Tender ; there is Sleepiness , Unwatchfulness , Idleness , a Suffering the heart , the Family , and Calling to be much defiled , spotted and blemished with Sin ; for a heart departs from God , and turns aside in all these things . Sixthly , A Tender Heart will deny it self , and that in lawful things , and will forhear even that which may be done , for some Jew , or Gentile , or the Church of God , or any member of it should be offended , or made weak thereby : whereas the Christian that is not tender , that has lost his tenderness , is so far off of denying himself in lawful things , that he will even adventure to meddle in things utterly forbidden , whoever is offended , grieved , or made weak thereby : For an instance for this , we need go no further then to the man in the Text , who while he was Tender , trembled at little things , but when his heart was hardened , he could take Bethsheba , to satisfie his Lust , and kill her husband to cover his Wickedness . Seventhly , A Tender Heart , I mean the heart kept tender , preserves from many a blow , lash , and fatherly chastisement ; because it shuns the causes , which is sin , of the scourging hand of God. With the upright thou wilt shew thy self upright , but with the froward thou wilt shew thy self unsavoury , 2 Sam. 22. 27. Psal. 18. 25 , 26 , 27. Many a needless rebuke and wound , doth happen to the Saints of God thorow their unwise behaviour ; when I say needless , I mean , they are not necessary , but to reclaim us from our vanities , for we should not feel the smart of them , were it not for our follies . Hence the afflicted is called a fool , because his folly brings his affliction upon him . Fools , says David , Because of their transgressions , and because of their Iniquities , are afflicted . Psal. 107. 17. And therefore it is , as was said afore , that he calls his Sin his foolishness . And again , God will speak peace to his people and his saints , but let not them return again to folly . Psal. 38. 5. Psal. 85. 8. If his Children transgress my Laws , I will visit their Transgressions with a R●d , and their Iniquities with Stripes . Quest. But what should a Christian do , when God has broke his heart , to keep it tender ? Answ. To this I will speak briefly . And First , Give you several Cautions . Secondly , Several Directions . For Cautions : 1. Take heed , that you choke not those Convictions that at present do break your hearts , by labouring to put those things out of your minds which were the cause of such Convictions , but rather nourish and cherish those things in a deep and sober remembrance of them . Think therefore with thy self thus , What was it that at first did wound my heart ? And let that still be there , until by the Grace of God , and the Redeemed blood of Christ , it is removed . 2. Shun Vain Company ; the keeping of Vain Company has stifled many a Conviction , kill'd many a desire , and made many a Soul fall into Hell , that once was hot in looking after Heaven . A Companion that is not profitable to the Soul , is hurtful . He that walketh with wise men shall be wise , but a Companion of Fools shall be destroyed , Prov. 13. 20. 3. Take heed of Idle Talk , that thou neither hear nor joyn with it . Go from the presence of a foolish man , when thou perceivest not in him the lips of Knowledge , Prov. 14. 7. Evil Communication corrup●s good manners . And a fools ▪ Lips are a snare to his Soul. Wherefore take heed of these things , Prov. 18. 7. 1 Cor. 15. 33. 4. Beware of the least motion to Sin , that it be not countenanced , lest the countenancing of that , makes way for a bigger : David's eye took his heart , and so his heart nourishing the thought , made way for the Womans company , the act of Adultry , and bloody Murder . Take heed therefore Brethren , lest any of you be hardened through the deceitfulness of Sin. Heb. 3. 12 , 13. And remember , that he that will rend the block , puts the thin end of the wedge first thereto , and so by driving does his work . 5. Take heed of Evil Examples among the Godly , learn of no man to do that which the word of God forbids . Sometimes Satan makes use of a good mans bad ways , to spoile and harden the heart of them that come after : Peter's false doing had like to have spoiled Barnabas , yea , and several others more . Wherefore take heed of men , of good mens ways , and measure both theirs and thine own , by no other rule but the holy Word of God. Gal. 2. 11 , 12 , 13. 6. Take heed of Unbelief , or Atheistical thoughts ; make no question of the truth and reality of Heavenly things : For know , Unbelief is the worst of Evils ; nor can the heart be Tender , that nourisheth or gives place unto it . Take heed therefore least there be in any of you an evil heart of Unbelief , in departing from the Living God , Heb. 3. 12. These Cautions are necessary to be observed with all diligence , of all them that would , when their Heart is made Tender , keep it so . And now to come to the Directions . 1. Labour after a deep knowledge of God to keep it warm upon thy heart . Knowledge of his Presence , that is every where . Do not I fill Heaven and Earth saith the Lord ? Jer. 23. 24. 2. Knowledge of his piercing Eye . That it runneth too and srow thorough the Earth , beholding in every place , the Evil and the Good. That his Eyes behold , and his Eye lids try the Children of Men. Prov. 15. 3. 3. The knowledge of his Power , that he is able to turn and dissolve Heaven and Earth into dust and ashes ; and that they are in his hand but as a Scrole or Vesture , Heb. 1 , 11 , 12. 4 The knowledge of his Justice , that the rebukes of it are as devouring Fire . Heb. 12 , 29. 5. The knowledge of his Faithfulness , in fulfilling Promises to them to whom they are made , and of his threatnings on the Impenitent , Mat. 5. 18. Chap. 24. 35. Mark 13. 31. Secondly , Labour to get , and keep a deep sence of Sin in its Evil Nature , and in its Soul-destroying Effects upon thy heart ; be perswaded , that it is the only Enemy of God , and that none hate , or are hated of God , but through that . 1. Remember , it turned Angels into Devils , thrust them down from Heaven to Hell. 2. That it is the chain in which they are held and bound over to Judgment . 2 Pet. 2 4. Jud. 6. 3. That 't was for that that Adam was turned out of Paradice : That for which the Old World was Drowned : That for which Sodom and Gomorrah was burned with Fire from Heaven : And that which cost Christ his Blood to Redeem thee from the curse it has brought upon thee : And that , if any thing , will keep thee out of Heaven for Ever and Ever . 4. Consider the pains of Hell , Christ makes use of that as an argument to keep the heart tender , yea , to that end repeats and repeats , and repeats both the Nature and durableness of the burning Flame thereof , and of the gnawing of the never-dying-worm that dwells there , Mar. 9. 43 , 44 , 45 , 46 , 47 , 48. Thirdly , Consider of Death , both as to the certainty of thy dying , and uncertainty of the time when . We must dye , we must needs dye , our days are determined , the number of our months are with God , tho not with us ; nor can we pass them , would we , had we them , give a thousand worlds to do it , 2 Sam. 14. 14. Job 7. 1. Chap. 1● . 1 , 2 , 3 , 4 , 5. Consider thou must dye but once , I mean but once as to this world , for if thou , when thou goest hence , do'st not dye well , thou canst not come back again and dye better . ' I is appointed unto all men once to dye and after this the Judgment , Heb. 9. 27. Fourthly , Consider also of the certainty and terribleness of the day of Judgment , when Christ shall sit upon his Great White Throne ; when the dead shall , by the sound of the Trump of God , be raised up ; when the Elements , with - Heaven and Earth , shall be on a burning Flame ; when Christ shall separate men one from another , as a Shepherd divideth his Sheep from the Goats , when the the Books shall be opened , the Witness produced , and every man be Judged according to his works ; when Heaven Gate shall stand open to them that shall be Saved , and the Jaws of Hell stand gaping for them that shall be Damned . Acts 7 30 , 31. Chap. 10. 42. Matt. 25. 30 , 31. Revel . 2. 11. 1 Cor. 15. 51 , 52. Revel . 20. 12. 2 Pet. 3. 7 , 10 , 12. Mat. 25. 32. Rom. 2. 15 , 16. Revel . 22. 12. Matt. 25. 34 , 41. Revel . 20. 15. Fifthly , Consider , Christ Jesus did use no means to harden his heart against doing and suffering those sorrows which were necessary for the Redemption of thy Soul : No , though he could have hardened his heart against thee , in the way of Justice and Righteousness , because thou hadst Sinned against him ; he rather awakened himself , and put on all Pity , Bowels , and Compassion , yea , Tender Mercies , and did it . In his Love and in his Pity he saved us . His Tender Mercies from on high hath visited us . He loved us , and gave himself for us . Learn then of Christ , to be Tender of thy self , and to endeavour to keep thy Heart Tender to Godward , and to the Salvation of thy Soul. But to draw to a Conclusion . The USE LEt us now then make some use of this Doctrine : As , First , From the truth of the matter , namely , That the man who is truly come to God , has had his Heart Broken , his Heart Broken in order to his coming to him ; and this shews us what to judge of the league that is between Sin and the Soul ; to wit , that it is so firm , so strong , so inviolable , as that nothing can break , disannul , or make it void , unless the heart be broken for it . 'T was so with David , yea , his new league with it , could not be broken , until his heart was Broken. 'T is amazing to Consider , what hold Sin has on some mens Souls , Spirits , Will and Affections . 'T is to them better then Heaven , better then God , then the Soul , ay , then Salvation ; as is evident , because , tho all these are offered them upon this condition , if they will but leave their Sins ; yet they will choose rather to abide in them , to stand and fall by them . How sayst thou Sinner ? Is not this a Truth ? How many times hast thou had Heaven and Salvation offer'd to thee freely , wouldst thou but break thy league with this great enemy of God ? Of God , do I say ? If thou wouldst but break this league with this great Enemy of thy Soul ; but couldest never yet be brought unto it : No , neither by Threatning , nor by Promise couldst thou ever yet be brought unto it . 'T is said of Ahab , He sold himself to work wickedness : And in another place , Yea , for your Iniquities have ye sold your selves , 1 King 21. 25. Isa. 50. 1. But what is this Iniquity ? Why , a thing of nought , nay , worse then nought a thousand times ; but because nought , is as we say nought ; therefore it goes under that term , where God saith again to the People , Ye have sold your selves for nought , Isa. 52. 3. But I say , What an amazing thing is this ? That a Rational Creature should make no better a Bargain ; That one that is so wise in all terene things , should be such afool in the thing that is most weighty : And yet such a fool he is , and he tells every one that goes by the way , that he is such an one , because he will not break his league with Sin , until his heart is broken for it . Men love Darkness rather then Light : Ay , they make it manifest they love it , since so great a profer will not prevail with them to leave it . Secondly , Is this a truth ? That the man that truly comes to God in order thereto , has had his Heart broken ? Then this shews us a reason , why some mens hearts are Broken ; even a reason , why God breaks some mens hearts for Sin ; namely , because he would not have them dye in it , but rather come to God that they might be Saved . Behold therefore in this , how God resolved as to the saving of some mens Souls ! He will have them , he will save them , he will break their Hearts , but he will Save them ; He will kill them , that they may Live ; He will wound them , that he may heal them . And it seems by our discourse , that now there is no way left but this ; fair means , as we say , will not do ; good words , a Glorious Gospel , Entreatings , Bseeching with Blood and Tears , will not do : Men are resolved to put God to the utmost of it ; if he will have them , he must fetch them , follow them , catch them , Lame them ; yea , break their Bones , or else he shall not save them . Some men think an invitation , an outward call , a rational discourse will do ; but they are much deceived . There must a Power , an exceeding great and mighty Power attend the Word , or it worketh not effectually to the Salvation of the Soul. I know these things are enough to leave men without excuse ; but yet they are not enough to bring men home to God. Sin has hold of them , they have sold themselves to it ; the Power of the Devil has hold of of them , they are his Captives at his will , yea , and more then all this , their will is one with Sin and with the Devil to be held Captive thereby : And if God gives not Contrition , Repentance , or a Broken Heart for Sin , there will not be , no , not so much as a mind in man , to forsake this so horrible a Confederacy and Plot against his Soul. 2 Tim. 2. 24 , 25. Hence men are said to be drawn from these breasts , that come , or that are brought to him . Isa. 26 9. Joh. 6. 44. Wherefore John might well say , Behold what manner of Love the Father hath bestowed upon ! us Here is Cost bestowed , Paines bestowed , Labour bestowed , Repentance bestowed , yea , and an Heart made sore , wounded , broken , and fill'd with pain and sorrow , in order to the Salvation of the Soul. Thirdly , This then may teach us what estemation to set upon a Broken Heart . A Broken Heart , is such as God esteems , yea , as God counts better then all external Service . A Broken Heart is that which is in order to Salvation ; in order to thy coming to Christ for Life . The World know not what to make of it , not what to say to one that has a Broken Heart , and therefore do despise it , and count that man that carries it in his bosom a moping fool , a miserable wretch , an undone Soul. But a Broken and a Contrite Spirit , O God , thou wilt not despise . A Broken Heart takes thine Eye , thy Heart ; thou choosest it for thy Companion , yea , hast given thy Son a charge to look well to such a man , and hast promised him thy Salvation , as has afore been proved . Sinner , Hast thou obtained a broken Heart ? has God bestowed a Contrite Spirit upon thee ? He has given thee what himself is pleased with ; He has given thee a Cabinet to hold his Grace in , He has given thee an heart , that can heartily desire his Salvation , an heart , after his own Heart , that is , such as suits his minde . True , it is Painful now , Sorrowful now , Penitent now , grieved now ; now 't is Broken , now it Bleeds , now , now it Sobs , now it Sighs , now it mourns and cryeth unto God. Well , very well . All this is because he has a mind to make thee laugh ; he has made thee Sorry on Earth , that thou mightest Rejoyce in Heaven . Blessed are ye that Mourn , for ye shall be Comforted . Blessed are ye that Weep now , for ye shall Laugh , Mat. 5. 4. Luke 6 21. But Soul , be sure thou hast this Broken Heart ; all Hearts are not Broken Hearts , nor is every heart that seems to have a wound , an Heart that 's truly Broken : A man may be cut to , yet not into the Heart ; a man may have another , yet not a broken Heart . Acts 7. 54. 1 Sam. 10 9. We know there 's a difference betwixt a wound in the Flesh , and a wound in the Spirit ; yea , a mans Sin may be wounded , and yet his Heart not Broken ; so was Pharoahs , so was Sauls , so was Ahabs ; but they had none of them the mercy of a Broken Heart : Therefore , I say , Take heed every scratch with a Pin , every prick with a Thorn ; nay , every blow that God giveth with his Word upon the heart of Sinners , doth not therefore break them . God gave Ahab such a blow , that he made him stoop , fast , humble himself , gird himself with , and lay in Sackcloth , which was a great matter for a King ; and go softly , and yet he never had a Broken Heart , 1 King 21. 27 , 29. What shall I say , Pharoah and Saul Confessed their Sin , Judas Repented himself of his doings , Esau sought the Blessing , and that carefully with Tears ; yet none of these had an Heart rightly Broken , or a Spirit truly Contrite ; Pharoah , Saul and Judas , were Pharoah , Saul , and Judas still ; Esau , was Esau still ; there was no gracious change , no thorough turn to God , no unfeigned parting with their Sins ; no hearty flight for Refuge , to lay hold on the hope of Glory , tho they indeed had thus been touched . Exod. 10. 16. 1 Sam. 26. 21. Mat. 27. 3. Heb. 12. 14 , 15 , 16 , 17. The consideration of these things , call a loud to us to take heed , that we take not that for a Broken and a Contrite Spirit , that will not go for one at the day of Death and Judgment . Wherefore , seeking Soul , let me advise thee , that thou mayst not be decieved as to this thing of so great weight . 1. To go back towards the beginning of this book , and compare thy self with those six or seven signs of a Broken and a Contrite Heart , which there I have , according to the word of God , given to thee for that end ; and deal with thy Soul impartially about them . 2. Or , which may , and will be great help to thee , if thou shalt be sincere therein ; namely , to betake thy self to the search of the Word , especially where thou readest of the Conversion of men , and try if thy Conversation be like , or has a good resemblance or oneness with theirs : But in this have a care , that thou dost not compare thy self with those good Folk , of whose Conversion thou readest not , or of the breaking of whose Heart , there is no mention made in Scripture ; for all that are recorded in the Scripture for Saints , have not their Conversion as to the manner or nature of it , recorded in the Scripture . 3. Or else , Do thou consider truly , of the true signs of Repentance , which are laid down in Scripture , for that is the true effect of a Broken Heart , and of a wounded Spirit . And for this see , Mat. 3. 5 , 6. Luke 18. 13. Chap. 19. 8. Act ; 2. 37 , 38 , 39 , 40 , &c. Chap. 16. 29 , 30. Chap. 19. 18 , 19. 2 Cor. 7 8 , 9 , 10 , 11. 4. Or else , Take into Consideration , how God has said , they shall be in their Spirits , that he intends to Save . And for this , read these Scriptures . 1. That in the One and Thirtieth of Jeremiah , They shall come with Weeping ; and with Supplication will I l●●d them , &c. V. 9. 2. Read Jer. 50. 4 , 5. In those days , and at that time , the Children of Israel shall come , they and the Children of Judah together , going and weeping : They shall go , and seek the Lord their God. They shall ask the way to Zion with their faces thitherward , saying , Come , and let us joyn our-selves to the Lord , in a perpetual Covenant that shall not be forgotten . 3. Read Ezek. 6. 9. And they that escape of you shall remember me among the Nations , whither they shall be carried Captives , because I am broken with their who● rish Heart ; which have departed from me , and with their eyes which go a whoring after their Idols : And they shall loath themselves for the Evils which they have committed in all their Abominations . 4. Read Ezek. 7. 16. But they that escape of them , shall escape , and shall be on the Mountains like Doves of the Valleys , all of them Mourning , every one for his Iniquity . 5. Read Ezek. 20. 43. And there shall ye remember your ways , and all your doings , wherein ye have been defiled , and ye shall loath your selves in your own sight , for all your evils that ye have commited 6. Read Ezek. 36. 31. Then shall ye remember your own evil ways , and your doings that were not good , and shall loath your selves in your own sight , for your Iniquities , and for your Abominations . 7. Read Zech. 12. 10. And I will pour upon the house of David , and upon the Inhabitants of Jerusalem , the Spirit of Grace and of Suplications : And they shall look upon me whom they have pierced , and they shall mourn for him , as one mourneth for his only Son , and shall be in bitterness for him , as one that is in bitterness for his first-born . Now all these are the fruits of the Spirit of God , and of the Heart , when it is Broken : Wherefore Soul , Take notice of them , and because these are Texts by which God promiseth , that those whom he saveth , shall have this Heart , this Spirit , and these holy effects in them : Therefore consider again , and examine thy self , whether this is the state and condition of thy Soul. And that thou mayst do it fully , consider again , and do thou , 1. Remember that here is such a sence of Sin , and of the irksomness thereof , as maketh the man , not only to abhor that , but himself , because of that : This is worth the noting by thee . 2 Remember again , That here is not only a Self-abhorrence , but a sorrowful , kind mourning unto God , at the consideration , that the Soul by Sin has affront●d , contemned disregarded , and set at nought , both God and his holy Word . 3. Remember also , That here are Prayers and Tears for Mercy , with desires , to be now out of love with Sin for ever , and to be in Heart and Soul , firmly joyned and knit unto God. 4. Remember also , That this People here spoken of , have all the way , from Satan to God , from Sin to Grace , from Death to Life , scattered with Tears and Prayers , with Weeping and Supplication : They shall go weeping , and seeking the Lord their God. 5. Remember that these People , as Strangers and Pilgrims do , are not ashamed to ask the way of those they meet with , to Zion , or the Heavenly Countrey ; whereby they confess their ignorance as became them , & their desire to know the way to Life , yea , thereby they declare , that there is nothing in this world , under the Sun , or this side Heaven , that can satisfie the longings , the desires and cravings , of a Broken and Contrite Spirit . Reader , be advised , and consider of these things seriously , and compare thy Soul with them , and with what else thou shalt find here written , for thy Conviction and Instruction . Fourthly , If a broken Heart , and a contrite Spirit , be of such esteem with God , Then this should encourage them that have it , to come to God with it . I know the GREAT encouragement for men to come to God , is , for that there is a Mediator between God and men , the Man Christ Jesus . ( 1 Tim. ● . 5. ) This I say , is the GREAT Encouragement , & in its place , there is none but that ; but there are other Encouragements subordinate to that , and a Broken , and a Contrite Spirit is one of them ; this is evident from several places of Scripture . Wherefore , thou that canst carry a Broken Heart , and a Sorrowful Spirit with thee ; when thou goest to God , tell him , thy Heart is wounded within thee , that thou hast Sorrow in thy Heart , and art Sorry for thy Sins , but take heed of Lying . Confess also thy Sins unto him , and tell him , they are continually before thee . David made an argument of these things , when he went to God by Prayer . O Lord , saith he , Rebuke me not in thine Anger , neither chasten me in thy sore displeasure . But why so ? O , says he , thine Arrows stick fast in me , and thy hand ●resseth me sore . There is no soundness in my Flesh , because of thine Anger , neither is there any rest in my bones because of my Sin. For mine iniquities are gone over mine head : as an heavy burden , they are too heavy for me . My wounds stink and are corrupt , because of my foolishness . I am troubled , I am bowed down greatly ; I go mourning all the day long . For my loins are filled with a lothsom disease : and there is no soundness in my Flesh. I am feeble and sore broken : I have roared by reason of the disquietness of my heart . Lord , all my desire is before thee ; and my groaning is not hid from thee . My heart panteth , my strength faileth me : As for the light of mine Eyes , it also is gone from me : My lovers and friends stand aloof from my sore . And so he goes on , Psal. 38. 1 , 2 , 3 , 4 , &c. These are the Words , Sighs , Complaints , Prayers , and Arguments of a Broken Heart to God for Mercy ; And so are they . Have Mercy upon me , O God , according to thy loving kindness : According to the multitude of thy tender Mercies , blot out my Transgressions . Wash me throughly from mine Iniquity , and cleanse me from my Sin. For I acknowledge my Transgressions , and my Sins are ever before me . Psal. 51. 1 , 2 , 3. God alloweth poor Creatures , that can without lying , thus to plead and argue with him . I am poor and sorrowful , said the good man to him , let thy Salvation set me on high , Psal. 69. 29. Wherefore , Thou that hast a Broken Heart , take courage , God bids thee take courage ; say therefore to thy Soul , Why art thou cast down , O my Soul : As usually the Broken-Hearted are : And why art thou disquieted within me ? Hope thou in God. I had fainted , if I had not been of good courage ; therefore be of good courage and he shall strengthen thine heart , Psal. 42. 11. Psal. 43. 5. Psal. 27. 12 , 13 , 14. But Alas ! The Broken-Hearted are far off from this , they faint , they reckon themselves among the dead , they think God will remember them no more ; the thoughts of the greatness of God and his holiness , and their own Sins and Vilenesses , will certainly consume them ; they feel guilt and anguish of Soul , they go Mourning all the day long ; their Mouth is full of gravil and gaul , and they are made to drink draughts of Wormwood and Gaul : So that he must be an artist indeed at believing , who can come to God under his guilt and horror , and plead in faith , that the Sacrifices of God are a Broken Heart , such as he had , and that a Broken and a Contrite Spirit , God will not despise . Fifthly , If a Broken Heart , if a Broken and a Contrite Spirit , is of such esteem with God ; Then why should some be , as they are , so afraid of a Broken Heart , and so shy of a Contrite Spirit ? I have observed , that some men are as fraid of a Broken Heart , or that they for their sins should have their hearts Broken , as the Dog is of the Whip . O! They cann't away with such Books , with such Sermons , with such Preachers , or with such talk , as tends to make a man sensible of , and to Break his Heart , and to make him Contrite for his Sins . Hence they heap to themselves such Teachers , get such Books , Love such Company , and delight in such Discourse , as rather tends to harden , then soften ; to make desperate in , then sorrowful for their Sins : They say to such Sermons , Books and Preachers , as Amaziah said to Amos. O thou seer , go , flee thou away into the land of Judah , and there eat Bread , and Prophesie there , but Prophesie not again any more at Bethel , &c. Amos 7. 12 , 13. But do these People know what they do ? Yes , think they , for such Preachers , such Books , such Discourses , tend to make one Melancholy or Mad ; they make us , that we cannot take pleasure in our Selves , in our Concerns , in our Lives . But , Oh Fool in grain ! Let me speak unto thee , Is it a time to take Pleasure , and to Recreate thy self in any thing , before thou hast Mourned and been Sorry for thy Sins ? That Mirth that is before Repentance for Sin , will certainly end in heaviness . Wherefore the Wise Man puting both together , saith , that Mourning must be first . There is a time to Weep , and a time to Laugh , a time to Mourn , and a time to Dance , Eccles. 3. 4. What! An Unconverted Man , and Laugh ! Shouldest thou see one Singing merry Songs , that is riding up Holbourn , to Tyburn , to be hanged for Felony ; wouldest thou not count him besides himself , if not worse ; and yet thus it is with him that is for Mirth , while he standeth Condemned by the Book of God for his Trespasses . Man ! Man ! Thou hast cause to Mourn ; yea , thou must Mourn , if ever thou art Saved . Wherefore my advice is , that instead of shuning , thou covet both such Books , such Preachers , and such Discourses , as has a tendency to make a man sensible of , and to break his Heart for Sin ; and the reason is , because thou wilt never be as thou shoud'st , concerned about , nor seek the Salvation of thine own Soul , before thou hast a Broken Heart , a Broken and a Contrite Spirit . Wherefore , be not afraid of a Broken Heart , be not shy of a Contrite Spirit : It is one of the greatest Mercies that God bestows upon a Man or a Woman . The Heart Rightly Broken at the sence of , and made Truly Contrite for Trransgression , is a certain fore-runner of Salvation . This is evident from these six demonstrations , which was laid down to prove the point in hand at first . And for thy awaking in this matter , Let me tell thee , and thou wilt find it so , Thou must have thy heart Broken , whether thou wilt or no. God is resolved to break ALL hearts for Sin , some time or other . Can it be imagined , Sin being what it is , and God what he is , to wit , a Revenger of Disobedience , but that one time or other , man must smart for Sin : Smart , I say , either to Repentance , or to Condemnation . He that Mourns not now , while the Door of Mercy 's open ; must Mourn for Sin when the door of Mercy 's shut . Shall men despise God , Break his Law , Contemn his Threats , Abuse his Grace , yea , Shut their Eyes when he says , See ; and Stop their Ears , when he says , Hear ; and shall they SO escape ? No , no , Because he called , and they refused ; he stretched out his hand , and they regarded it not : Therefore shall Calamity come upon them as upon one in Travel , and they shall cry in their Destruction , and then God will laugh at their Destruction , and mock when their Fear cometh . Then saith he , They shall cry , Prov. 1. 24. 25 , 26 , &c. I have often observed , that this threatning is repeated at least seven times in the new Testament , saying , There shall be weeping and gnashing of Teeth ; There shall be wailing and gnashing of Teeth , as Mat. 8. 12. Chap. 13. 42. and 50. Chap. 22. 13. Chap. 24 ▪ 51. Chap. 25. 30. Luke 13. 28. There , where ; in Hell , and at the barr of Christs Tribunal , when he comes to judge the World , and shall have shut too the door to keep them out of Glory , that have here despised the offer of his Grace , and overlooked the day of his Patience : There shall be wailing and gnashing ▪ of Teeth . They shall weep and wail for this . There are but two Scriptures that I shall use more , and then I shall draw towards a Conclusion . One , is that in Proverbs , where Solomon is counseling of Young Men to beware of Strange , that is of wanton , light , and ensnaring women . Take heed of such , said he , Lest thou mourn at last , that is , in Hell , when thou art dead , when thy flesh and thy body are consumed , and say , how have I hated Instruction , and despised Reproof , and have not obeyed the voice of my Teachers , nor enclined mine ears to them that Instructed me , Prov. 5. 1 , 2 , 3 , &c. The other Scripture is that in Isaiah , where he says , Because when I Called , ye did not Answer , when I Spake , ye did not Hear , but did evil before mine Eyes , and did choose that wherein I delighted not . Therefore , thus saith the Lord God , Behold , my Servant shall eat , but ye shall be hungrey ; behold , my Servants shall drink , but ye shall be thirsty ; behold , my Servants shall rejoyce , but ye shall be ashamed ; behold , my Servants shall sing for joy of Heart , but ye shall cry for Sorrow of Heart , and howl for Vexation of Spirit , Isa. 65. 12 , 13 , 14. How many beholds are here ? And every behold , is not only a call to careless ones to Consider , but as a declaration from Heaven , that thus at last it shall be with all Impenitent Sinners , That is , when others sing for Joy in the Kingdom of Heaven , they , they shall Sorrow in Hell , and howl for vexation of Spirit there . Wherefore let me advise , that you be not afraid of , but that ye rather covet a Broken Heart , and prize a Contrite Spirit ; I say , covet it now , now the White Flag is hung out , now the Golden Scepter of Grace is held forth to you . Better mourn now God enclines to Mercy and Pardon , then mourn when the door is quite shut up . And take notice , that this is not the first time that I have given you this Advice . Lastly , If a Broken Heart be a thing of so great esteem with God , as has been said , and if duties cannot be rightly performed by a heart that has not been Broken. Then this shews the vanity of those Peoples minds , and also the invalidity of their pretended divine Services , who worship God with an heart that was never Broken , and without a Contrite Spirit . There has indeed at all times been great flocks of such Professors in the World in every Age ; but to little purpose , unless to deceive themselves , to mock God , and lay stumbling blocks in the way of others ; for a man whose heart was never truly Broken , and whose Spirit was never Contrite , cannot profess Christ in earnest , cannot love his own Soul in earnest : I mean , he cannot do these things in truth , and seek his own good the right way , for he wants a bottom for it , to wit , a Broken Heart for sin , and a Contrite Spirit . That which makes a man an hearty , an unfeigned , a sincere seeker after the good of his own Soul , is sense of sin , and a Godly fear of being overtaken with the danger which it brings a man into . This makes him Contrite , or Repentant , and puts him up on seeking of Christ the Saviour , with heart - aking , and heart - breaking Considerations . But this cannot be , where this sense , this godly fear , and this holy contrition is wanting : profess men may , and make a noise , as the empty Barrel maketh the bigest sound ; but prove them , and they are full of air , full of emptiness , and that 's all . Nor are such Professors tender of God's Name , nor of the Credit of that Gospel which they profess ; nor can they , for they want that which should Oblidge them thereunto ; which is a sence of Pardon and Forgiveness ; by the which their broken Hearts have been replenished , succored , and made hope in God. Paul said , The Love of Christ constrained him . But what was Paul , but a broken Hearted and a contrite Sinner ? See Acts 9. 3 , 4 , 5 , 6. 2 Cor. 5. 14. When God shews a man the Sin he has committed , the Hell he has deserved , the Heaven he has lost : and yet that Christ , and Grace , and Pardon may be had ; this will make him serious , this will make him melt , this will break his heart , this will shew him that there is more than Air , than a Noise , than an Empty Sound in Religion ; and this is the man whose Heart , whose Life , whose Conversation and All , will be ingaged in the matters of the Eternal Salvation of his Precious and Immortal Soul. Object . But some may object , That in this saying I seem to ridged and censorious ; and will , if I moderate not these Lines with something milder afterward , discourage many an honest Soul. I Answer , Not a jot ; not an honest Soul in all the World will be offended at my words , for not one can be an honest Soul , I mean with reference to its concerns in another World , that has not had a broken Heart , that never had a Contrite Spirit . This I will say , because I would be understood aright ; That all attain-not to the same degree of trouble , nor lie so long there under , as some of their Brethren do : But to go to Heaven without a Broken Heart , or to be forgiven sin without a Contrite Spirit , is no Article of my Belief . We speak not now of what is secret , revealed things belong to us and our Children ; nor must we venture to go further in our Faith. Doth not Christ say ▪ The whole have no need of the Phsiti an ; that is they see NO need , but Christ will make them see their need before he ministers his Sovereign Grace unto them ; and good reason , otherwise he will have but little thanks for his kindness . Object . But there are that are godly educated from their Childhood , and so drink in the Principles of Christianity they know net how . Answer . I count it one thing to receive the Faith of Christ from men only , and another to receive it from God by the means . If thou art taught by an Angel , yet if not taught of God , thou wilt never come to Christ ; I do not say thou wilt never profess him . But if God speaks , and thou shalt hear and understand him , that voice will make such work within thee as was never made before . The Voice of God is a Voice by it self , and is so distinguished by them that are taught thereby . Joh. 6. 44 , 45. Psal. 29. Hab. 3. 15 , 16. Ephes. 4. 20 , 21. 1 Pet. 2. 2 , 3. Object . But some men are not so debauched and profane as some , and so need not to be so hammered and fired as others : so broken and wounded as others . Answ. God knows best what we need . Paul was as righteous , before conversion , as any that can pretend to Civility now , I suppose : and yet , that notwithstanding , he was made shake , and was astonished at himself , at his Conversion . And truly , I think , the more righteous any is in his own eyes before conversion , the more need he has of heart breaking work , in order to his salvation , because a man is not by nature so easily convinced that his righteousness is to God abominable , as he is that his debauchery and prosaneness is . A mans goodness is that which blinds him most , is dearest to him , and hardly parted with ; and therefore when such an one is converted that thinks he has goodness of his own enough to commend him in whole , or in part to God. ( but , but few such are converted ) there is required a great deal of breaking work upon his heart to make him come to Paul's conclusion , What! are we better than they ? No , in no wise , Rom. 3. 9. I say , before he can be brought to see , his glorious Robes are filthy Rags , and his gainful things but loss and dung , Isa. 64. Phil. 3. This is also gathered from these words , Publicans and Harlots enter into the Kingdom of God before the Pharisees , Mat. 21. 31. Why before them , but because they lie fairer for the word , are easier convinced of their need of Christ , and so are brought home to him without ( as I may ) all that adoe , that the Holy Ghost doth make to bring home one of these to him . True , nothing is hard or difficult to God. But I speak after the manner of men . And let who will take to task a man debauch'd in this Life , and one that is not so , and he shall see , if he laboureth to convince them both that they are in a state of Condemnation by nature ; that the Pharisee will make his appeals to God , with a great many , God I thank thee 's , while the Publican hangs his Head , shakes at Heart , and smites upon his Breast , saying , God be merciful to me a sinner , Luk. 18. 11 , 12 , 13. Wherefore a self-righteous man , is but a painted Satan , or a Devil in fine Cloathes ; but thinks he so of himself ? No! no! He saith to others , Stand back , come not near ▪ me , I am holier than thou . 'T is almost impossible , that a self-righteous man should be saved . But he that can drive a Camel through the eye of a Needle , can cause , that even such a one shall see his lost condition , and that he needeth the righteousness of God , which is by faith of Jesus Christ. He can make him see , I say , that his own goodness did stand more in his way to the Kingdom of Heaven , than he was aware of ; and can make him feel too , that his leaning to that is as great iniquity , as any immorality that men commit . The sum then is , That men that are converted to God by Christ , through the Word and Spirit ( for all this must go to Effectual Conversion ) must have their Hearts broken , and Spirits made contrite . I say , it MUST be so , for the reasons shewed before . Yea , and all decaied , apostatised and backsliden . Christians must , in order to their recovery again to God , have their Hearts broken , their Souls wounded , their Spirits made contrite , and sorry for their sins . Come , come , Conversion to God is not SO easie , and SO smooth a thing , as some would have men believe it is . Why is mans Heart compared to fallow ground ; Gods Word to a Plow , and his Ministers to Plow-men ; if the Heart indeed has no need of breaking , in order to the receiving of the Seed of God unto Eternal Life ? Jer. 4 , 3. Luk. 9. 62. 1 Cor. 9. 10. Who knows not that Fallow-ground must be Plowed , and Plowed too , before the Husbandman will venture his Seed ; yea , and after that oft soundly harrowed , or else he will have but a slender Harvest ? Why is the Conversion of the Soul compared to the grafting of a Tree if that may be done without cutting ? The Word is the Graft , the Soul is the Tree , and the word as the Sien must be let in by a wound ; for to stick on the outside , or to be tied on with a string , will do no good here ; heart must be set to heart , and back to back , or your pretended ingrafting will come to nothing . Rom. 11. 17 , 24. Jam. 1. 20. I say , heart must be set to heart , and back to back , or the sap will not be conveyed from the root to the branch . And I say , This must be done by a wound . The Lord opened the heart of Lidia , as a man openeth the stock to graft in the siens , and so the word was let into her soul , and so the word and her heart comented , and became one , Acts 16. 14. Why is Christ bid to gird his . Sword upon his Thigh ? And why must he make his Arrows sharp , and all that the Heart may with this Sword and these Arrows , he shot , wounded , and made to bleed ? Yea , why is he commanded to let it be so , if the People would bow and fall kindly under him , and heartily implore his Grace without it ? Psa. 45. 3 , 4 , 5. Alas , men are too lofty , too proud , too wild , too devilishly resolved in the ways of their own Destruction ; in their occasions they are like the wild Asses upon the wild Mountains ; nothing can break them of their purposes , or hinder them from ruining of their own precious and immortal Souls , but the breaking of their hearts . Why is a broken heart put in the room of all Sacrifices which we can offer to God ; and a contrite Spirit , put in the room of all offerings , as they are ( and you may see it so if you compare the Text with that Verse which goes before it ) I say , why is it counted better than all , were they all put together , if any one part , or if all external parts of Worship were they put together , could be able to render the man a found , and a rightly made New Creature without it ? A broken heart , a contrite Spirit , God will not despise ; but both thou , and all thy Service he will certainly slight and reject ; if when thou comest to him , a broken heart be wanting : Wherefore here is the point , Come Broken , come Contrite , come Sensible of , and Sorry for thy Sins , or thy coming will be counted no coming to God aright ; and if so , consequently thou wilt get no benefit thereby . FINIS 
A44674	----	A discourse of an unconverted man's enmity, against God Preached to a country congregation, by J.H. And publish'd by one who wrote it from his mouth. Howe, John, 1630-1705. 1700 Approx. 55 KB of XML-encoded text transcribed from 29 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A44674 Wing H3022 ESTC R215391 99827285 99827285 31702 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44674) Transcribed from: (Early English Books Online ; image set 31702) Images scanned from microfilm: (Early English books, 1641-1700 ; 1890:13) A discourse of an unconverted man's enmity, against God Preached to a country congregation, by J.H. And publish'd by one who wrote it from his mouth. Howe, John, 1630-1705. [2], 53, [1] p. printed by J. Heptinstall, London : in the year 1700. J.H. = John Howe. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Repentance -- Early works to 1800. God -- Proof -- Early works to 1800. Conversion -- Early works to 1800. 2004-10 TCP Assigned for keying and markup 2004-10 Aptara Keyed and coded from ProQuest page images 2004-11 Jonathan Blaney Sampled and proofread 2004-11 Jonathan Blaney Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A DISCOURSE OF AN Unconverted Man's Enmity , AGAINST GOD. Preached to a Country Congregation , by J. H. And publish'd by one who wrote it from his Mouth . LONDON , Printed by J. Heptinstall in the Year 1700. COLOS. I. 21. And you that were sometime alienated , and enemies in your mind by wicked works , yet now hath he reconciled . IT is a great and wonderful Context , whereof these words are a part , which the time will not allow me to look into ; but presently to fall on the consideration of the words in themselves ; which briefly represent to us , The wretched and horrid state of men , yet unconverted , and not brought home to God. The happy state of those that are reduced , and brought home to him . The former in these words , And you that were sometime alienated , and enemies in your mind by wicked works . The latter in those words , Yet now hath he reconciled . I shall apply my Discourse to the former part of the words , and thence observe ; That men , in their unconverted state , are alienated from God , and enemies to him by their wicked works . This I shall endeavour , 1. To explain , and shew you the meaning of it . 2. Evince , and let you see the truth of it . 3. Apply it . 1. For the meaning of it . 'T is evident , that it is the unconverted state of man that is here reflected upon , and referred unto . You that were sometime alienated , and enemies in your mind by wicked works . They were so before they were turned to God. He writes to those Colossians , as to Converts , to them that were Saints and faithful Brethren in Christ , Vers. 2. to them that were now Believers in Christ , and Lovers of the Saints , V. 4. telling them , they sometimes had been enemies by wicked works . Before conversion , they had as is elsewhere said , their understandings darkened , being alienated from the life of God ; walking , as other Gentiles walk , in the vanity of their mind , Ephes. 4. 18. compared with the preceding Verse . This is the deplorable condition of the unconverted World. They are alienated from , and enemies to God , by wicked works . We are to consider , what this alienation from God doth import . It signifies , estrangement , unacquaintance with God ; and that without any inclination towards him , or dispostion to seek his acquaintance . The word is emphatical , it signifies people of another Country . You were like people of another Country . Of such a different Language , Manners , and Behaviour , they that are converted are to you , and you to them . You are estranged to their Speech , Customs , and Ways . All that is of God was strange to you . Men in their unconverted state are strangers to God. Wicked men do not understand the words of the Gospel , Joh. 8. 43. What relates to the Kingdom of God the unconverted man dislikes , Job 21. 14. They say to God , depart from us , we desire not the knowledge of thy ways . Man , who was originally made for the service of God , and communion with him , is now so degenerated , that he is become a meer stranger to him . The next word to be taken notice of , is , Enemies , which may seem to add somewhat to the former word alienated . There is not only no inclination towards God ; but there is a disinclination Not only no affection , but a disaffection . The carnal mind is enmity to God. And the effects of this enmity are obvious . This alienation from God is voluntary , affected , and chosen . Men in their unconverted state , are not only strangers to God , but enemies against God , and that in their minds . A most fearful case , full of astonishment , that the very mind of man , the off-spring of God , the paternal mind , as an Heathen call'd him ; that this most excellent part , or power belonging to the nature of man , should be poison'd with malignity , and envenom'd with enmity against the glorious ever-blessed God! The mind of man ; his thinking power ; the fountain of thoughts , should be set against God , who gave him this power to think ! Yet into this Reason must every mans unacquaintance with God be resolv'd . They know not God , and converse not with him , only because they have no mind to it . That noble faculty in man , that resembles the nature of God , is turn'd off from him , and set on vain things that cannot profit ; as also upon wicked and impure things , that render them more unlike to God , and disaffected to him . By wicked works ] which must have a double reference . 1. Former wicked works , as done by them . 2. Future wicked works , as resolved on by them . 1. The former wicked works , which they have done , have more and more habituated their Souls unto a state of distance from God. The longer they live , the longer they sin . And the longer they sin , the more they are confirm'd in their enmity against God. 2. Future wicked works , as resolv'd on to be done . They purpose to live as they have done , and give themselves the same liberty in sin as before , and will not know God , or be acquainted with him , lest they should be drawn off from their resolv'd sinful course . For the knowledge of God , and a course of sin are inconsistent things , 1 Cor. 15. 34. Awake to righteousness and sin not , for some have not the knowledge of God. This is the condemnation , Joh. 3. 19. that light is come into the world ; but men love darkness rather than light , because their deeds are evil . They hate the light , because they will not have their course altered . They resolve to do as they have done . And that light , which brings with it a tendency to the obeying of God , they cannot endure . But then , as this alienation of mind , and enmity are against the light that reveals God , they finally terminate on the blessed God himself . As God is the term of Reconciliation , so he is the term of this enmity and alienation . Wicked men look on God with enmity of mind under several notion ; 1. As he claims to be their Owner . When he claims a principal propriety in them ; when he insists on his right in them , as their Creator , as having made them out of nothing . When God owns , or claims them as their Lord , that first signifies , he is their Proprietor , or one , to whom they belong . But they say , they are their own . If we have to do with God , we must quit claim to our selves , and look on God as our Owner . But this is fix'd in the hearts of men , we will be our own ; we will not consent to the claim which God makes to us . Our tongues are our own , Psal. 12. 4. Wicked men might as well say the same thing of their whole selves , our bodies , strength , time , parts , &c. are our own , and who is Lord over us . If you consider God under the notion of a Ruler , as well as an Owner . Why should not God rule over , and govern his own ? But this the spirit of man can by no means comport withall ; tho' 't is but reasonable , that he who gave men their Beings , should give them Laws ; and that he who gave life , should also give the rule of life . But this man , in his degenerate state , will by no means admit of . There are two things considerable in the Will of God , which the mind of man cannot comply withall . The Sovereignty , and the Holiness of it . 1. The Sovereignty of God's Will. We must look on God's Will as absolutely Sovereign . Man must look on God's Will to be above his Will ; so as that man must cross his own will , to comport with an higher will than his . But this apostatiz'd man will not do ; and therefore he is at enmity with God ; he will not submit to the Will of God , as superiour to his Will. And then 2. There is the Holiness of God's Will. His Law is a holy Law , and the renewed man therefore loves it . But because 't is holy , therefore the unregenerate man dislikes it . 3. Lastly , God is consider'd under the notion of our end , our last end , as he is to be glorify'd , and enjoy'd by us . There is a disaffection to God in the hearts of unregenerate men in this regard also . The spirit of man is opposite to living to the glory of God. Every one sets up for himself . I will be my own end . It shall be the business of my whole life to please my self . Therefore , when God is represented as our end , as in the 1 Cor. 10. 31. Whether you eat , or drink , or whatever you do , do all to the glory of God. And as it is in the 2 Cor. 5. 15. No man is to live to himself , &c. The great design of our being delivered from the Law , ( viz. as a cursing , condemning Law is ) that we may live to God , Gal. 2. 19. I am dead to the Law , that I might live to God. This the unrenewed heart cannot comport with . The last and great design of all our actions must terminate on God. Now self is set up , as the great Idol , in opposition to God , all the world over ; and the spirits of men grow by custom more and more disaffected to God in this respect . Again , God would be owned by us for our best good . This should be the sense of our Souls towards him . So it was with the Psalmist , Psal. 73. 25. Whom have I in heaven but thee , &c. But says the unregenerate Soul , the World is better to me than God. And it is upon this account , that when Overtures are made of changing this state , the unregenerate mind opposes it . Thus have you this Doctrine explained , and opened . I come now in the 2d . Place , To evince the truth of this Doctrine , and that by two Heads of Arguments , Partly from our selves , and partly from God. 1. From our selves . 'T is an alienation and enmity of mind , that keeps men off from God , and Reconciliation with him , which will plainly appear , 1. If we consider , that our minds are capable of knowing God. Such a thing is the mind of man , which was originally made for such an exercise , as to be taken up principally with things relating to God. Our minds can apprehend what is meant by the nature of God , as a Being of uncreated Perfection , in whom all Power , Wisdom , and Goodness do meet ; who fills Heaven and Earth , and from everlasting was God. Our minds tell us , that we have a capacity thus to conceive of God. 'T is in the capacity of man's nature , to mind God , as well as to mind vanity ; but doth it not . And whence doth this proceed , but from enmity , an alienation of the mind from God ? 2. This appears in that men are wilfully ignorant of God , and are destitute of the knowledge of him out of choice ; ignorant , and are willing to be so . This speaks enmity , and alienation of mind more expresly , and fully . That they are capable of knowing God , and yet are ignorant of him , leaves no other cause assignable . But their desiring so to be , plainly assigns this cause , Rom. 1. 28. They liked not to retain God in their knowledge . 'T is not grateful to them , Job 21. 14. We desire not the knowledge of thy ways . Men are ignorant willingly of that God , who made the world , and all things therein , 2 Pet. 3. 5. For this they are willingly ignorant , &c. They will not know God , though his visible Works shew his invisible Power , and Godhead , Rom. 1. 19 , 20. Now this can signify nothing but auenation and enmity of mind . Men are willing and industrious to know other things , and labour after the knowledge of them ; but they decline the knowledge of God , and his ways , being alienated from God , through the blindness of their hearts , Ephes. 4. 18. This heart-blindness is chosen , and voluntary blindness , signifies their having no mind or will to things of that nature . But now the voluntariness of this ignorance of God , and the enmity that is , consequently , in it , appears evidently in two sorts of persons . 1. In many that are of the more knowing and inquisitive sort , who do all they can to make themselves notional Atheists ; to blot , or rase the notion of God out of their minds . Of them I shall say little here . They do their utmost , but in vain . It will stick as close to them as their thinking Power . But their attempt shews their enmity . For they are content to admit the grossest Absurdities into their minds , rather than permit that notion to remain unmolested there . Rather imagine such a curious frame of things , as this World is , to have come by chance , than that it had a wise , just , holy , as well as powerful , Maker . They would count it an absurdity , even unto madness , to think the exquisite picture of a Man , or a Tree , to have happened by chance ; and can allow themselves to be so absurd , as to think a Man himself , or a Tree , to be causal Productions . Is not this the height of enmity ! 2. In the unthinking generality ; of whom , yet unconverted out of the state of Apostacy , 't is said , they are fools , as is the usual Language of Scripture , concerning wicked , or unconverted men ; and that such fools , tho' they never offer at saying in their minds , much less with their mouths ; yet they say in their hearts , no God ; i. e. not there is none ; for there is no [ is ] in the Hebrew Text. The words may rather go in the Optative form , than the Indicative , O that there were none ! The notion is let alone , while it reaches not their hearts . If it do , they only wish it were otherwise . This speaks their enmity the more ; for the notion lies a continual testimony against the bent of their hearts , and constant practice ; that , while they own a God , they never fear , nor love him accordingly . And they grosly misrepresent him , sometimes as all made up of Mercy , without Justice , or Holiness ; and so think they need no Reconciliation to him ; he and they are well agreed already . Sometimes think of him , as merciless , and irreconcilable ; and therefore , never look after being reconciled to him . 3. It appears hence , that men do so seldom think of God , when as a thought of God may be as soon thought as any other , and would cost us as little . Why not as well on God , as upon any of those vanities , about which they are commonly employ'd ? 'T is a wonderful thing to consider , how man is capable of forming a thought ! how a thought arises in our minds ! And how sad is it to a consider , that tho' God hath given to man a thinking power , yet they will not think of him ! God hath given to man a mind that can think , and think on him , as well as on any thing else . My body cannot think , if my mind and spirit is gone : Though God gave man the power of thought ; yet men will not use or employ their thoughts , otherwise than about vain or forbidden things . God forms the Spirit of man within him ; hath put an immortal Spirit into him , whence a spring of thoughts might ascend Heaven-wards . When we have thousands of Objects to choose of , we think of any thing rather than God! And not only turn this way , or that , besides him ; but tend continually downwards in opposition to him . Yea , men cannot endure to be put in mind of God. The serious mention of his Name is distastful . Whence can this proceed , that a thought of God cast in , is thrown out , as Fire from one's Bosom ; whence is it , but from the enmity of mind , that is in man against God ? 4. It further appears hence , That men are so little concern'd about the Favour of God. Whomsoever we love , we naturally value their love . But whether God be a Friend , or an Enemy , it is all one to the unrenewed Soul , if there be no sensible effects of his displeasure . The men of this World only value its Favours . The Favour of God they value not . Whereas in his Favour is Life , in the account of holy and good men , Psal. 30. 5. yea , they judge his loving-kindness is better than life without it , Psal. 63. 3. When men shall go from day to day without considering , whether God hath a Favour for them , or not ; whether they are accepted , or not ; whether they have found grace in his eyes , or not , &c. What doth this declare , but an enmity of mind , and alienation from God ? If men had true love for God , it could not be , but they would greatly value his love . 5 That men do so little converse , and walk with God , doth speak a fixed alienation of mind , and enmity against God. Walking with God includes knowing , and minding him ; but it adds all other motions of Soul towards him , together with continuance , and approving our selves to him therein . Now agreement is required to walking with God , Amos 3. 3. Can two walk together , unless they be agreed ? Hos. 3. 3. Men walk not with God , because they are not come to an agreement with him . God's agreement with us , and ours with him , is , that we may walk together . If we walk not with God , it is because there is no agreement , and what doth that import , but an alienation of mind from God. Says God , I would not have you live in the World at so great a distance from me , I would walk with you , and have you walk with me ; and for this end , I would come to an agreement with you . But Sinners will not come to any agreement with God ; and thence it comes to pass , that they walk not with God ; they begin the day without God , walk all the day long without God , lye down at night without God ; and the reason is , because there is no agreement ; and that denotes enmity . Especially considering , 6. That daily converse with God would cost us nothing . To have any man's thoughts full of Heaven , and full of holy fear and reverence of God , &c. ( which is included in walking with God ) what inconvenience is in this ? what business will this hinder ? when a man goes about his ordinary affairs , will it do any hurt to take God with him ? No business will go on the worse for it , it will not detract from the success of our affairs , 1 Cor. 7. 24. Let every man wherein he is called , therein abide with God. Let your state be what it will , there can be no business in this World , but what you may do with God , as well as without God , and much better . 7. Which makes the matter yet plainer . How uncomfortably do men live in this World , by reason of their distance from God , and unacquaintedness with him , Job 35. 10. But no one saith , where is God my maker , who giveth Songs in the night . They choose rather to groan under their Burdens alone , than cry to God their maker , as at the 9th Verse of that Chapter . When men will endure the greatest extremity , rather than apply themselves to God ; what doth this resolve into , but enmity against God ? 8. That men do so universally disobey God bespeaks alienation and enmity of mind . As Obedienc proceeds from Love ; so Disobedience proceeds from Enmity . And for this ▪ I shall only instance in two great Precepts , wherein the Mind and Will of God is exprest , which I mention , and insist upon ( tho' briefly ) as things that concern the constant and daily practice of every Christian. 1. A course of Prayer to God in secret . 2. And having our Conversation in Heaven . How express are both these Precepts in the same Chapter ; the former , Matth. 6. 6. the latter , vers . 19 , 20 , 21. Now consider , whether our disobedience to these two Precepts do not discover great enmity in our Hearts against God ? What , to refuse to pray , and pour out our Souls to him in secret ? To refuse placing our Treasure , and our Hearts in Heaven , what doth this signify , but aversion , and a disaffected Heart ? Let us consider each of them severally and apart by it self . We are a Christian Assembly : How should it startle us to be ( any of us ) convicted of enmity against God , under the Christian Name , in two , so plain cases ? 1. For Prayer , 't is a charge laid upon all persons , consider'd in their single and personal capacity , Matth. 6. 6. But thou when thou prayest , enter into thy Closet , and when thou hast shut thy door , pray to thy Father which is in secret . I fear , that most of them , who bear the Christian Name , carry the matter so , as if there were no such place in the Bible . When the mind and will of God is made known to us by his Son , who came out of his Bosom , that he will be sought unto ; and that not only publickly , but secretly , and daily : that as we are taught by our Lord himself , to pray for our daily Bread , and the forgiveness of our daily trespasses ; we are also to pray in secret to him that sees in secret . Can such commands be constantly neglected and disobey'd , and not signify the contrary bent of our will , especially when we consider , that it is enjoyned us for our own good ? It would be profane to say , what profit is it to us to call upon the Almighty ? But it is most justly to be said , what profit is it to the Almighty that we call upon him ? It is honourable to him , but very profitable to our selves . If we know not how to pray in a corner ; confessing our sins , and supplicating for mercy ; we cannot but live miserable lives . When therefore this is not done , whence is it , but from an enmity of mind ? To a Friend we can unbosom our selves ; not to an Enemy . I might also enlarge upon Family Prayer . But if Closet Prayer were seriously minded , you that have Families would not dare to neglect Prayer with them too . But if either be perform'd with coldness , and indifferency , it makes the matter worse , or more plainly bad ; and shews , it is not love , or any lively affection that puts you upon praying , but a frightened Conscience only . And a miserably mistaken , deluded one , that makes you think , the God you pray to , will be mock'd or trifl'd with , or that cannot perceive , whether your Heart be with him , or against him . And so instead of worshipping him , or giving him honour in that performance , you reproach and affront him . And all this while , how vastly doth the temper of your mind disagree with the mind of God. I would , saith the blessed God , have a course of Prayer run through the whole course of your lives ; and all this that your Hearts may be lifted up from Earth to Heaven ; that your Hearts may be in Heaven every day , according to Mat. 6. 19. Lay not up for your selves treasures on Earth ; but treasures in Heaven , &c. Where your treasure is , there will your hearts be also . And so we are led to the other Precept mentioned before . 2. As to a Heavenly Conversation , God would not have reasonable Creatures , who have intelligent spirits about them , to grovel and crawl like Worms in the Dust of this lower World , as if they had no nobler sort of Objects to converse with , than the things of this Earth ; nothing fitter for the contemplation , exercise , and enjoyment of an immortal mind . The Saints are finally design'd for an inheritance in light , Colos. 1. 12. and their thoughts and affections ought to be there before hand ; that they may become meet for that inheritance . Will it do a man any harm to have frequent fore-thoughts of the everlasting joy , purity , and bliss of the heavenly state ! How joyous and pleasant must it be ! And why are we called Christians , if he , who is our Lord , and Teacher , revealing his mind to us , and expresly charging us , to seek first the Kingdom of God , to set our affections on the things above , &c. shall not be regarded ? Why is not Heaven every day in our thoughts ? Why will we lose the pleasure of an heavenly life , and exchange it for earthly care , and trouble , or vanity , at the best ? Why is it ? no other reason can be given , but only an alienation of our minds from God. 9. Another Argument to prove this alienation , and enmity against God , is , the unsuccessfulness of the Gospel , which can be resolvable into nothing else , but such an enmity . The design of the Gospel is to bring us into an Union with the Son of God , and to believe on him whom the Father hath sent . Christ seeks to gather in Souls to God ; but they will not be gathered . This is matter of fearful consideration , that when God is calling after men by his own Son , that there be so few that will come to him . How few are there that say , give me Christ , or I am lost ? None can reconcile me to God but Christ ? You are daily besought in Christ's stead to be reconciled , 2 Cor. 5. 20. but in vain ! What doth this signify , but obstinate , invincible enmity ? 2. Another head of Arguments may be taken from several considerations that we may have of God in this matter , whence it will appear , that nothing but enmity on our parts keeps us at that distance from God , as we generally are at . And consider to that purpose ; 1. That God is the God of all Grace , the fountain of Goodness , the element of Love. Why are men at that distance from him , who is Goodness , and Grace , and Love it self ? The reason is not on God's part , 1 Joh. 4. 16. God is love , and he that dwelleth in love , dwelleth in God , and God in him . What can our so great distance from this God signify ! from the most perfect , the most excellent goodness ! but the most horrid kind , and the highest pitch of enmity ! Did men apprehend this , what frightful monsters would they appear to themselves ! This is not only a plain , but a terrible declaration of a most unaccountable enmity on our part . 2. God is still pleased to continue our Race on Earth ; a succession of men in this World , from age to age , made after his own Image , with minds , and spirits that are intelligent , and immortal , which declares a strong propension in God towards such a sort of creatures ; the inhabitants of this lower World , tho' degenerated , and fall'n from him . Notwithstanding all their neglect of him in former ages ; yet new generations of men still spring up , capable of knowing , and serving him , Prov. 8. 31. In the foreseen heighth of man's enmity , this was the steady bent of his mind towards them , to rejoyce in the habitable parts of this earth , and to have his delights with the sons of men . Thus also in the 2 Chron. 6. 18. do we find Solomon in a rapture of admiration on this account : But will God in every deed dwell with men on earth , & c ! And the Psalmist , Psal. 68. 18. That gifts are given to the rebellious ( the most insolent of enemies ) that the Lord God might dwell among them . How admirable and unconceivable a wonder is this ! The heaven of heavens cannot contain him , and will he yet dwell with men on earth ! And we yet find , notwithstanding God's great condescension , that there is still a distance . Whence can this be , but from man's aversion , and enmity of mind against God ? Thus are men still requiting God evil for his goodness . God will dwell with men on Earth , but men will not dwell with him , nor admit of his dwelling with them . They say to him , depart from us , Job 21. 14. 'T is thus from age to age , and generation to generation , which shews God's goodness on his part , and the enmity on man's part . See to this purpose , Psalm 14. and 53. the beginning of each . 3. Consider the forbearance of God towards you , while you are continually at mercy . With what patience doth he spare you , though your own hearts must tell you , that you are offending creatures , and whom he can destroy in a moment ! He spares you that neglect him . He is not willing that you should perish ; but come to the knowledge of the truth , that you may be saved ; by which he calls , and leads you to repentance , Rom. 2. 4. On God's part here is a kind intention ; but on man's part nothing but persevering enmity . 4. Consider God's large and wonderful bounty towards the Children of men in this World , and the design of it , Acts 17. 25 , 26. He giveth to all life , and breath , and all things , that they might seek after him , Psal. 68. 19. He daily loadeth us with his benefits . He gives us all things richly to enjoy . Act. 14. 17. God leaves not himself without witness , that he doth men good . He gives men Rain from Heaven , when they want it , and , when unseasonable , he with-holds it . 'T is a great thing to understand the loving-kindness of the Lord , Psal. 107. 42. his wonderfull works towards the children of men ; to understand our Mercies and Comforts , and what their meaning , and design is . By Mercies to our outward man , God designs to draw our hearts and minds to himself . Mercies are bestowed on them that have the power of thought , to consider the end of all God's Mercies . 'T is bespeaking , and seeking to win our hearts to himself , Hos. 11. 4. 'T is drawing us with those cords of a man , with bands of love ; which plainly shews , what the case requires ; that the minds and hearts of men are very averse , and alienated from him , and therefore need such drawing . 5. And that which is more than all the rest , is God's sending his Son into the World , to procure terms of peace for us , and then to treat with us thereupon ; and that in him he is reconciling the world to himself , 2 Cor. 5. 19. Doth not Reconciliation suppose enmity , as here , and in the Text. You that were enemies in your minds — yet hath he reconciled . As we have noted , that on our parts , our withstanding , and too commonly frustrating his Overtures , speaks enmity , and obstinacy therein ; so on his part , those Overtures themselves speak it too . Here is the greatest kindness and good-will , on God's part , that can be conceiv'd . But it supposes , what we are evincing , ill-will in us . Christ came to seek and save that which was lost . What a lost state was our state ! What to be engaged in a War against him that made us ! Wo to him that strives with his Maker , Isa. 45. 9. Fall'n man is little apprehensive of it now . If we continue unreconciled to the last , at death it will be understood what a lost state we are in . Upon this account it will then appear ; but this was our state before , when it appeared not . In this state Christ pitied us , when we had no pity for our selves . Christ came not into the World to save men only at the hour of their death from Hell ; but to raise up to himself a willing people , that may serve and glorify God in their life on Earth . He is for this purpose intent on this reconciling design . And how earnest , how alluring were his Solicitations in the days of his Flesh ! Come to me all ye that are weary — He that cometh to me , I will in no wise cast out . How pathetical his lamentations for the unreconcilable ! O that thou hadst known the things belonging to thy peace — And his bloud was shed at last , as the bloud of Propitiation , of a reconciling Sacrifice , first , to reconcile God's Justice to us ; but thereupon also , as in this Context , Having made peace by the bloud of his cross , vers . 20. to vanquish our enmity , to reconcile us who were enemies in our minds — vers . 21 , 22. 6. Consider Christ sending , and continuing from Age to Age the Gospel in the World ; the design whereof may be understood by the manifest import and substance of it , and by the titles given to it . As it reveals Christ , the Mediator , the Peace-maker , in his Person , Natures , Offices , Acts , Sufferings , and Performances . As it contains the great commands of Repentance towards God , and Faith in our Lord Jesus Christ , with the promises of Pardon and Eternal Life , with whatsoever is requisit to our present good state Godward , and our final blessedness in him . As also the various enforcements of such Precepts , and confirmations of such Promises , with copious Explications of the one and the other . And as it is called , the Ministry of Reconciliation , 2 Cor. 5. 18. The word wherein Peace is preached by Jesus Christ , Act. 10. 36. The Gospel of peace , and of glad tidings , Rom. 10. 15. as that very word Gospel signifies . This Gospel was , in its clearer manifestation , at the fulness of time , introduc'd with great magnificence , and solemnity into the world , as the Law had been , by the Ministry of Angels . When the Sun of Righteousness , the light of the world was arising , and dawning upon it ; then did a multitude of the Heavenly Host appear , praising God , and saying , Glory to God in the highest , peace on earth , and good-will towards men , Luk. 2. 13 , 14. But this Gospel is not a more express declaration of God's good-will towards men ; than their deportment under it , their continuing to live , as without God in the world , is of their ill-will , disaffection , and enmity against God. 7. And lastly , The strivings of the Spirit in the Hearts of Ministers preaching the Gospel , and with the Souls of men to whom it is preached , shew , that there is a mighty enmity to be overcome . 1. God's giving forth his Spirit to Ministers , enabling them to strive with Sinners , to bring them to Christ ; according to the working of that power , which works in them mightily , Colos. 1. ult . What need of such striving , but that there is a great enmity in the minds of People to be conquered and overcome ? Sometimes we read of Ministers of the Gospel weeping over Souls , who , for their too intent minding of earthly things , are called enemies to the Cross of Christ , Phil. 3. 18. Sometimes they are ready to breath out their own Souls towards them , among whom they labour , 1 Thess. 2. 8. Sometimes represented , as travelling in birth with them that are committed to their charge , Gal. 4. 19. There are Ministers , whose Hearts are in pangs and agonies for the Souls of Sinners , when the things of God are too apparently neglected , and not regarded by them ; and when they see destruction from the Almighty is not a terror to them ; and while they visibly take the way that takes hold of Hell , and leads down to the chambers of death . They would , if possible , save them with fear , and pluck them , as firebrands , out of the fire ; the fire of their own lusts , and fervent enmity against God and Godliness , and save them from his flaming wrath . Is all this unncecessary , and what makes it necessary , but that there is a counter-striving , an enmity working in the Hearts of men , against the Spirits striving in the Ministry , to be overcome ? 2. The Spirit also strives immediately with the Souls of Sinners , and pleads with them , sometimes , as a Spirit of conviction , illumination , fear and dread ; sometimes , as a Spirit of Grace , woing , and beseeching ; and when his motions are not complied with , there are complaints of mens grieving , vexing , quenching , resisting the Spirit , Acts 7. 51. Which resistance implies continual striving . No striving , but doth suppose an obstruction and difficulty to be striven withall . There could be no resisting , if there were not counter-striving . And hereby despite is done to the Spirit of Grace . O fearful aggravation ! that such a Spirit is striven against ! 'T is the Spirit of Grace , Love and Goodness , the Spirit of all Kindness , Sweetness and Benignity , which a wicked man doth despite unto , Heb. 10. 29. How vile , and horrid a thing , to requite Grace , Love , and Sweetness with Spite ! As if the Sinner should say , Thou wouldest turn me to God ; but I will not be turned ! The blessed God says , Turn at my reproof , I will pour out my Spirit unto you , Prov. 1. 23. There are preventive insinuations , upon which , if we essay to turn , plentiful effusions of the Spirit may be hoped to ensue . For he is the Spirit of Grace . When we draw back , and resist , or slight those foregoing good motions of that Holy Spirit , this is despiting him . And doth not this import enmity in an high degree ? That the Spirit needs strive so much , that it may be overcome ; as with some , at his own pleasure , he doth ; with others , in just displeasure , he strives no more , and so it is never overcome . We come now to the Application : Wherein the Subject would admit and require a very abundant enlargement , if we were not within necessary limits . Two things I shall take notice of , as very necessary to be remark'd , and most amazingly strange and wonderfull , by way of Introduction to some further Use. 1. That ever the Spirit of man , a reasonable , intelligent Being , God's own Off-spring ; and whereto he is not only a Maker , but a Parent , styl'd the Father of Spirits , should be degenerated into so horried , so unnatural a Monster ! What! to be an hater of God! The most excellent , and all-comprehending Good ! and thy own Father ! Hear , O Heavens — and Earth , saith the Lord , I have nourished , and brought up children , and they have rebelled against me , Isa. 1. 2. Be astonish'd , O ye Heavens at this ! and be horribly afraid ! be ye very desolate ! As if all the blessed inhabitants of that upper World should rather forsake their glorious Mansions , leave Heaven empty , and run back into their original nothing , than endure such a sight ! An intelligent Spirit , hating God is the most frightful prodigy in universal Nature ! If all mens Limbs were distorted , and their whole outer-man transformed into the most hideous shapes , 't were a trifle , in comparison with this deformity of thy Soul. 2. That it should be thus , and they never regret , nor perceive it ! What self-loathing Creatures would men be , could they see themselves ! so as never to endure themselves , while they find they do not love God! But men are generally well pleas'd with themselves for all this . Though the case is so plain , they will not see it . When all the mention'd indications shew it , they never charge or suspect themselves of such a thing as this enmity against God! God charges them , and doth he not know them ? The Pagan World that they are God-haters , Rom. 1. 30. even with an hellish hatred , as the word there signifies . They that profess his Name are apt to admit this true of the Gentiles ; but do we think our Lord Jesus did injuriously accuse the Jews too , that they had both seen , and hated him , and his Father ? Joh. 15. 24. How remote was it from a Jew , who boasted themselves God's peculiar people , to think himself an hater of God! And what were they , of whom he says , by the Prophet ? loathed them ; and their Soul abhorred me , ( which is presupposed ) Zech. 11. 8. and most justly , for can there be a more loathsome thing than to abhor Goodness it self ! What the most perfect Benignity ! And those Cretians had receiv'd the Christian Faith , whom the Apostle exhorts Titus to rebuke sharply , that they might be sound in it ; and of whom he says , that professing to know God , in works they denied him , being abominable , Tit. 1. 16. Hence is our labour lost in beseeching men to be reconciled to God , while they own no enmity . Since this matter is so evident , that this is the temper of the unconverted World Godward , that they are alienated from him , and enemies in their minds toward him , by wicked works : It is then beyond all expression strange , that they never observe it in themselves ; ( as the Toad is not offended , at its own poisonous nature ) and are hereupon apt to think that God observes it not , nor is displeased with them for it . It is strange they should not observe it in themselves , upon so manifold evidence . Do but recount with your selves , and run over the several heads of evidence that have been given . Can you deny you have minds capable of knowing God ? Cannot you conceive of Wisdom , Power , Goodness , Truth , Justice , Holiness , and that these may be , either more manifest , or in more excellent degrees , even among Creatures , in some Creatures more than in others ; but that Being , in which they are in highest , and most absolute perfection , must be God ? Can you deny that you have lived in great ignorance of God much of your time ? that your ignorance was voluntary , having such means of knowing him , as you have had ? That you have usually been thoughtless and unmindfull of him in your ordinary course ? That the thoughts of him have been ungratefull , and very little welcome , or pleasant to you ? That you have had little converse with him , little trust , reverence , delight , or expectation plac'd on him as the object ? That you have not been wont to concern him in your affairs , to consult him , to desire his concurrence ? That you have not thought of approving your self to him in your designs and actions , but lived as without him in the world ? That you have not designed the pleasing , or obeying of him in the course of your conversation ? That the Gospel under which you have lived , hath had little effect upon you , to alter the temper of your Spirits towards him ? That , if his Spirit hath sometimes awakened you , raised some fear , or some desires now and then in your Souls , you have supprest , and stifled , and striven against such motions ? Do not these things together discover an enmity against God , and the ways of God ? And is it not strange you cannot see this ? and perceive a disaffection to God by all this in your selves ? What is so near a man , as himself ? Have you not in you a reflecting power ? Know ye not your own selves , as the Apostle speaks , 2 Cor. 13. 5. Yea , generally , men never find fault with themselves , upon any such account ! and , consequently , think themselves in such respects very innocent in the sight of God , and think he finds no fault with them . Now these two things being premised , will make way for the following Uses . We infer therefore , 1. That whereas it so evidently appears , that men are at enmity with God , it cannot but be consequent , that God is not well pleased with them . No one is well pleased to have another hate him . God discerns that in the inward temper of mens minds , wherewith he is not well pleased , viz. this alienation of mind from him , this wicked enmity that is so generally found in them . They are wont to make light of secret , internal sin . The ill posture of their minds they think an harmless innocent thing . But this he remonstrates against , takes notice of with dislike and displeasure ; and is counterworking this spirit of enmity , not only by his word , but by his spirit of love and power . Though he doth not testify his displeasure by flames and thunderbolts ; yet he observes , and approves not the course and current of their thoughts and affections ; though he permit them , sometimes without sensible rebuke , to run on long in their contempt of him ; yet he declares it to be wickedness . The wicked have not God in all their thoughts , Psal. 10. 4. He expostulates about it ; Wherefore do the wicked contemn God , vers . 13. threatens them with Hell for their forgetting him , Psal. 9. 17. yet Sinners are apt to conclude , that God doth not see , or disallow any thing of that kind , Psal. 94. 7. How unapt are they to admit any conviction of Heart-wickedness ! Tho' 't is more than intimated to be destructive , Jer. 4. 14. Wash thine heart from wickedness , that thou mayest be saved ; q. d. thou art lost if thy Heart be not purged . Yea , when it is so plain in it self , that enmity against God , which hath its seat in the Heart , makes a mans Soul a very Hell ! yet they seem to think themselves very innocent Creatures , when they are as much devilliz'd , as a mind dwelling in Flesh can be ! This is the common practical error and mistake men lie under , that they think God takes notice of no evil in them , but what other men can observe , and reproach them for . But he knows the inward bent and inclination of their minds , and Spirits . Why else is he called , the heart-searching God ? And knows that this is the principal , and most horrid wickedness that is to be found among the children of men , an alienated mind from God ; and the root of all the rest . The fountain of wickedness is within a man. Simon Magus's wickedness lay in his thought . 'T is said to him , Repent of this thy wickedness , and pray the thought of thy heart may be forgiven thee , Act. 8. 22. And when the Prophet exhorts ( as before ) Jer. 4. 14. to wash the heart from wickedness , he adds , how long shall vain thoughts lodge within thee . And our Saviour tells us , Out of the heart , first , proceed evil thoughts , and then all the other wickednesses after mentioned , murthers , adulteries , &c. Matth. 15. 19. And that enmity and alienation of mind that turns off the whole current of a man's thoughts from God , is the original evil , and , by consequence , lets them loose to every thing else that offends him , and ruins themselves . Yet when their very Hearts are such an Hell of wickedness ( as what is more hellish than enmity against God ? ) they are , notwithstanding , wont to say , they have good Hearts . 2. Hence see the absolute necessity of Regeneration . A Doctrine , at which most men do wonder ; which our Saviour intimates , when he says , Joh. 3. 7. Marvel not at it , viz. that I said , you must be born again . But who may not now apprehend a necessity of being regenerate ? What will become of thee , if thou diest with such a disaffected mind Godward ? Do but suppose your Soul going out of the Body in this temper ! full of disaffection towards the ever-blessed God , before whose bright Glory , and flaming Majesty ( to thee a consuming fire ) thou must now appear : tho' most unwilling , and as full of horrour , and amazing dread ! How will thine heart then meditate terrour ! and say within thee , This is the God I could never love ! whom I would never know ! To whom I was always a willing stranger ! whose admirable Grace never allur'd or won my Heart ! who in a day of Grace , that is now over with me , offered me free pardon , and reconciliation ; but I was never at leisure to regard it . The love of this world , which I might have known to be enmity against God , had otherwise engag'd me . It hath been the constant language of my Heart to him , Depart from me , I desire not the knowledge of thy ways ; I must now hear from him , that just and terrible voice , even by the mouth of the only Redeemer and Saviour of Sinners , Depart from me , I knew thee not . And into how hOrrid Society must I now go ! The things that eye hath not seen , nor ear heard , more glorious things than ever enter'd into the heart , are all prepared for lovers of God. And for whom can everlasting Fire be prepared but for the Devil and his Angels , and such other accursed God-haters , as I have been ! Matt. 25. 41. Recollect your selves ; consider the present posture , and temper of your Souls ; and what your way and course is : You care not to come nigh to God now , but love to live at a distance from him , through enmity against him ; from whence proceeds your departing from him , and saying to him , depart from us ? But another day you will have enough of departing from God. A wicked man's life is nothing else but a continual forsaking of God , or departing from him . I appeal to your own hearts concerning the justice of that mentioned Repartee , They say now to God , depart from us , Job 21. 14. And God will then say to them , depart from me , Matth. 25. 41. That man's Soul must thus perish , that lives and dies at enmity with God. Regeneration slays this enmity ; and implants in the Soul Divine Love. Therefore we must be regenerate , or we cannot enter into the Kingdom of God , Joh. 3. 3 , 5. A man must have a new Heart , and a new Spirit created in him , in which Heart and Spirit the Love of God is the reigning principle . And therefore I repeat to you , the things , which eye hath not seen — and a crown of life , are prepared , and promised to them that love him , 1 Cor. 2. 9. Jam. 1. 12. You may your selves collect the rest . 3. Hence take notice of the Seat and Subject of this Regeneration and Change. It is the mind of man. For you were enemies in your minds by wicked works . We are to be renewed in the spirit of our minds , Ephes. 4. 23. To be transformed , by the renewing of our minds , &c. Rom. 12. 2. You that have not considered what Regeneration is , I tell you , 't is to have your minds altered , and changed . That whereas you did not mind God , or Christ , your minds being changed , you savour , and delight in the things of God , Rom. 8. 5 , 7. They that are after the flesh , savour the things of the flesh . The carnal mind is enmity against God. It is the mind , therefore , not as speculative meerly ; but as practical , and active , that must be renewed . Enquire , therefore , what change do you find in your minds ? Are you in mind and spirit more holy , spiritual and serious ? And are your minds more delightfully taken up with the things of God than formerly ? Till your minds are thus changed , they cannot be towards God ; but will be perpetually full of enmity against God. You will only mind earthly things , Phil. 3. 19 , 20. with the neglect of God , and Heaven , and heavenly things . If ever the Gospel doth us good , it must be by the change of our minds . 4. And in the last place . Hence understand the absolute necessity of Reconciliation with God ; because you have been alienated , and enemies against him by wicked works . Regeneration cures in part your enmity ; but makes no atonement for your guilt in having been enemies . For this you need a Reconciler , that could satisfy for you . What will become of the man that is not reconciled to God ? If you be God's Enemy , can he be your Friend ? And if God be your Enemy , he is the most terrible Enemy . How can we lie down in peace in an unreconciled state ? or without knowing , whether we are reconciled , or not ? Let not the Sun go down this day , and leave you at enmity with God. If you have fallen out with a man , the Sun is not to go down on your wrath . And is your enmity against God a juster , or more tolerable thing ? O let not the Sun go down before you have made your peace . And for your encouragement , consider , that it is the Office of the Son of God to reconcile you to him . He is the Reconciler , the Peace-maker , the maker up of Breaches between God and Man. He is , if you resist not , ready , by his Spirit , to remove the enmity that lies in your minds against God ; and , by his bloud , he causes Divine Justice to be at Peace with you . If you find the former effect , that assures you of the latter . Bless God that he hath provided , and given you notice of such a Reconciler , 2 Cor. 5. 19. God was in Christ reconciling the world to himself . Bless God that he hath sent and settled one among you on this errand , to beseech you to be reconciled to God , vers . 20. Blessed is the man , whose iniquities are forgiven ; and blessed is the man who can say , I was once an enemy , but now am I reconciled ; formerly I saw no need of Christ , but now I cannot live without him . How fearfull a thing will it be to die unreconciled to God under a Gospel of Reconciliation ! While the voice of the Gospel of Grace is calling upon you , Return and live ; Turn ye , turn ye , why will ye die ? beware of dying unreconcil'd under such a Gospel . When you return hence , retire into a corner , and consider what a wicked enmity of mind you have had against God , and Christ ; and pray that you may be renewed in the spirit of your mind , Ephes. 4. 23. Let an holy Resolution be taken up at last ( after many neglects ) as was by the poor distressed Prodigal , after he had long liv'd a wandring life , Luk. 15. 18. and onward , I will arise , and go to my Father , &c. and you will find God a mercifull Father , ready to receive you , and with joy ! Oh the joyfull meeting between a returning Soul , and a sin-pardoning God! When once your strangeness , and your enmity are overcome , and you are come into a state of amity and friendship with God ; then will the rest of your time be pleasantly spent in an holy , humble walking with God , under the conduct of Grace , till you come eternally to enjoy him in Glory . FINIS . Notes, typically marginal, from the original text Notes for div A44674-e110 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 
A33721	----	A discourse of faith in two points, viz ... / by Thomas Cole ... Cole, Thomas, 1627?-1697. 1689 Approx. 147 KB of XML-encoded text transcribed from 65 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A33721 Wing C5029A ESTC R35625 15501443 ocm 15501443 103587 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A33721) Transcribed from: (Early English Books Online ; image set 103587) Images scanned from microfilm: (Early English books, 1641-1700 ; 1185:10) A discourse of faith in two points, viz ... / by Thomas Cole ... Cole, Thomas, 1627?-1697. [2], 124, [2] p. Printed for Thomas Cockerill ..., London : 1689. "A discourse of repentance" (p. [81]-124) has special t.p. Advertisements: [2] p. at end. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. (from t.p.) I. How faith comes by hearing -- II. How we are justified by faith. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Faith. Repentance. Theology, Doctrinal. 2004-01 TCP Assigned for keying and markup 2004-01 Aptara Keyed and coded from ProQuest page images 2004-02 Judith Siefring Sampled and proofread 2004-02 Judith Siefring Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion A DISCOURSE OF FAITH , IN TWO POINTS : VIZ. I. How Faith comes by Hearing . II. How we are Justified by Faith. By Thomas Cole Minister of the Gospel . LONDON , Printed for Thomas Cockerill , at the Three Legs over against the Stocks-Market , 1689. A DISCOURSE OF FAITH . ROM . 10. 17. So then , Faith cometh by hearing , and hearing by the word of God. THE Apostle towards the close of the Ninth Chapter speaking of a twofold Righteousness , of Works and of Faith , tells us that the Gentiles did attain to the Righteousness of Faith , but the Iews did not attain to the Righteousness of Works , which they so much trusted in , for they being ignorant of Gods Righteousness , and going about to establish their own , have not submitted themselves to the Righteousness of God , Rom. 10. 3. Hence the Apostle takes an occasion to compare the Righteousness of the Law , with that of Faith ; calling one our own Righteousness , the other the Righteousness of God , which the Law do's tacitly point to , promising Life to perfect Obedience , this not being found in any mere Man since the Fall , we are directed to seek it in Christ , who is the end of the Law to every one who believes , ver . 4. he brings in Moses , verse the 5th . describing the Righteousness which is of the Law , that the man which doth those things shall live by them . Such doers of the Law we are not , therefore can look for nothing but Death by Law. Verse 6th . He brings in the Righteousness of Faith by a Prosopopcia , speaking it self to an afrighted dejected sinner , who is also brought in musing upon his wretched Condition , full of sad thoughts , saying over many dismal th●●gs to himself in his own Heart about his Eternal State , how shall I get to Heaven , how shall I escape Hell , how shall I dwell with everlasting Burnings which I see no way to avoid by Law , the righteousness of Faith meets this convinced Sinner , in this great distress of Conscience , communes with him , discourses of Christ to him , minds him of his Resurrection from the dead , and Ascension into Heaven , you seem ( says the Righteousness of Faith ) to deny both in talking at this rate , your way to Heaven is plain , Christ is ascended , you shall as surely go to Heaven , if you believe as Christ is gone before you , as surely escape Hell and overcome Death , as Christ is risen from the dead , and the only way to get an Interest in Christ is to attend to the word of Faith that is preached , ver . 8. when once that prevails and brings you to confess with your mouth the Lord Jesus and believe in your heart that God hath raised him from the dead , you shall be saved ver . 9. this proved out of Isa. 28. 16. Whosoever believes on him shall not be ashamed , whether Iew or Gentile , ver . 11 , 12. and because Prayer is the principal part of that outward Confession made with the Mouth , and the best indication of Faith in the Heart , he concludes ver . 13. Whosoever shall call upon the name of the Lord shall be saved . Whence Observe ; Observ. The chiefest thing we should now pray for , is , that we may have an Interest in Christ and his Righteousness , desiring to be found in him , &c. Having spoken so much of the Righteousness of Faith , he does in a certain gradation shew the way and means of attaining it , it is not a Righteousness that is to be done by us , to be wrought out with our own hands , but prepared for us by another , freely promised and given to us , therefore it must be askt , it must be earnestly pray'd for , we must beg hard of God to impute it to us , v. 13. the Law propounds the work of Righteousness to be done by us , the Gospel ( Rom. 5. 17. ) propounds the Gift of Righteousness to be pray'd for and thankfully received , v. 14. there can be no Prayer without Faith , no Faith without Hearing , no Hearing without a Preacher , no Preachers unless they be sent , from all which he draws this Conclusion , viz. that the next immediate Cause of Faith is Hearing . There is much Preaching and much Hearing in this City , but what comes on 't ? Truely if Faith does not come , nothing comes that will turn to any good Account to you : The Apostles in the Primitive times so spake that many believed , Acts 14. 1. with that evidence and power , their words had a special Accent in the Ears and Hearts of those that heard them , God gave a signal testimony to the word of his Grace , than fear came upon every Soul , Acts 2. 43. Those who were not savingly wrought upon , were greatly astonished at the Doctrine of the Gospel ; 't is otherwise now , how little of this astonishment does appear in our Assemblies , where is this fear that came upon every Soul , 't was short of Faith , yet I am perswaded when Faith comes in some open eminent Conversion , that the whole Assembly is usually struck with some present fear , the Word comes like a mighty rushing Wind into the Congregation , shakes all , when 't is about to Convert one ; something like this may be observed in the Acts of the Apostles , and other passages in the New Testament , it is fit that Grace should be solemnly attended when it goes forth to the publick Conversion though but of one Soul : If God intend the coming of Faith into any of your hearts this day , he 'l come along with his Work , he will prepare the way , he 'l bless your hearing , and speak something inwardly to you from himself , that shall incline your hearts to believe the Gospel , though God speaks by the Ministry of man , yet his voice is distinct from ours , and begins where that ends , carrying the Word from the Ear to the Heart , there leaving it under those mixtures of Faith that make it work effectually . Hear I beseech you with diligence least you obstruct the coming of Faith by not attending to what shall be spoken to you in the name of the Lord. So then faith cometh by hearing , &c. Doct. Hearing the Word of God Preached to us , is the ordinary means of begetting faith in us . First , What are we in a more special manner to understand by Faith here in the Text. The general Object of Faith is the whole Doctrine of God laid down in the Scriptures ; the special object of Saving Faith , is the Free-promise of Grace in Christ Jesus , this supports the former , we must believe the Divine Narrative of the whole Will of God revealed in the Bible , before we can pitch our Faith in any suitable actings upon any part of it , 't is one thing to assent to the Truth of the Word in General , a further and indeed another thing to apply the Promises ; he believes a Promise who do's siducially rely upon it , this is properly Trusting , we believe something in reference to our selves , living in a comfortable Hope and Expectation of it , respecting not only the Truth of the thing , but also the Goodness of it in reference to our selves under that possibility , probability or certainty of obtaining it , which our Faith , according to its various Degrees may represent unto us , Faith in the Righteousness of Christ for justification is here principally intended . Secondly , Why must this Faith come by hearing . Hearing is alwayes antecedent to Faith , though Faith be not always the consequent of Hearing , ver . 16. 18. all Hearers are not believers , though all Believers are first Hearers . I shall evince the necessity of Hearing in order to Faith , from these following grounds : I. Hearing is Sensus Disciplinae , the Sense by which all knowledge is let into the Soul. There is a two-fold Knowledge belonging to Faith , one leading to it , the other found in it , arising from it , and is the same with Faith it self . The First , is Litteral or Historical , 't is rather notitia then cognitio , a notice or particular information given us of the Contents of the Bible , especially of the report which the Gospel makes of the way of Salvation by Christ , we must know what we are to believe , before we can be supposed to believe any thing ; How shall they believe in him of whom they have not heard , and how shall they hear without a Preacher . Words are the proper Object of this Sense of Hearing , where nothing is spoken , nothing can be heard , the sound of Words must reach the ear , before the sense of those Words can enter into the Understanding . This Historical Knowledge do's not lye in Learning the Scriptures by roat , without any Rational Knowledge of the Litteral Sense and Meaning of those Propositions of Truth that are contained therein , this would be only Memory without any Understanding : A Natural Man does not dis-believe the Scripture , because he has not a Rational Conception of the common Notion of things spoken of there , but because he has , and sinding them so uncouth , so seemingly contrary to Humane Reason , he rejects them as Foolishness . The Second , Is a Knowledge more than Historical , and is of the Essence of Faith all one with it , it is that which we call a Saving Knowledge ; it lies in the Use and Application of Gospel Truths to our own Souls , when we shape our selves to a real Conformity to the Call of God in every Gospel Truth , acting in a way of Duty what the Word of God commands . There is no Saving Knowledge of Gospel Truths , but the Knowledge of Faith , and no other Reason for Faith in the highest Misteries of the Gospel , but the bare Word of God. That Faith is Knowledge , I prove thus , Because in Scripture , 't is opposed to Folly , Blindness and Ignorance , Acts 17. 23 , 30. Ioh. 17. 3. Ier. 31. 34. Isa. 9. 1 , 2. Besides it has all the effects of Knowledge in the Soul , it gives full satisfaction to the Mind of a Man , removes all doubts , establishes the Heart in a full perswasion of the Truth of the Word of God ; Humane Knowledge is liable to many Mistakes but a Divine Faith admits of no Falshood , therefore Faith perfects mans Understanding , because it brings in nothing but Truth , no mans Errors do proceed from Faith , he may err in matters of Faith , but 't is not from his Faith , but his Unbelief , therefore Faith is Knowledge , unerring Knowledge we believe and are sure , we may be so , if we rightly understand our selves in an act of Believing , no demonstrations of Reason , do give that Evidence of Truth as Faith do's , as mans Understanding is too low , to take in Divine Truths , so Gods Understanding is too high , for man to comprehend , therefore we are called to yield the obedience of faith to his revealed Will , God governs man rather by giving him the knowledge of his Will , then lifting him up into his own Infinite Understanding , that is above our Capacity , our Duty lies not in knowing what God knows , but in doing what God commands , who gives no account of his matters to us , only commands us to believe his Word , and to look upon that as a sufficient ground and reason of our faith , when we hear it preached to us . II. Because God has appointed hearing the Word , as a necessary means of faith , he will not immediately speak to our hearts by his Spirit , but has appointed his Word to be first spoken to our Ears , and promis'd that way to let it down into our hearts , thus Faith comes by Hearing . Quest. How should Hearing of things above our Reason contribute any thing to our believing them ? One would think the oftner we hear them , the more absurd we should count them to be , and reject them with greater Indignation , having so often tried them by the Touchstone of our own reason , and pronounced them unintelligible . Answ. Hearing alone will not let in these Divine Mysteries into our Understandings , Isa. 6. 9 , 10. God must inwardly Teach us and reveal them to us by his Spirit , before we can believe them , which brings me to the third head , viz. III. How faith is wrought by our hearing the Word . 1. By a special Appearance of God to the Soul. 2. By opening the Heart , enlightning the Mind , and perswading the Will to a thorough closure with Christ upon Gospel Terms . To these two heads may be referred all that falls under our discerning and experience of the work of the Spirit in begetting faith in us . I. Faith is wrought by a special appearance of God to the Soul , what this appearance of God is , how it rises out of the Word , in what manner 't is let into the Soul , I shall endeavour to open to the experience of those who know what it is to hold Communion with God in hearing his Word : there is some co-incidence in the particulars above-mentioned , yet not without some distinction , which I leave to your own observation , the less of Art or Method there is in handling experimental points , the better , they come with most power to the Conscience in their own simplicity , therefore I shall in a joynt Discourse run the matter close together , looking sometimes on one side , and sometimes on t'other , till I have viewed it round , that I may present the whole Truth to you in so great and necessary a point , we can have no saving knowledge of God but in and by his word , we must look through that Glass upon him , and that appearance of God we meet with there , is the beginning of all Religion , the Word never comes with power to our Consciences , till God appear in it . How that is , I am now to shew . Whilst we are hearing his Word we see God standing forth , in his own words , declaring himself to be the Author of it , this draws in our attention , adds that weight and authority to the Word , that we cannot but receive it as the Word of God , and set our Seals to the Truth of it , we see sufficient grounds for our Faith in God from this manifestation of himself to our Souls . Thus God wrought faith in Abraham , Gen. 17. 1. by appearing to him several times as God Almighty and All-sufficient , that Abraham might not doubt of any thing that such a God should promise to him , and therefore 't is said Rom. 4. 3. that Abraham believed God , being fully perswaded that what he had promised he was able to perform , ver . 21. Thus God appeared to Samuel revealing himself to him by his Word 1 Sam. 3. 21. So Christ appeared to Paul by a voice , and a Light from Heaven , I am Jesus , Acts 9. there are spiritual appearances of God now to our Souls under the Preaching of the Gospel answerable to these Visions of Old. God lets himself down into our Hearts , through the apprehensions of our faith , which frames in our hearts a right image of God answerable to that Character he gives of himself in the Word , he shines through the Word in all his Glory , when he spake of Old to the Patriarchs by an articulate voice , the unwritten word then was accompanied with such convincing signs of his Presence , that they could not but believe it , and so is the written Word now as capable of representing God to us , when he has a mind to be seen by us , as that was then ; the Letter of the Word is but a Creature , but the Truths contained in it are Eternal , and do all center in God himself , who is the Essential Word , thus God rises out of the Word , and looks a man in the Face , tells him , thus saith the Lord , I am that Lord God Almighty who now speaks unto you , he leaves no Objection unanswered , shews what sure grounds of faith , we have in him , shall God say and not do ? 't is impossible for God to lie , it must be so as God saies , it can't be otherwise , Heaven and Earth shall sooner pass away than one Tittle of the Word be broken , thus in God we praise his Word , Psal. 56. 4. 10. Consider the Word out of God : 't will puzzle Men and Angels to make out the meaning of it , to think the things spoken of possible or likely to come to pass , but all things are possible with God , and to those who believe in God , they stick at nothing , they are sure Omnipotency knows no difficulties , the Counsel of the Lord must stand , his thoughts shall come to pass : a Soul thus struck with a sense of Gods Presence yields immediately , I believe Lord with all my heart , am ready to do whatever thou requirest of me , so Paul : Oh that God would so manifest himself to every one of your hearts this day , that he would shew himself , come up close to you , look you in the face , and say , I am Jesus , you could not withstand this mighty presence of God in Christ Jesus , O speak Lord , 't is but thy saying to each of us I am Jesus , and we shall all be made to know the Lord from the least to the greatest , I hope the quickning voice of the Son of God , is now sounding in the Ears of your Faith , while I am speaking to you , and that you do receive the Word , not as the word of Man , but as it is indeed the Word of God , quick and powerful , sharper than a two-edged Sword in every one of your hearts . The knowledge of the Truth as 't is in Jesus ( Eph. 4. 21. ) is one thing , and the knowledge of the Truth as 't is in Ink and Paper is another ; they are the same Truths , but as they are in the Scriptures they lie in the dead Letter , as they are in Christ they are seen in their living root and principle from whence they spring , meer Scriptural Knowledge is but Historical , we look upon the things we read and hear , rather as notions than realities : till God fills up all expressions of Scripture concerning himself , with a Divine Presence answerable thereunto , we believe nothing that is said of him , but such a presence of God in his Word , captivates our hearts to the belief of it , we must believe him to be such a God as the Word declares him to be , before we shall count all his sayings true , we must fetch strength from the name of God , Rev. 2. 13. to support our Faith in all its actings upon any part of his revealed will , and we never deny any Truth plainly revealed but we deny his name , Rev. 3. 8. and question his Attributes ; some Truths bare more upon one Attribute , some more upon another , but all are founded in God and in the essential properties of his Nature , from whence they have their verification and accomplishment , so that till God appear and shew himself to the Soul , all that is said to us out of the Scriptures in the name of an unknown God affects us not , because it wants that which is the ground of its Credibility , no man can say that Jesus is the Lord , but by the Spirit , 1 Cor. 12. 3. he cannot say so and think so , he cannot say so and believe what he says , till the Father reveal his Son in him , Paul by the Light of that Revelation of Christ in him , knew all Gospel Mysteries , and without such an inward spiritual manifestation of God to our Souls , giving us a sight of him who is invisible , 't is impossible we should ever be throughly convinced of the Divinity of the Scriptures , all Divinity springs from God , leads to him , nay it looks him directly in the Face , and can't be considered apart from him , there is but one God and one Faith , God must be in the view of our Faith whensoever we really act it . Neither can we have that inward testimony of the Spirit convincing us of the Divine Authority of the Scriptures , without this special Appearance of God in the Soul as a witness to the Truth of his Word . While we are hearing the Word , God has invisible wayes of access to our hearts , he conveys himself through his Truth to our Souls , his Divinity leads the way , without some appearance of this , the contents of the Word would have no place in our hearts , but coming with so great a presence , in so great a name , and with so strong an impression , God himself writing them upon the heart , we cannot but receive his Testimony , the Word comes into our Hearts suddenly before we are aware , and seises them for God , we cannot but think , speak , act and judge as God does , the sense of the Word is the sense of our Souls , so far as the Word is written in our hearts , we read it without the least variation , the Copy answers the Original : Hence arises that habitual disposition or inclination to believe , God creates this new heart , I say this infused habit or principle of faith , is antecedent to all acts of faith put forth by us , and is in it self the sole act of God upon us in our first Conversion , it is from this supernatural principle thus infused , that the natural powers and faculties of the Soul of Man , viz. the Understanding and the Will , are enabled to take in things purely Spiritual and Divine , Nature never acts above its sphere , those inbred common Notions that are the Standards and Measures of Natural Truths in all their consequences will never lead us to grant , or admit that which is supernatural , when we do this , 't is always from some higher Principle ; when we see men acting above themselves , we may conclude they are acted by something higher than themselves , which is the Spirit of Christ dwelling in them . This special Appearance of God , with those inward effects of it upon the Soul which I have been speaking of , may be known to Believers , they discern it in others , Acts 11. 17 , 18. and do when they give a true reason of their faith , see it in themselves , that all springs from the Fathers revealing his Son in them , they can give no other reason why they believe in Jesus , 't is God that opens the door of Faith and makes it effectual , Acts 14. 27. We are apt to be taken with any appearance of Man in a Sermon , this we look after , what words of Mans Wisdom , how Man acquits himself in reasoning of this or that Point . 'T is true there is some skill required in Planting , and Watering , but all the encrease comes from God , your Faith consists not in the Wisdom of Man but in the power of God , if God himself do not appear as a witness to his own Truth , as the great undertaker of all that he has promised , what we say will prevail little , your faith must terminate in God himself , and in that Ability that is in him to perform his word , this was the ground of Abrahams faith , Paul knew him whom he believed , 2 Tim , 1. 12. and so must you if ever you believe to the saving of your Souls . Did you go out of the Congregation after every Sermon you hear under a sight and sense of this appearance of God in his Word , speaking to you from Heaven and shewing himself to your souls in some spiritual resemblance suited and adapted to that Word you are hearing , how could you reject such a Word , so full of God , so exactly corresponding to what you see in God himself , you must yield and cry out each of you , who am I that I should withstand God ? This is the first way that God takes to work Faith in us , by our hearing the Word Preached to us . Secondly , Faith is wrought by opening the heart , enlightning the mind , and perswading the will to a through closure with Christ upon Gospel Terms . I shall now shew you how God thus appearing to us in hearing the Word , does open the heart , enlighten the mind and throughly perswade the will , to a through closure with Christ upon Gospel Terms . Naturally our hearts are shut up against the Gospel , our Minds are blinded 2 Cor. 4. 4. till God shines into our hearts , to give the light of the Knowledge of the Glory of God in the face of Jesus Christ , ver . 6. Enlightning the eyes of our Understandings , Eph. 1. 17 , 18. Quest. What is this Light of Faith , and how does it differ from the Light of Reason ? Answ. The Light of Reason lies in the evidence of the thing it self , as it falls under a Humane Understanding , arguing from the cause to the effect , drawing certain conclusions from undeniable premises , granted and acknowledged by all men to be Truths in Nature : Upon such Concessions they build all their acquired Knowledge , and do put the stamp of Truth upon all fair inferences from thence , which they judge agreeable to those first principles and notions of Truth , that pass for currant under that name among credulous men , who do but think they know , and do rather ghess than judge : so great is the uncertainty of all humane Knowledge , we have little cause to glory in it . The light of Faith lies in the infallible certainty of Divine Testimony , faith sees not the causes of things in the things themselves , but in God alone , to whom all things are possible , faith excells all other knowledge , in as much as it sees and knows all things in their first Cause , God , and takes hold of them by the very root from whence they first spring , arguing from the Veracity of God , to the Truth of all his sayings , we know that God has spoken thus and thus , as Ioh. 9. 29. we know the Doctrine is of God , Ioh. 7. 17. and that no prophesie of the Scripture is of private Interpretation , 2 Pet. 1. 20 , 21. under this conviction we cannot but yield the obedience of faith to every word of God : I do not deny but experience may and does give Believers some Evidence of the things themselves , but this belongs rather to their after Edification , then to the first act of Faith in their Conversion , by which they close in with Christ , upon the credit of a bare word of promise from him who cannot lie , Object , Since these sublime supernatural Misteries of the Gospel are so much above , and so seemingly contrary to humane Reason , how comes it to pass that any man should own them for Truths , and be brought under the power of them . Answ. 'T is by a Divine Faith , I call it Divine because 't is the work of God that we believe his Testimony , Ioh. 6 , 29. Quest. Does not this Operation of God upon the Hearts of men in working faith in us , offer violence to mans Nature and force the Will to consent to that which is above the Understanding : Or how can the efficacy of Gods Grace in determining Mans Will to such a Spiritual Act of Faith in Christ Jesus be consistent with the liberty of the Will. Answ. Many intricate disputes there are about this Point , managed by subtil heads , not without some shew and appearance of Reason , who to secure the liberty of Mans Will , have denied the efficacy of Gods Grace , placing the power of believing in man himself , to avoid the force that otherwise they think must be offered to his Will. But to clear the efficacy of Gods Grace from this imputation , I need say no more but this , viz. That the Grace of God enters the Soul of man as a New Nature , and therefore cannot put any force upon him , Nature works kindly in all , by Inclination , not by Violence ; as Nature is from Generation , so the new Nature is from Regeneration ; one is the birth of the Flesh , the other of the Spirit ; as we are born Men by our first birth , so we are born Christians by our second birth . Artificial Christians are all name , without any living Nature answerable to it , being not truly born of God and thereby made partakers of his Divine Nature . The breathing in of this new Nature into the Soul of man by the Spirit of God , is that new Creation spoken of in the Gospel , 't is the first Act of God in our Conversion , 't is solely the Act of God , without any concurrence of ours , we have only a passive obediential power to receive the impression ! 'T is God that makes it , upon this supernatural Principle are grounded all after proceedings in bringing the Soul forward to an actual closure with Christ , all the natural powers and faculties of the Soul are gathered into this supernatural Principle , do act under it , are moved by it , and directed in all their free motions to a supernatural end , which they could not of themselves tend unto ; and let it not seem incredible to us that God should do this , he can do no evil from the perfection of his Nature , and for the same reason all good must needs be in the power of his hand , the greatest good that can be done to fallen Man , is thus to restore him . In this new Nature are wrapped up the seeds of all Grace , which by the efficacy of the Spirit , are drawn out into act , with the free consent of Mans Will : Should God determine the Will of Man to a good act whilst it is in a bad state and under a corrupt nature , this would imply force and violence , but to lead out a man according to his new Nature , is not to put a force upon him . If Sin had that efficacy upon Man in his perfect state , to encline his Will to Evil , why should not Grace have the like efficacy upon Man fallen to encline his Will to good . Though an inclination to Evil in Man standing was possible from the liberty of his Will in which he was created , yet such an actual inclination was inconsistent with his perfect state , and left such an inherent crookedness in his perverted Nature that nothing but Grace can rectifie and make streight again . What is a principle of Grace , but liberty to Good restored to fallen man , from whence an actual inclination to choose what is good do's follow of course , when God calls and excites him thereunto , here is no force put upon mans Will , it acts freely in the choice of good , and it cannot be otherwise , since Grace enters as a new Nature , ingenerating a powerful Principle of Holiness in the Soul , that do's incline a man freely to comply which the efficacious grace of God exciting him to those acts of Holiness so agreeable to the Nature of the new Creature , as Sin reigns unto Death , so Grace will reign through Righteousness unto Eternal Life , Rom. 5. 21. Shall not he that raises the dead be able to quicken a dead Soul , but we are more sensible of that power that God puts forth upon the bodies of Men , then of that which he puts forth upon their Souls , that you may know that the Son of man hath power to forgive sins , Take up thy bed and walk , Mat. 9. 6. This you all see , but the actings of my saving power upon the souls of men , that power that works within , ( Eph. 3. 20. ) you see not ; let this that you see convince you of that which you see not , and never dispute my power more to forgive sin , I can heal the diseases of the Soul as well as those of the Body , the power that God has to forgive sin is the great prerogative of God , belonging to the soveraignty of his grace . God walks invisibly thorow the World , doing his mighty works of Grace , he touches some mens hearts , not others ; he draws some and not others , by the sweet yet irresistable force of his Grace ; we see nothing but man , mans Will , mans Choice , mans Act , and therefore conclude all is by mans own power , because we see not the wheel within the wheel , the Spirit of God setting the whole soul in motion towards Christ : This arcanum Iehovae , this secret of the Lord is with them that fear him , Psal. 25. 14. The way of the Spirit of God in the hearts of men is discerned by few , 't is a very hard matter to understand how God works in us to will and to do , because we find it to be our own act to believe , repent and turn to God , we ascribe all to our selves as if our own arm had saved us : The truth is , God in all the efficacious operations of his grace upon the hearts of men , loves to conceal himself , he will not be seen by others to do what he do's in and for his Saints , no noise in the streets , Matth. 12. 19. The kingdom of God comes not with observation , Luke 17. 20 , 21. All is done within secretly and silently , non are privy to this heart-work , but they that feel it , this is the hiding of his power from the observation of those whom he never intends to work upon , and for the hardening of their hearts , that they may still retain an opinion of their own ability to do that which they see others so freely and willingly addicting themselves unto : Though this be a cause of stumbling to many , who boast of a supposed power and freedom of will to believe and repent when they please , yet such in whose hearts God has wrought these mighty works of his grace , they see and feel the weight of his Arm revealed upon their souls , they know it is Gods doing , that a divine power has touched their hearts , and carried them out to all these acts of Faith that they put forth , they openly acknowledge this , 1 Cor. 15. 10. Phil , 4. 13. 2 Cor. 3. 5. Gal. 2. 20. Not I but Christ. When they feel themselves most strengthned by Christ , they are then most sensible of their own self-insufficiency and weakness , I can do all things through Christ , yet not sufficient of our selves to think a good thought ; when I am weak , then am I strong , 2 Cor. 12. 10. They would not say so , if they did not find a power more then humane exerting it self within them , and strengthning them with might in their inward man , I live , yet not I , but Christ lives in me , till we can thus distinguish between Nature and Grace , and see God influencing our Wills in all their free motions to that which is good , we shall vainly assume to our selves a power that never yet reduced it self to the least real act of Faith in any man whatever : 't is easie talking of a power to believe , before we come to believe in good earnest , then our strength fails us if God do not support us , and help our unbelief ; I believe , help my unbelief , 〈◊〉 I can't hold it , my faith will fail , if God do not put his Everlasting Arms underneath , if we consider what difficulties , what strong Objections unanswerable by Reason , Faith Acts against in keeping up a lively hope of Pardon in the Conscience of a convinced sinner , we must needs say , 't is the work of God that we believe ; we may wonder at our selves as men , when we consider what we believe as Christians . I have spoken all this to shew that God is the Author and Finisher of our Faith , 't is he only can open the heart , and dispose it , to give Credit to the Word of his Grace . Application . By way of Discovery , viz. How we may know when Faith comes by Hearing , even at the time of Hearing , and whether it be yet come into your hearts , by all you have heard hitherto . Faith is a secret and a sudden work , when it comes it gives some sense of it self to an observing Christian , that quickly convinces us of a change in our selves , a heart truly turned to God , is not the same it was before , not in the same posture , not in the same disposition and frame , there is something new appears in every new Creature , that do's not belong to the Old Man but rises up in opposition to him : this newness do's not lye in some one corner of the heart , but every where , 't is universal in every faculty ; all things are become new , though the old leaven be not totally cast out any where , but lest as an occasional provocation and challenge to the Grace of God to act in more opposition to those motions of sin , that put a force upon the New Creature , are directly contrary to the bent and genius of our renewed Nature ; till Faith comes we are never sensible of any such inward Conflicts between the flesh and the Spirit ; but then the fight begins , the good fight of Faith : 'T is Faith strikes the first stroke , makes the first assault upon our reigning sin and corruptions , and will never cease contending with them , till it has got a full Victory over them , and throughly mortified them . But how shall we know in the very time of hearing , when Faith comes . When the word Works effectually after hearing , it usually gives some powerful touch upon the heart at the time of hearing ; so 1 Cor. 14. 24 , 25. he speaks there of the occasional Conversion of an Unbeliever , who came into the Assembly , where there was Prophesying and Preaching , 't is probable some such are come in hither to day ; Oh that God would meet with them , that they might be convinced and fall down upon their Faces , worshipping God , acknowledging that he is among us of a truth ; so Acts 2. 37. their Hearts were prick'd , they cry out in the midst of the Sermon , Men and Brethren what shall we do ? We want such publick Conversions , had we more of these New Births in our Congregations ; we should have more of these out cries ; which would be very awakening to us all , if God would honour his Ordinances with such visible signs of his presence , as in the Primitive Times the Word was preached with that power , that it wrought a great consternation and astonishment in the whole Assembly , there was a great impression upon their minds , which had various effects ; some blasphemed , and some believed , but all were moved and stirred , struck inwardly , though many saw not the hand that struck them ; 't is otherwise now ; hearers are more unconcern'd , in a more drowsie frame ; we can hardly keep them waking all Sermon time ; they say these were extraordinary cases , not applicable to us now : I must tell you , Conversions wrought by ordinary means now , are extraordinary things , have extraordinary effects ; the Light into which we are brought , is , and ought to be , as marvellous in our Eyes now , as 't was in theirs heretofore ; they who find nothing of this , neither in nor after Conversion , would do well to make a stricter inquiry into their state ; sometimes we bring down Grace as low as we can for the sake of weak ones , but we must not make nothing of it , to please some who would rest in a silent easie ▪ Conversion , and think to go Heaven by the charitable Opinion others have of them ; that so great a change as Conversion is , should make so little appearance as it doe's in many pretending to it , is that we should not easily digest , Let every one examine himself . Should God come upon any of you with a through Conviction of Sin , and give you a real sight of Christ as your only Saviour , you would not be able to contain your selves under this marvellous Light ; 't will be like Fire in your Bones , Ier. 20. 9. you 'l immediately spring up as the Goaler did , Acts 16. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he did not consider which foot he should put foremost , but leaped up on a suddain , broke out into a passionate inquiry after the way of Salvation . Faith especially at its first entrance , when it first comes into our Hearts , is alwaies accompanied with a through Conviction of our lost undone Estate : I don't speak now of those legal Convictions that in some may be preparatory to Conversion , but of that saving Evangelical Conviction that is of the Essence of saving Faith , alwayes accompanying it , it is the reason of Faiths earnestness in its first actings upon Christ , Master save us , we perish . In the Acts we have several instances of Faith wrought in the time of hearing , Acts 10. 44. While Peter yet spake , the Holy Ghost fell on all them which heard the word : So Acts 14. 1. Acts 18. 8. Acts 28. 24. Paul perceived Faith in the Cripple by his attentive hearing , Acts 14. 9. When Faith does not make this publick entrance into the Hearts of those who hear the word ; as it did in the Primitive times , in the view and face of the whole Congregation , and 't is much to be lamented that it does not : I fear it portends more than I am willing to tell you ; yet I hope Faith may and does come in a more silent manner into your Hearts at the time of hearing ; this you may know by a sudden astonishment , and trembling that sezes upon the Soul , Luke 4. 33. Acts 13. 12. Acts 9. 6. When a discovery of the Evil of Sin , and of the Grace of Christ do meet together in one saving Conviction in the Conscience of an awakened Sinner , we must needs be variously affected with horrour and hope ; Grace clothes it self with contrary passions at the same time , as it looks at Sin , and at Christ , loathing the one , and embracing the other ; this may be perceived at the first opening of the Heart to believe the Gospel , a present act of Faith is and will be the present sense of the Soul in and about what it believes ; there is no putting the word from us , when once we believe it in our Hearts : Men may talk of Gospel-Truths under a formal profession of Faith , and not be affected with them , but the Word works effectually in them that believe . Faith touches the Soul in the most sensible part of it , gathers up the Mind and Thoughts of a Man into a close and serious debate with himself , about those things which he believes in reference to himself ; his Heart waxes hot within him ; this is the Power and Dominion that Faith has over us , being the highest principle in Man ; it overcomes all contradictions from the Flesh , answers all Carnal Objections , throughly perswades a Man , firmly establishes the Heart in the belief of the present Truth , so that we become unmovable from the hope of the Gospel . These are the inward Commotions that Faith makes in the Soul at its first entrance , you cannot so slight the impressions of Faith , as not to be greatly concerned about them ; 't is not come to real believing till it comes to this ; you are and must be serious in and about that which with your hearts you believe concerning your Eternal State. Whether you now are , or ever have been in such a frame , God and your own Consciences know best ; they are not trifles that you believe , but matters of that moment that you cannot but be concerned in them , and there is nothing required to fire your Hearts with a zealous solitude and thoughtfulness about them , but only your believing them ; you can no more step over such an act of Faith , than you can cease to think while you are actually thinking , or cease to move while actually moving : An act of believing is the Soul in actual motion towards Christ , flying for refuge to the hope that is set before him . This is the way of the Spirit in working Faith at the time of hearing ; and if you observe such a one whose heart the Word has reached ; he goes home musing upon what he has heard : Suppose one standing in the Spirit of Isaiah at the Meeting-door , as you go forth crying out , Who hath believed our report , to whom has the arm of the Lord been revealed this day ; how experimentally would such a one say , I have believed , to me hath the Arm of the Lord been revealed ; follow him further into his House , into his Chamber or Closet ; behold he prayes , as the Word brings down the sense of God into the Soul ; so Prayer carries up the sence of the Soul , concerning that word , to God above : Prayer , especially just after Conversion , is but a Holy enlargement of the Heart about those things that God first speaks to us by his Word . I will say ' its my people , they shall say , the Lord is my God. In hearing expect no other reason for Faith , but the bare testimony of the Word of God , search the Scriptures whether things are so or no , as Ministers declare , if you find them so , charge them upon your Consciences as most worthy of all acceptation and belief : Religion now a dayes is branched out into so many speculations and subtle questions wrapped up in such terms of art , under such nice distinctions , that the power and simplicity of the Gospel is almost lost , ordinary Professors know not what to believe while the Pulpit gives such an uncertain sound . There is not so much Rational Knowledge required to the obedience of Faith as some imagine , leave others to dispute , to produce their Reasons pro and con , do you quote Scripture and believe , begging of God to direct your faith into right apprehensions of his revealed Will , hold fast there and you are safe , the greatest Scholars in the World must come down to the plain mans Faith , if ever they die in peace , in all Gospel Truths , their consonancy , not to our Reason , but to the Scriptures is to be regarded . Mans leaning rather to their own understanding of the thing , than to their faith in the Word , about that thing , hath led them into Error , into false notions of Divine Mysteries . I grant from your faith in one Truth you may fetch Reasons for some other Truth depending upon it , these are Gospel Reasons not your own ; we don't believe because we know , but we know because we believe ; this is a new way of knowing things , which the world is not acquainted with , because it cannot receive the spirit of Truth , the spirit of Truth is a spirit of Faith ; hearing the Word is of singular use to Believers themselves , 1 Ioh. 5. 13. to confirm and strengthen your Faith , that you may be built up further in it , furnished with further matter to act it upon . Let none be discouraged though never so ignorant and unlearned , of a low , mean , capacity , yet come to hear with an expectation of Gods working faith in thee , faith will overcome all these difficulties , as weak and simple and ignorant as any may be supposed to be , yet be not discouraged , you may be made to believe more in one moment , than the greatest Scholars in the World can attain to the knowledge of in many years study . It is written in the prophets ( Joh. 6. 45. ) and they shall be all taught of God , every man therefore that hath heard , and hath learned of the father cometh unto me ; Not that any man hath seen the Father . 'T is not what men you hear , what Ministers you follow , till God the Father do's speak powerfully to your hearts by the Ministry of man. It matters not who the man is , your faith consists not in the Wisdom of man , but in the power of God , when you have a proof of Christs speaking in any , 2 Cor. 13. 3 then hearken diligently , till you hear an inward Word from this invisible Teacher , you 'l never come to Christ. If all the Ministers in the World should lay their heads together , they could never bring a sinner to Christ , till the Father speaks the word and draw him . We are but Ministers by whom you believe , as the Lord gives to every man ; So then , neither is he that planteth any thing , nor he that watereth , but God that giveth the increase , 1 Cor. 3. 5 , 6 , 7. The sum of all is this , We are sent to Preach , that you may Hear ; we carry the Letter of the Word to your Ears , the Spirit brings it home in the name of God to your Consciences , convincing you that it is his Word , under this Conviction you see the truth of the Word , in the veracity of God , this word of Truth and your Souls meeting so close , as they alwayes do in an act of Faith , sanctifies you ; this sanctification lies in the ready assent of your understanding , and free consent of your Will , the one is founded in light , the other in love , so that when an enlightned Understanding receives the Truth in the love of the Truth , there is a firm Principle of Holiness fixed in that Soul , flowing from that Union to Christ that Faith gives us , this is the beginning and progress of that Faith , the end of which is the Salvation of your Souls . The Second Point . How we are Iustified by Faith. WE ought to be Doers of the Word and not Hearers only , to maintain good Works for necessary uses , Tit. 3. 14. It behoveth us therefore to know what use we should make of our works and doings in the great business of our Salvation , so as not to entrench upon the Righteousness of Christ , not to degrade that from being our sole and only justifying Righteousness . Some men are as much mistaken in grounding their salvation upon doing , as others are in grounding it upon bare hearing ; and therefore these things must be warily spoken unto , and warily understood . When we urge the necessity of doing the Word of God , Carnal Reason lies at the catch , and is ready to take every thing in a wrong sense and meaning , and to bring down the Mysteries of the Gospel to a low loyal vulgar Notion more suitable to humane Reason . There are two extreams that men are apt to run into ; either they neglect good works , or else , they trust in good works ; either they do in a careless formal presumptuous manner , pretend to cast all upon Christ , without any serious inquiries after the Truth of Grace in themselves , or ever proving it by its fruits ; conceiving it altogether needless to be any way active in their own salvation . Secondly , If upon search they find any actings of Grace in their Hearts , any fruits of Grace in their Lives , these are their own proper goods they think , Money found in their own Purses ; it matters not how they came by it , they have it , and they are resolved to convert it to their own proper use , making it nothing less than a part of their Justifying Righteousness . Those of this way , with whom I have now to do , do state the matter thus . They say , that Christ is the meritorious cause of our Justification , having by his Death satisfied the Law , and discharged us from the Curse of it ; and so far we agree with them . They say further , That Christ to compleat our Justification , hath also purchased for us strenght and ability to perform the condition of the new Covenant ( this we assent to ) the performance of which according to them , is to be taken in as a part of our Justifying Righteousness , and this we deny . We say the performance of what is required in the New Covenant , is a good Justification of the Cause , whether it be of Faith or of Good Works , or of any particular thing or action , the sincerity and truth of which may be in question . But we deny that it adds any thing to the Justification of the person , and therefore they speak not ad idem , to the same thing , when they deny Christs imputed Righteousness to be the sole Righteousness that justifies the Person , because there is another Righteousness required , upon another account to justifie or clear up the sincerity of our Faith and Holiness ; I say to clear up this to our selves and other men , which we deny not . For we do not admit any Faith to be a justifying Faith , but upon good evidence of the Truth of it , neither do we admit any works to be good works but upon full proof of the goodness of them . The Sum of all is this ; we say , Faith and obedience once proved to be true and genuine , are good evidences of our interest in Christ , whose imputed Righteousness is the sole and only Righteousness by which our Persons are universally justified from all charges and blame whatsoever in the sight of God , and to say otherwise is in effect to say that Christ died to justifie us , that we might be justified without him ; or at least not only and solely by him ; which is highly derogatory to the death of Christ , neither will their owning Christ to be the meritorious cause of our Justification salve the matter while they do in any sense require another Righteousness distinct from that of Christs , for the justification of our Persons in the sight of God. And having given you this brief account of the matter in difference , I shall now proceed . The Point in General which I am to speak to is this . That though good works are highly necessary in a justified person , yet they not required in any way of causality to the Justification of the Person . Or thus , no part of our inherent Righteousness can be any part of our justifying Righteousness . This I might prove to you many ways . First , From the subject of Justification , an ungodly Person ; a believing Sinner flying in the sense of Sin unto Jesus Christ for Life and Pardon . Sin is that from which we are Justified , the Righteousness of Christ is that for which or by which we are Justified , Act. 13. 39. Secondly , Because there must be a change of stare in Justification , and by Justification , before we can derive any saving Grace from Christ to enable us to the least good work . I might also Thirdly , Argue from the weakness and imperfection of all Inherent Holiness which is not able to justifie it self , much less the Person . And many Arguments may be brought ; but my design is to contract this general to a particular point , concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , or the act of believing ; and I shall shew that that part of our inherent Righteousness that flows from our doing the Word of God , that is , the Work of Faith as done by us in an act of believing , is no part of our justifying Righteousness . This is that which seems to have the fairest claim to , and interest in , our Justification ; and if this be disproved , the Argument will hold a fortiori against all the inferiour branches of our inherent Righteousness ; they must be forced to quit their claim also . That which seems to intitle Faith to such an Interest in our Justification as is pleaded for by some , is the phrase and manner of expression which the Scripture uses in speaking of Faith , telling us that Faith is imputed to us for Righteousness , that we are justified by Faith ; that he that believes shall be saved , and the like . The question is , in what sense these Scriptures are to be understood ; whither we are to take up our standing partly in the act of Faith , and partly in the object of Faith , making up a Righteousness , partly from our selves , and partly from Christ , or whether we are by Faith to go out of our selves unto Christ for our whole , sole and only justifying Righteousness ; and this is that which I affirm , and shall endeavour to make good , and shew you that the Scriptures alledged do not ascribe our Justification to the Act , but wholly to the Object of Faith ; not to our believing , but to Christ believed on , which I prove thus : First , From those Expressions of Scripture peculiar to Holy Writ , by which the Holy Ghost doth of set purpose limit Faith to its Object , Iohn 6. 47. Rom. 9 : 33. Ephes. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to believe in , into , or upon Christ , which plainly points out this , that Faith is alwayes to be taken in relation to its Object ; that by Faith is meant Christ apprehended by Faith. Life is promised , not simply to believing , but to believing in ; in whom ? in Christ , or nothing . Faith is a relative term ( as to its whole sense and signification ) to the Object Christ. It must be Faith in Christ , or Faith in nothing . Believing is a Scripture Phrase , setting forth our leaning upon Christ. Faith , as our Act adds nothing to Christ , doth not make his Death satisfactory ; it was so in its self before , though by an applicatory act of Faith it is made so to us ; that is , we do reap the benefits of his Death and satisfaction ; we are not united to Faith , but by Faith we are united to Christ. Faith is the Medium uniens ; we do not trust in our Faith , but by Faith we trust in Christ ; all that Faith signifies is in relation to Christ ; all that it doth , is in the Name of Christ ; without Christ it signifies nothing , it doth nothing , it is nothing . When we are said to be justified by the Faith of Christ , or justified by Faith in Christ , Gal 2. 16. pray must the meaning be , that we are justified by Faith , and Christ , as some would have it , giving the priority to Faith , and making Christ but a remote cause of our Justification , and our inherent Righteousness to be the next and immediate cause ? Were Men more willing to exalt Christ , and debase themselves , this would be English plain enough : Faith in Christ would then signifie but one Righteousness ; it would not be Faith and Christ. Let Men have a care how they speak unadvisedly of Christ to the lessening and diminution of his Honour : God hath said he is our Righteousness without any Limitation , without any restriction : Now for Men to say , ay but not all our Righteousness , not our only Righteousness ; I say , 't is a bold word thus to distinguish whatever remote inferences they may gather out of Scripture to justifie their meaning ; yet since God hath not thought fit to drop any such diminutive expression of Christ in Scripture , I say it is a bold word for Men to Speak . You may see how severely speaking against God was punished , Numb . 21. 5 , 6. And God complains of it , Ezek. 35. 13. With your mouths ye haue boasted against me , and have multiplyed your words against me : I have heard them . We may safely deny any thing of God that implies weakness or imperfection ; but to deny that of Christ which tends to the Exaltation of his Name and riches of his Grace ; let Men distinguish how they will , it is dangerous meddling here : This is a tender point ; that is the first . Secondly , If the bare act of Faith without any relation to the object , justifies ; then any act of Divine Faith will justifie us as well as Faith in Christ ; for the Act is specified by the Object : Take away the Object , and all Acts of Faith are alike , equally insignificant . But I proceed . Thirdly , To the third Argument that shall be drawn from the Nature of Faith , which consists in receiving . As it is the Act of a Believer , it implies doing ; but properly as an Act of believing ; it consists in receiving , and that with an empty hand : Now the question is whether by this receiving Act of Faith there do redound to us a Righteousness of our own , distinct from that which we receive from Christ ? I say no : We are not justified by a Righteousness that we do , but by a Righteousness that we receive : Now the bare Act of receiving in a common Natural way , is not counted morally meritorious : A Beggars receiving an Alms , argues no merit in the Receiver , but meer Grace in the Donor . We count that he who only receives a benefit , he doth nothing for it , it comes freely : Indeed he doth something naturally in receiving , but nothing morally by way of merit for the thing received . Thus it is among Men , and so we understand it , in all such actings of ours ; but when we come to deal with God , how do our proud hearts put a value upon them ; then we put a value upon every thing , upon our coming , upon our adhering , upon our relying , upon our asking , upon our receiving ; We grow proud of those very Acts of Grace by which we do express our Poverty and Beggary , our absolute Dependance upon another ; as if Christ was beholden to us for our accepting of him : So naturally prone are we to rest upon any thing that looks like our own doing . Brethren ! There are two things to be considered in Faith. ( I. ) The Motion of the Soul in receiving , which is an Act naturally necessary to all manner of receiving ; it is as reaching forth , and opening the hand . ( 2. ) You may consider the passive reception it self , wherein the Nature of Faith doth chiefly consist , in admitting , applying , and owning the Gift . Though the word Believing doth Grammatically imply an Action , yet really and physically we are passive in believing : For these Reasons . First , The first Reason is this ; They who make our Act of believing a part of our Justifying Righteousness , do manifestly make Faith to contradict it self in and by its own Act : If by an Act of believing we go out of our selves to Christ for all : I do not see how by the same Act we can possibly settle upon any thing in our selves that is not Christ : If by being justified by faith they understand the Object of faith , then we agree with them ; then faith and Christ is all one : By faith we mean Christ applyed , and nothing but Christ. But if they understand the bare Act of believing in distinction from Christ the Object ; therein we differ from them . And they must so understand it who make our Act of believing a part of our justifying Righteousness distinct from Christs Righteousness ; and therein I say , they make faith to contradict it self in and by its own Act : I do not know whether I am understood ; I think I understand my self in what I have said : Take it thus , Pray consider what is the sense of a believing Soul under a present Act of faith in Christ ? I appeal to you all , I desire you would all be Judges in this matter who have ever been serious , and in good earnest , dealing with God by an act of faith for Salvation . You believe in Christ , what is the English of that ? What do you mean by it ? Is not this your sense ; you desire to cast yourself wholly upon Christ , to be found in Christ not having on your own Righteousness ; to be built upon that Foundation , to lay hold on Eternal Life in Christ ; to go out of your selves unto Christ for Righteousness and Life ; to seek that in another which you have not in your selves ; to count all things but loss and dung that you may win Christ ; don't you mean this ? Pray what an absurdity then is it , what a gross contradiction to say I am justified by something in my self , by virtue of that very act of faith , by which I do purposely go out of my self to Christ for all . If this be Reason and Sense , I have quite lost the use of both , and will never pretend to understand any thing . But how do some Men fight with their own shadows and lose themselves in their own expressions . They cannot speak of Christ , and of the way and manner of applying Christ , but presently they must be Co-workers with Christ in their Justification . Brethren ! We must not be perswaded out of our Christian Names , nay out of Christianity it self by those who would impose their own notions upon us , and indeed preach another Gospel ; let them read on and tremble . But I will say this , that if Paul were alive , and should hear any man upon Earth , or Angel from Heaven compound Faith and Works , Works and Christ in the matter of our Justification , I doubt not but he would curse them in the name of the Lord. Certainly we are not to be Mealy-mouthed , and silently suffer the grand principles of the Gospel to be decryed , as if we doubted whether they were true or no. These are the Pillars of the House , all fall with them , if they be taken away . These are the Ancient Land-marks and bounds of our Religion ; they must not be removed , for if you suffer that , you will quickly have a dead Child in the room of the living . New Notions , though not contrary to any received foundation , should be warily uttered ; but supposing there is the least discrepancy or opposition , it is our duty and wisdom to be silent , and not break the eye of the Needle , by forcing our Camel through . New Notions must yield rather to antient received Truths , they must be governed and over-ruled by them . It is dangerous to force plain Scripture , and plain principles to make good our own private interpretations . 2. Our act of believing is no part of our justifying Righteousness , because justification is an act of God ; not properly subsequent to our Faith , but simultaneous with it . They are concomitants , so close , so instantaneous , that we cannot say which is first , or last in time ; we cannot say the one takes its rise from the other . I explain my self thus ; it is one thing for the Scripture to speak Doctrinally of Faith , another thing to speak of a Believer under the actual exercise of Faith. When the Scripture speaks of the Doctrine of Faith in the Abstract , it tells us the consequents of it , that according to Gods order and appointment , Faith is requisite unto Justification , and so Faith is antecedent to Justification , and Justification is spoken of as a thing to come , upon our believing . The Doctrine of Faith shews what shall be to all who obtain it ; the actual exercise of Faith shews , what is to them who have it , and do believe it . It is not only he that believes shall be saved and justified , but is justified . It is true , who ever believes shall be saved ; the just shall live by faith , this is Doctrinally true . But he that believes hath everlasting Life , Iohn 3. 39. is justified ; this is experimentally true . God , if you rightly consider the point , doth justifie us , by working Faith in us . It is his way of Justifying ; it is the way God hath chosen to communicate the Righteousness of God , which is a stupendious Mystery , and cannot be otherwise applied to the soul. He doth not justifie us because of any antecedent act of Faith we have lying by us , and which we could now produce as a price ( as it were ) and Meritorious Means of our Justification . God justifies us by working Faith in us ; God being willing in so great an act of Grace , to speak to our Understandings and Knowledge , he hath appointed Faith as a fit means by which the soul not only doth the thing , but also le ts in a sense of what is done upon the soul ; and therefore faith the Apostle ; it is of faith that it might be of grace : God will be understood in all the acts of his Grace towards us . Now that there might be in us a sense of reception of so great a benefit , God resolves to put it into the hand of Faith , which hath a natural sutableness in it , and fitness to receive what free Grace tenders to it ; and so it doth when it is in any strength . Christ and our Souls would never meet were it not for Faith. There is no letting down any thing spiritual and supernatural into the soul , but by Faith ; Faith is our modus habendi , it is the way , the means by which we come to have God and Christ , and an Interest in the things of Heaven . We have what we have from Christ by Faith , and we hold it by Faith. Faith and Repentance as acted by us , and reflected upon , are very good Evidences of our Justifications , for it is in that reflection only that they do give evidence of themselves , and of any thing produced from them . Therefore , I say , as they are reflected upon they have retrospection to our Justification , of which they are very good and evident proofs ; but they have no antecedent causality to produce the thing signified , because they signifie it , as a thing already done , past and perfect . 3. And lastly , Justification is frequently set down in Scripture without any relation to these acts of Grace in us , to shew that it wholly flowes from Christ ; and that by our believing we add nothing to our Justifying Righteousness , but do only apply it , as wholly derived from Christ alone , 1 Ioh. 5. 12. He that hath the Son , hath life ; they that are in Christ there is no Condemnation to them , Rom. 8. 1. Now because we cannot admit sinners to be in Christ but by faith , therefore what flows from Christ , is attributed unto faith ; which is , I say , our modus habendi , but still the real cause of our Justification , that which makes us just in the sight of God , is our being in Christ , and our having the Son. There is no mention made of having any thing else ; but faith is our modus habendi ; we cannot have the Son but by faith , nor be in Christ but by Believing . Therefore God speaks , to our Understanding , and hath attributed that to the act of faith , which is only derivable from the Object . I shall now shew you the weakness of those grounds and reasons they go upon , who differ from us in this point . 1. They speak much of a Charge of Infidelity , Impenitency and Unholiness to be drawn up against us at the last day , and therefore it concerns us to muster up all our good works , all our acts of Grace , and every part of our inherent Righteousness , that we may be in a readiness to answer to this Charge and clear our selves . A specious Argument ! enough to amuse the World , and fright men back into the Popish Doctrine of Justification by Works . Brethren ! I do not deny that unbelieving , impenitent and ungodly Persons shall be charged with infidelity , impenitency and ungodliness , and be condemned ; but to talk of a charge of Infidelity against a Believer at the last day , I say , it is a groundless , unscriptural Notion . I do not deny that the faith of the Saints that draws them to Christ , and its efficacy afterwards in all its fruits , will be taken notice of by Christ , when they are admitted into the Kingdom , Mat. 25. 34. Come ye blessed ; and when that blessedness is fixed , Christ doth not put them upon the proof of their faith , but helps them himself to understand the former actings of their faith and love to God , which they were ignorant of before . When saw we thee an hungred , and fed thee ? or thirsty and gave thee drink ? &c. In as much as ye have done it to one of the least of these , ye have done it to me . I see more Grace in you saith Christ , than ever you saw in your selves , so and so appearing in your lives ; Come ye blessed . Brethren , Good Works are good Evidences to us , to make out the Truth of Grace in us ; but the All-knowing God needs no such Evidences for his Information ; he knows what is in man , and needs not that any should tell him . He searches the Heart . Though we see Grace only in the Fruit , yet God sees it in the Root and Principle . Besides , I conceive , the last Judgment is not to prove who is , and who is not in a state of Grace ; but rather to pronounce the Sentence according to the state that every one shall appear in at the Resurrection . There will be no doubting of any mans state at the Resurrection ; the method and manner of the Resurrection will decide it . Christ himself will separate the Sheep from the Goats ; and he will do this before the Judgement , Mat. 25. 32 , 33. You shall know a Believer then by his Station at the right hand of Christ ; by his Company among the Sheep . The Angels are sent forth , Mat. 24. 31. togather up the Elect from the four Winds , from the one end of Heaven to the other . They will ransack every corner of the World to find out every Saint ; not only the Ninety and Nine , but the whole Hundred shall be presented to God ; not one missing , we shall all stand together . Now after they are thus ranked by Christ , and the Angels have declared them to be Sheep , to be true Believers , must they come under a charge of infidelity ? Who must draw up this charge , and manage this false Indictment ? Either God , or good Angels , or Conscience , or the Devil . God he hath justified them here , sealed them by the Spirit of Adoption to the day of Redemption , and he will never reverse his judgment . The judgment of God at the last day will be pursuant to the judgment already past by his Word and Spirit in the Hearts and Consciences of Believers here . Good Angels are imployed to gather up the Elect , and consequently they have a true discerning who they are . Our Consciences are sprinkled with the Blood of Jesus , and have an answer in readiness , by the Resurrection of Christ from the dead . And the Devil will have something else to do in that day , when he stands at the head of the wicked to receive his sentence with them , the time of his torment being then come . Though he be now the accuser of the brethren day and night before God , he must then Eternally be cast down . True , he is now our accuser , and we must labour to overcome him by the Blood of the Lamp , as Rev. 12. 10 , 11. that is , by Arguments drawn from the Blood of Jesus ; yet I say fear him not after death . The last enemy that shall be destroyed is Death , saith the Apostle ; and must we have an after rancounter with the Devil ? Must we be set upon a fresh by him ? No , no , after death he hath done with you for ever ; he will not dare to look you in the face at the last day : He draw up a charge against you ? You shall accuse , judge and condemn him , and all the Devils in Hell , 1 Cor. 6. 3. Never fear , you that dye in the Lord , shall rise up under those denyable evidences of a state of Grace , that neither the Devils nor wicked Men shall dare to gain-say . What , must poor Christians who have lived under doubts , fears , under buffetings and temptations , under accusations and challenges from the Devil and their own Consciences , must they rise so ? Is this to be raised in power , with our Spirits made perfect ? Surely Paul was out in his triumph , Rom. 8. 33. Who shall lay any thing to the charge of Gods elect ? Do you make good your Title to Christ now , and never fear any charges afterwards at that day ; it will be a joyful day to Believers . Look up , saith Christ , lift up your heads for your Redemption draweth nigh , Luke 21. 28. And therefore comfort one another ; your Witness is in Heaven , and your Record is on high , as Job speaks , God , Christ , Angles , Conscience , will all be on your side . Aye , but if this feigned process be not observed , some mens notions will fall to the ground . Aye , and let them fall ; no matter how soon ; for they are not grounded upon the Word of God that endureth for ever . Brethren , we must not draw Schemes and Models from our own Brain , and when we have done , impose them upon God , and make his proceedings in every particular exactly to suit the methods of Humane Judicatures : The natural notion of these things is so strong in some mens heads , that it doth carry them out beyond the line of the Gospel . Good works certainly do best furthest off from the judgment seat of God. They are good and comfortable evidences here , but they will make but a sorry Righteousness there for us to plead . Though God may and will take notice of all the fruits of his Grace appearing in our words or works , when he passeth the solemn declaratory Sentence at the last day , which is but a fuller manifestation of our justification . God will personally and publickly own that which he hath secretly in our Consciences , done by his Word and Spirit in us . God doth now act mediately by his word , then he will act immediately by himself ; we shall hear the sentence of our Justification from his own mouth , which now we hear only from the mouths of his Ministers that speak to us in his name . Secondly , The second ground they go upon is this , they say , that it is a conditional service imposed upon us by God in the new Covenant ; and therefore the performance of it must needs be part of our Justifying Righteousness ; which is very specious , and very suitable to Humane Reason , as most things are that contradict the Mysteries of the Gospel , but it is of like sound and significancy with the other . Alas ! At how little a hole will self-Righteousness creep in ? How apt are we in the pride of our hearts to distinguish our self-Righteousness into our Justification , that we may have somewhat whereof to glory . To prevent mistakes I will premise one thing ; that is this , I do not deny , but that to believe in God , in Christ , is an eminent piece of service , a great act of Divine Worship , the greatest act of Worship we can perform to God on this side Heaven . But I deny that it is a service done in order to the procuring or purchasing those benefits which we receive from Christ as his free gift . Faith receives what Christ hath already procured . Faith doth not come to Christ to desire him to dye for us ; but having dyed for us , it comes for the fruit of his death : It comes on no other Errand but to receive what is already prepared . Faith hath no causality or efficiency at all in contriving , compassing , constituting the great act of Grace , wherein the pardon of our sin and our justification is held forth unto us . Our Faith did not move God to promise pardon , but finding all this Grace in Jesus , Faith applyes it , lays hold on it , and God gives us leave , nay commands us to do this . So that Faith is a service we owe to God by way of duty in complyance with his free Grace towards us , but it is not a service done by us in way of procuring that which is freely given . No , no , we owe that to Christ and not to Faith. Brethren ! In common acceptation , when we say come to me , and I will do this and that for you ; pray who is the doer , he that comes to have the thing done , or he that doth it . Certainly if coming be a service in this case , it is a service done to a Mans self , and can never be urged as a service done to God. But they further say , that this is a conditional service : Why ? Because God hath commanded us to believe that we may be justified . Commanded us to believe and pray , what is that ? I told you before the meaning of an act of Faith , even to renounce our own Righteousness , to come in our nakedness and poverty to Christ , without Money or without Moneys worth , that we may be enriched by him in all things . Is not this the old , honest , plain down-right notion of believing ? And is this the Conditional service required ? Why don't you do it then ? Who is against it ? Only let them attend to the sense of Faith , and not be carried away with the meer word and talk of Faith , as their own act , never regarding the inward sense and signification of the thing it self . Hath God required us to believe in Jesus ; let us know what that means and do it ; no body is against it . If that be the Conditional service , let them lye low before God , and seem more vile in their own eyes , and cast themselves upon Christ for all . Let them learn to come without Money . This is the proper Obedience of Faith ; that Obedience which the Doctrine of the Gospel doth require ; and since you will call this a condition , I say , why don't you perform it ? Is this the performance of such a condition of believing , according to the sense and meaning of believing , to tell the World that Christ is not our only Justifying Righteousness , that we must seek for something in our selves to joyn with him , if ever we will be saved ? Is this the condition ? Doth God mean this , when he bids me believe in Jesus ? Sirs ! Let us not read our Bibles backwards ; wresting Scripture to our own destruction : It is strange to me , that Faith which is all along in Scripture opposed to Works in our Justification , and is appointed by God to shut all good works out of Justification , should be thus made an inlet to bring all good works into Justification . Oh! That we were more under the powerful actings of true Justifying Faith , it would then open it self more fully to us , and shew us its meaning . I wish we could a little better understand the actings of our Faith , understand the reason , the sense of it , the importance , the intent of an act of Faith , what a thing Faith is . Thirdly , They suppose a double Justification , and a double Justifying Righteousness ; the first to justifie us from the accusations of the Law , the other to justifie the sincerity of our Faith and Holiness ; and here comes in all our inherent Righteousness . This is specious too : But I would not have men coyn new heads of Divinity to make good their own notions . We know but of one Justification , I say , the second Justification , which they talk of , it is implyed in the first ; and therefore needless and unscriptural : For since the Revelation of the Gospel , infidelity and unbelief is a sin against the Moral Law ; and Faith in Christ is injoyned as a duty by the Moral Law ; by which we take God to be our God , and consequently do bind our selves over to believe whatsoever he had , or hereafter should reveal to be his Will. This we are bound to by the Moral Law ; therefore if we are ( as they themselves affirm ) freed by Justification from the Law of Works upon the condition of Faith , then we are on our first Justification absolutely freed from infidelity , and our Faith is sufficiently approved to be true , and what then need a second Justification , unless we will suppose an error in the first Judgment ; which is impious to suppose ; as if God should acquit us from the accusation of the Law of Works upon the condition of Faith ; which upon after examination , Christ discovers to be false and unsound . So that these things do not hang together . Fourthly , They say that Faith and Holiness are conditions and evidences of our title to Christ , and all that comes by him ; and therefore part of our Justifying Rightcousness . It is hard to understand the strength of some mens reasoning ; but grant all this , it amounts to no more but Christ , and a title to Christ , so far we are agreed , for we desire no more . But how they will make Faith which is our title to Christ , and unto which Christ and all his benefits are by the Gospel granted , promised and made over ; how they will make this title never so well evidenced , to be part of our Justifying Righteousness , I see not : A title adds nothing to the inheritance , makes it neither more nor less , but conveys it down to us , according to the intrinsick value of the thing , be it more or less . A title to Land is no part of the Land ; only we are invested in it as it is , by vertue of our title . Now therefore if the Righteousness of Christ be not of it self sufficient to justifie us , I see not how a good title mends the matter ; for if the Estate be never so great , and we have no good title to it , it is worth nothing to us ; and if our title be never so good , we can have no more then is , and belongs to the title . So that after all this stir about conditions and evidences of our title to Christ , the result of all is this , we have a title , a good title , are under all the conditions and evidences of a good title ; but to what ? To an Inheritance that is not sufficient to maintain us , to a Righteousness that is not sufficient of it self alone to justifie us ; and where are we now with our conditions and evidences of our title ? For ever distitute of a compleat Justifying Righteousness . Is this to Preach Christ ? To Preach the glad Tidings of the Gospel ? Is this the way to quiet and settle the Consciences of poor distressed sinners ? surely no. Fifthly , They urge the literal sense of some few Scriptures that seem to speak for them ; especially two ; and I do not know of more in the whole Bible , as to the literal signification ; if there were we should hear enough of it . I know they quote many others , which add no weight at all to the Argument they would ground upon them , Therefore I shall not speak to them . Those two are Mat. 12. 37. By thy words thou shalt be justified , and by thy words thou shalt be condemned ; and that in Iames , where it is said , Abraham was justified by works , Iam. 2. 23. For that in Matthew , Calvin charges the Papists with very great weakness in offering to draw an Argument from that Text for Justification by Works . Maldonate a Learned Jesuite on the other hand is very angry with Calvin for supposing any of the Roman Church to be so weak and injudicious , as to argue so from that Scripture ; for , saith he , we very well understand that this Text doth not speak De justificatione , qua justi efficimur , sed de judicis sententia , qua , sumpto ex verbis nostris argumento , justi declaramur . So saith the Jesuite ; we know this Text doth not speak of that which is the cause of our Justification , of the thing for which , and by virtue of which we become just and righteous , only here is the appearance of our Righteousness by our words , and we are declared to be Righteous . So that this doth not touch this cause of Justification ; and yet this is the main Text brought for it , the main proof repeated again and again , to prove inherent righteousness to have an influence into our Justification . I say let them take the answer from the Papists or Protestants , which they please , they are both against them in this thing . As for the other Scripture , They will take it in no other sense but what implyes a contradiction to all other Texts of Scripture in the case . The whole current of Scripture is against Works in Justification , and leads us to a fair construction of that in Iames , that it is to be understood of a justification before men , and not of a justification before God. Protestant Writers have sufficiently cleared up this , to the Conviction of all but such who are resolved not to be Convinced . Certainly they should have a care how they abound too much in their own sense . The Learned Lord Bacon saith , that a little Phylosophy makes men Atheists , but a great deal will convince them of a Deity . Some mens Logick and School Learning overthrows Reason , which duely improved and well managed , would teach them to argue otherwise : Certainly in our reasoning about Divine things we should be careful not to abound too much in our own sense . It is better for us to leave the Mystery of the Gospel in its Mystery where we found it , than to seek to draw it out , and so to explain it , as to force it into the mould of Humane Reason , shaping it on every side to an exact conformity to the thoughts and conceptions of our weak imperfect Understanding ; I say , no Gospel Truth will bear this . After all our Faith and Knowledge and Experience , we know but in part , and there is at the end of every Gospel Truth , a Mystery ; something that is passing our Understanding , that calls for silence , for an holy Admiration , for an humble submission in Faith to the Will of God. Therefore I would not have men speak as if they knew all , and draw particular Schemes , and it must be so , and no otherwise ; and thus and thus you must proceed in this and that way and form , therefore things must be so stated . I have done with the Argumentative part . I will now speak a word or two in a looser way of Discourse . I say then thus , he may be a true Believer who doth not take his faith for any part of his Justifying Righteousness ; I suppose that will be granted : But he cannot be a true Believer who takes not Christ for his Justifying Righteousness . I do not say now for his only Justifying Righteousness , because I would speak in the sense of those I oppose . I say , they cannot be Believers who do not look upon Christ as their Justifying Righteousness ; but they may be true Believers who do not look upon faith as a part of their Justifying Righteousness . For the first , suppose it an Error , it is only about the act in our apprehension which doth not alter the nature of the thing at all . The second is an Error in the act , which quite destroys the very nature of faith . Therefore the safer way is rather to press persons to believe , to see they have faith indeed and in Truth , than urge them to such an unscriptural construction of their faith , putting such a title of Honor upon it to the reproach of Christ and his Righteousness . They honour faith sufficiently who only prefer Christ before it . No doubt God will give faith its due praise and place at the last day ; our not knowing or not understanding the reach and truth of our faith in all circumstances of it , will be no prejudice to faith at the last day . I heartily wish , we were more in the Exercise of Faith than in Controversies about it ; more in the Practise of Good Works than in Dispute about them ; we should then sooner understand both the one and the other . Sirs ! the mysterious , sublime Doctrine of Justification was revealed for our comfort , and proposed to our faith to be believed ; not to our reason to argue upon in a Quodlibetical manner and to toss to and fro for Argument sake . What if we know no more of Justification then is absolutely necessary for our Justification ? This is the case of many plain , sincere hearted Christians ; and if it were so with us all , we may have fewer Notions in our Heads , but possibly more Grace in our Hearts . The Lord grant , that we may know the Doctrine of Justification so as they know it who are saved by Christ. But surgunt indocti & rapiunt Coelum , & nos cum doctrinis nostris sine corde , volutamur in carne & in sanguine . The Learned they dispute and wrangle themselves into Hell ; the unlearned they believe , practice and gain Heaven , taking up the truth in simplicity according to the general scope of the Gospel , as it is held forth to the meanest Capacity . Brethren ! what Paul said to the Jaylor , Acts 16. 31. that I say to you all , Believe on the Lord Iesus Christ , and thou and thy house shall be saved . Don't you go home now , and tell your Families that they must not understand this Text so as to look upon Christ as their only justifying righteousness , but look out for something in themselves , if ever they be saved . No , pray speak Scripture Language , expound Scripture by Scripture , and tell them , that Christ is all in all ; tell them plainly that they must not be found in their own righteousness ; they must be found in Christ not having on their own righteousness , that they must count all things but loss and dung that they may win Christ ; that there is no other foundation but Christ , no other name under Heaven by which they can be saved , but the name of Christ ; tell them they must not come for Justification and Life in the name of their Good Works , of any thing that belongs themselves ; but only in the name of Christ , promote this Doctrine in your Families and among your Children and Servants . This is the way to save you and your Household . This is good , wholesome household Divinity , and suited to the ordinary Capacity of all serious Professors . We must not send our Hearers to intricate distinctions , to learn the meaning of the Doctrine of their Justification . The sense of the Gospel is plain enough in this thing , they that run may read it . Come , come , you shall never be charged at the Last Day for giving too much to Christ in the matter of Justification . You are bound to ascribe all to him , and you shall never be charged for giving too much . And certainly if it be possible to err on that hand , I had rather err in giving too much then too little to Christ. Do you think that a true Believer , who doth not look upon the act of Faith or works of Holiness to be any part of his justifying righteousness ; but casts himself upon Christ , do you think , I say , that God will reprove such a person at the last day for ascribing too much to Christ , and not pleading his own righteousness ? Certainly a Believer cannot plead the righteousness of Christ without Faith ; his way of arguing from Christ will sufficiently evince the truth and reality of his Faith ; there needs no other proof and demonstration of it . I should have made some Application . I will tell you what I intended . First , To those who ground their Justification upon the sandy Foundation of their inherent Righteousness ; I would exhort them to pull down the house presently before it fall upon their heads ; and lay a better Foundation , if ever they think to stand before the Son of Man in his Day . Then I should exhort them , and press them to study other Arguments , ( as there are very many ) to promote Good Works and practical Holiness among men ; and not justle out Christ to make room for self Righteousness in the matter of Justification . What , must we work for Life still ? To work for Justification is to work for Life , and why should we thus turn the Gospel into the Law ? I should speak also to those who are built upon the right Foundation , and have cast themselves upon Christs Righteousness for Justification unto Life . Let such be careful to maintain good Works ; let them be Examplary in the practise of them ; and bring forth fruit meet for the Kingdom of God. For as the Foundation may be too weak for the Superstructure , so the Superstructure may be too mean for the Foundation . And therefore down with all this Hay , Wood and Stubble , and labour to walk more sutable to that Holy Faith under the Profession of which you live . Brethren ! The unsutable and uncircumspect lives of Professors , have been the greatest scandal to the Doctrine of Justification by Faith ; it hath opened the Mouths of men against it . Therefore labour to live men into a Conviction of this Truth . Disputes and Words will not do it , till you make it appear , that the Grace of God that hath brought Life and Immortality to light through the Gospel , hath taught you to deny all Ungodliness and Worldly Lusts. This is the way to promote the Doctrine of Justification by Faith alone . You that are built upon the right Foundation had need be careful and circumspect . The House is not yet finished , we do all of us lie open more or less to Storms and Tempests here below , though they cannot throw down the house , yet they may shake the house ; the rain may beat into the house , may soak through every room of the house , may foul the house ; may greatly incommode us and distress us . Therefore keep your Souls in good repair , keep them as tite as you can against Wind and Weather . And for your Comfort I would have told you that Heaven will mend all the Errors in the Superstructure , if the Foundation be right . God will then take away and separate all those weaknesses and sinful mixtures that now run along with all our Graces ; all Cracks and Flawes , the sinkings , and failings , the bendings and leanings , this way and that way in any part of the building , Heaven will mend all , will set all right and straight ; when we are Sanctified throughout , and the Top-stone is laid . FINIS . A DISCOURSE OF REPENTANCE : SHEWING The Difference between Legal and Evangelical Repentance , AND The Necessary Connection between Evangelical Repentance and Saving Faith. By Thomas Cole Minister of the Gospel . LONDON , Printed for Thomas Cockerill , at the Three Legs over against the Stocks-Market , 1689. A DISCOURSE OF Repentance . MARK 1. 15. Repent ye , and believe the Gospel . THE summe of the Gospel lies in Faith and Repentance , which alwayes go together , and cannot be separated , though they may and ought to be distinguished one from the other : I have chosen this Text to show the necessary connection that is between Faith and Repentance ; that I may be the better understood I shall observe this method . 1. Distinguish between Legal and Evangelical Repentance . 2. Shew the nature of Evangelical Repentance , what it is , and wherein it does consist , how it rises out of faith , what its use and end is . 3. Shew the necessary connection that is between Evangelical Repentance and saving Faith. 4. The real difference that is between them , notwithstanding this necessary connection . 5. Inquire into the true cause and reason why the Professors of this Age , who are so much for Faith , do mind Repentance so little . 6. Apply all . First , Distinguish between Legal and Evangelical Repentance . You see the Repentance and Faith spoken of in the Text , have both of them a reference to the Gospel ; Repent and believe the Gospel . We shall better understand the nature of Evangelical Repentance , by comparing it with Legal Repentance , observing as we go how they differ from each . ( 1. ) Legal Repentance is the work of the Law , i. e. The work of the Spirit by the Law , for the Law works but faintly under the influence of meer Natural Light , unless the Spirit awaken the Conscience , and set home the Law , little will be done , such a work of the Law you have Rom. 2. 15. letting in a Spirit of Bondage upon the Conscience , accusing us for what we have done against the Law , and leaving us so convicted without any plea for our selves . Evangelical Repentance is the work of the Gospel , sweetly melting the Heart by Arguments drawn from the Love of God , and his free Grace in Christ towards Sinners ; it encourages a trembling Soul to plead with God for Mercy as the Publican , Lord be Merciful to me a Sinner . ( 2. ) Legal Repentance is all terrour and no hope , it rises from the revelation of Gods Wrath against Sinners ; 't is a despairing Repentance without any hope of pardon , the Curse of the Law lies hard upon a Man ; he knows not how to get from under it , but lives in a fearful expectation of fiery indignation to devour him , he is a terrour to himself : But Evangelical Repentance leaves not an affrighted sinner altogether without hope , as I shall shew under the next head . ( 3. ) Legal Repentance is from worldly sorrow , not so much for the sin as the penalty incurred thereby , the apprehension of which is very dreadful to a convinced sinner ; he is more affected with the evil of punishment , then with the evil of sin in it self ; 't is not for Gods sake but his own , that he repents of sin ; he could love it well enough if it did not damn him : Though I do not deny , but a Repentance purely legal , may have some sense of the evil of sin as sin , not only as malum prohibitum , but as malum in se , as evil in its own nature ; where common notions of good and evil are not utterly extinguished , it must needs be so , especially under a higher conviction from the Spirit of God , that gives us a farther discerning of the evil of sin , then the meer light of nature under its greatest elevation can possibly do . It was so in Iudas , Matt. 27. 34. he was convinced , not only that he had broken the Law of God , but that he had sinned in so doing . I have sinned in that I have betrayed the innocent blood : He knew he had a hand in murdering a Man , a good Man , a great Man , who was more then Man ; no doubt all this came up into his mind , concerning Christ , yet the knowledge of Christ that Iudas had , did not reach so far as to beget the least hope of Mercy from him ; and here lay the legality of his Repentance ; it was a despairing Repentance , he conversed only with the Law , and so sunk under the wrath of God , and the curse of the Law ; he had none to accuse him but his own Conscience , the Rulers and chief Priests were for him , had set him a work and rewarded him ; but seeing him under such horror of Conscience , he had done their business , what care they , see thou to that ; unconvinced sinners do slight the convictions of others , they may go hang themselves for all them , they have no pity for them . I speak this to shew that legal Repentance may take in something of the evil of sin in it self , as well as the destructive nature of it to us ; though these legal convictions of the evil of sin in it self , are far short of those more through convictions that accompany true Evangelical Repentance : Though the sorrow that is in legal Repentance be but worldly ; yet 't is very pungent , it pierces us thorow , and pretends to some Devotion too , as if it were for Gods sake , when self is only at the bottom . Pharaoh confessed his sins , and desired the Prayers of Gods People , Exod. 9. 27 , 28. Saul wept for his sins , 1 Sam. 24. 16. The effects of Gods wrath are very dreadful upon convinced sinners , may draw Tears from their Eyes , when they see what mischief they have brought upon themselves ; they repent , but how ? Not of the sin , but of the punishment : Alas ! What does that signifie , how ineffectual is it ? What have we to do to repent of the punishment ? We can't reverse it ; 't is Gods part to repent of the punishment , to turn from his wrath , to cease from his anger , which he will do , when we repent of the sin that occasioned it . To repent of the punishment , is in effect to be sorry that God is so just , that he so severely animadverts upon sinners ; we wish he would let them go unpunished , that we might more securely go on in our sins ; the only way to escape vengeance , is to acknowledge the sinfulness of sin , and to repent of our great folly in committing it ; such a frame of Spirit bears some proportion to the Holiness of God , argues true Godly sorrow , which worketh Evangelical Repentance unto Salvation . 2 Cor. 7. 10. ( 4. ) Legal Repentance is before Faith , without Faith may never issue in saving Faith , as in Cain , Saul , Iudas , but Evangelical Repentance does alwayes accompany saving Faith ; and of this I am now to speak under the second head ; shewing you Secondly , The nature of Evangelical Repentance ; what it is in its first rise and original ; upon what 't is founded . It came in with the Gospel , the Law never intended any such thing , the sinner was to be cut off by Law , to die without Mercy , in the day thou eatest thou shalt die , says the Law ; unless ye repent , says the Gospel ; here is an exception put in ( in case of repentance ) against the peremptory Sentence of the Law. I say repentance comes in with the Gospel , I will put enmity , &c. Gen. 3. 15. Repentance rises out of this Enmity . This seems to point particularly at the Conversion of Eve , who by Faith in the promised Messiah should turn against the Serpent . I will put enmity between thee and the woman ; this woman , whom thou hast deceived , shall become thy Enemy , and bring forth a seed that shall break thy head , thou shalt bruise his heel , but his Death shall be thy overthrow . Repentance is a Gospel Priviledge purchased by Christ , 't is an act of Grace in God to injoyn us Repentance , as his leaving men in an impenitent hardened frame is an act of his Justice and Wrath. The Law in its Original Constitution , does not intend the amendment of the sinner , but his utter Destruction ; the Law can kill the sinner , but cannot mortifie the sin ; Damnation makes no man better , but concludes him Eternally under sin and wrath , the Justice of God is not obliged to turn a sinner from his sins , but to turn him into Hell for his sins . That which makes it a just and righteous thing with God to forgive the sins of Believer , is Christs Merits and his own Promise ; 't is Justice in God to make good his own Promises , Rom. 3. 25 , 26. 2 Thes. 1. 6 , 7. he is a debtor to his own promise , he cannot deny himself , 2 Tim. 2. 13. he owes the performance of his Promise to his Faithfulness and Truth ; 't is an act of Justice to himself to keep his Promise : God offers Mercy to sinners , not because they do repent , but that they may repent : Repentance is not the Cause but the Effect of Pardon , God always intends Pardon to those whom he effectually calls to repentance ; he gave no such call to the Angels that fell ; there was no Gospel preached to them . No fallen Angel was saved , because no Elect Angel fell , but there are many of Gods Elect among the fallen Sons of Adam to whom promises of Salvation were made upon their believing in Christ ; this being published to all in the Gospel , all who hear the Gospel do put in for their share in this Salvation , and that they may render the attainment more easie and feazable to them , they deny absolute Election , bring in Universal Redemption , assert the liberty of Mans Will to believe if he please , and supposing it to be in their own power to believe , they conclude they may be saved as well as others , and this is the ground of all that security that is among common Professors . Having spoken thus much of Evangelical Repentance as it implies a real hatred of sin as sin , and a real turning to God as the chiefest good from an inward change of nature renewed after the Image of God , I shall now shew you , 1. That such a Repentance can never be wrought in any by the Law alone , the Gospel has a principal hand in this . Why not by the Law. Because in the Law there are not sufficient motives and inducements to Repentance , nothing that encourages to it , that renders it available to mans Salvation , the law cannot give life to a sinner upon his repentance ; the Gospel can , but the Law cannot , could a man under the Law , Repent , suppose that ? What would he get by it , he must to Hell after all , the Law as a Covenant of Works does not seek to bring a sinner to Repentance , but to Punishment , the Law cannot give Repentance unto Life , because it cannot give Life upon our Repentance . You 'l say then , is the Law against Repentance ? I don't say so neither ; for take Repentance as 't is a just equitable thing , as a holy disposition of mind ; so the Law is not against it where ever it may be found , as it is not against any other act of Moral Righteousness as such that a man may do , and yet for all this 't will condemn a man for his sin , and all his righteousness shall not be remembred , though the Law be not against Repentance , yet it will not accept of repentance as a satisfaction for past sins , but the Gospel provides full satisfaction for the Law , and promises sufficient and effectual Grace to the sinner to bring him to repentance ; having rescued him from the Curse of the Law , enables him to walk worthy of the blessing of the Gospel , if those who are justified were not sanctified , they would live to the scandal of the Gospel . The Law cannot contradict it self , having already pronounced a peremptory sentence of death upon the sinner , 't is impossible the Law should ever give repentance unto Life , the Law insists upon the Execution of its own Judgment , and will not be satisfied till that be done , in this the Gospel yields to the Law , to have execution done upon man for sin , and provides a man on purpose , the man Christ Iesus , who bore our sins in his own body upon the cross . 3. This Evangelical Repentance implies real Sanctification , but the Law sanctifies no man , because it can't convey its own Holiness to another , can't alter the Nature of a Man , but only shew him what mischief his sin has done him , shews him his sin in this or that instance , to his great terror , but if he happen to out-live those terrors , and not die in the fit as Iudas , his evil heart will encline him as strongly to sin , as ever it did before his former Convictions , they made him give a present start backwards , but he will quickly recover himself , and return to his wretched course , he cannot cease from sin , though he know it displeases God yet he likes it never the worse for that , might he but escape the punishment , 't is not the wrath of God in it self that he fears , but only as it goes forth in the penal effects of it against himself , else he could suffer God to be angry , and not be troubled at it , whereas this goes most to the heart of a Child of God , that he has incurr'd his displeasure . There is no soundness in my flesh because of thine anger , Psal. 38. 3. The Law alone never works any real Sanctification in a sinner ; 't is indeed the rule of Judgement , it judges us according to what we are , but cannot make us better . 4. Repentance is a turning unto God , but the Law gives no encouragement to a sinner to turn to God , it holds forth the Wrath of God against him , that makes him run from the presence of an angry God and hide himself as Adam did , how can dry stubble stand before a consuming Fire , but God out of Christ is a consuming Fire to a sinner , he dares not come near him . 5. The law by it self can't work a saving Conviction 't is very Instrumental in conjunction with the Gospel to do this , but of it self it cannot . Saving Conviction is of the essence of Evangelical Repentance . Saving Conviction hath these four properties . 1. It apprehends upon Scripture grounds a possibility of a sinners Salvation , and not only so , but a fair probability of it upon the due use of those means appointed by God in order thereunto , and leads out the sinner to seek relief in Christ , under some hope of obtaining it . 2. It works a hatred of sin as sin , strongly inclines and disposes the heart of a sinner to break off from his sins , and to betake himself to a strict course of Holiness : God offers Grace to sinners , because he intends to give Faith and Repentance to as many as are ordained unto Life , Faith inclines us to beg Repentance , disposes us to it , laies open the foulness of sin so plainly , so convincingly that we cannot but repent of it , under such a saving Conviction as Faith works in us , I call it a saving Conviction , because it puts us upon the diligent use of all means tending to Salvation ; a man is so convinced that he cannot rest till he has found out an effectual remedy to cure so deadly a disease , nothing will satisfie him but Christ , we see not all that is in sin ; till we see an absolute necessity of Christ to save us from it : Here is a deep discovery of sin indeed , when we know nothing but the Blood of Christ can take it away ; Behold the Lamb of God , &c. a Sacrifice of Gods providing , all the Bulls , Goats , Sheep and Lambs of Mans procuring will never expiate sin , nothing that is among men can do it , but God has a Lamb , cherished in his own bosom from Eternity , this Lamb must be slain to take away the sins of the World , 't is very astonishing to think what God parted with from himself to satisfie his own Justice ; his Attributes conspire together to heighten and advance each other ; infinite Grace lays out it self to satisfie infinite Justice , and satisfied Justice gives way to infinite Grace to glorifie it self in mans free Redemption . 3. It convinces us not only of particular sins , but of the general Corruption of our Nature , 't is by a Divine supernatural Light that we discern this , we have a feeling of it in our selves , from an inward Principle of a higher Life raised up in us by the power of God in our Regeneration , which will not suffer us to walk any more after the flesh , we cry and complain of that proneness that is in us to evil ; O wretched man that I am , &c. Rom. 7. No unconverted man is brought in complaining of the Corruption of his Nature , only David , and Paul , and such like , but none else . When we look upon the old man with the eyes of the new , we see that deformity that never appeared to us before . 4. It Convinces us not only of the severity of the Law , in punishing , but also of the Holiness of the Law in all its just and reasonable Commands ; Rom. 7. 12. This is a main difference between Legal and Evangelical Repentance , that Conviction and Sense that is in a Legal Repentance of the Holiness of the Law , is very small , next to none at all , and that which is , proceeds chiefly from the remainders of light in all natural Men , left on purpose in the Conscience , that all reverence of God and his Law might not be quite cast off , and something of this may now and then appear under strong legal Convictions of sin , as in Iudas , but all this never begets any true love to Holiness , for still they go on in their sins and have pleasure in them that do so , Rom. 1. 32. which is a great demonstration of the absolute Dominion sin has over fallen man , in carrying him on not only against the known Law of God written in the Word , but against all the natural Notions of the Law written in his own heart , nothing can hold him in , he despises God and man and his own Conscience , he will not be a Law to himself . Legal Convictions come short in all these properties of saving Conviction . Legal Convictions are either such as are antecedent to the Commission of Sin , or such as follow upon it , which are properly called Convictions . Convictions antecedent to sin , are all one with the knowledge of the Law , by which we understand what is morally good or evil in it self ; what is sin , and what is not , Adam and Eve in innocency were under this Conviction , they knew what God had forbidden , viz. to eat of the Tree of Knowledge of good and evil , and that to eat of it in opposition to Gods express command to the contrary , was a high act of Disobedience , to be punished with Death , but by the subtilty of the Devil they yielded to the Temptation , and did eat : if their perfect knowledge of the Law could not keep them in Innocency , from falling , how can we expect that our imperfect knowledge of the Law from any Convictions of that kind , which we may be under should keep us . And for those legal Convictions subsequent to the commission of sin , by which we see the obliquity of our own actions , and know our selves to be Transgressors of a holy righteous Law , they fall short in all the forementioned properties of saving Conviction , they leave us without hope of Mercy , work no renovation of nature in us , they may disturb us in the present act of sin , and terrifie us much about that , laying some present restraint upon us , but they work no real Reformation in us , Iudas was in great horror of Conscience for betraying his Master , was much troubled that he should have a hand in shedding innocent blood : and yet under the light and power of this Conviction , how evil it was to Murder another , he hangs himself , which was as contrary to Law , as killing another : I speak this to shew how legal convictions may hurry a man from one sin to another , but they never lead him into a constant setled way of true Holiness , whence I infer that Convictions purely legal will never work Repentance unto Life . How Repentance unto Life is wrought by the Gospel . Because God hath appointed the Gospel to be the means of Repentance , Luk. 24. 47. Rom. 16. 25 , 26. to the Glory of his Free Grace , as Justice is glorified in the Damnation of an impenitent sinner , so Grace is glorified in his Conversion ; Evangelical Repentance is from a Discovery of Gods Love and Free Grace : His goodness leads us to Repentance , Rom. 2. 4. 2 Pet. 3. 9. Psal. 130. 4. A true Penitent fears least he should miss of Mercy , and come short of it , he rejoyces at the good News of the Gospel , begins to lift up his head in some expectation of a blessed Redemption , he serves God chearfully being perswaded that his Duties and Services will be pleasing to him and accepted by him for Christs sake , Psal. 130. 4. Hos. 6. 1 , 2. a sence of love and mercy quicken up a drooping trembling sinner to return unto God , the Prodigal remembred what a kind Father he had , Luk. 15. 18. 't was Pauls Argument , Rom. 12. 1. 2 Cor. 7. 1. 'T is a sad thing that the Grace of the Gospel which is intended to keep men from Despair , should by some be made an encouragement to presumption , God forbid we should continue in Sin because Grace abounds . 2. The Grace of the Gospel is not only an appointed Means , but is in its own nature a fit means to work repentance , suited and adapted to that end , the goodness of God leads us to repentance , the Schoolmen tell us that amor est congregativus , and they give this reason for it , because it does congregate and gather in our roving scattered thoughts from those various lesser Objects after which they go , fixing our Minds upon God , the only soul-satisfying Object . Love is conciliative , when God doth through Faith let in any sense of his intended grace towards sinners , the heart melts under it , a sinner does not repent that he may believe , but because he does believe , something of the Love of God to sinners in Christ Jesus , some inkling of this is come to his ear , hath touched his very heart , before ever he sets upon repentance , and now he can hold no longer , the love of Christ constrains him , great is the power of Love , when it commends it self to us in some signal expressions of kindness to our visible advantage and benefit . 3. Because Christ gives repentance , Act. 5. 31. he purchased this and all other graces for us , by dying for us , he not only obtained pardon of Sin in our Justification , but all inherent Graces in the Saints come from Christ , he procured them for us , he works them in us , his sufferings being not only satisfactory for sin , but meritorious of grace to be bestowed upon us , though the Law can't sanctify a sinner yet Christ can , and 't is an act of special grace towards us when he doth , but he will first satisfie the Law and Justice of God , that being brought under grace by our free Justification , we may answer to the Law of grace in our sanctification , denying all Ungodliness and Worldly Lusts , living soberly and righteously here below as the redeemed of the Lord ought to do ; the Law commands perfect Obedience , but in case of Failure , the Gospel Promises Faith and Repentance , Zach. 12. 10. Acts 11. 18. 4. Because God hath annexed a quickning Spirit to the Gospel , to make way for his Grace , and to give it a prevailing efficacy in the Hearts of men , they are drawn by the loving kindness of God , and cannot resist it , the Spirit opens the Mystery of the Love of God in Christ , and so charms the Soul with it , that it is impossible to withstand the allurements of it . 5. Because the ways and means of bringing a sinner to life , are all supernatural ; the Law speaks nothing of this , the Law never puts us upon any thing that is supernatural ; I mean that originally was so to man in his perfect state , for then it had been quite above the reach and capacity of Mans Understanding , but God suited his Law to those inbred Notions and Principles of Truth , that were concreated in us , the way of salvation through Faith and Repentance being supernatural ; we must apply our selves to the Gospel to know this . 3. The necessary Connection that is between Evangelical Repentance and saving Faith. I prove , it thus . 'T is so in the first production of Repentance , and in all the subsequent acts of Repentance , therefore 't is alwayes so . In the first production of Repentance if you consider how this was wrought by Iohns Ministry , Mat. 3. and Luk. 3. these two things will evidently appear . First , That Repentance alwayes presupposes Faith. Secondly , That Repentance rises out of Faith. And how ! I will clear up this by a brief Paraphrase upon those words , Repent ye , for the kingdom of heaven is at hand . Iohn is brought in inviting sinners to Repentance ; the Argument he uses is plainly this , God is inclined to Pardon you , therefore Repent : I come as a forerunner to prepare the way , that by bringing you the first newes of Gods intended grace and favour towards you , I might soften and mollify your hearts and dispose you to a ready thankful acceptance of Christ , this offer of Grace is called the Kingdom of Heaven because it is inclusive of all the happiness that Heaven can afford : all good comes along with Pardoning Grace , I see says Iohn , you are all lying under the sad damning circumstances of your own sins , in a very woful miserable condition , compassed about with Hell and Death , with horror and darkness , all things round about you , look very black and dismal , I am come to put you into a better state , to offer you a Kingdom , which will shortly appear in all its Glory ; 't is at hand , 't is coming toward you , Heaven it self is come to look after you to lend a helping hand to lift you out of this horrible Pit , before it shut its mouth upon you , see that you refuse not this grace , that you put not from you the word of the Gospel , least you judge your selves unworthy of Eternal Life , as Acts 13. 46. i. e. it will as plainly appear to be so , as if it had been so declared in open Court , upon a fair hearing of your Cause , if Heaven and Earth were to sit in Judgment upon you , they would conclude you most unworthy of Everlasting Life , and by putting the word from you , you have in effect passed this judgement upon your selves , or you have done that now which your own Consciences will so interpret at the last day , they will then tell you you might have had life and pardon , but would not ; you would not come to Christ that you might have life , therefore your damnation is just , you deservedly perish , & may thank your selves for it , how speechless will sinners be then : as to remain in impenitency under the outward Light of the Gospel , does argue the height of unbelief , so to be brought to Repentance by the Preaching of the Gospel does necessarily imply Faith in the Gospel , 't is impossible that a Tender of Grace should work Repentance till 't is believed , 't is of no force , makes no impression upon the Mind of a Man till then , therefore , Faith must be presupposed , I make it out thus . That which is brought as a motive for the doing of a thing , must be first understood , received and believed , before the thing can be done upon that motive : there is in the Gospel a general offer of Mercy to sinners , this proves an effectual means to beget Faith in all that are ordained unto life , upon their believing this general offer of Grace , their hearts begin to melt under it , and some inclination to Repentance is wrought in them , this Faith and this Repentance wrought in a more general way at first , do form themselves into more particular and distinct acts afterwards , thus the principles of the Doctrine of Christ , viz. Repentance from dead works and Faith towards God are first laid , and then there is ( in the light and power of these principles ) a going on unto perfection , Heb. 6. 1. Our first Faith is a more general Faith , and so is our first Repentance , rather an inclination and tendency to believe and repent , then actual Faith , or actual Repentance . Our first Faith wrought in us upon the general proposal of Gospel Grace , contains in it a saving Conviction of Sin , 't is impossible to receive grace without it , grace is nothing to us , of no signification to us , but as it gives relief against sin , which we must have some sense of , before we apply our selves to the grace of God for Pardon , we must see something in our selves that wants a pardon , and which we are willing to repent of and forsake in Case of a pardon , Repentance is as true an effect of Faith , as Pardon and Comfort , Faith first brings a sinner to Christ under some hope of Pardon , and then busies it self in working Repentance , in order to a comfortable sense of Pardon . The Spirit lets in some sense of Gospel Grace tendred unto sinners , and affects the heart with it , as very desireable , as a very seasonable offer , by no means to be slighted , the Soul begins to be taken with it , conceives some hope from it , and this is the begining of Faith , and with our first Faith Light comes in giving us some Gospel Conviction of sin in order to Repentance , I call it a Gospel Conviction , because it is wrought by means of the Gospel , all after acts of Faith and Repentance have their rise from this first work , which brings me to the second Point , viz. That Faith is not only joyned with Repentance in the first production of it , as has been shewed , but in all the subsequent acts of it ever after ; which I make out thus . Faith and Repentance do constantly refer to each other in their several actings , Faith to Repentance , and Repentance to Faith ; he that believes , repents because he believes , and he that repents , believes because he repents , i. e. as Faith is the cause of Repentance , so Repentance is the reason of every particular act of Faith put forth upou Christ for Pardon , 't is impossible to make up the full sense of an act of Faith on our part , if you fetch not the reason of it from Repentance : Why do we go to the Physitian , is it not because we are sick , weary and faint ready to die of such a Disease : So why does a weary Soul come to Christ , is it not to be eased of his Burden ? that insupportable burden of sin that is ready to sink him into Hell. If Faith and Repentance be thus always joyned together , does it not follow that we are justified by our Repentance as well as by Faith ? I Answer , No. Though we are not saved without Repentance , it does not therefore follow that we are justified by our Repentance ; but some to make good this Assertion have coyned many subtle distinctions , relating to both . Before I give a particular reply to this , let me say something in general . Religion may be considered , either in its primitive purity and simplicity , as it was laid down in the Fundamental Principles of it , by Christ and his Apostles . Or as it has since been drawn through the various Discourses , Reasonings and Writings of Men for so many Centuries past , this has so much overcharged Religion with so many nice distinctions , intricate questions , and endless disputes , that it seems to be quite another thing then it was in the Apostles dayes : The best way is to return to the primitive simplicity of the Gospel , especially in judging of Fundamentals , which are plainly and clearly laid down there in Terms very intelligible . Though Faith be the Gift of God , and is given of meer Grace but to a few , yet all who live under the Light of the Gospel may know what they ought to believe , which will render their unbelief more inexcusable ; did we dwell more upon what is plainly revealed as fundamentally necessary to Salvation , we should better discern , by the light of those Fundamentals , the just consequences of them , in any deductions from them , which may not be so particularly and expresly spoken unto in Scripture . But now to answer the query whether we may not be said to be justified by our Repentance , as well as by Faith , since we are not saved without Repentance ? Answ. There is a great deal of difference between Justification and Salvation , Salvation includes all qualifications belonging to that state , Justification lets us into that state ; gives us right to Life from whence spring all Qualifications becoming that Life . Besides , Saving Graces are so called , not that they are the Causes of Salvation , but because they accompany it , we cannot be saved without them . Faith it self as a Grace inherent in us , is no meritorious Cause of our Justification ; 't is that which carries us out of our selves to Christ for Righteousness upon the account of which we are justified in the sight of God , when we say we are justified by Faith , we don't mean we are justified by any thing in our selves , we can't understand it so , but the contrary , that we must be beholding to Christ for all . He that receives all from another , gives nothing to himself , he does indeed apply to himself , to his own use and benefit , what is freely given to him by another , but he cannot in any propriety of Speech be said to ascribe any thing to himself , or to owe himself thanks for what he receives from another : Faith in its justifying act does not look to it self as our grace , but unto Christ as our Righteousness , the inherent grace of Faith is not our justifying Righteousness , though it lead us out to him who is ; Faith is the hand , but Christ is the gift ; nay the hand it self is the gift of God , as well as that which is put into it : God gives us not only what we believe , but he gives us to believe ; the habit and act of faith are both from God , that he that glories may glory in the Lord only : And if it be so with faith , if that be shut out from being any part of our justifying Righteousness , 't will hold true much more in all other saving graces that spring from faith , whether Hope , Love , Fear , Repentance , &c. Repentance proves our Faith to be saving , such a faith as gives us an Interest in Christ , faith adds nothing to the Righteousness of Christ , but applies it as it is , it only gives us an Interest in it , and makes it ours by vertue of the Promise tendring it to us , by receiving the Promise we have a sure interest in the thing promised , and may ever after count it our own , and if we are not justified by our graces themselves , much less by our good works , which are the fruits and issues of them , we must resolve all our graces into faith , and faith it self into Christ and his Righteousness before we can be clear in the matter of our Justification . 4. The real distinction that is between them notwithstanding this necessary Connection . Faith and Repentance are frequently joyned together in Scripture , and sometimes each of them singly put for the whole work of Conversion , and then they do alwayes include each other , and imply the whole work of grace in the Soul , as Luk. 13. 5. Luk. 15. 10. Acts 3. 19. Acts 11. 18. Though they cannot be separated , yet they may be distinguished , not only nominally but really ; they are spoken of ( Act. 20. 21. ) as two distinct things , as Faith and Hope are inseparable , yet two distinct Graces , so 't is with Faith and Repentance , they grow together as different Branches from the same Root that bears and feeds them both , they are the two Vital Constituent parts of a Christian , which have their distinct Offices and Influences : Repentance is the same in Principle with Faith , though they receive different denominations , from the different objects and occasions about which they act : A principle of Grace is that immortal Seed , or that Spirit that is born of the Spirit ; the fruits of the Spirit are not the Spirit it self , but something produced by him ; all Graces are the fruits of the Spirit and are specified by their different objects : All Graces are but so many expressions of that holy Disposition , that is wrought in us by the Holy Ghost . To Repent of Sin is as true Holiness as not to sin at all ; a sinner has no other way to express his Love to Holiness , than by a declared Hatred of his Sins . They differ in their Objects , faith as justifying , hath Christs Righteousness for its Object , Repentance has mans unrighteousness for its Object ; as Faith acts upon Christ for an Interest in his Righteousness , so Repentance acts towards God , acknowledging our own Unrighteousness and bewailing it , we cannot rejoyce in the Righteousness of Christ , till we mourn for our own sins ; Christ reconciles God to us , by the attonement offer'd , 2 Cor. 5. 20 , 21. and us to God by working Repentance in us , who were Enemies to him in our Minds by wicked works , Col. 1. 21 , alienated from the life of God , Col. 4. 18. This Enmity against God and alienation from him , is removed by Repentance : Faith works upwards to appease Gods Wrath , by holding up the Blood of Christ ; Repentance works downwards upon our selves , changing our Minds towards God , that we may be conformable to his Will , and rebel no more against him . Besides , All Graces do not imploy , at least equally , the same Affections , there is more joy and hope in Faith , more sorrow and fear in Repentance ; faith lifts up and comforts a guilty sinner upon one account , Repentance humbles him and lays him low upon another account , filling him with godly sorrow for his sins . 5. Reasons why the Professors of this Age who are so much for Faith do mind Repentance so little , are so seldom found in the Exercise of it . 1. Because they rest in general Notions of Faith , and of Justification by Grace through Christ ; they say they have faith , and think this will save them , we may have right notions of faith in our Heads , and yet be under no real actings of faith in our Hearts ; we may be Orthodox in our Judgements , sound in the Doctrine of Faith , and yet be strangers to the Grace of Faith ; we may hold the Truth , dispute for it , preach it up , maintain it in our Discourses , as our Opinion , and yet be rotten at Heart for all this , under the power of unbelief , if you know these things happy are ye if ye do them . Faith must be done as well as talked of , it must be really acted by us in our own case , 't is not the doctrine of faith , but your faith in or according to that doctrine , that saves you , the just shall live by his own faith , the doctrine of faith is an external thing laid down in the letter of the word , but the grace of faith is an inward living principle found only in the hearts of real Saints , this is that I am inquiring after , and pressing upon you as that that will certainly produce Repentance , Zach. 12. 10. 'T is one thing to have a Notional Knowledge of the doctrine of faith as contained in the letter of the word , another thing to be under the power of the grace of faith as it passes thorow the heart in the lively actings of it : Notions of things may be separated from those effects that alwayes attend the things themselves when they are in being , we may shake and freeze under our notions of fire , but we cannot stand before fire it self and not be warmed by it , were there more real faith ; I mean of the grace of faith , among professors , there would be more Repentance , let us not slatter our selves in the good opinion we have of our faith , and of our supposed Interest in Christ , 't is all false , our faith is vain , and we are yet in our sins , if Repentance do not accompany our faith : The visible neglect of Repentance in the Professors of this age , has brought a reproach upon the doctrine of faith , and caused it to be evil spoken of , that faith that does not sanctifie , will never justifie , and without Repentance there can be no Sanctification : not that we make Repentance any Meritorious Cause of Pardon , or that it is to be rested in as any satisfaction for sin , only we affirm that justifying faith alwayes works Repentance . 2. Because they rest in a general Repentance , which they took up at their first Conversion and that must serve all their lives long , 't is enough they have once repented , that work is over , they have done with it now , and care not to return to it again : but because you have once repented , you must always repent , you entred into Covenant with God for your whole lives , to repent of every sin you should fall into , and shall we begin in the Spirit and end in the Flesh. 3. Because they have long since reformed what was amiss in their Lives , and refrained from the outward acts of those sins they lived in heretofore , all this may be without any true Repentance , you say you have forsaken your sins that is a gross mistake , for till you repent of them you have not forsaken them in Gods account , but are still looked upon as those who justifie your selves in those very sins , if not why don't you repent of them , you alwayes abide under the guilt of that sin which you have not repented of , the turning of the heart to God , can never be without Repentance ; till then you still retain the good opinion you had of your sins , your heart is set upon them still , nothing but Repentance turns the heart another way . There can be no real Reformation of Life , without a change of Heart ; Men may for a spurt force themselves to an outward Course of Holiness , but they can never hold it , the heart will go its own way , and carry the man after it , nothing but repentance makes a man a better man than he was before ; a man is the same that ever he was till he repents , then indeed he is another man , of another Mind . 4. Because they reckon all their particular sins among their Infirmities , and therefore a slight Repentance will serve the turn , they think they will be pardoned of Course to them , without any more ado . I look upon it as a great Error , to hold that all sins committed in a state of Grace are sins of Infirmity ; Saints themselves may be guilty of wilful presumptuous sins , and when they are , they must not think to shift them off as common Infirmities . I grant , those grosser acts of sin , that a Saint may be surprized into , do argue an infirm imperfect state , their state may be good though imperfect , there may be some good thing in their Hearts toward God , when they fall foul as David and Peter did ; but I am not now inquiring what is in their hearts , but what is in those grosser acts of sin , viz. Murder , Adultery , and the like ; I say there is nothing but Evil in them , they are all over and throughout sinful ; now , what is morally evil and sinful in its own nature cannot properly be called a sin of Infirmity , because an Infirmity in the true Notion of it , is the deficiency of a good Action , 't is not so good as it should be , absolutely evil in it self it is not , v. g. a Child of God prayes but not so fervently as he should , he hears the Word , but not so attentively as he should ; he believes in Christ , but not so firmly , so strongly , so stedfastly as he would , this is his Infirmity , here the action it self , or the thing done , is for the substance and matter of it good in it self , what God has commanded , but when we do that which is materially Evil in its own nature , and forbidden by God , this is more than an Infirmity , the whole action is naught ; 't is not a weak action , but a wicked one . He that is an infirm man , is a living man ; a dead man is more than infirm , he has no life at all in him that is capable of infirmity , if a Child of God should swear , be Drunk , or commit Whoredom , &c. I would not say as some do , Oh the Infirmities of the Saints , but I would say oh the Wickedness , the Leudness of the Saints ; you 'l think these hard words , hard things must have hard words , they that do well shall hear well , and they that do ill must hear ill : Sin is not the less sinful because a Godly Man commits it , it falls under greater Aggravations in him , than in another ; there may be some good thing in his heart , but there is nothing in these sinful acts but what is morally Evil and abominably wicked . This should awaken us to Repentance , are there not sins even mong us against the Lord our God ? 6. The Application . Repentance being the plainest and surest Evidence of Saving Faith , let us be much in the exercise of this Grace : We should repent as often as there is new matter for Repentance , I do not say we should alwayes be grieving and mourning for the same sin ; Repentance may have its perfect work , in reference to some particular sin , which God has sufficiently humbled us for . There is a time to set broken bones , we may rejoyce in the Cure , in that Ease and Rest that God gives us , when he speaks peace to us : By believing we enter into Rest , till some new sin disturb our rest , and then Repentance is to be renewed : By a new sin I don't mean common unavoidable Infirmities , but some grosser wilful Miscarriage : We ought to be humbled under our Infirmities , to confess them , and so to pass on by a present act of Faith , into our wonted serenity and peace of Conscience not doubting but God will overlook them for Christs sake . Faith is not so put to it , does not labour so much to take in the , pardon of them , as it does and must do to obtain the pardon of grosser sins , which put the Soul at a greater distance from God , then common Infirmities do , which are pardoned of Course to Believers upon their humble acknowledgement of them , but in case of any particular wilful sin , we must renew our Repentance in a more solemn manner , and afflict our souls for it , how long God may keep us mourning , before he restore to us the joy of our Salvation , must be left to him who knowes when to administer comfort to us , in the fittest season : When we are about this work , 't is good to reflect upon former sins already pardoned , there sinfulness appears thorow the Pardon . We may join our old scores to this new reckoning , and carry over all to the present Account , that having the sun Total before us , we may bewail the late addition we have made to it : When we see how high it rises , every new offence receives an aggravation , from so many that went before , 't is some Extenuation of a Fault to say , 't is the first time ; but frequent relapses into the same sin do heighten the guilt of it , and in such Cases there is nothing but Repenting , or perishing . The more you are in the Exercise of this Grace of Repentance , the less inclinable will you be to any sin : I am perswaded were the Devil sure you would Repent , he would not be so forward to Tempt you to any sin , nothing does so enrage the Devil , as the Repentance of the Saints , could he keep them always in that Mind , they are in , in the hour of a prevailing Temptation , he might Glory over them , but when they come to themselves , and consider better of it , how do they inveigh against the Tempter , and cry down the sin as an abominable Practise , and what does the Devil get by this , he loses more by their Repentance then ever he got by their Sin , he is laid open as an Impostor , as a Deceiver ; the Repentance of the Saints is the greatest Torment to the Devil before his time that can be ; as there is joy in Heaven at the Conversion of a Sinner , so there is no small sorrow in Hell upon the same Account . You cannot Honour God more than by a Daily Repentance , thereby you vindicate your holy Profession , from giving the least countenance to sin ; were the people of God more ashamed of sin , the wicked of the World would glory less in it , they would begin to blush with you , and hang down their heads for doing that which is so openly decry'd by all good men , good men are greatly wanting in the open Profession of their Repentance , if you did mourn for sin more , others would rejoyce in it less . FINIS . Books Printed and Sold by Tho. Cockeril , at the Three Legs in the Poultrey , over against the Stocks-Market . THE Works of the late Learned Divine Stephen Charnock . Two Vol. Folio . Annotations upon all the Books of Old and New Testament ; by Matt. Pool . 2 Vol. Folio . The History of Phylosophy , containing the Lives , Opinions , &c. of Phylosophers ; by Tho. Stanley , Esq Folio . The compleat Works of Mr. Isaac Ambrose . Folio . The Morning Exercise at Cripplegate , or several Cases of Conscience practically resolved by sundry Ministers . The 4th . Edition , 4to . A Supplement to the Morning Exercise at Cripplegate , or several more Cases of Conscience practically resolved by sundry Ministers . The second Edition , 4to . The Court of the Gentiles ; Part 3. The Vanity of Pagan Phylosophy demonstrated , &c. by Theophilus Gale. 4to . The Rise , Race and Royalty of the Kingdom of God in the Soul of Man , opened in several Sermons , by Peter Sterry , sometimes Fellow of Emanuel Colledge in Cambridge , and late Preacher of the Gospel in London . 4to . Speculum Theologiae in Christo : Or , a view of some Divine Truths , &c. By Edward Polhil of Burwash in Sussex , Esq 4to . Geography rectified : Or a Description of the World in all its Kingdoms , Provinces , Countries ; &c. The second Edition enlarged , with above thirty sheets more in the Description and about 20 new Maps . By Robert Morden , 4to . Large Octavo's . THE Nature , Powers , Deceit , and Prevalency of the Remainders of In-dwelling sin in Believers ; Together with the ways of its working , and means of prevention , opened , evinced and applyed ; with a Resolution of sundry Cases of Conscience thereunto appertaining . Precious Faith considered in its Nature , Working and Growth . By Edward Polhil of Burwash in Sussex . Christus in Corde : Or , the Mystical Union between Christ and Believers considered , in its resemblances , bonds , seals , priviledges and marks . By the same Author . Armatura Dei ; or a preparation for suffering in an Evil Day , shewing how Christians are to bear Sufferings , and what Graces are requisite thereunto : suited for all good Christians in this present time . By the same Author . The Faithfulness of God Considered , and cleared in the great events of his World ; or a second part of the fulfilling of the Scripture . By the Author of the first Part. A Renunciation of several Popish Doctrines because contrary to the Doctrine of Faith of the Church of England . By. R. R. B. D. 
A31080	----	Practical discourses upon the consideration of our latter end, and the danger and mischief of delaying repentance by Isaac Barrow ... Barrow, Isaac, 1630-1677. 1694 Approx. 186 KB of XML-encoded text transcribed from 91 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A31080 Wing B951 ESTC R17257 12256247 ocm 12256247 57527 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A31080) Transcribed from: (Early English Books Online ; image set 57527) Images scanned from microfilm: (Early English books, 1641-1700 ; 166:1) Practical discourses upon the consideration of our latter end, and the danger and mischief of delaying repentance by Isaac Barrow ... Barrow, Isaac, 1630-1677. [4], 176 p. : port. Printed by J.H. for B. Aylmer ..., London : 1694. "Formerly published by His Grace, John, Lord Arch-Bishop of Canterbury" Advertisement: p. [4]. Reproduction of original in Yale University Library. Imperfect: portrait lacking on film. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Death -- Sermons. Repentance -- Sermons. 2004-05 TCP Assigned for keying and markup 2004-05 Apex CoVantage Keyed and coded from ProQuest page images 2004-06 Judith Siefring Sampled and proofread 2004-06 Judith Siefring Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion Practical Discourses UPON THE CONSIDERATION OF Our Latter End ; AND THE Danger and Mischief OF Delaying Repentance . By ISAAC BARROW , D. D. Late Master of Trinity College in Cambridge . Formerly Published by his Grace , JOHN Lord Arch-Bishop of Canterbury . LONDON , Printed by J. H. for B. Aylmer , at the Three Pigeons , against the Royal-Exchange , in Cornhil , 1694. THE Bookseller's Advertisement . THE usefulness of short Practical Discourses , which are of small Price , and the good Reception which the late small Volume of Discourses concerning Industry , By the Learned Authour of these has found ; have induced me to Re-print these in the like manner , from the Third Volume of his Works in Folio ; for the Use of those who have not that , and cannot so well reach the Price of it . I wish the Authour 's Pious Design in these Writings may be promoted hereby , B. A. ADVERTISEMENT . NEwly Printed , the Holy Bible , containing the Old Testament and the New ; with Annotations and Parallel Sciptures . To which is annexed , the Harmony of the Gospels : As also the Reduction of the Jewish Weights , Coins and Measures , to our English Standards ; And a Table of the Promises in Scripture ; by Samuel Clark , Minister of the Gospel . Printed in Folio of a very fair Letter , the like never before in One Volume . Printed for B. Aylmer in Cornhill . SERMON I. The Consideration of our latter End. PSALM XC . 12. So teach us to number our days , that we may apply our hearts unto wisdom . THIS Psalm is upon several peculiar accompts very remarkable ; for its antiquity , in which it perhaps doth not yeild to any parcel of Scripture ; for the eminency of its Authour , Moses the Man of God ; the greatest of the ancient Prophets ( most in favour , and ( as it were ) most intimate with God : ) 'T is also remarkable for the form and matter thereof , both affording much usefull instruction . In it we have a great Prince , the Governour of a numerous People sequestring his Mind from the management of publick Affairs to private Meditations ; from beholding the present outward appearances , to considering the real nature and secret causes of things ; In the midst of all the Splendour and Pomp of all the stir and tumult about him he observes the frailty of humane condition , he discerns the Providence of God justly ordering all ; this he does not onely in way of wise consideration , but of serious devotion , moulding his observations into pious acknowledgments , and earnest Prayers to God ; thus while he casts one eye upon Earth viewing the occurrences there , lifting 〈◊〉 the other to Heaven ; there seeing God 's all governing Hand , thence seeking his gracious Favour and 〈◊〉 . Thus doth here that great and good Man teach us all , ( more particularly men of high Estate , and much Business ) to find opportunities of withdrawing their thoughts from those things , which commonly amuse them ( the Cares , the Glories , the Pleasures of this World ) and fixing them upon matters more improvable to devotion ; the transitoriness of their Condition , and their subjection to God's just Providence ; joining also to these Meditations sutable acts of Religion , due acknowledgments to God and humble Prayers . This was his practice among the greatest encumbrances that any Man could have ; and it should also be ours . Of those his devotions , addressed to God , the Words are part , which I have chosen for the subject of my meditation and present discourse ; concerning the meaning of which I shall first touch somewhat ; then propound that observable in them , which I design to insist upon . The Prophet David hath in the 39th Psalm a Prayer very near in words , and of kin ( it seems ) in sonse to this here ; Lord , prays he , Make me to know my end , and the measure of my days , what it is , that I may know how frail I am : Concerning the drift of which place , as well as of this here , it were obvious to conceive , that both these Prophets do request of God , that he would discover to them the definite term of their life ( which by his decree he had fixed , or however by his universal prescience he did discern ; concerning which we have these words in Job , Seeing mais days are determined , the number of his months are with thee , thou hast appointed his bounds , that he cannot pass ) we might , I say , at first hearing be apt to imagine , that their Prayer unto God is , ( for the comfort of their mind burthened with afflictions , or for their better direction in the management of their remaining time of life ) that God would reveal unto them the determinate length of their life . But this sense , which the Words seem so naturally to hold forth is by many of the Fathers rejected ; for that the knowledge of our lives determinate measure is not a fit matter of Prayer to God ; that being a secret reserved by God to himself , which to inquire into savours of presumptuous curiosity ; the universal validity of which reason I will not debate ; but shall defer so much to their judgment , as to suppose that the numbring of our days ( according to their sense ) doth here onely imply a confused indefinite computation of our days number , or the length of our life ; such as , upon which it may appear , that necessarily our life cannot be long ( not according to the accompt mentioned in this Psalm ( the same with that of Solon , in Herodotus ) above seventy or eighty Years , especially as to purposes of health , strength , content ) will probably by reason of various accidents , to which it is exposed , be much shorter ( seven or ten Years according to a moderate esteem ) may possibly , from surprises undiscoverable , be very near to its period ; by few instants removed from death ( a Year , a Month , a Day , it may be somewhat less . ) This I shall allow to be the Arithmetick that Moses here desires to learn ; whence it doth follow that teaching ( or making to know , so it is in the Hebrew ) doth import here ( as it doth other-where frequently in Scripture ) God's affording the Grace to know practically , or with serious regard to consider this state and measure of our life ( for in speculation no Man can be ignorant of humane lifes brevity and uncertainty ; but most Men are so negligent and stupid , as not to regard it sufficiently , not to employ this knowledge to any good purpose . ) This Interpretation I chuse , being in it self plausible enough , and countenanced by so good authority ; yet the former might well enough ( by good consequence , if not so immediately ) serve my design : Or be a ground able to support the discourse I intend to build upon the Words ; the subject whereof briefly will be this , that the consideration of our lives certain and necessary brevity and frailty , is a mean proper and apt to dispose us toward the wise conduct of our remaining life ; to which purpose such a consideration seems alike available , as the knowledge of its punctual or definite measure ; or more than it ; upon the same , or greater reasons . As for the latter clause , that we may apply our hearts to wisdom ; 't is according to the Hebrew , And we shall bring the heart to wisdom ; implying , the application of our hearts to wisdom to be consequent upon the skill and practice ( bestowed by God ) of thus computing our days . As for wisdom , that may denote either sapience , a habit of knowing what is true ; or prudence , a disposition of chusing what is good ; we may here understand both , especially the latter ; for , as Tully saith of Philosophy , Omnis summa Philosophioe ad beate vivendum refertur , The summ or whole of Philosophy refers to living happily ; so all Divine Wisdom doth respect good practice . The word also comprehends all the consequences and adjuncts of such wisdom ( for so commonly such words are wont by way of metonymie to denote , together with the things primarily signified , all that naturally flow from or that usually are conjoined with them ) in brief ( to cease from more explaining that , which is in it self conspicuous enough ) I so understand the Text , as if the Prophet had thus expressed himself : Since , O Lord , all things are in thy hand , and Sovereign disposal ; since it appears that Man's life is so short and frail , so vexatious and miserable , so exposed to the just effects of thy displeasure ; we humbly beseech thee , so to instruct us by thy Wisdom , so to dispose us by thy grace ; that we may effectually know ; that we may seriously consider the brevity and uncertainty of our lives durance ; whence we may be induced to understand , regard , and chuse those things which good reason dictates best for us ; which according to true Wisdom , it most concerns us to know and perform . From which sense of the words we might infer many usefull documents , and draw matter of much wholsome discourse ; but passing over all the rest , I shall onely insist upon that one point , which I before intimated , viz. that the serious consideration of the shortness and frailty of our life is a proper instrument conducible to the bringing our hearts to Wisdom , to the making us to discern , attend unto , embrace and prosecute such things as are truly best for us ; that it is available to the prudent conduct and management of our life ; the truth of which proposition is grounded upon the divine Prophet his opinion : he apprehended such a knowledge or consideration to be a profitable means of inducing his heart to Wisdom ; wherefore he prays God to grant it him in order to that end ; supposing that effect would proceed from this cause . And that it is so in way of reasonable influence I shall endeavour to shew by some following reasons . 1. The serious consideration of our lifes frailty and shortness will confer to our right valuation ( or esteem ) of things , and consequently to our well-placing , and our duly moderating our cares , affections and endeavours about them . For as we value things , so are we used to affect them , to spend our thoughts upon them , to be earnest in pursuance or avoiding of them . There be two sorts of things we converse about , good and bad ; the former , according to the degree of their appearance so to us ( that is , according to our estimation of them ) we naturally love , delight in , desire and pursue ; the other likewise in proportion to our opinion concerning them , we do more or less loath and shun . Our Actions therefore being all thus directed and grounded , to esteem things aright both in kind and degree ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to assign every thing its due price , as Epictetus speaks ; quanti quidque sit judicare , to judge what each thing is worth as Seneca , ) is in order the first , in degree a main part of wisdom ; and as so is frequently by wise men commended . Now among qualities that commend or vilifie things unto us , duration and certainty have a chief place ; they often alone suffice to render things valuable or contemptible . Why is Gold more precious than Glass or Crystal ? why prefer we a Ruby before a Rose , or a Gilly-flower ? 't is not because those are more serviceable , more beautifull , more gratefull to our senses than these ( it is plainly otherwise ) but because these are brittle and fading , those solid and permanent ; these we cannot hope to retain the use or pleasure of long ; those we may promise our selves to enjoy so long as we please ; whence on the other side is it , that we little fear or shun any thing how painfull , how offensive so-ever , being assured of its soon passing over , the biting of a flea , or the prick in letting bloud ? The reason is evident ; and that in general nothing can on either hand be considerable ( either to value or disesteem ) which is of a short continuance . Upon this ground therefore let us tax the things concerning us whether good or bad , relating to this life , or to our future state ; and first the good things relating to this life ; thence we shall be disposed to judge truly concerning them , what their just price is , how much of affection , care and endeavour they deserve to have expended on them . In general , and in the lump concerning them all St. Paul tells us , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the shape or fashion ( all that is apparent or sensible ) in this present world doth flit , and soon give us the go-by : We gaze a-while upon these things , as in transitu , or intra conspectum ; as they pass by us , and keep a-while in sight ; but they are presently gone from us , or we from them . They are but like objects represented in a Glass ; which having viewed a-while , we must shortly turn our backs , or shut our eyes upon them , then all vanishes and disappears unto us . Whence he well infers an indifferency of affection toward them ; a slackness in the enjoyment of them to be required of us ; a using this world , as if we used it not ; a buying , as if we were not to possess ; a weeping , as if we wept not ; and a rejoycing , as if we rejoyced not ; a kind of negligence and unconcernedness about these things . The world ( saith St. John ) passeth away , and the desire thereof ; what-ever seemeth most lovely and desirable in the World is very flitting ; how-ever our desire and our enjoyment thereof must suddenly cease . Imagine a man therefore possessed of all worldly goods , arm'd with power , flourishing in credit , flowing with plenty , swimming in all delight ( such as were sometime Priamus , Polycrates , Croesus , Pompey ) yet since he is withall supposed a man and mortal ; subject both to fortune and death ; none of those things can he reasonably conside , or much satisfy himself in ; they may be violently divorced from him by fortune , they must naturally be loosed from him by death ; the closest union here cannot last longer than till death us depart ; wherefore no man upon such accompt can truly call or ( if he consider well ) heartily esteem himself happy ; a man cannot hence ( as the most able judge , and trusty voucher of the commodities doth pronounce ) receive profit or content from any labour he taketh ( upon these transitory things ) under the sun . Why then ( let me inquire ) do we so cumber our heads with care , so rack our hearts with passion , so wast our spirits with incessant toil about these transitory things ? why do we so highly value , so ardently desire , so eagerly pursue , so fondly delight in , so impatiently want , or lose , so passionately contend for and emulate one another in regard to these bubbles ; forseiting and foregoing our homebred most precious goods , tranquillity and repose , either of mind or body , for them ? Why erect we such mighty fabricks of expectation and confidence upon such unsteady sands ? Why dress we up these our Inns , as if they were our homes , and are as carefull about a few nights lodging here , as if we designed an everlasting aboad ( we that are but sojourners and pilgrims here , and have no fixed habitation upon earth ; who come forth like a flower , and are soon cut down ; flee like a shadow , and continue not ; are winds passing away , and coming not again ; who fade all like a leaf , whose life is a vapour appearing for a little time , and then vanishing away ; whose days are a handbreadth , and age as nothing ; whose days are consumed like smoak , and years are spent as a tale . Who wither like the grass , upon which we feed ; and crumble as the dust , of which we are compacted ; for thus the Scripture by apposite comparisons represents our condition ) yet we build ( like the Men of Agrigentum ) as if we were to dwell here for ever ; and hoard up , as if we were to enjoy after many ages ; and inquire , as if we would never have done knowing ? The Citizens of Croton ( a Town in Italy ) had a manner ( it is said ) of inviting to Feasts a Year before the time , that the Guests in appetite and garb might come well prepared to them ; do we not usually resemble them in this ridiculous solicitude and curiosity ; spes inchoando longas , commencing designs , driving on projects , which a longer time than our life would not suffice to accomplish ? How deeply do we concern our selves in all that is said or done ; when the morrow all will be done away and forgotten ? when ( excepting what our duty to God , and charity towards men requires of us , and that which concerns our future eternal state ) what is done in the World , who gets or loses , which of the spokes in fortune's wheel is up , and which down , is of very little consequence to us . But the more to abstract our minds from , and temper our affections about these secular matters , let us examine particularly by this standard , whether the most valued things in this World deserve that estimate which they bear in the common Market , or which popular opinion assigns them . 1. To begin then with that which takes chief place , which the World most dotes on , which seems most great and eminent among men ; secular state and grandeur , might and prowess , honour and reputation , favour and applause of men , all the objects of humane pride and ambition ; of this kind , St. Peter thus pronounces ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All the glory of the men is as the flower of the grass ; the grass is dried up , and the flower thereof doth fall off ; 't is as the flower of the grass , how specious so ever , yet the most fading and failing part thereof ; the grass it self will soon wither , and the flower doth commonly fall off before that . We cannot hold this flower of worldly glory beyond our short time of life ; and we may easily much sooner be deprived of it : Many tempests of fortune may beat it down , many violent hands may crop it , 't is apt of its self to fade upon the stalk ; how-ever the Sun ( the influence of age and time ) will assuredly burn and dry it up , with our life that upholds it . Surely ( saith the Psalmist ) men of low degree are vanity , and men of high degree are a lye : Men of high degree ; the mighty Princes , the famous Captains , the subtile Statesmen , the grave Senatours ; they who turn and toss about the World at their pleasure ; who , ( in the Prophet's language ) make the Earth tremble , and shake Kingdoms : Even these , they are a lie ; ( said he , who himself was none of the least considerable among them , and by experience well knew their condition , the greatest and most glorious Man of his time King David . ) They are a lie ; that is , their state presents something of brave and admirable to the eye of Men ; but 't is onely deceptio visus ; a shew without a substance ; it doth but delude the careless spectatours with false appearance ; it hath nothing under it solid or stable ; being laid in the balance ( the royal Prophet there subjoins ; that is , being weighed in the scales of right judgment , being thoroughly considered ) it will prove lighter than vanity it self ; it is less valuable than mere emptiness , and nothing it self ; that saying sounds like an hyperbole , but it may be true in a strict sense : Sceing , that the care and pains in maintaining it , the fear and jealousie of losing it , the envy , obloquy and danger that surround it , the snares it hath in it , and temptations inclining men to be pufft up with Pride , to be insolent and injurious , to be corrupt with pleasure ( with other bad concomitants thereof ) do more than countervail what-ever either of imaginary worth or real convenience may be in it . Perhaps could it without much care , trouble and hazard continue for ever , or for a long time , it might be thought somewhat considerable ; but since its duration is uncertain and short ; since man in honour abideth not , but is like the beasts that perish ; that they who look so like Gods , and are called so , and are worshipped as so , yet must die like ( like men , yea like sheep shall be laid in the grave ; ) Since , as 't is said of the King of Babylon in Esay ; their pomp must be brought down to the grave , and the noise of their viols ; the worm shall be spread under them , and the worm shall cover them ; seeing that a moment of time shall extinguish all their lustre , and still all that tumult about them ; that they must be disrobed of their Purple , and be cloathed with Corruption ; that their so spatious and splendid Palaces must soon be exchanged for close darksome Coffins ; that both their own breath , and the breath of them who now applaud them must be stopped ; that they who now bow to them , may presently trample on them ; and they who to day trembled at their presence , may the morrow scornfully insult upon their memory : Is this the man ( will they say , as they did of that great King ) who made the Earth to tremble ; that did shake Kingdoms ; that made the World as a Wilderness ; and destroyed the Kingdoms thereof ? Since this is the fate of the greatest , and most glorious among Men , what reason can there be to admire their condition ; to prize such vain and short-liv'd preeminences ? For who can accompt it a great happiness to be styled and respected as a Prince , to enjoy all the Powers and Prerogatives of highest dignity for a day , or two ; then being obliged to descend into a sordid and despicable Estate ? Who values the fortune of him that is brought forth upon the Stage to act the Part of a Prince ; though he be attired there , and attended as such ; hath all the garb and ceremony , the ensigns and appurtenances of Majesty about him ; speaks and behaves himself imperiously ; is flattered and worshipped accordingly ; yet , who in his heart doth adore this Idol ; doth admire this mockery of greatness ? Why not ? because after an hour or two the Play is over , and this Man's reign is done . And what great difference is there between this and the greatest worldly state ? between Alexander in the History , and Alexander on the Stage ? Are not ( in the Psalmist's accompt ) all our years spent as a tale that is told ; or , as a Fable , that is acted ? This in comparison of that , what is it at most , but telling the same story , acting the same Part a few times over ? What are a few years more than a few hours repeated not very often ? not so often as to make any considerable difference ; so a great Emperour reflected : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; what ( said he ) doth the age of an infant , dying within three days , differ from that of Nestor , who lived three ages of men ; since both shall be past , and ended ; both then meet , and thereby become equal ; since considering the immense time that runs on , and how little a part thereof any of us takes up ( juvenes & senes in oequo sumus ) we are all alike young and old ; as a drop and a Pint bottle in compare to the Ocean are in a sort equal , that is , both altogether inconsiderable . Quid enim diu est , ubi sinis est ? saith St. Austine : what can be long that shall be ended ; which coming to that pass is as if it never had been ? Since then upon this accompt ( upon worldly accompts , I speak all this ; and excepting that Dignity and Power may be Talents bestowed by God , or advantages to serve God , and promote the good of Men ; excepting also the relation Persons justly instated in them bear to God as his Deputies and Ministers ; in which respects much reverence is due to their Persons , much value to their Places ; even the more , by how much less their present outward Estate is considerable , and because at present they receive so slender a reward for all their cares and pains employ'd in the discharge of their Offices ; this I enterpose to prevent mistakes , lest our discourse should seem to disparage , or detract from the reverence due to Persons in eminent Place . But since , under this caution ) all worldly Power and Glory appear so little valuable , the consideration hereof may avail to moderate our affections about them ; to quell all ambitious desires of them , and all vain complacencies in them . For why should we so eagerly seek and pursue such empty shadows , which if we catch , we in effect catch nothing ; and whatever it is , doth presently slip out of our hands ? Why do we please our selves in such evanid dreams ? is it not much better to rest quiet and content in any station wherein God hath placed us , than to trouble our selves and others in climbing higher to a Precipice , where we can hardly stand upright , and whence we shall certainly tumble down into the grave ? This consideration is also a remedy , proper to remove all regret and envy grounded upon such regards . For why , though suppose Men of small worth , or vertue should flourish in Honour and Power , shall we repine thereat ? Is it not as if one should envy to a Butterfly , its gaudy Wings ; to a Tulip its beautifull colours , to the Grass its pleasant verdure ; that Grass , to which in this Psalm we are compared ; which in the morning flourisheth , and groweth up , in the evening is cut down and withereth ? I may say of this discourse with the Philosopher , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't is a homely remedy ( there may be divers better ones ) yet hath its efficacy ; for David himself made use thereof more than once : Be not , saith he , afraid ( or troubled ) when one is made rich , when the glory of his house is encreased ; for when he dieth he shall carry nothing away , his glory shall not descend with him . I was ( saith he again ) envious at the foolish , when I saw the prosperity of the wicked ; but I went into the sanctuary , then understood I their end ; surely thou didst set them in slippery places — how are they brought into desolation as in a moment : Thus considering the lubricity and transitoriness of that Prosperity , which foolish and wicked Men enjoyed , did serve to cure that envious distemper , which began to affect the good man's Heart . 2. But let us descend from Dignity and Power ( that is from names and shews ) to somewhat seeming more real and substantial ; to Riches ; that great and general Idol , the most devoutly adored that ever any hath been in the World ; which hath a Temple almost in every House , an Altar in every Heart ; to the gaining of which most of the thoughts , most of the labours of Men immediately tend ; in the Possession of which Men commonly deem the greatest Happiness doth consist . But this consideration we discourse about , will easily discover , that even this , as all other Idols , is nothing in the World , nothing true and solid ; Will ( I say ) justify that advice and verifie that assertion of the Wise-man : Labour not for riches , wilt thou set thy heart upon that which is not ? it well applied will pluck down the high Places reared to this great Idol of Clay in Men's Hearts ; will confute the common Conceits and Phrases , which so beautifie Wealth ; shewing that whoever dotes thereon is more truly and properly styled a miserable Man , than a happy , or blessed one : For is he not indeed miserable , who makes lies his refuge , who consides in that which will deceive and disappoint him ? The Prophet assures us so : Woe ( saith the Prophet Habbakuk ) woe be to him , who coveteth an evil covetousness to his house ; that he may set his nest on high , that he may be delivered from the power of evil : Men ( he implies ) imagine by getting Riches , they have secured and raised themselves above the reach of all mischief ? But ye see it was in the Prophet's judgement a wofull mistake . St. Paul doth warn Men ( very emphatically ) not to hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the uncertainty ( or obscurity ) of riches ; intimating , that to trust in them , is to trust in darkness it self ; in that wherein we can discern nothing ; in we know not what . They are , we cannot but observe , subject to an infinity of chances , many of them obvious and notorious ; more of them secret and unaccomptable : They make ( the Wise-man tells us ) themselves wings ( they need it seems no help for that ) and fly away like as an eagle toward heaven ( quite out of sight , and beyond our reach they of their own accord do swiftly fly away ) however , should they be disposed to stay with us , we must fly from them ; were they inseparably affixed to this life , yet must they together with that be severed from us ; as we came naked of them into this World , so naked shall we return ; As he came , saith the Preacher , s● shall he go ; and what profit ( then ) hath he that laboureth for the wind ? From hence , that we must so soon part with riches , he infers them to be but wind ; a thing not any-wise to be fixed or setled ; which 't is vain to think we can appropriate , or retain ; and vain therefore greedily to covet or pursue : So the Psalmist also reasons it : Surely , every man ( saith he ) walketh in a vain shew ; surely they are disquieted in vain ; he heapeth up riches , and knoweth not who shall gather them . Men , in his accompt , that troubled themselves in accumulating Wealth , did but idly delude themselves , fansying to receive content from such things , which they must themselves soon be separated from ; and leave at uncertainties , to be disposed of they now not how : That which in his wise Son's esteem was sufficient to make a man hate all his labour under ●he Sun : Because , saith he , I shall ●eave it to the man that shall be after ●e , and who knoweth , whether he shall ●e a wise man or a fool ? yet he shall ●ave rule over all my labour , wherein I have laboured , and wherein I have shewed my self wise under the Sun : All , it seems , that we ●re so wise , and so industrious about ; that we so beat our heads about , and spend our spirits upon , ●s at most but gaudium hoeredis ; the joy of an heir , and that an uncertain one ( for your Son , your Kinsman , your Friend may for all you can know die before you , or soon after you ) 't is but a being at great pains and charges in tilling the Land , and sowing and dressing it ; whence we are sure not to reap any benefit to our selves , and cannot know who shall do it . The rich man ( St. James tells us ) as the flower of the grass shall he pass away ; for the Sun is no sooner risen with a burning heat , but it withereth the grass , and the flower thereof falleth , and the grace of the fashion therof perisheth ; So also shall the rich man fade in his ways ; all the comfort ( we see by the Apostles discourse ) and the convenience , all the grace and ornament that riches are supposed to yeild will certainly wither and decay , either before , or with us ; whenever the Sun ( that is , either some extream mischance in life , or the certain destiny of death ) doth arise , and make impression on them . But our Saviour hath best set out the nature and condition of these things in that Parable concerning the man , who having had a plentifull crop of Corn , and having projected for the disposal of it , resolved then to bless himself , and entertain his mind with pleasing discourses , that having , in readiness and security , so copious accommodations , he might now enjoy himself with full satisfaction and delight ; not considering , that though his Barns were full , his Life was not sure ; that God's Pleasure might soon interrupt his Pass-time ; that the fearfull sentence might presently be pronounced : Thou fool , this night thy life shall be required of thee , and what thou hast prepared , to whom shall it fall ? Euripides calls riches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a thing which much endears life ; or makes men greatly love it ; but they do not at all enable to keep it : There is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no price , or ransome equivalent to life ; all that a man hath , he would give to redeem it , but it is a Purchase too dear for all the riches in the World to compass ; so the Psalmist tells us , They that trust in their wealth , and boast themselves in the multitude of their riches , none of them can by any means redeem his brother , nor give to God a ransome for him ; for the redemption of their soul is precious : They cannot redeem their Brother's soul , or life ; nor therefore their own ; for all souls are of the same value , all greatly surpass the price of gold and silver . Life was not given us for perpetuity , but lent , or deposited with us ; And without delay or evasion it must be resigned into the hand of its just Owner , when he shall please to demand it ; and although righteousness may , yet riches ( as the Wiseman tells us ) cannot deliver from death , nor at all profit us in the day of wrath . Could we probably retain our Possessions for ever in our hands ; nay , could we certainly foresee some considerable long definite time , in which we might enjoy our stores , it were perhaps somewhat excusable to scrape and hoard , it might look like rational Providence , it might yield some valuable satisfaction ; but since , Rape , congere , aufer , posside , statim relinquendum est ; since , as Solomon tells us , Riches are not for ever , nor doth the crown endure to every generation ; yea , since they must be left very soon , nor is there any certainty of keeping them any time ; that one day may consume them ; one night may dispossess us of them , and our life together with them ; there can be no reason why we should be solicitous about them ; no accompt given of our setting so high a rate upon them . For who would much regard the having custody of a rich treasure for a day or two , then to be stripped of all , and left bare ? To be to day invested in large domains , and to morrow to be dispossess'd of them ? No Man surely would be so fond , as much to affect the condition . Yet this is our case ; whatever we call ours , we are but guardians thereof for a few days . This consideration therefore may serve to repress , or moderate in us all covetous desires , proud conceits , vain confidences and satisfactions in respect to worldly Wealth , to induce us ( in Job's language ) not to make gold our hope , nor to say to the fine gold , thou art my confidence ; not to rejoyce because our wealth is great , and because our hand hath gotten much ; to extirpate from our hearts that root of all evil , the love of Money . For if , as the Preacher thought , the greatest pleasure or benefit accruing from them , is but looking upon them for a while , ( what good , saith he , is there to the owners thereof , saving the beholding of them with their eyes ? ) if a little will , nay must suffice our natural appetites , and our present necessities ; if more than needs , is but ( as the Scripture teaches us ) a trouble disquieting our minds with care ; a dangerous snare , drawing us into mischief and sorrow ; if this , I say , be their present quality ; and were it better , yet could it last for any certain , or any long continuance , is it not evidently better to enjoy that pittance God hath allotted us with ease and contentation of mind ; or if we want a necessary supply , to employ onely a moderate diligence in getting thereof by the fairest means , which with God's blessing promised thereto , will never fail to procure a competence , and with this to rest content ; than with those in Amos , to pant after the dust of the earth ; to lade our selves with thick clay ; to thirst insatiably after flouds of gold , to heap up mountains of treasure , to extend unmeasurably our possessions , ( joining house to house , and laying field to field , till there be no place , that we may be placed alone in the midst of the earth ; as the Prophet Esay doth excellently describe the covetous Man's humour ) than , I say , thus incessantly to toil for the maintenance of this frail body , this flitting breath of ours ? If Divine Bounty hath freely imparted a plentifull estate upon us , we should indeed bless God for it ; making our selves friends thereby ( as our Saviour advises us ) employing it to God's Praise and Service ; to the relief and comfort of our Brethren that need ; but to seek it earnestly , to set our heart upon it , to relye thereon ; to be greatly pleased or elevated in mind thereby , as it argues much infidelity and profaneness of heart , so it signifies much inconsiderateness and folly , the ignorance of its nature , the forgetfulness of our own condition , upon the grounds discoursed upon . 3. Now , in the next place ; for Pleasure , that great Witch , which so enchants the World , and which by its mischievous Baits so allures Mankind into sin and misery ; although this consideration be not altogether necessary to disparage it ( its own nature sufficing to that ; for it is more transitory than the shortest life , it dyes in the very enjoyment ) yet it may conduce to our wise and good practice in respect thereto , by tempering the sweetness thereof , yea souring its relish to us ; minding us of its insufficiency and unserviceableness to the felicity of a mortal creature ; yea , it s extreamly dangerous consequences to a soul , that must survive the short enjoyment thereof . Some persons indeed , ignorant or incredulous of a future estate ; presuming of no sense remaining after death , nor regarding any accompt to be rendred of this life's actions , have encouraged themselves , and others in the free enjoyment of present sensualities , upon the score of our life's shortness and uncertainty ; inculcating such Maxims as these : — Brevis est hic fructus homullis ; — post mortem nulla voluptas . Let us eat and drink , for to morrow we shall dye ; because our life is short , let us make the most advantageous use thereof we can ; because death is uncertain , let us prevent its surprisal , and be beforehand with it , enjoying somewhat , before it snatches all from us . The Authour of Wisedom observeth , and thus represents these Mens discourse : Our life is short and tedious ; and in the death of a man there is no remedy ; neither was there any man known to have returned from the grave : — Come on , therefore let us enjoy the good things that are present ; let us speedily use the creatures like as in youth ; let us fill our selves with costly wine and ointments ; and let no flower of the spring pass by us ; let us crown our selves with rose-buds before they be withered ; let none of us go without his part of voluptuousness — for this is our portion , and our lot is this . Thus , and no wonder , have some men conceiving themselves beasts , resolved to live as such ; renouncing all sober care becoming men , and drowning their reason in brutish sensualities ; yet no question , the very same reflexion , that this life would soon pass away , and that death might speedily attack them , did not a little quash their mirth , and damp their pleasure . To think , that this perhaps might be the last Banquet they should taste of ; that they should themselves shortly become the feast of Worms and Serpents ; could not but somewhat spoil the gust of their highest delicacies , and disturb the sport of their loudest jovialties ; but , in Job's expression , make the meat in their bowels to turn , and be as the gall of Asps within them . Those customary enjoyments did so enamour them of sensual delight , that they could not without pungent regret imagine a necessity of soon for ever parting with them ; and so their very Pleasure was by this thought made distastfull and embittered to them . So did the Wiseman observe : O death , how bitter is the remembrance of thee to a man that liveth at rest in his possessions ; unto the man that hath nothing to vex him ; and that hath prosperity in all things ; Yea ( adds he ) unto him that is yet able to receive meat : And how bitter then must the remembrance thereof be to him , who walloweth in all kind of corporal satisfaction and delight ; that placeth all his happiness in sensual enjoyment ? However , as to us , who are better instructed and affected ; who know and believe a future state ; the consideration , that the time of enjoying these delights will soon be over ; that this World's jollity is but like the crackling of thorns under a pot ( which yields a brisk sound , and a chearfull blaze , but heats little , and instantly passes away ) that they leave no good fruits behind them , but do onely corrupt and enervate our minds ; war against , and hurt our souls ; tempt us to sin , and involve us in guilt ; that therefore Solomon was surely in the right , when he said of laughter , that it is mad , and of mirth , what doth it ? ( that is , that the highest of these delights are very irrational impertinences ) and of intemperance ; that , at the last , it biteth like a Serpent , and stingeth like an Adder ; with us , I say , who reflect thus , that ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) enjoyment of sinfull pleasure for a season cannot obtain much esteem and love ; but will rather , I hope , be despised and abhorred by us . I will add onely 4. Concerning secular Wisedom and Knowledge ; the which Men do also commonly with great earnestness and ambition seek after , as the most specious ornament , and pure content of their mind ; this consideration doth also detect the just value thereof ; so as to allay intemperate ardour toward it , pride and conceitedness upon the having , or seeming to have it , envy and emulation about it . For , imagine , if you please , a Man accomplished with all varieties of learning commendable , able to recompt all the stories that have been ever written ( or the deeds acted ) since the World's beginning ; to understand , or with the most delightfull fluency and elegancy to speak all the languages that have at any time been in use among the sons of men ; skilfull in twisting and untwisting all kinds of subtilties ; versed in all sorts of natural experiments , and ready to assign plausible conjectures about the causes of them ; studied in all Books whatever , and in all Monuments of Antiquity ; deeply knowing in all the mysteries of art , or science , or policy , such as have ever been devised by humane wit , or study or observation ; yet all this , such is the pity , he must be forced presently to abandon ; all the use he could make of all his notions , the pleasure he might find in them , the reputation accruing to him from them must at that fatal minute vanish ; his breath goeth forth , he returneth to his earth , in that very day his thoughts perish . There is no work , nor device , nor knowledge , nor wisedom in the grave , whither he goeth . 'T is seen ( saith the Psalmist , seen indeed every day , and observed by all ) that wise men dye , likewise the fool and brutish person perisheth ; one event happeneth to them both ; there is no remembrance of the wise more than of the fool for ever ; ( both dye alike , both alike are sorgotten ) as the wisest man himself , did ( not without some distast ) observe and complain . All our subtile conceits , and nice criticisms ; all our fine inventions and goodly speculations shall be swallowed up either in the utter darkness , or in the clearer light of the future state . One Potion of that Lethean cup ( which we must all take down upon our entrance into that land of forgetfulness ) will probably drown the memory , deface the shape of all those Idea's , with which we have here stuffed our minds ; however they are not like to be of use to us in that new , so different , state ; where none of our languages are spoken ; none of our experience will suit ; where all things have quite another face unknown , unthought of by us . Where Aristotle , and Varro shall appear mere Idiots ; Demosthenes and Cicero shall become very insants ; the wisest and eloquentest Greeks will prove senseless and dumb Barbarians ; where all our Authours shall have no authority ; where we must all go fresh to school again ; must unlearn perhaps , what in these misty regions we thought our selves best to know ; and begin to learn , what we not once ever dream'd of ; Doth therefore , I pray you , so transitory and fruitless a good ( for it self I mean and excepting our duty to God , or the reasonable diligence we are bound to use in our calling ) deserve such anxious desire , or so restless toil ; so carefull attention of mind , or assiduous pain of body about it ? Doth it become us to contend , or emulate so much about it ? Above all do we not most unreasonably , and against the nature of the thing it self we pretend to ( that is , ignorantly and foolishly ) if we are proud and conceited , much value our selves or contemn others , in respect thereto ? Solomon the most experienc'd in this matter , and best able to judge thereof ( He that gave his heart to seek and search out by wisedom concerning all things that had been done under Heaven , and this with extream success ; even he ) passeth the same sentence of vanity , vexation and unprofitableness , upon this , as upon all other subcelestial things . True , he commends wisedom as an excellent and usefull thing comparatively ; exceeding folly , so far as light exceedeth darkness ; But since light it self is not permanent , but must give way to darkness , the difference soon vanished ; and his opinion thereos abated ; considering , that as it happened to the fool , so it happened to him , he breaks into that expostulation : And why then was I more wise ? to what purpose was such a distinction made , that signified in effect so little ? And indeed the Testimony of this great personage may serve for a good Epilogue to all this discourse , discovering sufficiently the slender worth of all earthly things : Seeing he , that had given himself industriously to experiment the worth of all things here below , to sound the depth of their utmost perfection and use ; who had all the advantages imaginable of performing it : Who flourished in the greatest magnificences of worldly pomp and power ; who enjoyed an incredible affluence of all riches ; who tasted all varieties of most exquisite pleasure ; whose heart was ( by God's special gift , and by his own industrious care ) enlarged with all kind of knowledge ( furnished with notions many as the sand upon the sea shore ) above all that were before him ; who had possessed and enjoyed all that fancy could conceive , or heart could wish , and had arrived to the top of secular Happiness ; Yet even He with pathetical reiteration pronounces all to be vanity and vexation of spirit ; altogether unprofitable and unsatisfactory to the mind of Man. And so therefore we may justly conclude them to be ; so finishing the first grand advantage this present consideration affordeth us in order to that wisedom , to which we should apply our hearts . I should proceed to gather other good fruits , which it is apt to produce and contribute to the same purpose ; but since my thoughts have taken so large scope upon that former head , so that I have already too much , I fear , exercised your patience , I shall onely mention the rest . As this consideration doth , as we have seen , First , dispose us rightly to value these temporal goods , and moderate our affections about them ; so it doth , Secondly , in like manner , conduce to the right estimation of temporal evils ; and thereby to the well tempering our passions , in the resentment of them ; to the begetting of patience and contentedness in our minds . Also , Thirdly , it may help us to value , and excite us to regard those things ( good or evil ) which relate to our future state ; being the things onely of a permanent nature , and of an everlasting consequence to us . Fourthly , It will engage us to husband carefully and well employ this short time of our present life : Not to defer or procrastinate our endeavours to live well ; not to be lazy and loitering in the dispatch of our onely considerable business , relating to eternity ; to embrace all opportunities , and improve all means ; and follow the best compendiums of good practice leading to eternal bliss . Fifthly , It will be apt to confer much toward the begetting and preserving sincerity in our thoughts , words and actions ; causing us to decline all oblique designs upon present mean interests , or base regards to the opinions or affections of men : bearing single respects to our conscience and duty in our actions ; Teaching us to speak as we mean ; and be what we would seem ; to be in our hearts and in our closets , what we appear in our outward expressions and conversations with Men ; For considering , that within a very short time all the thoughts of our hearts shall be disclosed ; and all the actions of our lives exposed to publick view ( being strictly to be examined at the great bar of divine judgment before Angels and Men ) we cannot but perceive it to be the greatest folly in the World , for this short present time to disguise our selves ; to conceal our intentions , or smother our actions . What hath occurred ( upon these important subjects ) to my meditation , I must at present , in regard to your patience , omit . I shall close all with that good Collect of our Church . Almighty God , give us grace , that we may cast away the works of darkness , and put upon us the armour of light now in the time of this mortal life , in which thy Son Jesus Christ came to visit us in great humility ; that in the last day , when he shall come again in his glorious Majesty to judge both the quick and the dead , we may rise to the life immortal , through him , who liveth and reigneth with thee , and the Holy Ghost ; now and ever . Amen . SERMON II. The Consideration of our latter End. PSALM XC . 12. So teach us to number our days , that we may apply our hearts unto wisdom . IN discoursing formerly upon these words ( expounded according to the most common and passable interpretation ) that which I chiefly observed was this : That the serious consideration of the shortness and frailty of our life is a fit mean or rational instrument subservient to the bringing our hearts to wisedom ; that is , to the making us discern , attend unto , embrace and prosecute such things as , according to the dictates of right reason , are truly best for us . I. The truth of which observation I largely declared from hence , that the said consideration disposeth us to judge rightly about those goods ( which ordinarily court and tempt us , viz. worldly glory and honour ; riches , pleasure , knowledge ; to which I might have added wit , strength and beauty ) what their just worth and value is ; and consequently to moderate our affections , our cares , our endeavours about them ; for that if all those goods be uncertain and transitory , there can be no great reason to prize them much , or to affect them vehemently , or to spend much care and pain about them . II. I shall next in the same scales weigh our temporal evils ; and say , that also , The consideration of our lives brevity and frailty doth avail to the passing a true judgment of , and consequently to the governing our passions , and ordering our behaviour in respect to all those temporal evils , which either according to the Law of our nature , or the fortuitous course of things , or the particular dispensation of providence do befall us . Upon the declaration of which point I need not insist much , since what was before discoursed concerning the opposite goods doth plainly enough infer it ; more immediately indeed in regard to the mala damni , or privationis , ( the evils , which consist onely in the want , or loss of temporal goods ) but sufficiently also by a manifest parity of reason in respect to the mala sensus , the real pains , crosses and inconveniences , that assail us in this life . For if worldly glory do hence appear to be no more than a transient blaze , a fading shew , a hollow sound , a piece of theatrical pageantry , the want thereof cannot be very considerable to us . Obscurity of condition ( living in a valley beneath that dangerous height , and deceitfull lustre ) cannot in reason be deemed a very sad or pitifull thing ; which should displease , or discompose us ; if we may thence learn that abundant wealth is rather a needless clog , or a perillous snare , than any great convenience to us ; we cannot well esteem to be poor a great inselicity , or to undergo losses a grievous calamity ; but rather a benefit to be free from the distractions that attend it ; to have little to keep for others , little to care for our selves . If these present pleasures be discerned hence to be onely wild fugitive dreams ; out of which being soon roused we shall onely find bitter regrets to abide ; why should not the wanting opportunities of enjoying them be rather accompted a happy advantage , than any part of misery to us ? If it seem , that the greatest persection of curious knowledge ( of what use or ornament soever ) after it is hardly purchased , must soon be parted with ; to be simple or ignorant will be no great matter of lamentation ; as those will appear no solid goods , so these consequently must be onely umbroe malorum , phantasms , or shadows of evil , rather than truly or substantially so ; ( evils created by fancy and subsisting thereby ; which reason should , and time will surely remove . ) That in being impatient or disconsolate for them , we are but like children , that fret and wail for the want of petty toys . And for the more real or positive evils , such as violently assault nature , whole impressions no reason can so withstand , as to distinguish all distast or afflictive sense of them ; yet this consideration will aid to abate and asswage them ; affording a certain hope and prospect of approaching redress . It is often seen at Sea , that Men ( from unacquaintance with such agitations , or from brackish steams arising from the salt Water ) are heartily sick , and discover themselves to be so by apparently grievous symptoms ; yet no man hardly there doth mind or pity them , because the malady is not supposed dangerous , and within a while will probably of it self pass over ; or that however , the remedy is not far off ; the sight of Land , a tast of the fresh Air will relieve them : 'T is near our Case : We passing over this troublesome Sea of life : from unexperience , joined with the tenderness of our constitution , we cannot well endure the changes and crosses of fortune ; to be tossed up and down ; to suck in the sharp vapours of penury , disgrace , sickness , and the like , doth beget a qualm in our stomachs ; make us nauseate all things , and appear sorely distempered ; yet is not our condition so dismal , as it seems ; we may grow hardier , and wear out our sense of affliction ; however , the Land is not far off , and by disembarking hence , we shall suddenly be discharged of all our molestations . 'T is a common solace of grief , approved by wise men , si gravis , brevis est ; si longus , levis ; if it be very grievous and acute , it cannot continue long , without intermission or respit ; if it abide long , it is supportable ; intolerable pain is like lightening , it destroys us , or is it self instantly destroyed . However , death at length ( which never is far off ) will free us ; be we never so much tossed with storms of misfortune , that is a sure haven ; be we persecuted with never so many enemies , that is a safe refuge ; let what pains or diseases soever infest us , that is an assured Anodynon , and infallible remedy for them all ; however we be wearied with the labours of the day , the night will come and ease us ; the grave will become a bed of rest unto us . Shall I dye ? I shall then cease to be sick ; I shall be exempted from disgrace ; I shall be enlarged from prison ; I shall be no more pinched with want ; no more tormented with pain . Death is a Winter , that as it withers the Rose and Lily , so it kills the Nettle and Thistle ; as it stifles all worldly joy and pleasure , so it suppresses all care and grief ; as it hushes the voice of mirth and melody , so it stills the clamours , and the sighs of misery ; as it defaces all the World's glory , so it covers all disgrace , wipes off all tears , silences all complaint , buries all disquiet and discontent . King Philip of Macedon once threatned the Spartans to vex them sorely , and bring them into great straits ; but , answered they , can he hinder us from dying ; that indeed is a way of evading , which no enemy can obstruct , no Tyrant can debar Men from ; they who can deprive of life , and its conveniences , cannot take away death from them . There is a place , Job tells us , where the wicked cease from troubling , and where the weary be at rest ; where the prisoners rest together ; they hear not the voice of the oppressour ; the small and great are there ; and the servant is free from his Master . 'T is therefore but holding out a while , and a deliverance from the worst this World can molest us with , shall of its own accord arrive unto us ; in the mean time 't is better that we at present owe the benefit of our comfort to reason , than afterward to time ; by rational consideration to work patience and contentment in our selves ; and to use the shortness of our life as an argument to sustain us in our assliction , than to find the end thereof onely a natural and necessary means of our rescue from it . The contemplation of this cannot fail to yield something of courage and solace to us in the greatest pressures ; these transient , and short-liv'd evils , if we consider them as so , cannot appear such horrid bugbears , as much to affright or dismay us ; if we remember how short they are , we cannot esteem them so great , or so intolerable . There be , I must confess , divers more noble considerations , proper and available to cure discontent and impatience . The considering , that all these evils proceed from God's just will , and wise providence ; unto which it is fit ; and we upon all accompts are obliged readily to submit ; that they do ordinarily come from God's goodness , and gratious design towards us ; that they are medicines ( although ungratefull , yet wholsome ) administred by the Divine Wisedom , to prevent , remove or abate our distempers of soul ( to allay the tumours of pride , to cool the fevers of intemperate desire ; to rouse us from the lethargy of sloath ; to stop the gangrene of bad conscience ) that they are fatherly corrections , intended to reclaim us from sin , and excite us to duty ; that they serve as instruments or occasions to exercise , to try , to refine our vertue ; to beget in us the hope , to qualifie us for the reception of better rewards ; such discourses indeed are of a better nature , and have a more excellent kind of efficacy : yet no fit help , no good art , no just weapon is to be quite neglected in the combat against our spiritual foes . A Pebble-stone hath been sometimes found more convenient than a Sword or a Spear to slay a Giant . Baser remedies ( by reason of the Patient's constitution , or circumstances ) do sometime produce good effect , when others in their own nature more rich and potent want efficacy . And surely frequent reflexions upon our mortality , and living under the sense of our life's frailty cannot but conduce somewhat to the begetting in us an indifferency of mind toward all these temporal occurents : to extenuate both the goods and the evils we here meet with ; consequently therefore to compose and calm our passions about them . III. But I proceed to another use of that consideration we speak of emergent from the former , but so as to improve it to higher purposes . For since it is usefull to the diminishing our admiration of these worldly things , to the withdrawing our affections from them , to the slackning our endeavours about them ; it will follow that it must conduce also to beget an esteem , a desire , a prosecution of things conducing to our future welfare ; both by removing the obstacles of doing so , and by engaging us to consider the importance of those things in comparison with these . By removing obstacles I say ; for while our hearts are possessed with regard and passion toward these present things , there can be no room left in them for respect and affection toward things future . 'T is in our soul as in the rest of nature ; there can be no penetration of objects ( as it were ) in our hearts , nor any vacuity in them ; our mind no more than our body can be in several places , or tend several ways , or abide in perfect rest ; yet some-where it will always be ; some-whither it will always go ; some-what it will ever be doing . If we have a treasure here ( some-what we greatly like and much confide in ) our hearts will be here with it ; and if here , they cannot be otherwhere ; they will be taken up ; they will rest satisfied ; they will not care to seek farther . If we affect worldly glory and delight in the applause of men , we shall not be so carefull to please God , and seek his favour . If we admire and repose confidence in riches , it will make us neglectfull of God , and distrustfull of his Providence ; if our mind thirsts after , and sucks in greedily sensual pleasures , we shall not relish spiritual delights , attending the practice of vertue and piety , or arising from good conscience ; adhering to , attending upon Masters of so different , so opposite a quality is inconsistent ; they cannot abide peaceably together , they cannot both rule in our narrow breasts ; we shall love and hold to the one ; hate and despise the other . If any man love the World , the love of the Father is not in him ; the love of the World , as the present guest , so occupies and fills the room ; that it will not admit , cannot hold the love of God. But when the heart is discharged and emptied of these things ; when we begin to despise them as base and vain ; to distast them as insipid and unsavoury ; then naturally will succeed a desire after other things promising a more solid content ; and desire will breed endeavour ; and endeavour ( furthered by God's assistence always ready to back it ) will yeild such a glimps and taste of those things , as will so comfort and satisfie our minds , that thereby they will be drawn and engaged into a more earnest prosecution of them . When ( I say ) driving on ambitious Projects , heaping up Wealth , providing for the flesh ( by our reflecting on the shortness and frailty of our life ) become so insipid to us , that we find little appetite to them , or relish in them ; our restless minds will begin to hunger and thirst after righteousness , desiring some satisfaction thence : Discerning these secular and carnal fruitions to be mere husks ( the proper food of swine ) we shall bethink our selves of that better nourishment ( of rational or spiritual comfort ) which our Fathers house doth afford to his children and servants . Being somewhat disentangled from the care of our sarms and our trafficks ; from yoaking our oxen and being married to our present delights ; we may be at leisure , and in disposition to comply with divine invitations to entertainments spiritual . Experiencing , that our trade about these petty commodities turns to small accompt , and that in the end we shall be nothing richer thereby ; reason will induce us with the Merchant in the Gospel to sell all that we have ( to forego our present interests and designs ) for the purchasing that rich Pearl of God's Kingdom , which will yeild so exceeding profit ; the gain of present comfort to our conscience , and eternal happiness to our souls . In fine , when we consider seriously , that we have here no abiding City , but are onely sojourners and pilgrims upon Earth ; that all our care and pain here do regard onely an uncertain and transitory state ; and will therefore suddenly as to all fruit and benefit be lost unto us ; this will suggest unto us , with the good Patriarchs , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to long after a better Countrey ; a more assured , and lasting state of life ; where we may enjoy some certain and durable repose ; to tend homeward , in our desires and hopes , toward those eternal Mansions of joy and rest prepared for God's faithfull Servants in Heaven . Thus will this consideration help toward the bringing us to inquire after and regard the things concerning our future state ; and in the result will engage us to compare them with these present things , as to our concernment in them and the consequence of them to our advantage or damage , whence a right judgment , and a congruous practice will naturally follow . There be four ways of comparing the things relating to this present life with those which respect our future state : Comparing the goods of this with the goods of that ; the evils of this with the evils of that ; the goods of this with the evils of that ; the evils of this with the goods of that . All these comparisons we may find often made in Scripture ; in order to the informing our judgment about the respective value of both sorts ; the present consideration intervening , as a standard to measure and try them by . First then ; comparing the present goods with those which concern our future state , since the transitoriness and uncertainty of temporal goods detract from their worth , and render them in great degree contemptible ; but the durability and certainty of spiritual goods doth encrease their rate , and make them exceedingly valuable ; 't is evident hence , that spiritual goods are infinitely to be preferred in our opinion , to be more willingly embraced , to be more zealously pursued than temporal goods , that in case of competition , when both cannot be enjoyed , we are in reason obliged readily to part with all these , rather than to forfeit our title unto , or hazard our hope of those . Thus in the Scripture it is often discoursed : The world ( saith St. John ) passeth away , and the desire thereof ; but he that doeth the will of God abideth for ever : The World , and all that is desirable therein is transient ; but obedience to God's commandments is of an everlasting consequence ; whence he infers , that we should not love the world ; that is , not entertain such an affection thereto , as may any way prejudice the love of God , or hinder the obedience springing thence , or suitable thereto . All flesh is grass ( saith St. Peter ) and all the glory of man as the flower of the grass ; the grass withereth , and the flower thereof falleth away ; but the word of the Lord endureth for ever : All worldly glory is frail and fading , but the Word of God is eternally firm and permanent ; that is , the good things by God promised to them , who faithfully serve him , shall infallibly be conferred on them to their everlasting benefit ; whence it follows , that as he exhorts , we are bound to gird up the loins of our mind , to be sober , and hope to the end ; to proceed and persist constantly in faithfull obedience to God. Charge those ( saith St. Paul ) who are rich in this world , that they be not high-minded , nor trust in uncertain riches , but in the living God ; that they do good , be rich in good works , ready to distribute , willing to communicate ; treasuring up for themselves a good foundation for the future ; that they may attain everlasting life : Since , argues he , present riches are of uncertain , and short continuance ; but faith and obedience to God , exercised in our charity and mercy toward men , are a certain stock improveable to our eternal interest ; therefore be not proud of , nor relie upon those , but regard especially , and employ our selves upon these . Our Saviour himself doth often insist upon , and inculcate this comparison : Treasure not unto your selves treasures upon earth , where moth and rust do corrupt ; and where thieves break through and steal ; but treasure up to your selves treasures in heaven , where moth and rust do not corrupt , and where thieves do not break through and steal . Do not take care for your soul , what ye shall eat , and what ye shall drink ; nor for your body , what ye shall put on ; but seek first the kingdom of God. Labour not for the food that perisheth , but for the food that abideth to eternal life ; sell your substance , and give alms ; provide your selves bags that wax not old ; an indefectible treasure in the heavens : Thus doth the holy Scripture , setting forth the uncertainty and transitoriness of the present , the certainty and permanency of future goods , declare the excellency of these above those ; advising thereupon , with highest reason , that we willingly reject those ( in real effect , if need be , however always in ready disposition of mind ) in order to the procuring or securing of these . It also , for our example and encouragement , commends to us the wisedom and vertue of those Persons , who have effectually practised this duty : of Abraham , our Father , who , in expectation of that well-founded City , made and built by God , did readily desert his Countrey and Kindred , with all present accommodations of life ; of Moses , who disregarded the splendors and delights of a great Court ; rejected the alliance of a great Princess , and refused to be called the son of Pharaoh's daughter ; in respect to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that future distribution of reward ; a share wherein shall assuredly fall to them , who above all other considerations regard the performance of their duty to God , of the Apostles , who forsook all , Parents , Brethren , Lands , Houses , Trades , receits of Custome , to follow Christ ; him at present poor , and naked of all secular honour , power , wealth and delight ; in hope onely to receive from him divine benefits , and future preserments in his Kingdom ; of Mary , who neglecting present affairs , and seating her self at Jesus his feet , attending to his discipline ; is commended for her wisedom , in minding the onely necessary thing ; in chusing the better part , which could never be taken from her : of St. Paul , who accompted all his gains ( all his worldly interests and priviledges ) to be damage , to be dung in respect to Christ , and the excellent knowledge of him , with the benefits thence accruing to him . On the contrary there we have Esau condemned and stigmatized for a profane and a vain person , who ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) for one little eating-bout ; one meis of Pottage ( for a little present satisfaction of sense , or for the sustenance of this srail life ) did withgo his birthright , that embleme of spiritual blessings and priviledges . We have again represented to us that unhappy young Gentleman ; who though he had good qualities , rendring him amiable even to our Saviour ; and had been trained up in the observance of God's Commandments ; yet not being content to part with his large Possessions , in lieu of the treasure by Christ offered in Heaven , was reputed deficient ; could find no acceptance with God , nor admission into his Kingdom ; for a petty temporal commodity forfeiting an infinite eternal advantage . For , saith our Saviour , He that loveth father or mother above me ; he that doth not hate father and mother , wife and children , brothers and sisters , yea his own life ( for me and the Gospel ) is not worthy of me , nor can be my disciple . He that in his esteem or affection doth prefer any temporal advantages before the benefits tendered by our Saviour ( yea doth not in comparison despise , renounce and reject his dearest contents of life , and the very capacity of enjoying them , his life it self ) doth not deserve to be reckoned among the Disciples of Christ ; to be so much as a Pretender to eternal joy , or a candidate of immortality . Our Saviour rejects all such unwise and perverse traders , who will not exchange brittle glass for solid gold ; counterfeit glistering stones for genuine most pretious jewels ; a garland of fading flowers for an incorruptible Crown of Glory ; a small temporary pension for a vastly rich freehold ; an inheritance incorruptible and undefiled , and that fadeth not away , reserved in the heavens . Thus doth the Holy Scripture teach us to compare these sorts of good things ; And , secondly , so also doth it to compare the evils of both states ; for that seeing , as the soon ceasing of temporal mischiefs should ( in reasonable proceeding ) diminish the fear of them , and mitigate the grief for them ; so the incessant continuance of spiritual evils doth ( according to just estimation ) render them hugely grievous and formidable ; 't is plain , that we should much more dislike , abominate , and shun spiritual evils , than temporal ; that we should make no question rather to endure these paroxysms of momentany pain , than incur those chronical and ( indeed ) incurable maladies ; that we should run willingly into these shallow plashes of present inconvenience , rather than plunge our selves into those unfathomable depths of eternal misery . There is ( I suppose ) no man , who would not accompt it a very great calamity ( such as hardly greater could befall him here ) to have his right eye plucked out , and his right hand cut off , and his foot taken from him ; to be deformed and maimed , so that he can do nothing , or stir any whither ; yet our Lord represents these to us as inconsiderable evils , yea as things very eligible and advantageous in comparison of those mischiefs , which the voluntary not embracing them , in case we cannot otherwise than by so doing avoid sin , will bring on us : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is ( saith he ) profitable for thee , that one of thy members be lost , rather than that thy whole body be cast into hell ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't is good , 't is excellent for thee to enter into life lame and maimed , and one ey'd , rather than having two hands , and two feet , and two eyes ( in all integrity and beauty of this temporal , or corporal state ) to be cast into eternal fire . To be banished from ones native soil , secluded from all comforts of friendly acquaintance , devested irrecoverably of great estate and dignity ; becoming a vagrant and a servant in vile employment , in a strange Countrey , every Man would be apt to deem a wretched condition ; yet Moses , we see , freely chose it , rather than by enjoying unlawfull pleasures at home , in Pharaoh's Court , to incur God's displeasure and vengeance : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chusing rather to undergo evil together with God's people , than to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a temporary fruition of sinfull delight , dangerous to the welfare of his soul. Death is commonly esteemed the most extream and terrible of evils incident to man ; yet our Saviour bids us not to regard or fear it , in comparison of that deadly ruine , which we adventure on by offending God : I say unto you my friends ( saith he , he intended it for the most friendly advice ) be not afraid of them that kill the body , and after that have nothing farther to do ; but I will shew you whom ye shall fear ; Fear him , who after he hath killed , hath power to cast into hell ; to cast both body and soul into Hell , and destroy them therein ; Yea , I say unto you ( so he inculcates and impresses it upon them ) fear him . But thirdly ; Considering the good things of this life together with the evils of that , which is to come ; Since enjoying these goods in comparison with enduring those evils is but rejoicing for a moment in respect of mourning to eternity ; if upon the seeming sweetness of these enjoyments to our carnal appetite be consequent a remediless distempering of our soul ; so that what tasts like honey proves gall in the digestion ; gripes our bowels , gnaws our heart , and stings our conscience for ever ; if present mirth and jollity have a tendency to that dreadfull weeping and wailing and gnashing of teeth threatened in the Gospel ; if for the praise and favour of a few giddy men here we venture eternal shame and confusion before God and Angels and all good men hereafter ; if for attaining or preserving a small stock of uncertain riches in this World we shall reduce our selves into a state of most uncomfortable nakedness and penury in the other . 'T is clear as the Sun that we are downright fools and mad-men , if we do not upon these accompts rather willingly reject all these good things , than hazard incurring any of those evils ; for , saith truth it self , What will it profit a man , if he gain the whole World ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and be endamaged as to his soul , or lose his soul as a mulct . 'T is a very disadvantageous bargain for all the conveniences this World can afford to be deprived of the comforts of our immortal state . But , Lastly , comparing the evils of this life with the benefits of the future , since the worst tempests of this life will be soon blown over , the bitterest crosses must expire ( if not before , however ) with our breath ; but the good things of the future state are immutable and perpetual ; 't is in evident consequence most reasonable ; that we freely ( if need be ) undertake , and patiently endure these for the sake of those ; that in hope of that incorruptible inheritance , laid up for us in Heaven , we not only support and comfort our selves , but even rejoice and exult in all the afflictions by God's wise and just dispensation imposed on us here ; as they in St. Peter ; wherein ( saith he ) ye greatly rejoice ( or exult , ) being for a little while as in heaviness through manifold * afflictions or trials . Accompting it all joy ( saith St. James ) when ye fall into divers temptations ( that is afflictions or trials ) knowing that the trial of your faith perfecteth patience ; that is , seeing the sufferance of these present evils conduceth to the furtherance of your spiritual and eternal welfare . And , We glory intribulation , saith St. Paul ; rendring the same accompt , because it tended to their souls advantage : St. Paul , than whom no man perhaps ever more deeply tasted of the cup of affliction ; and that tempered with all the most bitter ingredients which this World can produce ; Whose life was spent in continual agitation and unsettledness ; in all hardships of travel and labour and care ; in extreme sufferance of all pains both of body and mind ; in all imaginable dangers and difficulties and distresses , that nature exposes man unto , or humane malice can bring upon him ; in all wants of natural comfort ( food , sleep , shelter , liberty , health ) in all kinds of disgrace and contumely ; as you may see in those large inventories of his sufferings , registred by himself , in the 6th and 11th Chapters of his 2d Epistle to the Corinthians ; Yet all this considering the good things he expected afterward to enjoy , he accompted very slight and tolerable : For ( saith he ) our lightness of affliction , that is for a little while here , worketh for us a far more exceeding weight of glory ; while we look not at the things which are seen ; but at those , which are not seen ; for the things which are seen are temporal ; but the things which are not seen are eternal . For we know , that when our earthly house of this tabernacle ( of this unsteady transitory abode ) is dissolved we are to have a tabernacle from God , a house not made with hands , eternal in the Heavens . I reckon , saith he again , ( that is having made a due comparison and computation I find ) that the sufferings of this present time are not worthy ( that is are not considerable , come under no rate or proportion ) in respect of the glory which shall be revealed ( or openly conferred ) upon us . The like opinion had those faithfull Christians , in the Epistle to the Hebrews , of whom 't is said , that being exposed to publick scorn as in a theatre , with reproaches and afflictions , they did with gladness accept the spoiling * ( or rapine ) of their goods ; knowing that they had in Heaven a better and more induring substance . But the principal example ( most obliging our imitation ) of this wise choice is that of our Lord himself ; who , in contemplation of the future great satisfaction and reward of patient submission to the divine will , did willingly undergo the greatest of temporal sorrows and ignominies ; Who ( saith the Apostle to the Hebrews , propounding his example to us ) for the joy that was set before him endured the Cross , despising the shame , and is set down at the right hand of God. Thus immediately , or by an easie inference doth the consideration of this lifes shortness and uncertainty confer to that main part of wisedom , rightly to value the things about which we are conversant ; disposing us consequently to moderate our affections , and rightly to guide our actions about them ; fitting us therefore for the performance of those duties so often enjoined us ; of not caring for , not trusting in , not minding ( unduly that is , and immoderately ) things below ; of dying to this World and taking up our cross , or contentedly suffering ( in submission to God's will ) all loss and inconvenience ; as also to the placing our meditation and care ; our love and desire ; our hope and confidence ; our joy and satisfaction ; our most earnest pains and endeavours upon things divine , spiritual and eternal . IV. I proceed to another general benefit of that general consideration ; which is that it may engage us to a good improvement of our time ; the doing which is a very considerable piece of wisedom . For if time be , ( as Theophrastus called it truly ) a thing of most pretious value ( or expence ) as it were a great folly to lavish it away unprofitably ; so to be frugal thereof , and carefull to lay it out for the best advantage , especially every Man having so little store thereof , must be a special point of Prudence . To be covetous of time ( Seneca tells us ) is a commendable avarice ; it being necessary for the accomplishment of any worthy enterprize ; there being nothing excellent , that can soon or easily be effected . Surely he that hath much and great business to dispatch ; and but a little time allowed for it , is concerned to husband it well ; not to lose it wholly in idleness ; not to trifle it away in unnecessary divertisements ; not to put himself upon other impertinent affairs ; above all not to create obstacles to himself , by pursuing matters of a tendency quite contrary to the success of his main undertakings . 'T is our case ; we are obliged here to negotiate in business of infinite price and consequence to us ; no less than the salvation of our souls and eternal happiness ; and we see , that our time to drive it on and bring it to a happy issue is very scant and short ; short in it self ; and very short in respect to the nature of those affairs ; the great variety , and the great difficulty of them : The great father of Physicians did quicken the students of that faculty to diligence , by admonishing them ( in the first place , setting it in the front of his famous Aphorisms ) that , life is short , and art is long . And how much more so is the art of living well ( that most excellent and most necessary art ; for indeed vertue is not a gift of nature , but a work of art ; an effect of labour and study ) this , I say most needfull and usefull art of living vertuously and piously ; this art of spiritual Physick ; ( of preserving and recovering our souls health ) how much longer is it ? how many rules are to be learnt ? how many precepts to be observed in order thereto ? We are bound to furnish our minds with needfull knowledge of God's will and our duty ; we are to bend our unwilling Wills to a ready compliance with them ; we are to adorn our souls with dispositions suitable to the future state ( such as may qualifie us for the presence of God , and conversation with the blessed spirits above ) it is incumbent on us to mortify corrupt desires , to restrain inordinate passions , to subdue natural propensities , to extirpate vitious habits ; in order to the effecting these things , to use all fit means ; devotion toward God , study of his Law , reflexion upon our actions , with all such spiritual instruments ; the performing which duties , as it doth require great care and pains , so it needs much time ; all this is not dictum factum , as soon done as said ; a few spare minutes will not suffice to accomplish it . Natural inclination , that wild beast within us , will not so presently be tamed , and made tractable by us . Ill habits cannot be removed without much exercise and attendance ; as they were begot , so they must be destroyed , by a constant succession , and frequency of acts . Fleshly lust is not to be killed with a stab or two ; it will fight stoutly , and rebell often , and hold out long before with our utmost endeavour we can obtain an entire victory over it . No vertue is acquired in an instant , but by degrees , step by step ; from the seeds of right instruction and good resolution it springs up , and grows forward by a continual progress of customary practice ; 't is a child of patience , a fruit of perseverance ( that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , enduring in doing well , St. Paul speaks of ) and consequently a work of time , for enduring implies a good space of time . Having therefore so much to doe , and of so great concernment , and so little a portion of time for it , it behoves us to be carefull in the improvement of what time is allowed us ; to embrace all opportunities and advantages offered ; to go the nearest way , to use the best compendiums in the transaction of our business ; not to be slothfull and negligent , but active and intent about it ; ( for as time is diminished , and in part lost by sloth or slackness ; so it is enlarged , and , as it were , multiplied by industry ; my day is two in respect of his , who doeth but half my work . ) Not ( also ) to consume our time in fruitless pastimes , and curious entertainments of fancy ; being idly busie about impertinences and trifles ( we call it sport , but 't is a serious damage to us ; ) not to immerse our selves in multiplicities of needless care about secular matters , which may distract us , and bereave us of fit leisure for our great employment ; that which our Saviour calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to keep a great deal of doe and stir ( to be jumbled about as it were , and confounded ) about many things ; and , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be distracted and perplexed about much combersome service ; which St. Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be implicated and entangled ( as in a net ) with the negotiations of this present life ; so that we shall not be expedite , or free to bestir our selves about our more weighty affairs . The spending much time about those things doth steal it from these ; yea , doth more than so , by discomposing our minds so that we cannot well employ what time remains upon our spiritual concernments . But especially we should not prostitute our time upon vitious projects and practices ; doing which is not onely a prodigality of the present time , but an abridgment of the future ; it not onely doth not promote or set forward our business , but brings it backward ; and makes us more work than we had before ; 't is a going in a way directly contrary to our journey's-end . The Scripture aptly resembles our life to a way faring , a condition of travel and pilgrimage ; now he that hath a long journey to make , and but a little time of day to pass it in , must in reason strive to set out soon , and then to make good speed must proceed on directly , making no stops or deflections ( not calling in at every sign that invites him , not standing to gaze at every object seeming new or strange to him ; not staying to talk with every Passenger that meets him ; but rather avoiding all occasions of diversion and delay ) lest he be surprized by the night , be left to wander in the dark , be excluded finally from the place whither he tends : So must we in our course towards Heaven and Happiness ; take care that we set out soon ( procrastinating no time , but beginning instantly to insist in the ways of Piety and Vertue ) then proceed on speedily , and persist constantly ; no-where staying or loitering , shunning all impediments and avocations from our Progress ; lest we never arrive near , or come too late unto the gate of Heaven . St. Peter tells us , that the end of all things doth approach , and thereupon advises us to be sober , and to watch unto prayer ; for that the less our time is , the more intent and industrious it concerns us to be . And , St. Paul injoins us to redeem the time , because the days are evil ; that is , since we can enjoy no true quiet or comfort here , we should improve our time to the best advantage for the future ; he might have also adjoined , with the Patriarch Jacob , the paucity of the days to their badness ; because the days of our life are few and evil , let us redeem the time ; Man that is born of a woman is of few days , and full of trouble : So few indeed they are , that 't is fit we should lose none of them , but use them all in preparation toward that great change we are to make ; that satal passage out of this strait time into that boundless eternity . So , it seems , we have Job's example of doing : All the days ( says he ) of my appointed time will I wait till my change come . I end this Point with that so comprehensive warning of our Saviour : Take heed to your selves , lest at any time your hearts be overcharged with surfeiting and drunkenness , and cares of this life ; and so that day come upon you unawares . Watch ye therefore and pray , that ye may be counted worthy to escape — and to stand before the son of man. V. I shall adjoin but one use more , to which this consideration may be subservient , which is , that it may help to beget and maintain in us ( that which is the very heart and soul of all goodness ) Sincerity . Sincerity in all kinds , in our thoughts , words and actions . To keep us from harbouring in our breasts such thoughts , as we would be afraid or ashamed to own : from speaking otherwise than we mean , than we intend to doe , than we are ready any-where openly to avow ; from endeavouring to seem what we are not ; from being one thing in our expressions and conversations with men ; another in our hearts , or in our closets . From acting with oblique respects to private interests or passions , to humane favour or censure ( in matters , I mean , where duty doth intervene , and where pure conscience ought to guide and govern us ) from making professions and ostentations ( void of substance , of truth , of knowledge , of good purpose ) great semblances of peculiar sanctimony , integrity , scrupulosity , spirituality , refinedness like those Pharisees so often therefore taxed in the Gospel ; as also from palliating , as those men did , designs of ambition , avarice , envy , animosity , revenge , perverse humour , with pretences of zeal and conscience . We should indeed strive to be good ( and that in all real strictness aiming at utmost perfection ) in outward act and appearance , as well as in heart and reality ; for the glory of God and example of men ( providing things honest in the sight of all men ) but we must not shine with a false lustre , nor care to seem better than we are , nor intend to serve our selves in seeming to serve God ; bartering spiritual commodities for our own glory or gain . For since the day approaches when God will judge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the things men do so studiously conceal ; when God shall bring every work into judgment , with every secret thing , whether it be good , or whether it be evil ; since we must all appear ( or rather , be all made apparent , be manisested and discovered ) at the tribunal of Christ ; since there is nothing covered , which shall not be revealed ; nor hid , that shall not be known ; so that whatever is spoken in the ear in closets , shall be proclaimed on the house tops : Since at length , and that within a very short time ( no man knows how soon ) the whispers of every mouth ( the closest murmurs of detraction , slander and sycophantry ) shall become audible to every ear ; the abstrusest thoughts of all hearts ( the closest malice and envy ) shall be disclosed in the most publick Theatre , before innumerable spectatours ; the truth of all pretences shall be throughly examined ; the just merit of every Person , and every cause shall with a most exact scrutiny be scann'd openly in the face of all the World ; to what purpose can it be to juggle or basfle for a time ; for a few days ( perhaps for a few minutes ) to abuse , or to amuse those about us with crafty dissimulation or deceit ? Is it worth the pains to devise plausible shifts , which shall instantly , we know , be detected and defeated ; to bedaub foul designs with a fair varnish , which death will presently wipe off ; to be dark and cloudy in our proceedings , whenas a clear day ( that will certainly dispel all darkness and scatter all mists ) is breaking in upon us ; to make vizors for our faces , and cloaks for our actions , whenas we must very shortly be exposed , perfectly naked and undisguised , in our true colours , to the general view of Angels and Men ? Heaven sees at present what we think and doe , and our conscience cannot be wholly ignorant or insensible ; nor can Earth it self be long unacquainted therewith . Is it not much better , and more easie ( since it requires no pains or study ) to act our selves , than to accommodate our selves to other unbeseeming and undue parts ; to be upright in our intentions , consistent in our discourses , plain in our dealings , following the single and uniform guidance of our reason and conscience , than to shuffle and shift , wandring after the various uncertain and inconstant opinions or humours of men ? What matter is it , what cloaths we wear , what garb we appear in , during this posture of travel and sojourning here ; what for the present we go for ; how men esteem us , what they think of our actions ? St. Paul at least did not much stand upon it ; for with me , said he , 't is a very small thing ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the least thing that can come under consideration ) to be judged of you , or of humane day ( that is , of this present transitory , fallible , reversible judgment of men . ) If we mean well and doe righteously , our conscience will at present satisfie us , and the divine ( unerring and impartial ) sentence will hereafter acquit us ; no unjust or uncharitable censure shall prejudice us ; if we entertain base designs , and deal unrighteously ; as our conscience will accuse and vex us here , so God will shortly condemn and punish us ; neither shall the most favourable conceit of men stand us in stead . Every man's work shall become manifest ; for the day shall declare it ; becuase it shall be revealed by fire ; and the fire ( that is , a severe and strict inquiry ) shall try every man's work , of what sort it is . I cannot insist more on this Point ; I shall onely say , that considering the brevity and uncertainty of our present state , the greatest simplicity may justly be deemed the truest wisedom ; that who deceives others doth cozen himself most ; that the deepest policy ( used to compass , or to conceal bad designs ) will in the end appear the most downright folly . I might add to the precedent discourses , that Philosophy it self hath commended this consideration as a proper and powerfull instrument of vertue ; reckoning the practice thereof a main part of wisedom ; the greatest proficient therein in common esteem , Socrates , having desined Philosophy ( or the study of wisedom ) to be nothing else , but ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the study of death ; intimating also ( in Plato's Phoedon ) that this study , the meditation of death and preparation of his mind to leave this World , had been the constant and chief employment of his life . That likewise , according to experience , nothing more avails to render the minds of men sober and well composed , than such spectacles of Mortality as do impress this consideration upon them . For whom doth not the sight of a Coffin or of a Grave gaping to receive a friend perhaps , an ancient Acquaintance ; however a man in nature and state altogether like our selves ; of the mournfull looks and habits , of all the sad pomps and solemnities attending man unto his long home , by minding him of his own frail condition , affect with some serious , some honest , some wise thoughts ? And if we be reasonable men , we may every day supply the need of such occasions , by representing to our selves the necessity of our soon returning to the dust ; dressing in thought our own Herses , and celebrating our own Funerals ; by living under the continual apprehension and sense of our transitory and uncertain condition ; dying daily , or becoming already dead unto this World. The doing which effectually being the gift of God , and an especial work of his Grace , let us of him humbly implore it , saying after the Holy Prophet , Lord , so teach us to number our days , that we may apply our hearts unto wisedom . Amen . SERMON III. The Danger and mischief of delaying Repentance . PSALM CXIX . 60. I made haste , and delayed not to keep thy Commandments . THIS Psalm ( no less excellent in vertue , than large in bulk ) containeth manifold reflexions upon the nature , the properties , the adjuncts and effects of God's Law , many sprightly ejaculations about it ( conceived in different forms of speech ; some in way of petition , some of thanksgiving , some of resolution , some of assertion or aphorism ) many usefull directions , many zealous exhortations to the observance of it ; the which are not ranged in any strict order , but , ( like a variety of fair flowers and wholesome herbs in a wild field ) do with a gratefull confusion lie dispersed , as they freely did spring up in the heart , or were suggested by the devout spirit of him , who indited the Psalm ; whence no coherence of sentences being designed , we may consider any one of them absolutely or singly by it self . Among them , that which I have picked out for the subject of my discourse , implieth an excellent rule of practice , authorised by the Psalmist's example ; it is propounded in way of devotion or immediate address to God ; unto whose infallible knowledge his conscience maketh an appeal concerning his practice ; not as boasting thereof , but as praising God for it , unto whose gratious instruction and succour he frequently doth ascribe all his performances : But the manner of propounding I shall not insist upon ; the rule it self is , that speedily , without any procrastination or delay , we should apply our selves to the observance of God's Commandments ; the practice of which rule it shall be my endeavour to recommend and press . It is a common practice of men , that are engaged in bad courses , which their own conscience discerneth and disapproveth , to adjourn the reformation of their lives to a farther time , so indulging themselves in the present commission of sin , that yet they would seem to purpose , and promise themselves hereafter to repent , and take up : Few resolve to persist finally in an evil way , or despair of being one day reclaimed , but immediately and effectually to set upon it , many deem unseasonable or needless ; it will , they presume , be soon enough to begin to morrow or next day , a month or a year hence , when they shall find more commodious opportunity , or shall prove better disposed thereto ; in the mean time with Solomon's sluggard , Yet , say they , a little sleep , a little slumber , a little folding of the hands ; let us but neglect this duty , let us but satisfie this appetite , let us but enjoy this bout of pleasure ; hereafter , God willing , we mean to be more carefull , we hope that we shall become more sober : So like bad debtors ; when our conscience dunneth us , we always mean , we always promise to pay ; if she will stay a while , she shall , we tell her , be satisfied ; or like vain spendthrifts , we see our estate fly , yet presume that it will hold out , and at length we shall reserve enough for our use . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Let serious business stay till the morrow , was a saying that cost dear to him who said it ; yet we in our greatest concerns follow him . But how fallacious , how dangerous and how miscievous this manner of proceeding is ; how much better and more advisable it is , after the example propounded in our Text , speedily to betake our selves unto the discharge of our debt and duty to God , the following considerations will plainly declare . 1. We may consider , that the observance of God's Commandments ( an observance of them proceeding from an habitual disposition of mind , in a constant tenour of practice ) is our indispensable duty , our main concernment , our onely way to happiness ; the necessary condition of our attaining salvation ; that alone which can procure God's love and favour toward us ; that unto which all real blessings here , and all bliss hereafter are inseparably annexed : Fear God and keep his Commandments , for this is the whole of man ; ( the whole duty , the whole design , the whole perfection , the sum of our wisedom , and our happiness . ) If thou wilt enter into life , keep the Commandments : The righteous Lord loveth righteousness , his countenance doth behold the upright ; God will render to every man according to his works ; these are Oracles indubitably clear , and infallibly certain ; these are immovable terms of justice between God and Man , which never will , never can be relaxed ; being grounded on the immutable nature of God , and eternal reason of things ; if God had not decreed , if he had not said these things , they would not assuredly be true ; for it is a foul contradiction to reason , that a Man ever should please God without obeying him ; 't is a gross absurdity in nature , that a Man should be happy without being good ; wherefore all the wit in the World cannot devise a way , all the authority upon Earth ( yea , I dare say , even in Heaven it self ) cannot establish a condition , beside faithfull observance of God's Law , that can save , or make us happy ; from it there can be no valid dispensation , without it there can be no effectual absolution , for it there can be no acceptable commutation ; nor in defect thereof will any faith any profession , any trick or pretence whatever avail , or signifie any thing : Whatever expedient to supply its room superstition , mistake , craft , or presumption may recommend , we shall , relying thereon , be certainly deluded : If therefore we mean to be saved ( and are we so wild as not to mean it ? ) if we do not renounce felicity ( and do we not then renounce our wits ? ) to become vertuous , to proceed in a course of obedience , is a work that necessarily must be performed ; and why then should we not instantly undertake it ; wherefore do we demur or stick at it ? how can we at all rest quiet , while an affair of so vast importance lieth upon our hands , or until our mind be freed of all uncertainty and suspence about it ? Were a probable way suggested to us of acquiring great wealth , honour or pleasure , should we not quickly run about it , could we contentedly sleep , till we had brought the business to a sure or hopeless issue ? and why with less expedition or urgency should we pursue the certain means of our present security and comfort , of our final salvation and happiness ? in doing so , are we not strangely inconsistent with our selves ? Again , disobedience is the certain road to perdition ; that which involveth us in guilt and condemnation , that which provoketh God's wrath and hatred against us , that which assuredly will throw us into a state of eternal sorrow and wretchedness : The foolish shall not stand in God's sight , he hateth all the workers of iniquity ; If ye do not repent , ye shall perish . The wicked shall be turned into Hell , and all the people that forget God ; The unrighteous shall not inherit the Kingdom of God ; The wicked shall go into everlasting punishment ; these are denunciations no less sure than severe , from that mouth , which is never opened in vain ; from the execution whereof there can be no shelter or refuge ; And what wise man , what man in his right senses would for one minute stand obnoxious to them ? Who that any-wise tendereth his own welfare would move one step forward in so perillous and destructive a course ? the farther in which he proceedeth , the more he discosteth from happiness , the nearer he approacheth to ruine . In other cases common sense prompteth men to proceed otherwise ; for who , having rendred one his enemy that far overmatcheth him , and at whose mercy he standeth , will not instantly sue to be reconciled ? who being seised by a pernicious disease , will not haste to seek a cure ? who being fallen into the jaws of a terrible danger , will not nimbly leap out thence ? and such plainly is our case ; while we persist in sin , we live in enmity and defiance with the Almighty , who can at his Pleasure crush us ; we lie under a fatal plague , which , if we do not seasonably repent , will certainly destroy us ; we incur the most dreadfull of all hazards , abiding in the confines of death and destruction ; God srowning at us , guilt holding us , Hell gaping for us : Every Sinner is ( according to the Wise-man's expression ) as he that lieth down in the midst of the sea , or as he that lieth upon the top of a mast ; and he that is in such a case , is he not mad or senseless , if he will not forthwith labour to swim out thence , or make all speed to get down into a safer place ? can any man with comfort lodge in a condition so dismally ticklish ? 2. We may consider , that in order to our final welfare we have much work to dispatch , the which requireth as earnest care and painfull industry , so a competent long time ; which , if we do not presently fall on , may be wanting , and thence our work be left undone , or impersect : To conquer and correct bad inclinations , to render our sensual appetites obsequious to reason , to compose our passions into a right and steady order , to eleanse our souls from vanity , from perverseness , from sloth , from all vitious distempers , and in their room to implant firm habits of vertue ; to get a clear knowledge of our duty , with a ready disposition to perform it ; in fine , to season our minds with holy affections , qualifying us for the presence of God , and conversation with the blessed Spirits above ; these are things that must be done , but cannot be done in a trice ; it is not dictum factum , as soon done as said ; but , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a patient continuance in well-doing is needfull to atchieve it ; for it no time can be redundant , the longest life can hardly be sufficient : Art is long , and life is short , may be an Aphorism in Divinity as well as in Physick ; the art of living well , of preserving our Soul's health , and curing its distempers , requireth no less time to compass it , than any other Art or Science . Vertue is not a Mushroom , that springeth up of it self in one Night , when we are asleep or regard it not : But a delicate Plant , that groweth slowly and tenderly , needing much pains to cultivate it , much care to guard it , much time to manure it , in our untoward soil , in this World 's unkindly weather : happiness is a thing too pretious to be purchased at an easie rate , Heaven is too high to be come at without much climbing ; the Crown of Bliss is a Prize too noble to be won without a long and a tough conflict . Neither is a vice a spirit that will be conjured down by a charm , or with a Presto driven away ; it is not an adversary , that can be knocked down at a blow , or dispatched with a stab . Whoever shall pretend at any time easily with a celerity , by a kind of Legerdemain or by any mysterious knack , a Man may be settled in vertue , or converted from vice , common experience abundantly will confute him ; which sheweth , that a habit otherwise ( setting miracles aside ) cannot be produced or destroyed , than by a constant exercise of acts sutable or opposite thereto ; and that such acts cannot be exercised without voiding all impediments and framing all Principles of action ( such as temper of body , judgment of mind , influence of custome ) to a compliance ; that who by temper is peevish or cholerick , cannot without mastering that temper become patient or meek ; that who from vain opinions is proud , cannot without considering away those opinions prove humble : that who by custome is grown intemperate , cannot without weaning himself from that custome come to be sober ; that who from the concurrence of a sorry nature , fond conceits , mean breeding and scurvy usage is covetous ; cannot without draining all those sources of his fault , be turned into liberal . The change of our mind is one of the greatest alterations in nature , which cannot be compassed in any way , or within any time we please ; but it must proceed on leisurely and regularly , in such order , by such steps , as the nature of things doth permit ; it must be wrought by a resolute and laborious perseverance ; by a watchfull application of mind in voiding Prejudices , in waiting for advantages , in attending to all we doe ; by forcible wresting our nature from its bent , and swimming against the current of impetuous desires ; by a patient disentangling our selves from practices most agreeable and familiar to us ; by a wary fencing with temptations , by long struggling with manifold oppositions and difficulties ; whence the Holy Scripture termeth our practice a warfare , wherein we are to fight many a bloody battel with most redoubtable foes ; a combat , which must be managed with our best skill , and utmost might ; a race , which we must pass through with incessant activity and swiftness . If therefore we mean to be good or to be happy , it behoveth us to lose no time ; to be presently up at our great task ; to snatch all occasions , to embrace all means incident of reforming our hearts and lives . As those who have a long journey to go , do take care to set out early and in their way make good speed , lest the night overtake them before they reach their home ; so it being a great way from hence to Heaven , seeing we must pass over so many obstacles , through so many Paths of duty before we arrive thither , it is expedient to set forward as soon as can be , and to proceed with all expedition ; the longer we stay , the more time we shall need , and the less we shall have . 3. We may consider , that no future time which we can fix upon will be more convenient than the present is for our reformation . Let us pitch on what time we please , we shall be as unwilling and unfit to begin as we are now ; we shall find in our selves the same indispositions , the same averseness , or the same listlesness toward it as now : There will occur the like hardships to deter us , and the like Pleasures to allure us from our duty ; objects will then be as present and will strike as smartly upon our senses ; the case will appear just the same , and the same Pretences for delay will obtrude themselves ; so that we shall be as apt then as now to prorogue the business . We shall say then , to morrow I will mend ; and when that morrow cometh , it will be still to morrow , and so the morrow will prove endless . If like the simple Rustick , ( who stay'd by the River side waiting till it had done running , that so he might pass dry-foot over the chanel ) we do conceit , that the sources of sin ( bad inclinations within , and strong temptations abroad ) will of themselves be spent or fail , we shall find our selves deluded . If ever we come to take up , we must have a beginning with some difficulty and trouble ; we must courageously break through the present with all its enchantments ; we must undauntedly plunge into the cold stream ; we must rouse our selves from our bed of sloth ; we must shake off that brutish improvidence which detaineth us , and why should we not assay it now ? there is the same reason now that ever we can have ! yea , far more reason now ; for if that we now begin , hereafter at any determinate time , some of the work will be done , what remaineth will be shorter and easier to us . Nay farther , 4. We may consider , that the more we defer , the more difficult and painfull our work must needs prove ; every day will both enlarge our task , and diminish our ability to perform it : Sin is never at a stay ; if we do not retreat from it , we shall advance in it ; and the farther on we go , the more we have to come back ; every step we take forward , ( even before we can return hither , into the state wherein we are at present ) must be repeated ; all the web we spin must be unravelled ; we must vomit up all we take in ; which to doe we shall find very tedious and grievous . Vice as it groweth in age , so it improveth in stature and strength ; from a puny Child it soon waxeth a lusty Stripling , then riseth to be a sturdy Man , and after a-while becometh a massy Giant , whom we shall scarce dare to encounter , whom we shall be very hardly able to vanquish ; especially seeing that as it groweth taller and stouter , so we shall dwindle and prove more impotent ; for it feedeth upon our vitals , and thriveth by our decay ; it waxeth mighty by stripping us of our best forces ; by enfeebling our reason , by perverting our will , by corrupting our temper , by debasing our courage , by seducing all our appetites and passions to a treacherous compliance with it self ; every day our mind groweth more blind , our will more resty , our spirit more faint , our appetites more fierce , our passions more headstrong and untameable : The power and empire of sin do strangely by degrees encroach , and continually get ground upon us , till it hath quite subdued and enthralled us ; first we learn to bear it , then we come to like it , by and by we contract a friendship with it , then we dote upon it , at last we become enslaved to it in a bondage which we shall hardly be able , or willing to shake off ; when not onely our necks are fitted to the yoke , our hands are manacled , and our feet shackled thereby ; but our heads and hearts do conspire in a base submission thereto : When vice hath made such impression on us , when this pernicious weed hath taken so deep root in our mind , will and affection , it will demand an extremely toilsome labour to extirpate it . Indeed by continuance in sin , the chief means ( afforded by nature , or by grace ) of restraining , or reducing us from it , are either cut off , or enervated and rendred ineffectual . Natural modesty , while it lasteth , is a curb from doing ill ; Men in their first deflexions from vertue are bashfull and shy ; out of regard to other Mens opinion , and tenderness of their own honour they are afraid , or ashamed to transgress plain rules of duty ; but in process this disposition weareth out ; by little and little they arrive to that character of the degenerate Jews , whom the Prophets call impudent children , having a brow of brass , and faces harder than a rock ; so that they commit sin with open face , and in broad day , without any mask , without a blush ; they despise their own reputation , and defy all censure of others ; they outface and outbrave the World , till at length with prodigious insolence they come to boast of wickedness , and glory in their shame , as an instance of high courage and special gallantry . Conscience is a check to beginners in sin , reclaiming them from it , and rating them for it ; but this in long standers becometh useless , either failing to discharge its office , or assaying it to no purpose , having often been slighted , it will be weary of chiding ; or if it be not wholly dumb , we shall be deaf to its reproof : As those who live by cataracts or downfalls of Water are by continual noise so deafened as not to hear or mind it , so shall we in time grow senseless , not regarding the loudest Peals and Ratlings of our conscience . The Heart of a raw Novice in impiety is somewhat tender and soft , so that remorse can pierce and sting it ; his neck is yielding and sensible , so that the yoke of sin doth gall it ; but in stout Proficients the heart becometh hard and stony , the neck stiff and brawny ; ( an iron sinew , as the Prophet termeth it ) so that they do not feel or resent any thing ; but are like those of whom St. Paul speaketh ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who being past feeling all forrow or smart , have given themselves over unto lascivousness , to work all uncleanness with greedness . When first we nibble at the Bait , or enter into bad courses , our reason doth contest and remonstrate against it , faithfully representing to us the folly , the ugliness , the baseness , the manifold ill consequences of sinning ; but that by continuance is muffled so as not to discern , or muzled so as not to declare ; yea , often is so debauched as to excuse , to avow and maintain , yea , to applaud and extol our miscarriages . For a time a Man retaineth some courage , and a hope that he may repent ; but progress in sin dispiriteth and casteth into despair ; whether God be placable , whether himself be corrigible ; an apprehension concerning the length of the way , or the difficulty of the work discourageth , and despondency rendreth him heartless and careless to attempt it . There is no Man that hath heard of God , who hath not at first some dread of offending him , and some dissatisfaction in transgressing his will ; it appearing to his mind ( not yet utterly blinded and depraved ) a desperate thing to brave his irresistible Power , an absurd thing to thwart his infallible Wisedom , a detestable thing to abuse his immense Goodness ; but obstinacy in sin doth quash this conscientious awe ; so that at length God is not in all his thoughts , the fear of God is not before his eyes ; the Wrath of the Almighty seemeth a Bugbear , the fiercest menaces of Religion sound but as Ratties to him . As for the gentle Whispers and Touches of Divine Grace , the monitory Dispensations of Providence , the good advices and wholsome reproofs of Friends , with the like means of reclaiming sinners ; these to Persons settled on their lees , or fixed in bad custome , are but as gusts of Wind brushing an old Oak , or as Waves dashing on a Rock , without at all shaking or stirring it . Now when any Person is come to this pass , it must be hugely difficult to reduce him ; to retrieve a defloured Modesty , to quicken a jaded Conscience , to supple a callous Heart , to settle a baffled Reason , to rear a dejected Courage , to recover a Soul miserably benummed and broken , to its former vigour and integrity , can be no easie matter . The diseases of our Soul no less than those of our Body ; when once they are inveterate , they are become more incurable ; the longer we forbear to apply due remedy , the more hard their cure will prove ; if we let them proceed far , we must e'er we can be rid of them , undergo a course of Physick very tedious and offensive to us ; many a rough Purge , many a sore Phlebotomy , many an irksome Sweat we must endure . Yea farther , 5. We may consider , that by delaying to amend , to doe it may become quite impossible ; it may be so in the nature of the thing , it may be so by the will of God : The thing may become naturally impossible ; for vice by custome may pass into nature , and prove so congeneal , as if it were born with us ; so that we shall propend to it as a stone falleth down , or as a spark flieth upward : By soaking in Voluptuousness we may be so transformed into Brutes , by sleeping in malice so converted into Fiends , that we necessarily shall act like creatures of that kind , into which we are degenerated ; and then nowise without a downright Miracle are we capable of being reformed . How long , saith Solomon , wilt thou sleep , O Sluggard , when wilt thou arise out of thy sleep ? We may be so often called on , and 't is not easie to awaken us , when we are got into a spiritual slumber ; but when we are , dead in trespasses and sins , so that all breath of holy affection is stopt , and no spiritual pulse from our heart doth appear ; that all sense of duty is lost , all appetite to good doth fail , no strength or activity to move in a good course doth exert it self ; that our good complexion is dissolved , and all our finer spirits are dissipated ; that our mind is quite crazed , and all its Powers are shattered or spoiled , when thus , I say , we are spiritually dead , how can we raise our selves , what beneath omnipotency can effect it ? as a stick , when once 't is dry and stiff , you may break it , but you can never bend it into a streighter posture , so doth the Man become incorrigible , who is settled and stiffned in vice . The stain of habitual sin may sink in so deep , and so thoroughly tincture all our Soul , that we may be like those People , of whom the Prophet saith , Can the Ethiopian change his skin , or the Leopard his spots ? then may ye do good , that are accustomed to doe evil : Such an impossibility may arise from nature ; one greater and more insuperable may come from God. To an effectual repentance the succour of divine grace is necessary ; but that is arbitrarily dispensed ; the spirit bloweth where it listeth , yet it listeth wisely , with regard both to the past behaviour , and present capacities of Men ; so that to such who have abused it , and to such who will not treat it well , it shall not be imparted : And can we be well assured , can we reasonably hope , that after we by our presumptuous delays have put off God and dallied with his grace ; after that he long in vain hath waited to be gratious ; after that he hath endured so many neglects , and so many repulses from us ; after that we frequently have slighted his open invitations , and smothered his kindly motions in us ; in short , after we so unworthily have misused his goodness and patience , that he farther will vouchsafe his grace to us ? when we have forfeited it , when we have rejected it , when we have spurned and driven it away , can we hope to recover it ? There is a time , a season , a day allotted to us ; our day it is termed , a day of salvation , the season of our visitation , an acceptable time ; wherein God freely doth exhibit grace , and presenteth his mercy to us ; if we let this day slip , the night cometh when no man can work ; when the things belonging to our peace will be hidden from our eyes ; when ( as the Prophet expresseth it ) we shall grope for the wall like the blind , and stumble at noon-day as in the night , and be in desolate places as dead men ; after that day is spent , and that comfortable light is set , a dismal night of darkness , of cold , of disconsolateness will succeed ; when God being weary of bearing with Men doth utterly desert them , and delivereth them over to a reprobate mind ; when subtracting his gratious direction and assistence , he giveth them over to their own hearts lusts , and to walk in their own counsels ; when they are brought to complain with those in the Prophet , O Lord , why hast thou made us to err from thy ways , and hardned our heart from thy fear ? when like Pharaoh they survive only as objects of God's justice , or occasions to glorify his power ; when like Esau , they cannot find a place of repentance , although they seek it carefully with tears ; when as to the foolish loitering Virgins , the door of mercy is shut upon them ; when the master of the house doth rise and shut the door , &c. when that menace of divine wisedom cometh to be executed ; They shall call upon me , but I will not answer : they shall seek me early , but they shall not find me ; for that they hated knowledge , and did not chuse the fear of the Lord : And if neglecting our season , and present means , we once fall into this state , then is our case most deplorable ; we are dead Men irreversibly doomed , and only for a few moments reprieved from the stroak of final vengeance ; we are vessels of wrath fitted ( or made up ) for destruction ; by a fatal blindness and obduration sealed up to ruine ; we are like the terra damnata , that earth ( in the Apostle , ) which drinking up the rain , that cometh oft upon it , and bearing thorns and briars , is rejected , and is nigh unto cursing , and whose end is to be burned . Wherefore according to the advice of the Prophet , Seek ye the Lord , when he may be found , call ye upon him , while he is near . It is true , that God is ever ready upon our true conversion to receive us into favour , that his arms are always open to embrace a sincere Penitent ; that he hath declared , whenever a wicked man turneth from his wickedness , and doeth that which is right , he shall save his soul alive ; that if we do wash our selves , make us clean , put away the evil of our doings , and cease to do evil , then although our sins be as scarlet , they shall be white as snow , though they be like crimson they shall be as wool ; that if we rend our hearts , and turn unto the Lord , he is gratious and mercifull . and will repent of the evil ; that God is good and ready to forgive , and plenteous in mercy unto all that call upon him ; that whenever a prodigal Son with humble confession and hearty contrition for his sin doth arise and go to his father , he will embrace him tenderly , and entertain him kindly ; that even a profane Apostate , and a bloody Oppressour ( as Manasses ) a lewd Strumpet ( as Magdalene ) a notable Thief ( as he upon the Cross ) a timorous Renouncer ( as St. Peter ) a furious Persecutour ( as St. Paul ) a stupid Idolater ( as all the Heathen World , when the Gospel came to them , was ) the most heinous Sinner that ever hath been , or can be imagined to be , if he be disposed to repent , is capable of mercy ; those declarations and promises are infallibly true , those instances peremptorily do evince , that repentance is never super-annuated ; that if we can turn at all , we shall not turn too late , that poenitentia nunquam sera , modo seria , is an irrefragable rule ; yet nevertheless delay is very unsafe ; for what assurance can we have , that God hereafter will enable us to perform those conditions of bewailing our sins , and forsaking them ? have we not cause rather to fear that he will chastise our presumption by withholding his Grace ? for although God faileth not to yield competent aids to Persons who have not despised his goodness and long-suffering that leadeth them to repentance ; yet he that wilfully or wantonly loitereth away the time , and squandereth the means allowed him ; who refuseth to come when God calleth , yea woeth and courteth him to repentance , how can he pretend to find such favour ? We might add , that supposing God in super-abundance of mercy might be presumed never to withhold his grace ; yet seeing his grace doth not work by irresistible compulsion ; seeing the worse qualified we are , the more apt we shall be to cross and defeat its operation ; seeing that we cannot hope that hereafter we shall be more fit than now to comply with it : Yea , seeing we may be sure , that after our hearts are hardned by perseverance in sin , we shall be more indisposed thereto ; we by delay of repentance do not onely venture the forfeiture of divine grace , but the danger of abusing it , which heinously will aggravate our guilt , and hugely augment our punishment . We should do well therefore most seriously to regard the Apostle's admonition ; Exhort one another to day , while it is called to day , lest any of you be hardned by the deceitfulness of sin : Now that we find our selves invited to repent , now that we apprehend so much reason for it ; now that we feel our hearts somewhat enclined thereto ; now that we have time in our hands , and are not barr'd from hopes of mercy ; now that it is not extremely difficult , or not absolutely impossible , let us in God's name lay hold on the occasion , let us speedily and earnestly set upon the work . Farther yet , 6. We should consider , that we are mortal and frail , and thence any designs of future reformation may be clipt off , or intercepted by death ; which is always creeping towards us , and may for all we can tell be very near at hand . You say you will repent to morrow ; but are you sure you shall have a morrow to repent in ? have you an hour in your hand , or one minute at your disposal ? have you a lease to shew for any term of life ? can you claim or reckon upon the least portion of time without his leave , who bestoweth life , and dealeth out time , and ordereth all things as he pleaseth ? Can you any-wise desery the just measure of your days , or the bounds of your appointed time without a special revelation from him , in whose hands is your breath ; and with whom alone the number of your months is registred ? Boast not thy self of to morrow , for thou knowest not what a day may bring forth , saith the Wise-man : boast not of it , that is , do not pretend it to be at thy disposal , presume not upon any thing that may befall therein ; for whilst thou presumest thereon , may it not be said unto thee , as to the rich Projectour in the Gospel , * Thou fool , this night shall thy soul be required of thee . Doth not , seluding hidden decrees , every Man's life hang upon a thread very slender and frail ? is it not subject to many diseases lurking within , and to a thousand accidents flying about us ? how many , that might have promised themselves as fair scope as we can , have been unexpectedly snapt away ? How many have been cropt in the flower of their age and vigour of their strength ? Doth not every day present experiments of sudden death ? Do we not continually see that observation of the Preacher verified , Man knoweth not his time ; as the fishes that are taken in an evil net , and as the birds are caught in the snare , so are the sons of men snared in an evil time , when it cometh suddenly upon them ? Old men are ready to drop of themselves , and young men are easily brushed or shaken down ; the former visibly stand upon the brink of Eternity , the latter walk upon a bottomless Quag , into which unawares they may slump ; who then can any-wise be secure ? We are all therefore highly concerned to use our life , while we have it ; to catch the first opportunity , lest all opportunity forsake us ; to cut off our sinning , lest our selves be cut off before it : And that the rather , because by lavishing , or misemploying our present time , we may lose the future , provoking God to bereave us of it ; for as prolongation of time is a reward of Piety ; as to observance of the Commandments it is promised , Length of days , and long life , and peace shall be added unto thee ; so being immaturely snatched hence is the punishment awarded to impious practice ; so it is threatned that Evil men shall be cut off ; that bloody and deceifull men shall not live out half their days ; that God will wound the head of his enemies , and the hairy scalp of such an one as goeth on still in his wickedness : the very being unmindfull of their duty is the cause , why men are thus surprised ; for , If , saith God , thou dost not watch , I shall come upon thee as a thief , and thou shalt not know when I come upon thee . And If ( saith our Lord ) that servant doth say in his heart , my Lord delayeth his coming , &c. The Lord of that servant will come in a day , when he looketh not for him , &c. If then it be certain , that we must render a strict accompt of all our doings here ; if by reason of our frail nature and slippery state , it be uncertain when we shall be summoned thereto ; if our negligence may abridge and accelerate the term , is it not very reasonable to observe those advices of our Lord ; Watch , for ye do not know the day , nor the hour , when the son of man cometh ; Take heed to your selves , lest any time your heart be overcharged with surfeiting and drunkenness , and cares of this life , and so that day come upon you unawares . Let your loins be girded about , and your lamps burning , and ye your selves like men , that wait for your Lord : And to take the counsel of the Wise-man , Make no tarrying to turn unto the Lord , and put not off from day to day ; for suddenly shall the wrath of the Lord come forth , and in thy security shalt thou be destroyed , and perish in the day of vengeance . These considerations plainly do shew how very foolish , how extremely dangerous and destructive the procrastinating our reformation of life is : there are some others of good moment , which we shall reserve . SERMON IV. The Danger and mischief of delaying Repentance . PSALM CXIX . 60. I made haste , and delayed not to keep thy Commandments . I Proceed to the Considerations which yet remain to be spoken to . 1. We may consider the causes of delay in this case ( as in all cases of moment ) to be bad and unworthy of a Man : What can they be but either stupidity , that we do not apprehend the importance of the affair ; or improvidence that we do not attend to the danger of persisting in sin ; or negligence that we do not mind our concernments ; or sloth that keepeth us from rowsing and bestirring our selves in pursuance of what appeareth expedient ; or faint-heartedness and cowardize , that we dare not attempt to cross our appetite , or our fancy ; all which dispositions are very base and shamefull : It is the prerogative of humane nature to be sagacious in estimating the worth , and provident in descrying the consequences of things ; whereas other creatures , by impulse of sence , do onely fix their regard on present appearances ; which peculiar excellency by stupidity and improvidence we forfeit , degenerating into brutes ; and negligence of that , which we discern mainly to concern us is a quality somewhat beneath those , depressing us below beasts , which cannot be charged with such a fault ; sloth is no less despicable , rendring a man fit for nothing ; nor is there any thing commonly more reproachfull than want of courage : so bad are the causes of delay . 2. And the effects are no less unhappy , being disappointment , damage , trouble and sorrow : As expedition ( catching advantages and opportunities , keeping the spirit up in its heat and vigour , making forcible impressions where-ever it lighteth , driving on the current of success ) doth subdue business , and archieve great exploits ( as by practising his Motto , to defer nothing , Alexander did accomplish those mighty feats which make such a clatter in story ; and Caesar more by the rapid quickness and forwardness of undertaking , than by the greatness of courage , and skilfulness of conduct , did work out those enterprises , which purchased to his Name so much glory and renown ) so delay and ●●owness do spoil all business , do keep off success at distance from us , thereby opportunity is lost , and advantages slip away ; our courage doth flag , and our spirit languisheth ; our endeavours strike faintly , and are easily repelled ; whence disappointment necessarily doth spring , attended with vexation . 3. Again , we may consider , that to set upon our duty is a great step toward the performance of it ; if we can resolve well , and a little pust forward , we are in a fair way to dispatch ; to begin ( they say ) is to have half done to set out , is a good part of the journey to rise betimes is oftner harder than to do all the days work ; entring the Town , is at most the same with taking it ; it i● so in all business , it is chiefly so i● moral practice : For if we can fine in our hearts to take our leave of sin if we can disengage our selves from the witcheries of present allurement ; if we can but get over the threshold , of vertuous conversation , we shall find the rest beyond expectation smooth and expedite ; we shall discover such beauty in vertue , we shall tast so much sweetness in obedience as greatly will encourage us to proceed therein . 4. Again , we may consider , that our time it self is a gift , or a talent committed to us , for the improvement whereof we are responsible no less than for our Wealth , our Power , our Credit , our Parts , and other such advantages , wherewith for the serving of God , and furthering our own salvation we are intrusted : To redeem the time is a Precept ; and of all Precepts the most necessary to be observed , for that without redeeming ( that is embracing and well employing ) time we can do nothing well ; no good action can be performed , no good reward can be procured by us : Well may we be advised to take our best care in husbanding it , seeing justly of all things it may be reckoned most pretious ; its price being inestimable , and its loss irreparable ; for all the World cannot purchase one Moment of it more than is allowed us , neither can it , when once gone , by any means be recovered : So much indeed as we save thereof , so much we preserve of our selves ; and so far as we lose it , so far in effect we slay our selves , or deprive our selves of life ; yea by mispending it we do worse than so ; for a dead sleep , or a cessation from being , is not so bad as doing ill ; all that while we live backward , or decline toward a state much worse than annihilation it self ▪ Farther 5. Consider , that of all time the present is ever the best for the purpose of amending our life ; It is the onely sure time , that which we have in our hands , and may call our own ; whereas the past time is irrevocably gone from us ; and the future may never come to us : It is absolutely ( reckoning from our becoming sensible of things , and accomptable for our actions ) the best , as to our capacity of improving it ; Optima quaeque dies miseris mortalibus aevi Prima fugit Our best days do first pass away , was truly said ; the nearer to its source our life is , the purer it is from stain , the freer from clogs , the more susceptive of good impressions , the more vivid and brisk in its activity ; the farther we go on , especially in a bad course , the nearer we verge to the dregs of our life ; the more dry , the more stiff , the more sluggish we grow ; delay therefore doth ever steal away the flower of our age , leaving us the bran and refuse thereof . Again , 6. If at any time we do reflect upon the time that hath already slipped away unprofitably from us , it will seem more than enough , and ( if we consider well ) it will be grievous to us to lose more ; the morrow will seem too late to commence a good life ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The time past of our life ( saith St. Peter ) may suffice us to have wrought the will of the Gentiles , or to have continued in ill courses ; more indeed it might than suffice ; it should be abundantly too much to have imbezilled so large a portion of our pretious and irreparable time : After we have slept in neglect of our duty , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is ( as St. Paul saith ) now high time to awake , unto a vigilant observance thereof : this we shall the rather do , if we consider , that 7. For illiving now we shall come hereafter to be sorry , if not with a wholsome contrition , yet with a painfull regret ; we shall certainly one day repent , if not of our sin , yet of our sinning ; if not so as to correct for the future , yet so as to condemn our selves for what is past : the consideration of our having sacrilegiously robb'd our Maker of the time due to his service ; of our having injuriously defrauded our souls of the opportunities granted to secure their welfare ; of our having profusely cast away our most pretious hours of life upon vanity and folly , will some time twitch us sorely . There is no man who doth not with a sorrowfull eye review an ill-past life ; who would not gladly recall his mispent time ; O mihi proeteritos ! O that God would restore my past years to me , is every such Man's Prayer , although it never was heard , never could be granted unto any . And what is more inconsistent with wisedom , than to engage our selves upon making such ineffectual and fruitless wishes ? What is more disagreeable to reason , than to do that , for which we must be forced to confess and call our selves fools ? What Man of sense for a flash of transitory Pleasure , for a puff of vain repute , for a few scraps of dirty Pelf would plunge himself into such a gulf of anguish ? 8. On the contrary , if laying hold on occasion , we set our selves to do well , reflexion thereon will yield great satisfaction and pleasure to us ; we shall be glad that we have done , and that our task is over ; we shall enjoy our former life ; Our time which is so past will not yet be lost unto us ; but rather it will be most securely ours , laid up beyond the reach of danger , in the repository of a good conscience . 9. Again , all our time of continuance in sin we do treasure up wrath , or accumulate guilt ; and the larger our guilt is , the sorer must be our repentance ; the more bitter the sorrow , the more low the humbling , the more earnest the deprecation requisite to obtain pardon : the broader and deeper the stain is , the more washing is needfull to get it out ; if we sin much and long , we must grieve answerably , or we shall be no fit objects of mercy . 10. And when-ever the sin is pardoned , yet indelible marks and monuments thereof will abide . We shall eternally be obliged to cry peccavi ; although the punishment may be remitted , the desert of it cannot be removed ; a scar from it will stick in our flesh ; which ever will deform us ; a tang of it will stay in our memory , which always will be disgustfull ; we shall never reflect on our miscarriages without some confusion and horrour ; incessantly we shall be liable to that question of St. Paul , What fruit had ye of those things , whereof ye are now ashamed ? If therefore we could reasonable presume , yea if we could certainly foresee , that we should hereafter in time repent , yet it were unadvisably to persist in sin , seeing it being once committed , can never be reversed ; never expunged from the registers of time , never dashed out from the tables of our mind and memory ; but will perpetually rest as matter of dolefull consideration , and of tragical story to us . Then shalt thou remember thy ways , and be ashamed . That thou mayst remember and be confounded , and never open thy mouth any more because of thy shame , when I am pacified toward thee for all that thou hast done , saith the Lord God : Then shall ye remember your own evil ways , and your doings that were not good , and shall loath your selves in your own sight , for your iniquities , and for your abominations . 11. Again , so much time as we spend in disobedience , so much of reward we do forfeit ; for commensurate to our works shall our rewards be ; the fewer our good works are in the course of our present life , the smaller shall be the measures of joy , of glory , of felicity dispensed to us hereafter ; the later consequently we repent , the less we shall be happy : One star ( saith the Apostle ) differeth from another in glory ; and of all stars , those in the celestial sphere will shine brightest , who did soon rise here , and continued long by the lustre of their good works to glorify their heavenly Father ; for the path of the just is as the shining light , that shineth more and more unto the perfect day . While therefore we let our interest lie dead by lingring , or run behind by sinfull practice , we are very bad husbands for our soul ; our spiritual estate doth thereby hugely suffer ; every minute contracteth a damage that runneth through millions of ages , and which therefore will amount to an immense summ : And who for all the pleasures here would forego one degree of blissfull joy hereafter ; who for all earthly splendours would exchange one spark of celestial glory ; who for all the treasures below would let slip one gem out of his heavenly crown ? 12. Farther , let us consider that whatever our age , whatever our condition or case be , the advice not to procrastinate our obedience is very sutable and usefull . Art thou young ? then it is most proper to enter upon living well . For when we set out , we should be put in a right way ; when we begin to be Men , we should begin to use our reason well ; life and vertue should be of the same standing ; what is more ugly than a Child , that have learnt little , having learnt to do ill ; than naughtiness springing up in that state of innocence ? the foundation of good life is to be laid in that age , upon which the rest of our life is built ; for this is the manner of our proceeding ; the present dependeth always upon what is past ; our practice is guided in notions that we had sucked in , is swayed by inclinations that we got before ; whence usually our first judgments of things , and our first propensions to stretch their influence upon the whole future life . Train up a child in the way he should go , and when he is old he will not depart from it , saith the Wise-man . That age as it is most liable to be corrupted by vice , so it is most capable of being imbued with vertue : then nature is soft and pliable , so as easily to be moulded into any shape , ready to admit any stamp impressed thereon ; then the mind is a pure table , in which good principles may be fairly engraven , without raising out any former ill prejudices ; then the heart being a soil free of weeds , the seeds of goodness being cast therein will undisturbedly grow and thrive ; then the complexion being tender will easily be set into a right posture ; Our soul is then a Vessel empty and sweet ; good liquour therefore may be instilled , which will both fit it , and season it with a durable tincture ; the extream curiosity and huge credulity of that age , as they greedily will swallow any , so will they admit good instruction . If we do then imbibe false conceptions , or have bad impressions made on our minds , it will be hard afterwards to expell , or to correct them . Passion is then very fluid and moveable , but not being impetuously determined any way , may easily be derived into the right chanel . Then the quickness of our wit , the briskness of our fancy , the freshness of our memory , the vigour of our affections , the lusty and active mettle of our spirits being applied to vertuous studies and endeavours , will produce most noble fruits ; the beauty of which will adorn us , the sweetness will please us , so as to leave on our minds a perpetual relish and satisfaction in goodness . Then being less encombred with the cares , less intangled in the perplexities , less exposed to the temptations of the World and secular Affairs , we can more easily set forth , we may proceed more expeditely in good courses . Then being void of that stinging remorse , which doth adhere to reflexions upon past follies , and mispent time , with more courage and alacrity we may prosecute good undertakings ; then beginning so soon to embrace vertue , we shall have advantage with more leisure , and more ease to polish and perfect it through our ensuing course of life ; setting out so early , in the very morning of our age , without much straining , marching on softly and fairly , we may go through our journey to happiness . Our actions then are the first fruits of our life , which therefore are fit and due sacrifices to our Maker ; which if we do withdraw , we shall have nothing left so worthy or acceptable to present unto him ; will it be seemly to offer him the dregs and refuse of our age ; shall we not be ashamed to bring a crazy temper of body and soul , dry bones and decayed senses ; a dull fancy , a treacherous memory , a sluggish spirit before him ? shall we then when we are fit for little begin to undertake his service ? with our decrepid limbs and wasted strength shall we set our selves to run the ways of his commandments ? As it is uncomfortable to think of being parsimonious , when our stock is almost gone ; so it is to become thrifty of our life , when it comes near the bottom . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If we keep innocency , spend our youth well , it will yield unexpressible comfort to us ; it will save us much sorrow , it will prevent many inconveniences to us : If we have spent it ill , it will yield us great displeasure , it will cost us much pains ; we shall be forced sadly to bewail our folly and vanity therein ; it will be bitter to see , that we must unlive our former life , and undoe all we have done ; that we must renounce the Principles we have avowed , we must root out the habits we have planted , we must forsake the Paths which we have beaten and so long trode in , if ever we will be happy ; it will be grievous to us , when we come with penitential regret to deprecate , Lord remember not the sins of my youth ; we shall feel sore pain , when our bones are full of the sins of our youth , and we come to possess the iniquities thereof . It is therefore good ( as the Prophet saith ) that a man bear the yoke in his youth , when his neck is tender ; it is excellent advice which the Preacher giveth , Remember thy Creatour in the days of thy youth , while the evil days come not , and the years draw nigh , when thou shalt say I have no pleasure in them . Aristotle saith , that young men are not fit bearers of moral doctrine ; because ( saith he ) they are unexperienced in affairs of life ; and because they are apt to follow their passions , which indispose to hear with fruit or profit ; but his conclusion is false , and his reasons may be well turned against him ; for because young men want experience , therefore is there no bad prejudice , no contrary habit to obstruct their embracing sound doctrine ; because their passions are vehement and strong , therefore being rightly ordered , and set upon good objects they with great force will carry them to vertuous practice ; that indeed is the best time to regulate and tame Passions ; as Horses must be broken when they are Colts , Dogs must be made when they are Whelps , else they will never be brought to any thing . The Poet therefore advised better than the Philosopher , — nunc adbibe puro Pectore verba puer , nunc te melioribus offer ; and St. Paul plainly doth confute him , when he biddeth Parents to educate their children in the nurture and admonition of the Lord ; when he chargeth Titus , that he exhort young men to be sober-minded ; when he commendeth Timothy , for that he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his infancy known the Holy Scriptures ; So doth the Psalmist , when he saith , Wherewith shall a young man cleanse his way ? by taking heed according to thy word . And Solomon , when he declareth that his moral Precepts did serve to give subtilty to the simple , to the young man knowledge and discretion ; when he biddeth us to train up a child in the way he should go ; St. Peter doth intimate the same , when he biddeth us , as new born babes to desire the sincere milk of the word ; and our Saviour , when he said , Suffer little children to come unto me , for of such is the kingdom of God ; that is the more simplicity and innocence a Man is endued with , the more apt he is to embrace and comply with the Evangelical Doctrine : Aristotle therefore was out , when he would exclude young men from the Schools of Vertue . It is observable that he contradicteth himself ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is ( saith he ) of no small concernment to be from youth accustomed thus or thus ; yea 't is very much , or rather all : And how shall a young man be accustomed to do well , if he be not allowed to learn what is to be done ? Again , are we old ? it is then high time to begin ; we have then less time to spare from our most important business ; we stand then in most imminent danger , upon the edge of perdition , and should therefore be nimble to skip out thence ; our forces being diminished , our quickness and industry should be encreased ; the later we set out , the more speed it behoveth us to make . If we stay , we shall grow continually more indisposed and unfit to amend , it will be too late , when utter decrepitness and dotage have seised upon us ; and our body doth survive our soul. When so much of our time , of our parts , of our strength are fled , we should husband the rest to best advantage , and make the best satisfaction we can unto God , and unto our souls with the remainder . This age hath some peculiar advantages , which we should embrace ; the froth of humours is then boiled out , the fervours of lust are slaked , passions are allayed , appetites are flatted ; so that then inclinations to sin are not so violent , nor doth the enjoyment thereof so much gratify . Long experience then hath discovered the vanity of all worldly things , and the mischief of ill courses ; so that we can then hardly admire any thing , or be fond of enjoying what we have found unprositable or hurtfull . Age is excused from compliance with the fashions , and thence much exempted from temptations of the World ; so that it may be good without obstacle or opposition . It is proper thereto to be grave and serious , and consequently to be vertuous ; for gravity without vertue and seriousness about vain things are ridiculous . Nothing doth so adorn this age as goodness , nothing doth so disgrace it as wickedness ; The hoary head is a crown of glory , if it be found in the way of righteousness ; but it is a mark of Infamy , if it be observed proceeding in a course of iniquity , it signifieth that experience hath not improved it , it argueth incorrigible folly , or rather incurable madness therein . There is indeed no care , no employment proper for old Men but to prepare for their dissolution ; to be bidding adieu to the World with its vain Pomps and mischievous Pleasures ; to be packing up their Goods , to be casting their Accompts , to be fitting themselves to abide in that state into which they are tumbling , to appear at that Bar , before which suddenly nature will set them . As a Ship , which hath long been tost and weather-beaten , which is shattered in its timber , and hath lost much of its rigging , should do nothing in that case but work toward the Port , there to find its safety and ease ; so should a Man , who having past many storms and agitations of the World is grievously battered and torn with Age , strive onely to die well , to get safe into the Harbour of eternal Rest. In fine , Epicurus himself said well , that no man is either immature or over-ripe in regard to his souls health ; we can never set upon it too soon , we should never think it too late to begin ; to live well is always the best thing we can do , and therefore we should at any time endeavour it ; there are common reasons for all ages , there are special reasons for each age , which most strongly and most clearly do urge it ; it is most seasonable for young Men , it is most necessary for old Men , it is most adviseable for all Men * . Again , be our condition what it will , this advice is reasonable : Are we in health ? we owe God thanks for that excellent gift , and the best gratitude we can express is the improving it for his service and our own good ; we should not lose the advantage of a season so fit for our obedience and repentance ; while the forces of our body and mind are entire , while we are not discomposed by pain or faintness , we should strive to dispatch this needfull work , for which infirmity may disable us . Are we sick ? it is then time to consider our frailty , and the best we can to obviate the worst consequences thereof : It is then very fit , when we do feel the sad effects of sin , to endeavour the prevention of worse mischiefs that may follow ; it is seasonable , when we lie under God's correcting hand to submit unto him , to deprecate his wrath , to seek reconciliation with him by all kinds of obedience sutable to that state ; with serious resolutions to amend hereafter , if it shall please God to restore us ; it is most adviseable , when we are in the borders of death to provide for that state , which lieth just beyond it . Are we rich and prosperous ? 't is expedient then presently to amend , lest our Wealth do soon corrupt us with Pride , with Luxury , with Sloth , with Stupidity ; lest our Prosperity becometh an inevitable snare , an irrecoverable bane unto us . Are we poor or afflicted ? it is then also needfull to repent quickly ; that we may have a comfortable support for our soul , and a certain succour in our distress ; that we may get a treasure to supply our want , a joy to drown our sorrow ; a buoy to keep our hearts from sinking into desperation and disconsolateness . This condition is a medicine , which God administreth for our soul's health ; if it do not work presently so as to doe us good , it will prove both grievous and hurtfull to us . 13. Lastly , we may consider , that abating all the rufull consequences of abiding in sin , abstracting from the desperate hazards it exposeth us to in regard to the future life , it is most reasonable to abandon it , betaking our selves to a vertuous course of practice . For vertue in it self is far more eligible than vice , to keep God's Commandments hath much greater convenience than to break them ; the life of a good Man in all considerable respects is highly to be preferred above the life of a bad Man : for what is vertue , but a way of living that advanceth our nature into a similitude with God's most excellent and happy nature ; that promoteth our true benefit and interest ; that procureth and preserveth health , ease , safety , liberty , peace , comfortable subsistence , fair repute , tranquillity of mind , all kinds of convenience to us ? to what ends did our most benign and most wise Maker design and suit his Law , but to the furthering our good , and securing us from mischief , as not onely himself hath declared , but reason sheweth , and experience doth attest ? What is vice but a sort of practice which debaseth and disparageth us , which plungeth us into grievous evils , which bringeth distemper of body and soul , distress of fortune , danger , trouble , reproach , regret , and numberless inconveniences upon us ? which for no other reason , than because it so hurteth and grieveth us , was by our loving Creatour interdicted to us ? Vertue is most noble and worthy , most lovely , most profitable , most pleasant , most creditable ; vice is most sordid and base , ugly , hurtfull , bitter , disgracefull , in it self , and in its consequences . If we compare them together , we shall find , that vertue doth always preserve our health , but vice commonly doth impair it ; that vertue improveth our estate , vice wasteth it ; that vertue adorneth our reputation , vice blemisheth it ; that vertue strengthneth our parts , vice weakneth them ; that vertue maintaineth our freedom , vice enslaveth us ; that vertue keepeth our mind in order and peace , vice discomposeth and disquieteth it ; vertue breedeth satisfaction and joy , vice spawneth displeasure and anguish of conscience : to enter therefore into a vertuous course of life , what is it but to embrace happiness ; to continue in vitious practice , what is it but to stick in misery ? By entring into good life , we enter into the favour and friendship of God , engaging his infinite power and wisedom for our protection , our succour , our direction and guidance ; enjoying the sweet effluxes of his mercy and bounty ; we therewith become friends to the holy Angels , and blessed Saints , to all good Men , being united in a holy and happy consortship of judgment , of charity , of hope , of devotion with them ; we become friends to all the World , which we oblige by good wishes , and good deeds , and by the influence of good example ; we become friends to our selves , whom we thereby enrich and adorn with the best goods ; whom we gratifie and please with the choicest delights : but persisting in sin we continue to affront , wrong , and displease our Maker , to be disloyal toward our Sovereign Lord ; to be ingratefull toward our chief Benefactour , to disoblige the best Friend we have , to provoke a most just and severe Judge ; to cope with Omnipotency , to contradict Infallibility ; to enrage the greatest Patience , to abuse immense Goodness : We thereby become enemies to all the World , to God , whom we injure and dishonour ; to the friends of God , whom we desert and oppose ; to the creatures which we abuse to our pride , lust and vanity ; to our neighbours , whom we corrupt , or seduce ; to our selves , whom we bereave of the best goods , and betray to the worst evils . Beginning to live soberly , we begin to live like Men , following the conduct of reason ; beginning to live in charity , we commence the life of Angels , enjoying in our selves most sweet content , and procuring great benefit to others ; but going on in sinfull voluptuousness , we proceed to live like beasts , wholly guided by sense , and swayed by appetite ; being pertinacious in malice we continue to be like fiends , working torment in our selves , and mischief to our neighbours . Embracing vertue we become wise and sober Men , worthy and honourable , beneficial and usefull to the World : but continuing in vice , we continue to be foolish and vain , to be vile and despicable , to be worthless and useless . By our delay to amend , what do we gain ? what , but a little flashy and transient pleasure instead of a solid and durable peace ; but a little counterfeit profit instead of real wealth ; but a little smoak of deceitfull opinion instead of unquestionable sound honour ; shadows of imaginary goods instead of those which are most substantial and true , a good mind , the love of God , the assured welfare of our souls . But this field of discourse is too spatious , I shall onely therefore for conclusion say , that speedily applying our selves to obedience , and breaking off our sins by repentance , is in effect nothing else but from a present Hell in trouble , and the danger of a final Hell in torment to be translated into a double Heaven ; one of joyfull tranquillity here , another of blissfull rest hereafter ; unto the which Almighty God in his mercy bring us all , through Jesus Christ our Lord ; to whom for ever be all glory and praise . Amen . The very God of peace sanctifie you wholly , and I pray God your whole spirit , and soul , and body be preserved blameless unto the coming of our Lord Jesus Christ. Amen . THE END . Notes, typically marginal, from the original text Notes for div A31080-e440 Psa. 39. 4. Job 14. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. ad Apoll. p. 202. Quis est tam stultus , quamvis sit adolescens , cui sit exploratum se vel ad vesperum esse victurum . Cic. de Son. De fin . II. p. 95. Natura dedit usuram vitae , tanquam pecuniae , nulla praestituta die . Tusc. quaest . I. p. 326. 1 John 1. 17. Love not the world ; for — the world passeth away , and the desire thereof . Primum est , ut quanti quidque sit judices ; secundum , ut impetum ad illa caplas ordinatum temperatumque ; tertium , ut inter impetum tuum , actionemque conveniat , ut in omnibus istis tibi ipsi consentias . Sen. Epist. 89. 1 Cor. 7. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gr. Epig. Anthol . 1 John 2. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eccl. 1. 3 , &c. Commorandi natura nobis diversorium dedit , non habitandi locum . Cic. de Sen. 1 Pet. 2. 11. 1. Heb. 13. 11. 11. 15. 1 Chron. 29. 15. Job 14. 1. Psal. 78. 39. Jam. 4. 14. Isa. 64. 6. Psal. 102. 3. 90. 5. 9. 103. 15. 39. 5. 144. 4. 119. 19. Psal. 103. 15. Isa. 40. 6. 1 Pet. 2. 24. Psal. 62. 9. Isa. 14. 17. Psal. 82. 6. Psal. 49. 12 , &c. Isa. 14. 11. Isa. 14. 16. Psal. 90. Anton. IV. 50. Sen. Ep. 99. 24. Mihi ne diuturnum quidem quidquam videtur . in quo est aliquid extremum , &c. Cic. de Senect . Psal. 90. 6. Ant. IV. § 50. Psal. 49. 16. 73. 17. ●● 1. Prov. 23. 17. 1 Cor. 8. 4. Prov. 23. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , E●atus , &c. pro divite . Hab. 2. 9. 1 Tim. 6. 19. Prov. 23. 5. Job 1. 21. 27. 19. 1 Tim. 6. 7. Eccl. 5. 21. Psal. 39. 6. Eccl. 2. 18. In his elaborant , quae sciunt nihil omnino ad se pertinere ; serunt arbores , quae alteri seculo prosint . Cic. de Senect . Jam. 1. 11. Luke 12. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 49. Luke 12 20. Prov. 11. 4. Prov. 27. 24. Sen. Ep. 98. Job 31. 24. Eccl. 5. 11. Eccl. 5. 12. 1 Tim. 6. 9. Simplici cura constant necessaria , in delicias laboratur . Sen Ep 89. Matth. 6. Heb. 13. 15. 1 Tim. 6. 8. Psal. 55. 26. Amos 2. 6. Hab. 2. 6. Isa. 5. 8. Luke 16. 9. Lucr. Quem fo rs dierum cunque dabit . Appone , nec dulces amores [ lucro Sperne puer , &c. Hor. l. 9. 1 Cor. 15. 32. Sap. 2. 1 , &c. Job 20. 14. Ecclus 41. 1. Eccles. 7. 6. Eccl. 2 2. Prov. 23 32. Heb. 11. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Eth. X 7. Psal. 46. 4. Eccl. 9. 10. Psal. 49 10. Eccl. 2. 14 , 15 , &c. Psal. 88. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cato Sen. apud Plut. pag. 641. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eccl. 2. 15. 1 Kings 4. 29. Notes for div A31080-e4250 Job 14. 14. All the days of my appointed time will I wait , till my change come . Sen. Ep. 89. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ant. VII . Sect. 33. Summi doloris intentio invenit finem : nemo potest valde dolere , & diu : sic nos amantissima nostri natura disposuit , ut dolorem aut tolerabilem , aut brevem faceret . Sen. Ep. 24. Dolore perculsi mortem imploramus , eamque unam , ut miseriarum malorumque terminum , exoptamus . Cic. cons. Moriar ? hoc dicis ; desinam aegrotare posse , &c. Sen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eripere vitam 〈◊〉 homini potest ; At nemo 〈◊〉 . Sen. Trag. Job 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. ad Apol. p. 195. Omnia brevia tolerabilia esse debent , etiamse magna . Cic. Lael . ad fin . Matth. 6. 21. John 5. 44. 12. 43. Matth. 6. 24. Rom. 8. 5. 1 John 2. 15. Luke 22. 5. Matth. 22. 5. Matth. 13. 46. Heb. 13. 14. 1 Pet. 2. 11. Heb. 11. 16. 1 John 2. 17. 1 Pet. 1. 24. v. 13. 1 Tim. 6. 19. Matth. 6. 20. v. 25. John 6. 27. Luke 12. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heb. 11. 10. v. 23. Matth. 19. 27. Luke 18. 28. Luke 10. 39. Phil. 3. 7 , 8. Heb. 12. 16. Mark 10. 18. Matth. 10. 37. Luke 14. 26. Mark 10. 29. 1 Pet. 1. 4. Matth. 5. 29. 18. 8. Heb. 11. 25. Luke 12. 4. Matth. 10. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mark 8. 36. Luke 9. 25. Pet. 1. 4. Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 1. 2. Rom. 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 11. 23. 6. 5. 2 Cor. 4. 17. 5. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 18. Heb. 10. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heb. 12. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nulla nisi temporis honesta est avaritia . Sen. Non enim dat natura virtutem ; ars est bonum fieri . Sen. Ep. 89. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epict. Rom. 2. 7. Luke 10. 40. 1 Tim. 2. 4. 1 Pet. 4. 7 Eph. 5. 15. Gen. 47. 9 Job 14. 1. Job 14. 14. Luke 21. 34. Rom. 12. 17. Rom. 2. 16. Eccl. 12. 14. 2 Cor. 5. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. Luke 12. 2 , 3. 1 Cor. 4. 3. 1 Cor. 3. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anton. lib. 7. Notes for div A31080-e7840 Recognosce singulos , considera universos , nullius non vita spectat in crastinum ; non enim vivunt , sed victuri sunt . Sen. Ep. 45. Victuros agimus semper , nec vivimus unquam . Manil . 4. Prov. 6. 10. Plut. in Pelop. Non est crede mihi sapientis dicere , vivans . Mart. I. 16. Eccl. 12. 13. Matt. 19. 27. Psal. 11. 7. Prov. 15. 9. Rom. 2. 6. Matt. 5. 18. Luke 16. 17. Psal. 119. 15. Psal. 5. 5. Luke 13. 3. Psal. 9. 17. 1 Cor. 6. 9. Matth. 25. 46. 7. 21. Prov. 23. 34. Rom. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. ad Eph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O quam istud parum p●tant , quibus tam facile videtur ! Quint. 12. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Od. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cras hoc fiet ; idem cras fiet , &c Pers. Sat. 5. Qui non est hodie , cras minus aptus erit . Ovid. de Rom I. Epict 4. 12. — qui recte vivendi prorogat horam , Rusticus expectat dum defluat amnis , at ille Labitur , & labetur in omne voubilis evum . Hor. Ep. I. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epict. 4. 12. For the same reason we put it off , we should put it away . If it be good at all , it is good at present . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epict. 4. 12. Falsis opinionibus tanto quisque inseritur , quanto magis in eis , familiariusque volutatur . Aug. Ep. 117. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. Or. 26. — nam quis Peccandi finem posuit , sibi quando recepit Ejectum semel attrita de fronte ●ubo●em ? Juv. Sat. 18. Ezek. 2. 4. 3. 7. Isa. 48. 4. Jer. 5. 3. Prov. 21. 29. Phil. 3. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Chrys. Tom. Orat. 64. ( Ezek. 2. 4. 3. 7. Neh. 9. 29. 2 Chron. 36. 73. Dan. 5. 20. ) Isa. 48. 4. Quo quis pejus se habet , minus sentit . Sen. Ep. 53. Eph. 4. 19. Psal. 10. 4 36. 1. Ier. 48. 11. Zeph. 1. 12. — frustra medicina paratur , Cum mala per longas invaluere moras . Ovid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. Orat. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. in Babyl Orat. 2. Prov. 6. 9. Eph. 2. 1. Apoc. 3. 1. 1 Tim. 5. 6. Frangas citius quam corrigas quae in pravum induruerunt . Quintil. 1. 3. Jer. 13. 23. John 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heb 10. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heb. 6. 4. Luke 19. 42 , 44. 2 Cor. 6. 2. Heb. 3. 13. John 9. 4. Luke 19. 42. Isa. 59. 10. Jer. 15. 6. Mal. 2. 17. Isa 1. 14. 7. 13. Rom. 1. 24 , 26 , 28. Psal. 81. 12. Isa. 63. 17. Rom. 9. 17. Heb. 13. 17. Matth. 25. 10. Luke 13. 25. Prov. 1. 28. Rom. 9. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heb. 6. 7 , 8. Isa. 55. 6. Ezek. 18. 27. Isa. 1. 18. Joel 2. 13. Psal. 86. 5. Luke 15. 18. Vid. Chrys. ad Theod. 2. Judas ( saith he there ) was capable of pardon . Rom. 2. 4. Heb. 3. 13. Qui poenitenti veniam spospondit , peccanti crastinum diem non promisit . Greg. in Evang. Hom. IX . Job 12. 10. 14. 5. 7. 1. Psal. 39. 4. 90. 12. Dan. 5. 23. Prov. 27. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Bas. M. exh . ad Bapt. * Luke 12. 10. Eccles. 9. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Const. Ap. 2. 13. Prov. 3. 2. Psal. 37. 9. Psal. 55. 23. Psal. 68. 21. Rev. 3. 3. 16. 5. Luke 12. 45 , 46. Matth. 25. 13. 24. 42. Mark 13. 33. Luke 12. 15 , 35. Ecclus. 5. 5. Notes for div A31080-e11660 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simpl. Animal hoc providum , sagax , Cic. de leg . 1. Cic. de offic . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Successus urgers suos , instare , &c. Luc. 1. Plerisque in rebus tarditas & procrastinatio odiosa est . Cic. Philip. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hes. Dum deliberamus quando incipiendum est , incipere jam serum est . Quint. 12. 7. Dimidium facti qui coepit habet . Hor. Ep. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Chrys. Tom. 6. Orat. p. 68. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ib. p. 79. Honestas , quae principie anxia habetur , ubi contigerit , voluptati luxuriaeque habetur . Vict. in Sept. Sev. Eph. 5. 16. Col. 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Omnioe quae ventura sunt in incerto jaecent , protinus vive . Sen. de vit . brev . 9. Virg. Georg. 3. Sera nimis vita est crastina , vive hodie . Mart. 1. 16. 1 Pet. 4. 3. Rom. 13. 11. Ille sapit quisquis , Post hume , vixit heri . Mart. 5. 60. Ampliat aetatis spatium sibi vir bonus , hoc est Vivere his , vita posse priore frui . Mart. 10. 23. Rom. 2. Quam magna deliquimus , tam granditer defleamus , &c. Cypr. de Laps . Or. 5. Poena potest demi , culpa perennis erit . Ovid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. Tom. 8. p. 97. Rom. 6. 21. Ezek. 16. 61. Ezek. 16. 63. Ezek. 36. 31. 20. 43. 1 Cor. 15. 41. Prov. 4. 18. Sub paedagogo coeperis licet ; serum est . Mart. 8. 44. Prov. 22. 6. Natura tenacissimi sum●s co-rum , quae rudibus annis percipimus , &c. Quint. 1. 1. Difficulter eraditur quod rudes animi perbiberunt . Hier. ad Laetam . Ut corpora ad quosdam membrorum flexus formari nisi tener a non possunt , sic animos ad pleraque duriores robur ipsum facit . Quint. ib. Quo semel est imbuta recens servabit odorem Testa diu . Hor. Ep. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Psal. 37. 38. Psal. 25. 7. Job 20. 11. 1● 26. Lam. 3. 27. Fingit equum tenera docilem cervice Magister Ire viam , quam monstrat eques . — Hor. Eccl. 12. 1. Eth. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hor. Ep. 1. 2. Eph. 6. 4. Tit. 2. 6. 2 Tim. 2. 22. 2 Tim. 3. 15. Psal. 119. 9. Prov. 1. 4. Prov. ● . 6 , 15. 1 Pet. 2. 2. Luke 18. 16. Eth. 2. 2. Quod facere solent qui serius exeunt — calcar addamus . Sen. Ep. 63. 76. 10. Apoc. 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — non omnia grandior aetas Quae fugiamus habet — Ovid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ghrys . Tom. 6. Orat. 38. Prov. 16. 31. In freto viximus , moriamur in portu . Sen. Ep. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epic. ad Monoec . * Quare juventus , imo omnis aetas ( neque enim rectae voluntati serum est tempus ullum ) totis mentibus huc tendamus , in hoc elaboremus ; forsan & consummare contingat . Quint. 12. 1. Prov. 1. 32. Est virtus nihil aliud quam in se perfecta , & ad summum perducta natura , Cic. de Leg. 1. Deut. 10. 13. Mic. 6. 8. Neh. 9. 13. Rom. 7. 12. Psal. 19. 9. 119. 107. 1 Thess. 5. 23. 
A03339	----	The doctrine of fasting and praier, and humiliation for sinne Delivered in sundry sermons at the fast appointed by publique authority, in the yeere 1625. By that late faithfull and worthy minister of Iesus Christ. Arth. Hildersam. Hildersam, Arthur, 1563-1632. 1633 Approx. 317 KB of XML-encoded text transcribed from 114 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A03339 STC 13459 ESTC S104100 99839839 99839839 4296 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A03339) Transcribed from: (Early English Books Online ; image set 4296) Images scanned from microfilm: (Early English books, 1475-1640 ; 1208:01) The doctrine of fasting and praier, and humiliation for sinne Delivered in sundry sermons at the fast appointed by publique authority, in the yeere 1625. By that late faithfull and worthy minister of Iesus Christ. Arth. Hildersam. Hildersam, Arthur, 1563-1632. Hildersam, Samuel, 1593 or 4-1674. [16], 143, [1], 30, [2] p. Printed by George Miller, for Edward Brewster, and are to be sold at his shop at the great north-doore of S. Pauls at the signe of the Bible, London : 1633. Editor's dedication signed: Samuel Hildersam. The last leaf is blank. "A sermon preached in Ashby-Chappell, Oct. 4. 1629" has separate dated title page on T4v and separate pagination; register is continuous. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Sermons, English -- 17th century. 2003-02 TCP Assigned for keying and markup 2003-03 Aptara Keyed and coded from ProQuest page images 2003-04 Olivia Bottum Sampled and proofread 2003-04 Olivia Bottum Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion THE DOCTRINE OF FASTING AND PRAIER , AND Humiliation for Sinne. DELIVERED In sundry Sermons at the Fast appointed by publique authority , in the yeere 1625. By that Late Faithfull and Worthy Minister of Iesus Christ. ARTH. HILDERSAM . LONDON , Printed by George Miller , for Edward Brewster , and are to be sold at his shop at the great North-doore of S. Pauls at the signe of the Bible . 1633. THE CONTENTS OF these Sermons . SERMON I. Doctrine . GOds people ought to take to heart the miseries , and calamities of others ; the judgements of God , that are executed upon others . Page 2 Reason . In respect had . ● 1. To them that are afflicted . 3 2. To the Lord. 4 3. To our selves . ● Vse 1. To exhort us to take to heart , gods judgments upon our brethren , visited with the pestilence . 8 For. 1. It is a fearefull judgement , and their case is lamentable . 9 2. None of us can tell how farre it may goe , how neere it may come to us . 11 3. If this bee neglected by us , it will prove but a forerunner of some more fearefull judgment . 14 2. To exhort us to make right use of it . 15 1. By examining our owne hearts , whether those sinnes be in us , that are the speciall causes of the Plague . 21 2. By taking the right course , speedily to make our peace with God. 21 3. By increasing our care to reforme our families . 23 4. By being more mercifull to them in distresse . 25 SERMON II. Doctrine . A chiefe duty we are to performe to them in misery , is to pray for them . Pag. 27. This duty is to be performed . 1. Whereby we doe expresse our love to any and whereby wee may doe them good . 27 2. For all that are in misery . 27 3. Specially for Gods people . 28 4. In an extraordinary manner , when their misery is extraordinary . 28 5. Publiquely and generally , when the calamitie is common , and generall . 29 Reason . 1. The Lord is he onely that both inflicteth the judgment , and is able to remove it . 30 2. He commandes , desires , and lookes for this duty of us , in this case . 31 3. There is great power , and force in this , to relieve our afflicted brethren . 31 Vse . 1. To teach us what account is to be made of such as are true Israelites indeed , gracious and mighty with God in prayer . 33 2. To reprove such as 1. Either cannot pray , or 35 2. D●e not use to pray , or 36 3. Will not pray . 37 3. To examine our prayers , and inquire how they have proved , and what the causes have beene , why they have proved noe better , and these are 5. principally . 39 SERMON III. David did not onely pray for his enemies when they were in misery , but he did it in an extraordinary manner . For his help in this prayer , he clothed himselfe with sackcloth . This was used much then in this case , yet not as a religious , but civill ceremony , which we now are not bound to . 4● . 50 Doctrine . In the dayes of humiliation ( besides fervent prayer , and the afflicting of our soules ) certaine outward and bodily exercises , are to be used by Gods people ; viz. Certaine things are to bee done and perfermed , as 51 1. Reading , and preaching of the Word . 52 2. Singing of psalmes . 53 3. Almesdeeds . 53 4. Censuring and reforming of grosse sinnes : 53 Certaine things also are to be forborne , in the day of our humiliation , for our better helpe in this duty . 1. All manner of meate and drinke . 55 2. All costlinesse , and neatenesse in apparell . 55 3. Delights of all sortes . 56 4. All workes of our calling . And in these 4. points , this abstinence is to be used for a whole day ▪ 56 5. Yea some abatement there must bee also in our naturall rest , and sleepe , upon this day . 57 Yet are there 3. Cautions to be observed touching this abstinence . 1. Outward abstinence is not the chief part of a true fast not the chiefe helpe to our prayers in it . 58 2. The outward signes and helpes to humiliation must bee increased , according to the increase , and urgency of the cause thereof . 58 3. The Law of outward abstinence in the dayes of humiliation must give place to the necessity and conveniency of man. 59 Reason . This abstinence is necessary in the dayes of humiliation . 61 1. To helpe forward the inward humiliation of the heart . 61 2. To helpe forward the fervency of the heart in prayer . 62 3. To professe , and make outward protestation both of our submission to God , and of our repentance and desire to bee reconciled unto him . 62 Vse . 1. To teach us how to keepe our Fasts in the right manner . 64 2. To exhort us to conscience and care in all these particular outward , and bodily duties , yet not resting in them , but referring them to the right ends . 65 3. To reprove sundry abuses which are chiefe causes of the ill successe of our Fasts . 66 SERMON IV. DAvid afflicted his soule in his fast ; And what the meaning of the phrase is . 70 Doctrine . The chiefe use of a religious fast is to humble , and afflict the Soule , with sorrow , and griefe ; And the chiefe thing that makes 〈◊〉 prayers powerfull with God , at our fasts , or any other time , when they proceed from humbled and afflicted soules . Yet every sorrow , in this case pleaseth not God. 72 Reason . Of that sorrow Gods people have expressed at their fasts , &c. And with which God hath beene so much pleased . 75 1. The fellow feeling of the miseries of others . 76 2. When the Lord , either by his judgements or threatnings hath declared himselfe angry with them . 77 3. When they have seene God dishonored by the sinnes of others . 78 4 When themselves have offended , and dishonoured God by their own sinnes . 79 Reason . Why the Lord so much desires , and delights to see his people humble themselves with sorrow , and afflict their soules . 80 1. The cause and roote from whence this sorrow springs . 80 2. The end and effect that it tendes unto . For first , It makes the soule more capable of every grace , and fit to receive it . 80 Secondly , It workes repentance unto salvation . 81● Thirdly , It makes the Word , and Christ and all Gods mercies sweeter unto us . 81 Fourthly , It makes us pray more fervently . 82 Fiftly , It makes us fitter to converse , and walke with God. 82 SERMON V. 1. Vse of the former doctrine is to exhort us to strive for this grace of godly sorrow , and to be able to afflict our owne soules as David did . 85 Motives to provoke us unto this . 1. The example of Gods best servants . 86 2. The promises God hath made unto this grace . 91 SERMON VI. 3. THis is the best way to prevent the Lord from humbling , and afflicting of our soules with his hand . 99 Meanes to attaine to this grace of godly sorrow , where in we are . To use the helpe of others . 1. A conscionable frequenting of the ministery of the Word . 102 2. A willingnesse to bee privately admonished , and reproved by some faithfull friend . 106 SERMON VII . THe meanes to attaine to godly sorrow , and tendernesse of heart , wherin we are to be principall agents our selves ( for we may do much in this worke our selves ) are these . 110 1. We must make choise of a fit time , to goe about this worke . 111 2. We must separate our selves from company , and make choise of a fit place to doe it . 118 3. We must seriously , and impartially , examine our owne hearts . 119 4. We must cry earnestly to God to helpe us in this worke , to blesse our indeavours in it . 128 SERMON VIII . NEcessary to have notes , and signes given us , whereby sincere , and saving sorrow for sinne may be discerned . 130 1. He that is truly humbled , mournes more for the evill of sinne , then for the evill of punishment . 133 2. He mournes for sinne , not so much in respect to himselfe as unto God , because he is offended and dishonoured by his sinne . 137 And 3. notes to try whether a man doth so . 141. 142 THE AVTHOVRS Prayer , before his Lecture . THy Word ( O Lord ) is holy and pure , as is thine owne Majesty , and being sincerely preached , worketh either to the salvation or condemnation of the hearers . And we all that are heere assembled before thee at this time , are of uncircumcised hearts and eares : utterly unworthy by reason of that sinne , wherein we were conceived and borne ; and of those actuall transgressions that wee have multiplyed against thy Majesty , in thought , word and deed , from our first being , untill this present houre ; once to set foot into thy Temple or to heare thy Word at all ▪ Vtterly unfit and unable by reason of our custome in sinne , and the hardnesse of our hearts to profit by it , when as we heare it . So that ( Lord ) we are at this time in danger , to be unprofitable hearers of thy holy Word , and by being unprofitable bearers of the same , we are in danger of thy heavy displeasure . Yet forasmuch as it hath pleased thee in mercy to command us this exercise , to appoint it to be the onely ordinary meanes , whereby thou wilt worke Faith and repentance in thy children , and the principall meanes whereby thou wilt increase them , to promise also graciously that thou wilt accompany the outward ministery of thy Word , with the inward grace and blessing of thy Spirit , in the hearts of them that shall be reverently and faithfully exercised in the same : We therefore in humble obedience , to this thy holy commandement , and in full affiance and confidence in this thy gracious promise , are bold to present our selves before thee at this time : Beseeching thee in thy sonnes blood to wash away all our si●●es , so as they may never bee laid to our charge againe , either in the world to come to our condemnation , or at this time to bring a curse upon this our exercise . Good Lord so sprinckle that blood of thy Sonne upon our consciences , that we may be assured of thy love and favour towards us in him . By it sanctify us at this time , and thy word to our uses , opening and enlightning our understanding so as we may be able to understand and conceave of thy word aright , strenghtening our memories so as we may bee able to remember it , softning our hard and stony hearts , so as wee may be able to beleeve it , to yeeld unto it , to apply it to our owne soules , to meditate and conferre thereupon , to practise it in our lives , and conversations , to stirre up one another to the obedience thereof . That this our exercise may tend to the increase of our knowledge , and of our obedience , of our Faith , and of repentance , the glory of thy blessed name , and the everlasting comfort of our owne soules : Heare us ( O Lord ) in these our requests , in what else soever thou knowest good for us , or any of thy Church : for Iesus Christ his sake our Lord and only Saviour . In whose name wee continue our prayers unto thee , as he himselfe hath taught us , Saying , Our Father which art in Heaven , &c. SERMON I. AVGVST III. MDCXXV . PSAL. 35. 13. But as for me , when they were sicke , my clothing was sackcloth : I humbled my selfe with fasting : and my prayer returned into mine owne bosome . NOt to take up time in speaking of the former part of this Psalme : these words have this coherence , and dependance on that which went before . David ( as a type of CHRIST ) having many mortall enemies , doth in this Psalme ( by a Propheticall spirit ) pray against them , or rather foretell what should befall them . In this Verse and the former ( to shew what cause he had to do so ) he aggravateth their sin by their unthankfulnesse , in dealing so badly with him , that had deserved so well of them . The parts of this Verse are two : viz. a profession of 1. The kindnes he shewed to these men : wherin observe , the Time when he did it , and the occasion he tooke to doe it , When they were sicke . Dutie wherby he expressed his love ; he prayed for them ; which is amplified by the extraordinary manner of it ; set forth by the Outward helpes he used in it , Sackcloth . Fasting . Inward disposition of his mind in it : he humbled , or afflicted his soule . 2. The successe and comfort he found in it . Observe first Davids practise ; he was wont when these men were sicke to be affected with their misery : which teacheth us , that , GODS people ought to take to heart the miseries and calamities of others , the judgements of GOD that do befall others . Se● for proofe of this , both the examples of his servants , and then GODS commandement also . When Eliphaz , Bildad , and Zophar heard of Iobs misery , they came to mourne with him , Iob 2. 11. But he was a rare man for piety and authority also , ( you will say : ) see therefore another example of this duty performed towards them that were not so : Did not I weepe for him that was in trouble ? ( saith Iob , Chap. 30. 25. ) was not my soule grieved for the poore ? Yea , see an example of this towards most wicked men , Iudg. 21. 2. The people of Israel came to the house of GOD ( as we do now ) to professe their sorrow for the extreme misery that the wicked Benjamites were most justly fallen into . Yea we are straityly charged by the LORD to do so , to remember and thinke of them , as if their case were our owne , Remember them that are in bonds , ( saith the Apostle , Heb. 13. 3. ) as bound with them : and them that are in adversity , as being your selves also in the body . Yea to do it with hearty commiseration , Rom. 12. 15. Weepe with them that weepe . Yea ( if the judgement be famous and exemplary ) we are commanded also to make publique and solemne profession ( as we do at this day ) that we are affected with their misery , Levit. 10. 6. Let your brethren the whole house of Israel bewaile the burning which the LORD hath kindled . Three speciall reasons and grounds there be for this Doctrine : for we should take to heart the miseries and calamities of others . First , In respect had to them that are afflicted . For , admit they were not our fellow-members in CHRIST , nor our kindred or acquaintance , nor our country-men ; admit they were meere strangers to us , admit they were all most wicked men , yet nature binds us to be affected with their miseries , because they are our owne flesh : Esa. 58. 7. Hide not thy selfe from thine owne flesh . And he that hath not humanity and naturall affection in him , certainly hath no grace , but is given up to areprobate mind , as the Apostle teacheth us , Rom. 1. 31. Yea it is an argument of a cruell heart to be void of naturall commiseration , and carelesse of other men , whether they sinke or swim . In this Cain first bewrayed his murderous heart when he said of his brother , Gen. 4. 9. Am I my brothers keeper ? And so did the chiefe Priests and Elders , when ( hearing Iudas cry out of himselfe for his sinne , and beholding him in the pangs of desperation ) they said unto him , What is that to us ? see thou to that . Secondly , In respect had unto the LORD , who by these judgements executed upon others , doth manifest from heaven , that His wrath is kindled , that He is in a fury . So that not to be affected with His judgements executed upon others , is a double contempt done to the LORD Himselfe . 1. In that we are not moved , nor tremble to see Him angry , Amos 3. 8. The Lion hath roared , who will not feare ? It is hard to find a man so stout and couragious , ( shall I say ? ) nay so senslesse or prophane , that trembleth not sometimes at the fearefull thunder-claps and lightnings , because GOD therein manifesteth His glorious power ; and because that though He strike not many with them usually , yet some He doth ; but there is much more cause to tremble , and be affected with His generall and extraordinary judgements upon others ; for , thereby He doth not onely manifest His glorious power , but His revenging justice also , and anger against sin ; which is much more terrible than the other . See a proofe of this , Ezek. 32. 10. The Kings of the nations shal be horribly affraid for thee , when I shall brandish my sword before them , and they shall tremble at every moment ; every man for his owne life , in the day of thy fall . The Heathen ( that had no goodnesse in them at all ) when they should behold how terrible GOD was in His judgements upon His owne people , should be in continuall feare that He would destroy them also . As the scholler that is himselfe faulty , and obnoxious to the rod , when he seeth his master in a fury against any of his fellowes , cannot chuse but tremble , unlesse he be desperate . This made the Prophet ( when GOD had in a vision manifested to him His glory , Esa. 6. 45. when he saw the posts of the temple doore moved at the voice of the Angel that cryed , and the house filled with smoke ) to cry out ( from the very consciousnesse of his owne sinfulnesse and deserts ) Woe is me , for I am undone , because I am a man of uncleane lips , and I dwell in the midst of a people of uncleane lips , for mine eyes have seene the King , the LORD of Hosts . 2. There is in this another contempt also done unto GOD ; because GOD never smites some , but to warne all , what is due to them , and what they must looke for , unlesse they repent . Even those executions which the Magistrate doth by GODS appointment upon foule offenders , are done chiefly to warne others , Deut. 13. 11. All Israel shall heare , and feare , and shall do no more any such wickednesse as this is , amongst you . But much more those judgements , which the LORD Himselfe hath executed upon any , ( either immediately , or by His destroying Angels ) are intended chiefly , for the instruction , and warning of others . The righteous shall see and feare , saith David , Psal. 52. 6. The LORD consumed the Sodomites in that fearefull manner to make them an example to those that after should live ungodlily , 2 Pet. 2. 6. And the earth swallowed up Corah , Dathan , and Abiram , not onely out of that respect GOD had to the glory of His owne justice , in taking vengeance on them for all their sinnes , but that they might become a signe unto others , as the HOLY GHOST saith expresly , Num. 26. 10. Every judgement of GOD hath a voice , and is a reall Sermon of repentance : and the more generall and extraordinary the judgement is , by so much the lowder , and more audible voice it hath : and it is therefore a contempt done to GOD , when we regard it not , nor hearken unto it , Mica 6. 9. Heare the rod , and who hath appointed it . The third and last reason and ground of the Doctrine , is , in respect had to our selves . For there is no judgement executed upon others , ( specially if it be any whit publike and generall , and more than ordinary ) but we all are to take our selves interessed in it : yea to have had a hand in provoking the LORD unto it . For , as sinne is the cause of all GODS judgements that come upon a land , so we must not judge them the greatest sinners alwayes upon whom they light . Those eighteene upon whom the tower of Silo fell , thinke ye ( saith our Saviour , Luke 13. 4 , 5. ) that they were sinners above all that dwelt in Hierusalem ? I tell you nay . Neither must we thinke , that the sinnes of those whom GOD smites with His judgements , are the only cause of the judgements , or that He is angry with them only ; but know , that He is aswel angry oft times with those that He spares , as with those whom he smites : and the sins of those whom he spares , have oft a stronger hand in plucking down the judgement , than the sinnes of those whom He smites have had . Two notable examples we have for this in the time of David . It was a fearefull judgement that GOD executed upon Vzza , 1 Chron. 13. 10. The anger of the LORD was kindled against Vzza , and He smote him , because he put his hand to the arke● and it is said , Verse 12. that the judgement upon Vzza much affected David , and made his heart quake . And why so ? Surely , because he knew , that GOD was not angry with Vzza onely , but with the whole congregation . The LORD our GOD ( saith David , 1 Chron. 15. 13. ) made a breach upon us , for that we sought Him not after the due order . He knew that the sinnes of the Priests , and others that were spared , provoked GOD to that judgement , more than Vzza's did ; as appeares in the beginning of that Verse . For , because ye did it not at the first , the LORD our GOD , &c. The second example is , 2 Sam. 24. It was a fearefull judgement that is mentioned in the fifteenth Verse , When by a pestilence that the LORD sent upon Israel , in three dayes there died of the people from Dan even to Beersheba seventy thousand men : and they that were slaine , had ( doubtlesse ) sinne enough in themselves to deserve it : but was their sinne the onely or the chiefe cause of that judgement ? no certainly ; the sinne of those that were spared was the chiefe cause of it , as David confesseth Vers. 17. Loe l have sinned , and have done wickedly , but these sheepe what have they done ? He knew well that ( not the sinnes of those that perished in that grievous plague , but ) his owne sinnes had a chiefe hand , in provoking GOD unto that judgement . So that we see that there is no one man amongst us all , that hath not just reason to be affected with GODS judgements upon the Land , though himselfe be spared , seeing that he is a cause of it , as well as they that are smitten , and ( it may be ) as great a cause as they , nay , ( it may be ) a greater cause than any of them were . And this was that that made good Nehemiah cry thus in his prayer unto GOD , Neh. 1. 6. Both I and my fathers house have sinned . As if he had said , that Ierusalem prospers no better , I and my fathers house are as great a cause as any other . We have heard the Doctrine which this example of David teacheth us , delivered and confirmed in a generall manner ; let us now come to make use of it , and to apply it to our owne case , and to the occasion of our meeting at this time . This Doctrine therefore serveth to exhort us unto two duties . 1. That we would labour to take to heart , and to be rightly affected with this judgement of GOD that is now upon London , and sundry other parts of the Kingdome . 2. That when we are rightly affected with it , we would make right use of it to our selves . For the first . You will say it is a needlesse exhortation : for , who is not affected with this plague ? who is not affraid of it ? and wherefore come we hither els , if we be not affected with it ? I answer . That none of us ( I feare ) are sufficiently affected with it ; and that this is the fountaine and foundation of all good uses we can make of it , either for their benefit that are visited with it , or for our selves , that we would labour to be affected with this judgement of GOD , as we ought to be . I will therefore shew you what just causes we have to be deeply affected with this judgement . And they are principally three . First , In respect of the grievousnesse of the judgement it selfe . For , wee shall finde this called one of GODS sore judgements , Ezek. 14. 21. And when the LORD threatens that Hee Himselfe would fight against Ierusalem with an out-stretched hand , and a strong arme , even in anger , and in fury , and in great wrath , Ier. 21. 5. He tels them in the next Verse , how He would do this , He would smite the city with a great pestilence . Certainly the LORD therefore now fights against our Land , yea He fighteth against it in fury , and in great wrath . Observe foure things in this judgement . 1. What a waster it is , Psal. 91. 6. it is called the destruction that wasteth at noone-day . In a short time , even in three dayes it consumed seventy thousand in Israel , 2 Sam. 24. 15. A grievous judgement it must needs be , when GOD Himselfe matcheth a pestilence of three dayes continuance ( as a thing of equall force to afflict , and destroy ) with a famine of seven yeares , and with flying by the space of three moneths before their enemies that pursued them : as we know He doth , 2 Sam. 24. 13. And hath not the pestilence that GOD hath now sent into our Land , proved a terrible waster , when in one weeke in one City it hath swept away three thousand , five hundred , eighty two ? 2. Consider how suddenly it takes them away that have beene smitten with it : many that were well in the morning have beene dead of it before night : it is therefore called the LORDS arrow , Psal. 91. 5. It strikes and pierceth men suddenly with a deadly wound : and Vers. 6. it is said to walke in darknesse . And certainly , sudden death ( though it be not absolutely to be prayed against , yet it ) is to be esteemed a temporall judgement , and a signe of GODS anger . Let destruction come upon him at unawares , saith the Prophet here , Vers. 8. It must needs add much to the bitternesse of death , when it comes so suddenly , that a man can neither commend himselfe to GOD , nor set things in order for the world before he die . 3. Consider , it is such a judgement as oft makes men destroyers of them whom they most love , and desire to keepe alive : the father setting at unawares the infection upon the child , the husband on the wife , a man on his dearest friend . A great cause of humbling it is , for a man to have killed any other man at unawares , as you may see by that law , Numb . 35. 28. and what is it then to have killed them that are dearest to them ? 4. It is such a sicknesse as doth ( usually ) debarre men of many comforts , that other sicke persons do enjoy . First , many that are visited with this sicknesse , do want convenient attendance and lodging , dying in the streets and high-wayes ▪ of whom that may be said , Esa. 51. 20. Thy sonnes have fainted , they lie at the head of all streets , the fury of the LORD , the rebuke of thy GOD. Secondly , their friends dare not visit them ; which , as it is a worke of mercy , so it is a great meanes of comfort to the afflicted , and such as CHRIST hath enjoyned us , Mat. 25. 36. 3. Whereas none have so much need of spirituall comfort as they , because the very disease makes them more subject to terrors and feares than others , ( and is therefore called the terrour by night , Psal. 91. 5. ) they ( poore wretches ) can have none to comfort them , but may in anguish of soule cry out , Lam. 1. 16. The comforter that should relieve my soule is farre from me . So that in respect of this first consideration , the grievousnesse of the judgement it selfe , they may cry to us all , and to all GODS people throughout the Land , as Lam. 1. 12. Is it nothing to you all ye that passe by ? Behold and see , if there be any sorrow like unto my sorrow , wherewith the LORD hath afflicted me in the day of His anger . And will you not be affected with it ? Secondly , if this will not serve , come to a second cause we have , to be deeply affected with it : because none of us can tell how farre it may go ; how neare it may come to our owne dwellings . In which respect , though we may say as Namb. 16. 46. we are sure wrath is gone out from the LORD , the plague is begun , yet as the Psalmist saith , Psal. 74. 9. There is not amongst us any that knoweth how long it will last , or how farre it will spread . Let no man say , I am farre enough from London ; I dwell in a good ayre , and we have taken good order to prevent all danger of this infectio●s disease ; no carriers shall come from thence to us , no Londoners shall lodge amongst us . These are good meanes , I will not deny , ( if they be used with that compassion that becomes Christians to shew unto them in misery ) and must not be neglected . But all these cannot secure us from the plague ; if we do not first make our peace with GOD , all these are in vaine . If we beare in our bosome the cause of the plague , if we nourish and increase it daily , ( I meane our sinnes ) we cannot be sure to keepe it from our townes and houses , do what we can . Know thou for a surety it is GOD that sends the pestilence , as He saith , 2 Chron. 7. 13. In this judgement ( above others ) we are said to fall into the LORDS hands , as David speaketh , 2 Sam. 24. 14. And as He sends it , so He onely guides it whither it shall go , and whither it shall not go ; whom it shall smite , and whom it shall spare . And though He do usually send it by outward and ordinary meanes , yet alwayes He doth not so . Some that live in the thickest of them that are infected , and in a most corrupt aire , do escape ; some that flie from the places infected into the purest aire , are infected , they know not how . How many Physitians , and Chyrurgions , and nurses , and keepers that have beene wont to visit the infected , to sweat them , to dresse their sores , to wash their linnen ; yea , how many that have daily conversed with them , and lyen in bed with them also , have beene knowne to have escaped the infection altogether ? Whereas many that have beene most carefull to keepe themselves from all that have been infected , and to use all good preservatives against the contagion , have beene taken by it . No man may argue from hence ( as some foolishly have done ) that this disease is not in it owne nature more infectious than other diseases are . No more than ( from this that the three noble Iewes that were cast into Nebuchadnezzars furnace , received no hurt at all by it , Dan. 3. 27. and that oft times one house in a street , or roome in a house escape burning , in the greatest fires that have beene heard of ) a man may conclude that fire is not in it selfe of a burning and consuming nature . But in this , as in the other ; the finger and power of GOD is to be acknowledged in restraining , and setting bonds to this heavy judgement , as pleaseth Him. And this the LORD ( doubtlesse ) doth , to hearten and encourage them that are whole , to performe all necessary duties of mercy and love to them that are sicke . And as the LORD can thus limit the plague of pestilence ; so can He ( if He please ) command it to go through our whole Land before it cease , as He did through the land of Israel , 2 Sam. 24. 15. from Dan to Beersheba . Though we flie from it , He can follow and pursue us with it ( as He hath done many , and threatneth ) I will persecute ( and follow them ) with the pestilence , saith He , Ier. 29. 18. Though we shut our doores against it , He can make it come in at our windowes , as they complaine , Ier. 9. 21. Death is come up to our windowes , and is entred into our palaces . Let no man thinke he can be sure to avoid this judgement by flying from it , if he be not carefull to remove the cause of it , and to make his peace with GOD. Do therefore ( before it come nearer to thee ) as the LORD Himselfe counselleth thee , Amos 4. 12. Prepare to meet thy GOD. And because thou canst have no assurance in thy selfe that thou shalt be able to avoid the danger of the indignation of this King that comes against thee ( for ought thou knowest ) with so great a power , learne that wisdome that our Saviour directeth thee unto , Luke 14. 32. While He is yet a great way off , send an ambassage , and desire conditions of peacewith Him. If thou wouldst be free from the feare of the plague , feare GOD aright . Be not afraid ( saith the Prophet , Esa. 8. 12 , 13. ) sanctifie the LORD of hosts Himselfe , and let Him be your feare , and let Him be your dread . If we could feare the LORD as we ought , we should not need to feare any thing els in the world . Be sure to make thy peace with Him ; which , how thou mayest doe , I will tell thee by and by . Thirdly and lastly , ( to cause us to take to heart , and to be affected with this fearefull plague ) consider , that if this judgement be neglected , ( as great as it is ) it wil be but a fore-runner of some more fearefull judgement than this is . And as our Saviour speaketh in another case , Matth. 24. 8. this wil be but the beginning of our sorrowes . There is a judgement ( that this nation hath hitherto beene preserved from , to the astonishment and admiration of all the world ) that is greater than this ; for , it useth to bring this , and the famine also with it , I meane warre . The sword of our bloudy and mercilesse enemies is worse than the plague . This is plaine by Davids choice , 2 Sam. 24. 14. Let us fall now into the hand of the LORD , ( for His mercies are great ) and let me not fall into the handof man. And surely we have cause to feare , that if this will do us no good , GOD cannot endure to have His judgements despised . Heare what He saith , Levit. 26. 18. If you will not for all this hearken unto Me , then I will punish you seven times more for your sinnes ▪ And certainly , I may say to all you that heare me this day , if you regard not , nor profit by this fearfull plague you heare of in London , and in other parts of the Land , GOD will either bring it home to you , or a worse plague than it , Luke 13. 3. Except ye repent , ye shall all likewise perish . The second duty that this Doctrine serveth to exhort us to , is , that we would make right use of this judgement of GOD that is upon the Land , unto our selves . And that standeth in foure points . First , seeing 1. GOD gives us in this judgement such cause of sorrow , seeing He is angry : and 2 not with the Londoners onely , but with us , with the whole Land : and 3. it may be more with us , than with them : and 4. seeing we know not how soon this fire that burnes our neighbours house , may light upon ours : We must therfore examine every one of us our own wayes . This direction is given us , Lam. 3. 39. 40. Wherefore doth a living man complaine ; a man for the punishment of his sinnes ? As if the Church there should say , why do men mourne , and fret , and take on so for this judgement of GOD that is justly fallen upon them ? Why do they not betake themselves to the right course for the pacifying of GODS wrath ? Which is this , and this onely , Let us search and try our wayes , and turne againe to the LORD . Every one of us should say thus within himselfe , surely the LORD is very angry with the whole Land , with every one of us ; and what have I done to anger the LORD thus , to provoke Him to this wrath ? Ier. 8. 6 , 7. The LORD chargeth the Iewes that they did not know His judgement , because no man said , what have I done ? And so surely will He judge of us . We know not the meaning of the plague , nor make right use of it , unlesse every one of us enter into his owne heart , a●d say , what have I done ? To this end it wil be profitable for us to search the Scriptures , and find out what were the speciall sinnes which either have brought the pestilence upon GODS people in former times , or which the LORD hath threatned to punish in this manner , and with this judgement . For the first , I find five great plagues of pestilence recorded in the holy Scriptures , and the speciall sinnes that were the causes of them , are also plainly set downe . The first great plague we read of , was that which is spoken of , Numb . 11. 33. The wrath of the LORD was kindled against the people , and the LORD smote the people with a very great plague . And what was the cause of that plague ? Surely their murmuring and discontentment at their present condition , their unthankfulnesse to the LORD , who had brought them out of the land of Egypt , Vers. 20. their loathing of Manna , Verse 6. ( which the Prophet for the excellency thereof calleth Angles food , Psal. 78. 25. and the corne and bread of heaven , Psal. 78. 24. 105. 40. ) their lusting after the flesh-pots of Egypt , and longing to be there againe , Numb . 11. 45. Exod. 16. 3. Secondly , Another we find mentioned , Numb . 14. where , although the LORD was stayed by the prayer of Moses from smiting the whole congregation with the pestilence , and from dis-inheriting them , as He threatned to do , Vers. 6. yet often of those men that were sent to search out the Land , it is said Vers. 37. that they died of the plague before the LORD . And the cause of this is said to be , Verse 36 , 37. that they did bring up a slander and evil report upon the promised Land , and thereby made all the congregation to murmure against Moses , who had spoken so much good of it . Thirdly , Another great plague , Moses hath set downe the story of , Numb . 16. 49. wherein there died foureteene thousand and seven hundred ; and yet then so soone as wrath was gone out from the LORD : so soone as the plague was begun , as we read , Vers. 46 , — 48. Aaron ( the true ●ype of our onely High Priest , and effectuall Intercessour for us unto GOD ) went with his incense , and stood betweene the dead and the living , and made an attonement for the people , and so the plague was stayed . How fearefull a pestilence would that have beene , if it had continued any time , if it had not been presently stayed ? And the sin that provoked GOD to send this pestilence among His people , we find to have been their murmuring and rebelling against Moses and Aaron the Ministers and servants of the LORD ; as it is plain by the 41 and 42 Verses of that Chapter . Fourthly , The fourth memorable pestilence that we read of , is that which is recorded , Num. 25. of which there fell in one day ( as the Apostle saith , 1 Cor. 10. 8. ) three and twenty thousand . Moses in setting down that story saith Numb . 25. 9. those that died in the plague were twenty and foure thousand ; putting all together in that summe , that perished at that time , and for that sinne ; as well those whom himselfe and the judges had put to death according to the commandment of GOD , Vers. 4 , 5. ( which may seeme to have beene in number about a thousand ) as those that perished by that plague which the LORD ( in His fierce anger , as it is said Vers. 4. ) did send amongst them , which were the three and twenty thousand that the Apostle speaketh of . For that most of them that then perished , died of an extraordinary pestilence , ( and not all by the sword of the Magistrate , as some learned men judge ) may appeare by that which the HOLY GHOST speaketh of it in other places , as Numb . 31. 16. There was a plague among the Congregation of the LORD ; and Iosh. 22. 17. where the very same words are used by Phinehas , who had a chiefe hand in the staying of it ; and Psal. 106. 29 , 30. The plague brake in upon them , then stood up Phinehas , and executed judgement , and so the plague was stayed . And what was the cause of this strange and fearefull pestilence that consumed in one day three and twenty thousand ? Surely it was whoredome , as both Moses Numb . 25. 1 , 6. and the Apostle , 1 Cor. 10. 8. do expresly teach us . Fiftly , the fift and last plague we read of in holy Scripture was in Davids time , the story whereof is set downe , 2 Sam. 24. 15. this went thorough all Israel from Dan even to Beersheba in three dayes , and consumed in so short a time no lesse than seventy thousand men . And the cause of this plague was the pride of Davids heart , and the confidence he reposed in his owne strength , and in the outward meanes he had to defend himselfe by , and to provide for his owne safety . And besides these five great plagues , I find also mention made of another dangerous and strange sicknesse wherewithall the LORD in his just judgement did smite and afflict his people in the Church of Corinth ; which , though I cannot certainly say it was the pestilence , ( because the text doth not expresly say so ) yet I may boldly say , it was an epidemicall disease , and grievous mortality , most likely to be it . Many are weake and sicke among you , ( saith the Apostle , 1 Cor. 11. 30. ) and many sleepe , that is , die of it . And the cause of this sicknesse and mortality the Apostle tels us , was this , that they came carelesly , unreverently , and without due preparation unto the holy Sacrament . Thus you see what sinnes have brought the plague upon men in former times , yea upon such as have beene GODS people by profession , aswell as we . And , This happened unto them for ensample ( as the Apostle speaketh , 1 Cor. 10. 11. ) and all the seen ▪ samples are written and recorded in Scripture of purpose for our admonition . And although we read of no plagues that are recorded in the holy Scriptures , but those that I have mentioned , and for those sinnes ; yet find we diverse other sinnes also which GOD hath threatned to punish this way . GODS people were afraid that He would fall upon them , and consume them with the pestilence , ( as we read , Exod. 5. 3. ) even for their negligence of His solemne worship and service ; though they were then in Egypt where they could not performe it without extreme danger . And because Pharaoh had despised and hardened his heart against former and smaller judgements , the LORD threatneth ( Exod. 9. 15. ) to smite him and his people with the pestilence . To conclude , the LORD did by His Prophet Ieremiah 21. 5 , 6. threaten in anger , and fury , and in great wrath to smite the inhabitants of Ierusalem both man and beast , and that they should die of a very great pestilence ; because they stood out in rebellion against the King of Babylon , and refused to yeeld unto him as GOD had commanded them : whereby it appeareth , that an obstinate refusing to obey the Word and commandment of GOD in any thing , though it be such , as may be coloured with the best pretences , will provoke Him to punish men this way . So then ( to apply all this unto our selves ) seeing it is evident that we and our nation are guilty of all these sinnes , for every one of which , we find in the Word , that GOD hath brought and threatned to bring this judgement upon His people in former times ; seeing we have beene 1. most unthankfull unto GOD for our deliverance out of that spirituall Egypt , and house of bondage wherein our fore-fathers lived : and have shewed too much desire to returne thither againe ; and have loathed so long the heavenly food of the Gospell of CHRIST more than ever they did that Manna ; and 2. have brought up and entertained a most slanderous and evill report of the promised Land , and of that strait way that leads unto it ; speaking evill of and scorning the life and power of godlinesse , and discouraging others from it ; murmuring against , and hating ( to the death ) such of GODS servants , as either by doctrine , or example , do presse and provoke us unto it ; and 3 are so ready ( upon every occasion ) to murmure and rebell against the servants and Ministers of the LORD ; content ( indeed ) to give them the hearing , but apt to tell them ( if they shall deale particularly and roundly with us , and require of us obedience to the truth , and practise of that that we heare and professe ) that they take too much upon them ; seeing 4. whoredome doth every where so increase and abound in our Land ; and 5. we are every whit as proud of our owne strength , and as apt to put trust in the arme of flesh , as David was ; and 6. the holy Sacrament is ( in all places ) so commonly prophaned , and those holy things given to and received ( without difference ) by such dogs and swine as have no care at all d●ly to prepare themselves thereunto ; seeing 7. the publique and solemne worship of GOD is every where so much neglected ; and 8 we have so hardened our hearts against , and profited so little by many other judgements , whereby the LORD hath witnessed His wrath from heaven against us , and sought to bring us unto repentance ; and 9. we do continually ( with so great obstinacy ) refuse to yeeld obedience to many of the expresse commandements of GOD. Seeing ( I say ) we are guilty of all these sinnes that are the proper causes of this judgement , let us therefore impute this fearefull plague whereby GOD ●ath smitten the chiefe City , and many other parts of our Land , unto these our sinnes ; and justifie the LORD in this judgement , the causes whereof are so evidently to be found amongst us : yea let us all feare , that He will execute His fierce wrath upon us in the same manner , except we repent us of , and forsake these sinnes . And this is the first way whereby we must make right use unto our selves of this heavy judgement of GOD that is upon the Land. The second is this , that seeing the LORD doth thus declare and proclaime that His anger and fury is kindled and inflamed against us all , it behooves us ( without delay ) by all meanes to make our peace with GOD , and to seeke reconciliation with Him. Acquaint thy selfe now with Him ( saith Eliphaz to Iob. Chap. 22. 21. ) and make peace with Him , thereby good shall come unto thee . This , and this onely is the way unto true safety and comfort . And marke that he adviseth him to do it now . Now is the time to do it , if ever we will do it , now that His hand is so stretched out against us . And we are strangely hardned in our sins , if ( howsoever we have wretchedly neglected it hitherto ) we will do it now . If any shall aske me what must I doe , and what course must I take to make my peace with GOD ? I answer briefly and plainly , that there be three things thou must do , if thou wouldest obtaine peace with GOD : and if thou canst do these three things , thou needest not doubt to obtaine it . 1. Thou must freely , and fully , and particularly confesse thy sinnes unto GOD , even those sinnes which I have shewed to be the chiefe causes of this judgement . I said ( saith David , Psal. 32. 5. ) I will confesse my transgressions unto the LORD , and thou forgavest the iniquity of my sinne . 2. Thou must unfainedly and fully resolve with thy selfe to cast off and forsake these and all other thy sinnes , Prov. 28. 13. Who so confesseth and forsaketh his sinne , shall find mercy . Though thou canst not quite leave them ( as who can do that in this life ? ) yet if thou canst unfainedly and without dissimulation desire , and purpose , and resolve with thy selfe to leave them all , begging strength of GOD , that thou mayst be made able to do it , then hast thou forsaken them in GODS account ; and they shall not hinder thy peace and reconciliation with GOD. In this David tooke comfort . I am purposed , ( saith he , Psal. 17. 3. ) that my mouth shall not transgresse : and Psal. 39. 1. I said ( I fully resolved and determined with my selfe ) I will take heed to my wayes . 3. And lastly , Thou must strive ( by a lively faith ) to lay hold on GODS mercy in CHRIST , and to get His bloud sprinkled upon thy heart . CHRIST is our peace , as the Apostle cals Him , Eph. 2. 14. Neither can we ( with all that we are able to do ) make our peace with GOD , but onely through faith in Him. When the destroying Angell saw the bloud of the lambe sprinkled upon the lintell and side-posts of any doore , he passed by that house , and smote none in it , Exod. 12. 23. The third way whereby we must make right use to our selves of this judgement that we see upon others , is this ; it must increase our care to reforme ( not our selves onely , but ) our families . It is a vaine thing for any man to blesse himselfe or take comfort in his repentance without this care ; say not , if I use all good meanes to make peace with GOD for my selfe , I hope the faults of my family shall never be imputed unto me . Search the Scriptures , and you shall find there was never any man that was himselfe reconciled and at peace with GOD , but his care was , that his family might feare GOD , and be in favour with Him , as well as himselfe . Cornelius ( though he were a Centurion , and kept a great family , and had souldiers to serve him , yet ) feared God with all his house , Acts 10. 2. So soone as Zacheus himselfe was become a sonne of Abraham ( a true believer ) salvation came unto his house too , Luke 19. 9. Christ promised he should have a faithfull and a religious family . So speaketh Eliphaz also to Iob , Iob 22. 23. If thou returne to the Almighty , thou shalt be built up , thou shalt put away iniquity far from thy tabernacles . No man that is himselfe truly returned unto the Almighty , need to be discouraged in this ; if he do his endeavour , God hath promised , that he shall be able ( through His gracious assistance and blessing ) to reforme his family ; though not to convert the heart of every one in it , yet to keepe them from open and scandalous offences . Certainly we do not make the right use we ought , of this heavy scourge of God , unlesse we be made thereby more carefull to reforme our families . For this cause the Lord said He would not conceale from Abraham His purpose against the Sodomites , because He knew that he would make this use of it . For I know him ( saith the Lord , Gen. 18. 19. ) that he will command his children , and his houshold after him ; and they shall keepe the way of the Lord to doe justice and judgement ; that the Lord may bring upon Abraham that which He hath spoken of him . 1. Abraham ( upon the knowledge and observation of Gods wrath even upon the Sodomites ) would become more carefull to looke to his whole family , and to reforme it . 2. God would assist and blesse him in this his endeavour , and he should see the fruit of it in his family . 3. This care that Abraham had of his family should be a principall meanes to make good unto him all Gods promises , to bring upon him , and make sure unto him all the blessings and good things that God had promised unto him , and without this he could have had no assurance of them . O that we could once believe and take to heart these things . Certainly one maine cause of this , and all other judgements that are upon our Land , is the want of care that is in them that professe themselves to be the people of God , in reforming their families ; whether they of their family be drunkards , or sober persons ; blasphemers , or such as feare an oath ; uncleane , or chast ; prophane , or religious ; is all one to them . The fourth and last way whereby we must make right use to our selves of this judgement , is this : it must make us more mercifull to them that are in distresse , and more ready to relieve them . Nothing will give us more assurance to be freed from the plague our selves , or to find comfort and strength in it , if God shall please to visit us by it , than this . When Gods heavy hand did hang over Nebuchadnezzar , Daniel speakes thus unto him , Dan. 4. 27. Wherefore O King , let my counsell be acceptable unto the , and breake off thy sinnes by righteousnesse , and thine iniquities by shewing mercy vnto the poore ; if it may be a lengthning to thy tranquillity . As if he should have said , if any thing will lengthen thy tranquillity , and keepe off the judgement threatned , this is likely to do it . Remember what ourblessed Saviour hath said of this , Mat. 5. 7. Blessed are the mercifull , for they shall obtaine mercy . Nothing will give a man more assurance to find mercy with God in the time of his distresse , than this will. Remember also what His holy Apostle saith of this , Iam. 2. 13. He shal have judgement without mercy , that sheweth no mercy . If either the plague , or any other judgement seize upon that man that hath beene void of mercy , it shal be upon him without all mixture of mercy , he shall have no comfort of Gods mercy in it ; and mercy rejoyceth ( or boasteth ) against judgement . The mercifull man shall not feare this or any other judgement before it come , as other men do : and if it do light upon him , he shall rejoyce , and find a comfortable sense of Gods mercy in it . And remember this at this time especially , now you have kept a day of humbling your selves before God ; know that there is nothing that will more grace our solemne services before God , ( specially services of this kind ) nothing will make them more acceptable unto Him , than when we shall therein manifest and declare our selves to be mercifull and bountifull unto the poore , Is not this the fast that I have chosen ? ( saith the Lord , Esa. 58. 6 , 7. ) to loose the bands of wickednesse , to undoe the heavy burdens , and to let the oppressed go free , and that ye breake every yoke ? Is it not to deale thy bread to the hungry , and that thou bring the poore that are cast out to thine house ? When thou seest the naked that thou cover him , and that thou hide not thy selfe from thine own flesh ? SERMON II. Aug. 17. 1625. FOlloweth the duty whereby David expressed his love and compassion to these men , he prayed for them . For , though this be not expressed in the first part of the verse where the duty is mentioned that he performed towards these men in their misery , yet is it evident , 1. By the expresse words of the last clause of the verse , where he mentioneth the successe he had in the duty he performed for them : and 2. by this also that he saith he fasted , and humbled his soule for them : for , in all fasts and exercises of humiliation that Gods people have kept , prayer was the chiefe duty they performed ; and all other things they did in those exercises , they did onely to helpe and further themselves in prayer , Esa. 58. 3. To make their voice to be heard on high : and Ion. 3. 8. to make them cry more mightily unto God. The Doctrine then that we are to learne from this example of David , is this . That a chiefe duty we are to performe to them that are in misery , is to pray for them . See the proofe of the point in five degrees . 1. This is a chiefe duty whereby we do expresse the truth of our love unto any , and whereby we may do them good . When our Saviour had commanded us to love our enemies , and to do good to them th●t hate us , M●t. 5. 44. He adds , And pr●y for them . 2. This is duty that is to be performed by us ●owards all men , 1 Tim. 2. 1. Yea even towards the wickedest men that live upon ●arth : See how importunate Abraham was with God for the beastly Sodomites , Gen. 18. 32. 3. This duty is to be performed specially for s●ch as are Gods people , though it be but in outward profession . This course Moses tooke to relieve Israel in a great extremity . When God threatned He would destroy Israel , Moses st●od before Him in the breach , ( by maine force to keepe Him out ) to turne away His wrath , Psal. 106. 23. How stood he in the breach ? How did he turne away Gods wrath from them ? By prayer , Ex●d . 32. 11. Moses besought the Lord his God. This course David tooke to relieve Gods people in the time of a fearefull pesti●ence , that in a short time had consumed seventy thousand , 2 Sa● . 24. 15. He was deeply affected with their misery , ( as appeareth by the story ) but what course tooke he to helpe them ? he prayed for them , 1 Chro● . 21. 16 , — 18. and so stayed the plague . So did Moses in the very like case of the pestilence , when ●r●th was g●n● out fro● the Lord , and the plague was 〈◊〉 , he chargeth Aar●n to t●ke his ce●ser , and put fire therein from the 〈◊〉 , 〈◊〉 put ince●se on it , and go quickly to the co●greg●tio● , t● make an attonement for them , N●●b . 16. 46. True it is , that signified the intercession of Christ for the people , which indeed is that th●t did the deed : but know , 1. that when incense was offred , Gods people also prayed , L●ke 1. 10. And 2. that Christs intercession goeth with our prayers also , ●nd is that that makes them effectuall . He off●eth His incense with the prayers of all Saints , Rev , 8. 3. 4. In strange and extraordinary judgements that are upon Gods people , we are bound not onely to pray for them , but to do it in an extraordinary manner . When the decree was sealed for the destruction of all the Iewes , and Ester resolved to venture her life for the revoking of it , then ordinary prayer would not serve the turne ; but Ester commanded extraordinary prayer to be used in such a case , and that for sundry dayes together , Ester 4. 16. Go fast ye for me , and neither eat no● drinke three dayes , night nor day . 5. In publike and generall calamities that are upon Gods people , or hang over them , publike and generall prayers should be used for them . This course Ie●os●phat tooke in that case , 2 Chro● . 20. 13. All luda stood before the Lord in that fast . And so did the Ninivites likewise , Ion. 3. 5. They pr●cl●imed a fast and put on sa●kcloth from the greatest of them to the le●st of them . And the more publike and solemne the prayers are that are made in this case , the more pleasing they are unto the Lord. This appeareth , l●dg . 20. 26. they had before gone up to the house of God , and asked counsell of God , Vers. 18. they had gone up the second time to seeke the Lord , and then did weepe also before the Lord , Vers. 23. but prevailed not : the third time they prevailed . Why ? What did they more now , than they did before ? 1. They fasted . 2. All the childre● of Israel , ●nd all the people we●t up . An evident proofe of this , that when Gods judgements are publike and generall upon Gods people , our prayers and humiliations should be as publike and generall as is possible : and the more publike , the more pleasing unto God. Reason . First , The Lord is He that both layeth the judgement upon any of our brethren , and He that must take it off , and therefore the best way we have to helpe them , is to seeke to Him in their behalfe . It is the Lord that sends the pestilence , I have sent among you the pestilence after the manner of Egypt , saith the Lord , Amos 4 10. And it is He , and He only that moderates and sets bounds unto it . He saith to it as to the sea , Iob 38. 11. Hitherto shalt thou come , but no further : and here shall thy proud waves ●e stayed . He hath set downe in His counsaile and decree , whom it shall smite , and whom it shall spare . The just number that He hath appointed shall die of it , use they what meanes they can ( which they are bound to do , because this is a secret unto them ) to avoid it . Ier. 15. 2. Such as are for death , ( that is , for the pestilence , as it is expounded , Ier. 21. 7. ) to death ; and such as are for the s●●rd , to the sword ; and such as are for the famine , to the famine ; and such as are for the captivity , to the captivity . And it shall not touch any of them whom He will have to be spared , though they live in never so much danger , Psal. 91. 7. A thousand shall fall at Thy side , and ten thousand at Thy right hand , but it shall not come nigh Thee . And it is the Lord onely that removes it when He pleaseth , that saith to the destroying Angell , It is enough , stay now thy hand , 2 Sam. 24. 16. And lastly , it is He onely that can cure those that are smitten with it , 1 Sam. 26. The Lord killeth , and ●aketh alive ; He bringeth downe to the grave , and brings up againe . So that to conclude this reason , we may say with the Prophet , Amos 3. 6. Shall there be evill in a City , and the Lord hath not done it ? The plague is in the City , and that is one great evill ; secondly , it increaseth there wonderfully , that is another evill ; thirdly , the people in the out-parishes will not be restrained , nor kept in , that is another evill ; fourthly , many perish with famine , that is another evill . And hath not the Lord done all this ? What better course then can we take for their good , than to seeke to the Lord for them ? Secondly , The Lord hath commanded us to do this ; He desires and lookes for this at our hands , and is highly pleased with it , when we ( seeing his judgements upon our brethren ) become suiters to Him in their behalfe . He hath commanded , 1 Tim. 2. 1. Before all things , let supplications , &c. be made for all men . Yea He desires it greatly , and lookes for it , even when He is most offended with a people , to be thus sought unto in their behalfe , Ezek. 22. 30. I sought for a man amongst them that should make up the hedge , and stand in the gap before Me for the land , that I should not destroy it : Es● . 59. 16. He wondred that there was no intercessour . Yea He is highly pleased with this , in which respect Ieremy desires God to take notice of this grace in him , and remember it , Ier. 18. 20. Remember that I stood before Thee to speake good for them , and to turne away Thy wrath from them . So that it is a sinne against God to neglect this duty unto our brethren , 1 Sam. 12. 23. God forbid that I should sinne against the Lord in ceasing to pray for you . Thirdly , The force and efficacy that there is in the prayers of Gods people to helpe and relieve them that are in misery , is very great . The prayers of Gods people have prevailed wonderfully with Him , even for wicked men . How oft did Moses prayer remove Gods plagues even from Pharaoh , Exod. 8. 13. 31. 9. 33. 10. 18 , 19. When Ah●● and his land were almost consumed with a drought and famine , Elias prayer delivered him from that judgement , and brought raine ; yet he was a man subject to the like passi●ns that we are , lam . 5. 17 , 18. Yea in this very judgement of the pestilence , ye shall see the force of prayer . For , when God hath drawne out this terrible sword of His in His fierce displeasure , and consumed many by it , and stretched out His arme to smite more , the prayers of Gods people have even stayed Him , and held His hand , and prevailed so with Him , that they have even overcome Him , and compelled Him to change His mind , and put up His sword . When wrath was gone out from the Lord , and the plague was begun , A●r●n stood with his incense betweene the dead and the living , and the plague was stayed , Numb . 16. 48. When God had said unto Moses ( against Israel for their idolatry ) Exod. 32. 10. Let Me alone , that my wrath may waxe ●ot again●● them , and that I may consume them : Upon Moses prayer , Vers. 14. The Lord repented Him of the evill which He thought to do unto His people . The like He did upon Davids prayer , 2. Sam. 24. 16. The Lord repented Him of the evill , and said to the Ange●● that destroyed the people , it is enough ; stay now thine hand . Is it in the power of man to overcome God , to withstand Him when He comes to take vengeance , to cause Him to change His mind ? Yes verily ; Iacob had tha● power , Gen. 32. 26 . when the Lord had wrestled with Him , and said , Let Me go ▪ he would not let Him go ; but Verse 28. as a prince he had power with G●d , and p●ev●iled . And how did he overcome God th●s ? By prayer , as you may see Hos. 12. 4. He h●d power ●ver the Angell , and prevailed ; he wept , 〈◊〉 mad● supplication unt● him . Say not , those were rare men ; for all Gods people have this name given them , they are all called the Israel of God , Gal. 6. 16. and therefore ( as Princes ) may prevaile with God this way . And no marvell , though Gods people may thus prevaile with God for the staying of His hand inte●porall judgements , or removing of them from their brethren , seeing they are able to prevaile with God even for the pardon of their sinnes , which are the causes of those judgements , and for the converting and saving of their soules , Iam. 5. 15. The prayer of fai●h shall s●ve the sicke , and if he have committed sin●●s , they shal be forgiven him . And 1 Io● . 5. 16. If any 〈◊〉 see his bro●●er sinne● sinne which is not ●nto death ; he shall aske , and he shall give him life for them that sinne not 〈◊〉 death . The Use this Doctrine serves unto , is for Instruction . R●proofe . Examination . First , for instruction . To teach us what account is to be made of such as are true Israelites . And know thou h●st two reasons to mo●e thee to make much of such . 1. They are a blessing to the place where they live , Esa. 19. 24. Israel shall be a blessing in the midst of the land . They are the props and pillars of the Land ; for their sakes the Land is spared . If there had been butten such in Sodom , Sodom had beene spared , Gen ▪ 18. 32. 2. They are able ( as Princes ) to prevaile mightily with God , by their prayers ; to stand in the breach , and to hold Gods hands ; they are the chario●s of Israel , and the horse●e●● thereof , as they are called , 2 King. 13. 14. Indeed there are but a few such true Israelites , which makes the Prophet speake in that manner , Psal. 25. 12. What man is he that feareth the Lord ? But where thou knowest such , make much of them . Why should not Gods favourit●s be as much honoured , as the favourites of the greatest King ? Get as many such into the towne thou livest in , as thou canst . They are as L●ts in Sodom , Gen. 19. 22. till L●t was gone out of Sodom , the Angell could not destroy it . Get as many such into thy family as thou canst . As David professed he would do , Psal. 101. 6. Mi●e eyes shal be upon the faithfull in the land , that they may dwell with me . Gen. 39. 5. The Lord blessed the Egypti●ns house for Iosephs s●ke . Get such friends as these are . Psal. 119. 63. I am a companion of all them that feare Thee . Vers. 79. Let those that feare Thee turne unto me , and those that have knowne thy testimonies . I tell thee , Paul ( as great an Apostle as he was ) knew how to esteeme and make use of such friends , Rom. 15. 30. N●w I beseech you , brethren , for the L●rd Iesus Christs sake , and for the l●ve of the spirit , that you strive together with me in your pr●yers to God for mee . I know I shall offend many of you , in speaking so much for such , whom ( above all others ) you detest most , and are ready to shew it upon every occasion . And I have wondred much to see the bitter hatred that many ( who are otherwise civill men ) beare to such as feare God. For think I , Psal. 11. 3. and What h●th the righteous done ? B●t I have found in Gods Booke , the true cause of it , and that is this ; that every naturall man hateth God , and is an enemy to Him , Rom. 5. 10. and that God hath put enmity betweene the seed of the serp●● , and the seed of the wom●n , Gen. 3. 15. and therefore , so long as thou continuest an enemy unto God , and one of the serpents seed , thou must needs hate all such as truly feare God. The good Lord be mercifull to thee , and give thee an heart to take notice of thy wretched estate , that thou maist repent and come out of it . The second Use is for reproofe of three sorts of men . I Of them that cannot pray . 2. Of them that do not use to pray . 3. Of them that will not pray . First of them that cannot pray . O consider how miserable a man thou art . First , thou wantest that whereby thou shouldest helpe thy poore brethren in their misery . A griefe it is to an honest mind , to see his brother in extreme want and misery , and he hath nothing to relieve him with . Therefore is that commandment given Ephes. 4. 28. Let him labour in some honest calling , that be m●y have to give . How much more just cause of griefe is this , when thou canst not so much as pray for him ? Secondly , thou wantest that whereby thou shouldest keepe off Gods judgements from thy selfe , or remove them , or yeeld thee comfort in them . For my love th●● were mine ●dversaries , ( saith David , Psal. 109. 4. ) but I gave my selfe to prayer . That was his chiefe comfort in all his afflictions . Thirdly , thou wantest that that should give thee comfort in thy present estate . For , thou canst have no assurance that thou art Gods child , or that thou hast any truth of grace in thee , if thou cannot not pray . The spirit of grace is the spirit of s●pplication , Zac. 12. 10. Because ye ●re sonnes ( saith the Apostle , Gal. 4. 6. ) God hath sent f●rth the spirit of His S●nne into your hearts , crying Abb● Father . No man is the child of God , nor hath the spirit of Christ in him , that is not able feelingly and fervently to call God●Father , and to pray unto Him. Learne therefore to cry earnestly unto God as the Disciples did , L●k . 11. 1. Lord teach me to pray . The second sort that are to be reproved by this Doctrine , are such as can , but ( through lazinesse and propha●e negligence ) do not use to pray . Many there be that seldome or never pray ; it may be in their sicknesse , or extreme danger they will , but they beare upon them that brand of an hypocrite that Iob spea●eth of , 〈◊〉 27. 10. Will he call upon God at all times ? that is , constantly , and not by fits and starts onely . Many that did once use constantly to pray with their families , and in secret , have now given it over . To whom the Lord will one day say as Esa. 43. 22. Tho● hast not called upon 〈◊〉 , O 〈◊〉 , but th●●●ast bee●e ●eary of ●e , O Is●●●l ▪ they that neglect their calling upon God , and are 〈◊〉 of prayer , are weary of God. Ma●y never po●●ed out prayer to God for our armies , nor for our brethren visited with the plague : the most of us have neglected it too long , to seeke to God for them in this extraordinary manner . Go quic●ly with thy censer , the plag●e i● beg●● , saith M●se● to 〈◊〉 , N●●b . 16 46 , so soon as the plague did begin , we should without delay have importuned the Lord for ou● brethren . Unto these I will say but two words . 1. That God may justly impute to thee the bloud both of our soldiers that died so miserably , and of the many thousands that have perished by the plague , because thou hast not striven by thy prayers with God for them . According to that rule of our Saviour , Mar. 3. 4. He that useth not meanes to save life when it lieth in his power , is a murtherer . 2. That this neglecting of prayer is a dangerous signe that thou hast no feare of God in thee . Thou castest off feare ( ●aith Eliphaz , Iob 15. 4. ) and restrainest prayer before God. It is a signe thou believest not Gods providence . The foole hath said in his heart , There is no God ; ( saith the Prophet , Psal. 14. 1. ) and one argument to prove this , he gives Vers. 4. They call not upon the Lord. Lastly , this is a signe that thou hast no comfort at all in God , no assurance of His favour . Will the hypocrite ( saith Iob , Chap. 27. 10. ) delight himselfe in the Almighty ? will he alwayes call upon God ? The cause why men keepe not a constant course in prayer , is because they have no delight nor comfort in God. O let us therefore make conscience of this duty to pray , and to pray constantly ; praying alwayes , as the Apostle requires , Ephes. 6. 18. & 1 Thess. 5. 16. Pr●y without ceasing , not giving over so good and necessary a duty , when we have once begun to take it up . The third sort of them whom this Doctrine reproveth , are such as ( through prophanenesse or worldlinesse ) will not pray . Though the State have first enjoyned us to keepe these dayes of humiliation , and 2. gone before us in it themselves , and 3. published for our helpe a booke of prayers , as ample , holy , effectuall , and fit for the present occasion , as ever were in any Liturgy that I have seene ; ( for all which we are greatly bound to praise the Lord ) yet will they not upon these dayes lend their help to their distressed brethren , nor joyne with us in praier for them . These men certainly are of the mind either of those prophane worldlings that say as Io● 21. 15. What profit shal we have if we pray unto him ? Can we get in our harvest , or provide for our families by comming to Church , and joyning with you in prayer ? Or will our praying keepe away the plague from us ? Or els they are of the mind of those desperate Atheists that said , Es● . 22. 13. Let us eat and drinke ; for , to morrow we shall die . This plague increaseth strangely , and is like enough to reach unto us ; let us therefore while we live be merry , and make as much of our selves as we can . I grant , every man is not fit to keepe a fast every weeke , specially in this time of harvest ; neither did the State intend to enjoyne him to do it : but not to joyne with Gods people sometimes in this duty , specially on these solemne dayes of humiliation , is , First , a great sinne against our distressed brethren , for whom our prayers would the more prevaile , the more generall they were , and the more of us did joyne together in them , as I have proved before out of 2 Chron. 20. 13. Secondly , a matter of great danger to themselves , as that which will provoke Gods displeasure against them . Levit. 23. 29. Whatsoever soule it be that shall not be afflicted in that same day , ( that the congregation kept their fast on ) he shall be cut off from among his people . In which respect God commanded them to keepe it in all their dwellings , Levit. 23. 3. And Zeth . 1. 6. The Lord threatneth to stretch out His hand against , and to cut off them that have not sought the Lord , then much more such as refuse to doe it , being thus called , and provoked thereunto . The third and last Use is for examination whether our prayers heretofore have beene , or now be such , so powerfull and effectuall as have been described in this Doctrine ; whether we be such Israelites as ( like Princes ) have prevailed with God in them . Gods children should inquire after their prayers how they speed . David prayeth oft for an answer , Psal. 143 1. In thy faithfulnesse answer me : and protesteth it would be a death to him to find God silent to his prayers , Psal. 28. 1. And what answer hath God given to our prayers ? First , we have prayed for the good successe of our armies against the enemies of the Gospell . But the enemy hath still prevailed , so that we may complaine as Psal. 44. 9 , 10 , 12. Thou hast cast off , and put us to shame ; and goest not forth with our armies ; thou makest us turne backe from the enemy ; and they which hate us spoile for themselves , thou sellest thy people for nought , and dost not increase thy wealth by their price . Secondly , We have prayed for the good successe of our Parliament , that the King , and Nobles , and Commons might agree together ( as one man ) for the setling of Gods Arke and Religion among us , as they did in Solomons time , 1 King. 8. 1. But the Parliament ( for all our prayers ) hath received such an end , as every good heart hath cause to lament . Thirdly , We have prayed unto God to stay His hand in the noysome pestilence . When ●●ron stood with his incense betweene the living and the dead , the plague ceased , Numb . 16. 48. and Davids prayer stayed the plague , 2 Chro. 21. 17 , 18. Our D●vid , and our Aarons , and the whole Land , have oft prayed against this judgement , and ever since we began to pray , the plague hath increased wonderfully . So that we may complaine with the Church , La● . 3. 8. When I cry and shout , He sh●tteth out my prayer . And Psal. 80. 4. O Lord God of hosts , how long wilt thou be angry against the prayer of thy people ? What is the cause of this ? I answer , surely ( though there may be other causes ) yet this is the chiefe , Iam. 4. 3. We have asked , and have not received , because we have asked amisse . And that we may the better discerne , what hath been amisse in our prayers , I will shew you how those prayers should be qualified that should prevaile with God. First , We must pray fervently and importunately , as they that will receive no nay in their suits . The effectu●ll fervent prayer of a righteous man ( saith the Apostle , Iam. 5. 16. ) ●vail●th much . The pray●r of the most righteous man that is , cannot be effectuall , nor availe much , unlesse it be fervent . And to such prayer onely is the promise made , Ier. 29. 13. Ye shall seeke for me , and find me , whe● ye shall s●arch for me with all your heart . The want of this fervency in prayer the Prophet complaineth of , as of the chiefe cause why God did hide His face from His people , and consumed them with His judgements , Esa. 64. 7. There is no●e that c●lleth up●n Thy Name , that stirreth ●p h●mself to take h●ld of Thee . By prayer the faithfull may as it were take hold on God , they may hold His hands from 〈◊〉 them , as Mo●● did when God said to him , Ex●d 32. 10. Let Me ●lone . But none doth thus effectually call upon God , and take hold of Him , that prayeth coldly and drowsily , but he onely that stirreth up , and row●eth himselfe unto this duty , that he may do it fervently . And ●urely this m●y be one cause why God hath given no better answer to our prayers hitherto , because he seeth how cold and drows●e we have beene in them , how little affected we have beene with the miseries of our brethren , whom we have seemed to pray for . When our blessed Saviour was in His agony , and his soule was exceeding sorrowfull even unto death , Mat. 26. 38. His Disciples Peter , and Iames , and Iohn , whom He desired to watch with Him , and to be some helpe to Him in that His distresse , fell asleepe ; so little sense had they of His extreme misery , Mat. 26. 40. And even so have we carried our selves towards our brethren , the members of Christ , we have pretended a willingnesse to yeeld them our helpe in the miseries they are in , but alas in the prayers that we have seemed to make for them , we have beene overtaken with drowsinesse and sleepinesse , we have beene in them little or nothing at all touched with the sense of their distresse . But as our Saviour said then unto those His Disciples , Mat 26. 41. Watch and pray : So say I unto you beloved , you can never do your selves or your brethren good by your prayers , unlesse when you pray you watch , and looke well to your hearts , to keepe them from drowsinesse and senslesnesse , from wandring and roving , that when you pray , you may pray with fervency , and feeling of your owne necessities , and of the necessities of them that you do pray for . Let us not thinke that ( because we see no better fruit of our prayers ) the Lord hath beene displeased with us for keeping these fasts , and presuming to become s●itors to Him for our brethren . But let us rather judge , that He hath therefore delayed to answer us hitherto , that He might cause us hereby to cry lowder , and to be more importunate and fervent with Him in our prayers . For , so dealt He with the good woman of Canaan , Mat. 15. 22 , 24. 26. He did not onely delay to helpe her , but by His neglecting of her , and the rough answers He gave her , seemed angry with her , and willing to discourage her , not out of any dislike He had to her or her suit , ( wherewith doubtlesse He was much pleased ) but onely to increase her fervency and importunity in prayer . Secondly , We must pray in faith , and confidence to be heard , Let him aske in faith ( saith the Apostle , Iam. 1. 6 , 7. ) els let him not think that he shall receive any thing of the Lord. And surely we have just cause to pray in faith and confidence that we shall prevaile with God in these prayers that we make for our distressed brethren . Many good grounds of confidence we have . 1. We have heard that it is the will and commandement of God that we should pray for them . And this is the confidence that we have in Him ( saith the Apostle I I●h . 5. 14. ) that if we aske any thing according to His will , He heareth us . 2. These extraordinary prayers and fasts that we keepe , are injoyned us by publique authority of our gracious Soveraigne , and of the State. And even that is a thing highly pleasing unto God , and will much further the successe of our prayers . Therefore also it is mentioned by the Holy Ghost as a matter of no small impor●ance , in two of the most succesfull fasts ; that is , in that of I●dah , 2 Chron. 20. 3. Iehoshaphat feared , and set himself to seeke the Lord , and proclaimed a fast throughout all ludah . And in that of the Ninivites , Ion. 3. 7. He caused it to be proclaimed and published through Niniveh , ( by the decree of the King and his Nobles ) saying , &c. 3. These fasts are kept generally , and every where throughout the Land ; and that is also a thing that God is much pleased with ; such prayers , and dayes of humiliation that have beene so universall , have beene wont much to prevaile with God : as we have already heard out of Iudg. 20. 26. & 2 Chron. 20. 3 , 13. & Ion. 3. 5 , 7 , 8. 4. The nation and people that we pray for , are Gods owne people , and such as beare His Name . Admit our Land be as sinfull as Sodom was , yet remember that if there had beene but ten such in So●om , as we have many thousands of in our Land , God had heard Abrahams prayer even for Sodom , because of them , Gen. 18. 32. Of our Land ( blessed be God ) we may yet say , there is no nation in the world at this day , that hath so many righteous persons in it ; or that hath the Gospell preached in it in that sincerity and power as we have . Nay , there is no City in the world where the Gospell is so plentifully and so faithfully preached , nor wherein God is so purely worshipped , as in that City that we meet together this day to pray for . And what an encouragement that may be unto us in our prayers , is plaine by that speech of the Prophet in his prayer unto God for Iudah , Ier. 14. 9. Yet thou O Lord art in the midst of us , and we are called by thy Name , leave us not . And this must be acknowledged for another cause why our prayers hitherto have sped no better , we have not prayed in faith . Many have joyned with us , whose persons God never yet accepted , or was well pleased with . And till God have respect to Abel himselfe , He will never have respect to any off●ing of his , Gen. 4. 4. And such of us as are in the state of grace , yet have we not stirred up our faith , and confidence to speed , in the prayers we have made . Do it hereafter , and thou shalt be sure to speed the better in thy prayers for it . Say unto thy soule when thou preparest thy selfe to pray , as David did , Psal. 42. 11 , Why art thou cast downe O my soule ? and why art thou disquieted within me ? Hope thou in God ; for I shall yet praise Him , who is the health of my countenance , and my God. Put thy confidence in God , hope and expect to receive a gracious answer from Him when thou prayest unto Him , and thou shalt find better successe in thy prayers , than thou hast beene wont to do . Thirdly , We must pray in sense of our owne unworthinesse ; no man is fit to pray for Gods people , but he that feeles the plague of his owne heart , as Salomon speaketh , I King. 8. 38. But how can that be ? ( will you say ) if I have when I pray , a deepe apprehension and sense of mine owne unworthinesse and sinne , how can I be import●nate with God in my prayer ? How can I pray in faith , or be confident that He will heare me ? This must needs deprive a man of all boldnesse , discourage , and make him afraid to speake unto God. This effect the sense of sinne seemes to have had in David , when he cryed Psal. 40. 12. Mi●e iniquities have taken hold upon me , so that I am not able to looke up : they are more than the haires of mine head , therefore mine heart faileth me . But to this I answer , that no faithfull man hath cause to feare this . For , Gods people have never beene so strong with Him in prayer , as when they were most abased and dejected in themselves , insense of their owne weakenesse and unworthinesse . When I am weake ( saith the Apostle 2 Cor. 12. 10. weake , and dejected in my selfe through sense of mine owne infirmities and afflictions ) then am I strong : strong in the Lord , and fittest to do Him service in an acceptable manner . See an example and type of this in I●cob , Gen. 32. 25 , 26 Never was he so strong with God , as when the hollow of his thigh was out of joynt . He had power over the Angell ( over Christ the Angell of the covenant , saith the Prophet , Hos. 12. 4. ) and prevailed . He wept and made supplication unto Him , He found Him in Bethel . Why wept he so ? Certainly from the sense of his owne infirmity and unworthinesse ; but he prevailed with God in his supplications neverthelesse , but much the more for that . See this also in the good woman of Canaan ; do you not thinke she was much abased in her selfe upon those three repulses that she had received , Mat. 15. 27. yet was her prayer then most strong and effectuall with God , Vers. 28. And this is surely another cause , why our prayers for our brethren have beene so weake , and without force with God ; we are too strong , too well perswaded of our selves , to do Gods people any good with our prayers . Fourthly , We must bring with us unto prayer an unfeigned desire , and a full purpose and resolution of heart to reforme that that is amisse both in our selves and others , and so to remove the cause of Gods displeasure that is kindled against us . Certainly , this would give wonderfull force unto our prayers . This was that that gave such force unto the fasting and praying of the Ninivites , Ion. 3. See their care and desire . Let them turne every one from his evill way , ( say the King and his Nobles in their proclamation , Verse 8. ) and from the violence that is in their hands . See also both the performance of that they resolved to do ; and how nothing so much prevailed with God for the successe of their prayers as this , Verse 10. God saw their workes , that they turned from their evill way , and God repented of the evill that He had said He would do unt● them , and He did it not . Therefore hath it been usuall with Gods people in their solemne fasts , not onely to make full and particular confession of their sinnes , but also to vow unto God that they would leave and forsake them ; yea they were wont solemnly to bind themselves unto this . All this is evident , ●eb . 9. 12 , 38. & 10. 29. When Phinehas stood up and executed judgement ( upon Zimri and Cozbi , as Moses and the Iudges had before done of many others that were joyned unto Baal-Peor , Numb . 25. 4 , 5. and so removed the cause of Gods displeasure ) the plague was stayed , saith the Prophet , Psal. 106. 30. All the weeping of the whole congregation before the doore of the tabernacle ( of which we read Numb . 25. 6. ) could do nothing without that . O that God would put into the hearts of all our Magistrates , not onely to appoint and keep solemne and generall fasts , but also ( by severe execution of the lawes ) to remove the causes of all our plagues . Our King and State ( blessed be God ) have made good Lawes against idolatry , swearing , prophanation of the Sabbath , murther , and drunkennesse ; but ( alas ) we want such as Phinehas , to see the lawes executed upon any of these offendors ; and therefore it is no marvell though the plague be not stayed . While these fowle sinnes are winked at , and go unpunished , what hope can we have that either our owne prayers , or the prayers of all the Saints upon earth , should prevaile with God for our Land ? Till the Achans be found out and punished , ( as found they may easily be , for they do every where declare their sinne as Sodom , they hide it not , as the Prophet speaketh , Esa. 3. 9. ) but till they be punished , as God did say to Ioshua , Icsh. 7. 10 , 11. Get thee up , wheref●re lyest thou thus upon thy face ? Israel hath sinned ; so will He to us : why do you thus fast , and pray , and make such shew of humiliation as you do ? find out the sinnes , and punish them that are the causes of Mine anger , and then I wil be appeased toward you , and your Land. Certainly one chiefe cause why our fasting and praying hath done so little good , is because this ●a●h not beene done . Nay , many of these lewd men that are guilty of these foule sinnes , intrude themselves into our assemblies , and joyne with us in these holy duties . And we know that the sacrifice of the wicked is abomination unto the Lord , Prov. 15. 8. Let me therefore exhort you ( beloved ) that as you desire to please God in this profession of humiliation that you make , and to benefit your selves or your brethren by your prayers ; resolve both to forsake every knowne sinne , and vow unto God this day amendment of life , in such particulars as thine owne heart can tell thee thou hast most offended God by ; ( and which of us all is it that hath not something to reforme ? ) remembring alwayes that speech of the Prophet , Psal ▪ 66. 18. If I regardiniquity in my heart ; the Lord will not heare me ; as also 2. to do what lies in thee to reforme others . Fiftly and lastly . We must joyne workes of mercy with our prayers . 1. Let no man thinke he shall be a looser by that that he gives ( out of conscience towards God ) unto the poore . He that hath pitie upon the poore , lendeth unto the Lord ( saith the Holy Ghost , Prov. 19. 17. ) and that that he hath given , will He pay him againe . 2. Of all almes that is given , that is best and most pleasing unto God , that is given in our Church-assemblies : for , it is an ordinance of God ( and even a Sabbath-duty ) that collection should be made for the poore when we meet together , as is plaine by that speech of the Apostle , 1 Cor. 16. 1 , 2. And of that that is thus given , you may have much more assurance , that it shal be given to them onely that have need , than you can have of much of that that you give at your doores . 3. There is great force in this worke of mercy to further the good successe of our prayers : els would not the Angell have said thus unto Cornelius , Acts 10. 4. Thy prayers and thine almes are come up for a memoriall before God. His almes-deeds made his prayers more available with God , than otherwise they would have beene . SERMON III. Sept. 7. 1625. THe two first points observed in this Verse we have already dispatched : that is , first the time wherein he shewed his kindnesse unto them , and the occasion he tooke to do it , when they were sicke : secondly , the duty and meanes whereby he expressed his kindnesse unto them , he prayed in an extraordinary manner for them . Now this extraordinary prayer he made for them is s●t forth 1. by the outward and bodily helpes he used in this prayer ; 2. by the inward disposition of his mind and heart in it . The outward and bodily helpes he used in this his prayer were two , the cloathing of him●●lfe with sackcloth , and fasting . For the first of these , we shall find it was much used by Gods people in their extraordinary prayers , Nehem. 9. 1. The children of Israel were essembled with fasting , and with sackcl●athes , and earth upon them : & Ion. 3. 5. The people of Niniveh proclaimed a fast , and put on sackcloth , from the greatest of them even unto the least of them . Yea the Lord Himselfe sometimes commanded them to do so , Esa. 22. 12. The Lord God of hosts called them to girding with sackcloth . Ioel 1. 13. Lie all night in sackcloth ye Ministers of my God. And least you should from hence conceive that we also are now bound to use it ; you must understand , First , that in those dayes it was neither enjoyned , nor used as a religious ceremony appropriated to this part of Gods worship , but as a civill signe whereby men were wont to testifie their sorrow ; as wearing of blacke is now among us . So in that mourning for Abner ( wherein there was no prayer nor religious duty performed ) David commanded , 2 Sam. 3. 31. Rent your clothes , and gird you with sackcloth , and mourne before Abner . So Hezechia and his nobles upon the hearing of Rabshakehs blasphemy , to testifie their sorrow , ( though they kept no fast then ) covered themselves with sackcloth , 2 King. 9. 1 , 2. Yea Benhad●ds servants ( though they knew not what extraordinary prayer meant ) when they were to sue to Ah●b for mercy , to professe their sorrow and humility , put sackcloth on their l●ines , and ropes on their heads , 1 King. 20. 32. But how should it be so much used in this so solemne a part of Gods worship , and enjoyned also by the Lord , if it were meerely a civill thing , and no religious ceremony ? I answer : We are now enjoyned in our Church-assemblies to weare such apparell as is comely , decent , and fit for our estate and condition ; I will ( saith the Apostle , speaking of the behaviour of all Gods people in the publike assemblies , 1 Tim. 2. 9. ) in like manner also that women adorne themselves in modest apparell , with shamefastnesse and sobriety ; and yet is that no Ecclesiasticall ceremony , no matter of religion , but a thing meerly civill . Secondly , We must understand , that in these civill things , that might be decent and fit in one Country , ( and consequently commanded of God ) which in another Country is utterly undecent , and consequently forbidden . It was a great sinne among the Corinthians for a woman to come into the congregation with her head uncovered ; that is , without a veile to cover her whole head , 1 Cor. 11. 5. In our congregations ( because it is undecent ) it were a sinne for a woman to come so attired . In which respect , though we have oft in the New Testament mention of fasts both publike and private ; of sackcloth used in them , we have no mention at all . Now this being premised for the understanding of the words , the thing we have to observe in them for our instruction is this ; that David in his extraordinary prayer used these outward and bodily exercises as helpes to his prayer : and from this we have to learne what we should do in the like case : that is , That in the dayes of our humiliation , besides fervent prayer , and the inward afflicting of the soule , there are certaine outward and bodily exercises to be used by Gods people . As in our ordinary prayers there be certaine outward things may helpe us much , and consequently may not be neglected ; ( as 1. fit time and place , wherein we may be freest from distraction . Our blessed Saviour himselfe in the morning before day , went out , and departed into a solitary place , and there prayed , as we read , Mar. 1. 35. and commands us ( Mat. 6. 6. ) to go into a closet to make our private prayers , and to shut the doore to us : and 2. fit gestures also ; as kneeling when we can . O come let us worship and fall downe ; let us kneele before the Lord our maker , saith the Prophet , Psal. 95. 6. and standing up when we cannot conveniently kneele . The Publican ( though he were much humbled and dejected in himselfe ) stood when he prayed even in the Temple , as we read , Luke 18. 13. For , that also is a signe of reverence and humility . When Eglon heard Ehud say , he had a message to him from God : he arose out of his seat , Iudg. 3. 20. ) so in our extraordinary prayers there be certaine outward and bodily exercises that may helpe us much , and are therefore not to be neglected by us . And those are of two sorts ; some consist in doing and performing certaine duties ; and some in forbearing some such things as at other times we may use . Foure things I find performed by Gods people at the times of their extraordinary prayers , and dayes of humiliation , specially such as have been publike and solemne . First , The reading and preaching of the Word . Two notable examples we have for this . Neh. 9. 3. They stood up in their place , and read in the Booke of the Law of the Lord their God one fourth part of the day . And how did they read ? That you shall find Neh. 8. 8. They gave the sense , and caused them to understand the reading . Yea they applied it so effectually , that it wrought marvellously upon the peoples hearts , as appeareth Verse 9. The other example is Ier. 36. 5 , 6. Ieremiah commanded Baru●h , saying , I am shut up , I cannot go into the house of the Lord : therefore go thou , and read in the roll which thou hast written from my mouth , the words of the Lord in the eares of the people , in the Lords house ; upon the fasting day . And why did they use this ? Not so much for the inlightning and informing of the judgement , as 1. for to worke upon the heart , and further it in humiliation : for , the Word is powerfull that way , Ier. 23. 29. Is not my Word like a hammer that breaketh the rocke in peeces ? It is like Aarons rod , that is able to fetch water out of the rocke , Exod. 17. 6. And 2. to quicken the heart to fervent prayer : This reason Ieremy gives why he would have preached to them on the day of their fast ; and when he could not do that , would needs have Baruch read the Word to them , Ier. 36. 7. It may be they will present their supplication before the Lord : this will stirre them up to pray fervently . Secondly , I find singing of Psalmes used in a most publike and solemne fast , 2 Chron. 20. 19. For , as there be Psalmes of all sorts , of mourning and lamentation , as well as of thanksgiving ; so is the exercise of singing them a singular meanes to stirre up holy affections of all sorts , Ephes. 5. 18 , 19. Be ye filled with the Spirit : speaking to your selves in Psalmes . Thirdly , I find Gods people have used to joyne with their extraordinary prayers ( as a meanes to make them the more effectuall ) almes-deeds and giving to the poore , Acts 10. 4. Thy prayers and thine almes-deeds are come up for a memoriall before God. And no marvell : for , see what testimony our Saviour gives unto this , Luke 11. 41. Give almes of such things as ye have , and behold all things are cleane unto you . Fourthly and lastly , I find that in their solemne fasts they have beene wont to examine and inquire what foule sinnes have beene committed amongst them , that might be the causes of Gods judgements ; and to censure and reforme them . This to have beene the custome of Gods people , may appeare by the fast that was kept in Iezrel , 1 King. 21. 8 , — 10. Iesabel wrote to the Elders and Nobles there , to proclaime a fast : ( upon occasion pretended ( as it seemes ) of some great judgement on the land , or on that city , present , or feared ) In this fast inquiry was made ( as it may appeare ) what should be the cause of that judgement . Two false witnesses step up , ( suborned for the nonce ) and charge Naboth to be the cause of that judgement ; for he had blasphemed God and the King. And indeed of all things that can be done at a fast , this hath beene held by Gods people the principall , and that that would give more force to their prayers than any thing els . See it in Ezra 10. 1 , — 3. so Ne● . 9. 2. The seed of Israel ( upon the day of their fast ) separated themselves from all strangers . And Verse 38. they made a solemne covenant with God , and ( Cap. 10. 29 , 30. ) bound themselves by an oath to walke in Gods Law , and to observe , and do all His commandements , and that they would no more match with idolaters . Where this was not done ( by those whom it concerned ) where no care was taken to find out and amend those things that did provoke God to wrath , the prayers of the best men in the world could never prevaile much with God. See a notable example of this , Iosh. 7. A better man than Ioshua could not pray ; a more fervent and effectuall prayer could no good man make than he did , Iosh. 7. 6 , — 9. yet the Lord was so farre from hearkening to him , that He checks him for it , Verse 13. Get thee up , wherefore lyest thou thus upon thy face ? Israel hath sinned , and shall never stand before their e●emies , till they have found out , and purged themselves from this sinne . And as soone as Achan was found out and punished , Ioshuahs prayer was heard presently , Iosh 8. 1. I have shewed you what these helpes are that are ●o be used in our extraordinary prayers , which consist in doing and performing of certaine duties . There are some other helpes to be used which consist in forbearing and wai●ing our selves from some things upon that day which at other times we may lawfully use . Therefore the fast-day is called a day of restraint , Ioel. 1. 14. & Z●c . 7. 3. The Iewes say that on every fast that they had kept ( foure times a yeare during the whole time of their captivi●y , Zac. 8. 19. ) they had separated themselves . Now the things we must forbeare on the fast-day are five in number . First , All manner of food ; all kind of meat and drinke whatsoever . So in the fast that Esther enjoyned they might neither eat nor drinke while the fast lasted , Est. 4. 16. And so in the fast of Niniveh , Ion. 3. 7. Let them not taste any thing , let them not feed , nor drinke water . So of Ezra ( Chap. 10. 6. ) it is said that on the fast-day he did eat no bread , nor drinke water . Secondly , All costlinesse and neatnesse in our apparell and attire must be forborne on that day . See such examples for this as are beyond all exception , even of great Princes . In a private and domesticall fast ( I meane not a secret fast , of which our Saviour saith Mat. 6. 17. When thou fast●st , annoint thine head , and wash thy face ) it is said of David , 2 Sam. 12. 20. and of Esther , Chap. 5. 1. that when their fast was ended , they changed their apparell , and put on that that befitted their degree ; which argueth plainly , that while their fast lasted they had forborne to weare it . And in a publike fast we have the like example of the King of Nin●veh , Ion. 3. 6. He laid his robe from him , and c●vered himselfe with sackcloth . For , as bravery , costlinesse , and neatnesse in apparell hath great cause to puffe up our flesh , and make it proud : so the neglect of the costlinesse and neatnesse of our apparell , ( when it is voluntary ) is a speciall meanes both to testifie and increase the humiliation of the heart . So Mephibosheth sheweth his sorrow for Davids trouble , 2 Sam. 19. 24. He had neither trimmed his beard , nor washed his clothes , from the day that the King departed , till he came againe in peace . So Exod. 33. 4. When the people had heard those evill tidings , ( that God would not go with them into Canaan ) they mourned , and no man did put on his ornaments : and this they did by Gods expresse commandement , as appeares in the n●x● Verse . Thirdly , we must abstaine ( while the fast lasteth ) from delights of all sorts , from all meanes of joy and gladnesse , which at other times are most lawfull : Even from the delight which is taken in the mariage bed , 1 Co. 7. 5. even the new-maried couple must do it , Ioel 2. 16. much more from musicke , Dan. 6. 18. and from all recreations whatsoever . It is spoken of therefore as a foule sinne , Esa. 58. 3. Behold in the day of ●our fasting ye find pleasure . Fourthly , We must also abstaine from the works of our calling , not onely servil● ; ( as on other holy dayes , Levit 23 7 , 8 , 21 , 25 , 35. ) but on the Sabbath , and on the fast day all workes are forbidden , Levit 16. 29 , & 23 , 28 , 31. and that upon no small penalty , Levit. 23. 30. Whatsoever soule it bee that doth any work in that same day , the same soule will I destroy from among his people . Fiftly , and lastly , We must also upon the fast day make some abatement of our naturall rest , and sleep , 2 Sam. 12. 16. David fasted , and went in , and lay all night upon the earth ; and Ioel 1. 13. Ly all night in sack-cloth , ye ministers of my God ; which it was not possible for them to doe without some abatement of their ordinary rest , and sleep . And the reason of this is evident , because as ordinary , and much sleep is a great means of satisfaction , and contentment to the body ( I said my bed shall comfort me , saith Ioel 7. 13. my couch shall ease my complaint ) soe doth the want of it afflict the body much , as appeareth also by Iobs complaint . VVearisome nights are appointed to me ( saith he Iob 7. 3 , 4. ) when I lye downe , Isay , when shall I arise , and the night be gone ? and I am fall of tossings to and fro unto the dawning of the day . And this separation , and restraint of our selves from these foure things must continue during the space of one whole day , that is foure and twenty houres . No fast we read of in Scripture continued for any lesse time . And we have expresse commaundment we should keep it as a Sabbath , Levit. 16. 31. It shall be a Sabbath of rest unto you . Yea in this very point we should keep it as a Sabbath , Levit. 23. 32. It shall begin in the ninth day ( of the seventh mo●●h ) at even ; from even unto even shall ye celebrate your Sabbath . Now before I proceed to give you the reasons why this abstinence , and restraining of our selves in these foure things should be so necessary upon the day of our fast , I must give you certain cautions to prevent the mistaking of this Doctrine . First ; That this outward abstinence is not the chief part of a true fast , not the chief help to our prayers , the inward humiliation of the soule is farre more acceptable to God , and hath more force to make our prayers pierce the Heavens then all this . Bodily exercise profiteth little ( saith the Apostle 1 Tim. 4. 8. and such are all these foure parts of abstinence that you have heard of ) But godlinesse ( whereof the inward afflicting of the soule , and mortifying of our lusts is a chief part ) is profitable unto all things . Rent your hearts , and not your garments , saith the Prophet Ioel 2. 13. Nay the restraining of our selves in these foure things is in it selfe no service of God nor acceptable at all unto him , further then as it is a help to the inward humiliation of the heart , and even animated by it . That that is said of the one of these may bee fitly said of all , Mat. 15. 11. That which goeth into the mouth defileth not a man : and Rom. 14. 17. The Kingdome of God ( consisteth not in ) meat or drink . Secondly , That these outward signes , and helpes to humiliation must bee increased according to the increase , and urgency of the cause . As there bee degrees in Gods judgements on a land , or family , or person , some more generall then other some , some more extreame then other some , seven times more grievous as the Lord speaketh , Levit. 26. 24. and such as doe more deeply affect the heart ; so ought these outward signes , and helps of our humiliation , bee proportionable thereunto . Whereas ordinarily the fasts wee read of lasted but a day ( Levit. 23. 32. from even to even . Iudg. 20. 26. they fasted that day untill even . 2 Sam. 1. 12. they mourned , and wept , and fasted untill even ) the fast we read of , Esth. 4. 16. was kept three dayes and three nights together . If any man shall aske me , doth not that example bind us ? I answer three things . 1. That we in these Northerne Climates are not able to forbeare meat so long as they in those Countries were . ( Experience teacheth us that the Spaniard and Italian needs not meat so much as we . ) 2. We have not ( blessed be God ) the like occasion . That judgement was so extreme , generall , presently imminent , as they might well hold out their fast so long with feeling , and affection ; which is the maine thing to be looked unto in this case , and without hope , and likelihood of that , the injoyning of the other were but grosse hypocrisie , as is plain by that speech of our Saviour , Matth. 15. 7 , 8. 3. From that example we learne , that though we cannot keepe so long a time without any intermission as they did , yet when God shall increase the causes and occasions of our humiliation , we may and ought to increase and multiply our fasts in that manner as the men of Iabesh Gilead did , 1 Sam. 31. 13. they f●sted seven dayes . Which also justifieth this most Christian and religious decree of our King and State , in injoyning ( during this time of so great calamity ) a generall fast to be kept every weeke . Thirdly , That this law of outward abstinence in the dayes of our humiliation must give place to the necessity of man ; necessity ( said I ) yea even unto decency and conveniency also in some sort . Though we must on the fasting day abridge our selves in our apparell , yet may we have respect to comlinesse in our apparell even on that day . We may not disguise our bodies , or make them ridiculous , as our Saviour noteth it to have beene the fashion of hypocrites to do . They disfigure their faces ( saith He , Mat. 6. 16. ) that they may appeare unto men to fast . It is required even of the Minister , and so likewise of other men , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , comely and decent even that way , 1 Tim. 3. 2. So though we must for the whole day of our humiliation abstaine from all food , yet such as cannot fast so long without evident danger 1. either of their health , or 2 of making themselves unfit to performe the spirituall duties of the day , may lawfully eat something upon the fast day . Two things will make this evident . First , The rest of the Sabbath ( which is as strictly injoyned as abstinence at a fast , yet ) might be lawfully broken for the preservation of a mans life , as we see in Eliahs travell ( 1 King. 19. 8. ) five or sixe Sabbaths together ; yea for the preservation of the life of a beast , Luke 14. 5. yea for the preservation of the health of a beast , Luke 13. 15. For , God delights more in mercy , than in any externall workes even of His owne s●rvice , Mat. 12. 7. Secondly , This abstinence is injoyned but for a helpe to our prayers , and other spirituall duties ; when once it ceaseth to be a helpe , and proves an hinderance to them , then is it of no worth with God. I grant that such as cannot thus abstaine , cannot keepe a fast ; but yet may they keepe a day of humiliation in as acceptable and effectuall a manner , as they that can fast best . Provided , 1. that they abuse not this liberty , and pretend necessity when there is none ; but remember that they have herein to deale with God which knoweth their heart , 1 Thes. 2. 4. Gal. 5. 13. Brethren , ye are called unto liberty , onely use not your liberty as an occasion to the flesh . 2. That that which they eat upon the day of humiliation , be neither for quantity nor quality such , but that they may still preserve in themselves such a feeling of the want of food as may afflict nature , as we see Daniel did , Dan. 10. 3. I eat no pleasant bread , neither came fl●sh nor wine within my mouth , neither did I annoint my selfe at all , till three whole weekes were fulfilled . Now for the reasons and grounds of the Doctrine , why such bodily exercises ( especially this abstinence ) must be used upon the dayes of our humiliation , I need go no further than this ; that God hath ordained them in His Word , as you have heard ; and therefore we may be assured , 1. They are usefull and profitable for us ▪ For , whatsoever He commands us to doe , is for our good , Deut. 10. 13. 2. That He will make them effectuall to His people unto those ends He hath ordained them for . Teach them to observe all things whatsoever I have commanded you ( saith our Saviour , Mat. 28. 20. ) and loe I am with you alway even unto the end of the world . And those ends are three principally . First , to further and helpe forward the inward humiliation of the heart , to make us the better to feele what sinne is , and what it hath deserved at Gods hands . For , as the full feeding and pleasing of the body in these things , is a meanes to increase corruption , Ier. 5. 7 , 8. When I fed them to the full , then they committed adultery , &c. they were as fed horses in the morning , &c. so the abridging of it in these things is effectuall to weaken and abate the strength of sinne , 1 Cor. 9. 27. I keepe under my body , and bring it into subjection . By this we take revenge of our selves , which is a great helpe unto true repentance , as the Apostle sheweth , 2 Cor. 7. 11. Secondly , To further and helpe forward the fervency of our hearts in prayer . This is evident by that speech of Christ , Mar. 9. 29. This kind can come forth by nothing , but by prayer and fasting . Thirdly , To professe and make outward protestation of our repentance and submission unto God , and humble desire to be reconciled unto Him. And even this is highly pleasing unto God , as we may see in the example of Ahab , 1 King. 21. 29. Because he humbleth himselfe before me , therefore I will not bring the evill in his dayes ; and of Rehoboam and his Princes , They have humbled themselves ( saith the Lord , 2 Chron. 12. 7. ) therefore I will not destroy them : and Verse 12. When Rehoboam humbled himselfe , the wrath of the Lord turned from him ; and yet had these no truth of grace in them . In which respect ( Though 1. No man can please God in his fast , nor find sound comfort to his soule in it , that is not in his heart troubled for his sinne , doth not unfainedly repent , that cannot pray , that doth not believe . We know ( saith the man that was borne blind , Ioh. 9. 31. ) that God heareth not sinners . And without faith it is impossible to please God , saith the Apostle , Heb. 11. 6. 2. Though no man be fit to keep a private and voluntary fast , that is a novice in religion , and hath not attained to some good measure of grace , for feare of taking hurt , and being made the worse by it ; according to that speech of our Saviour , Luke 5. 36 , 37. The new piece will make the rent greater , the new wine will burst the bottels . Yet ) in publique and generall calamities they may be injoyned to keepe a fast that have no such measure of grace in them , as we see , Ioel 1. 14. Gather the Elders , and all the inhabitants of the land into the house of the Lord : & 2 16. Gather the children , and those that sucke the breasts . Yea it hath g●eatly furthered the efficacy of the prayers of Gods owne people , when in such a case all have come ( tag and rag , as we say ) to joyne with them in this service , as I noted to you the last day out of Iudg. 20. 26. If any man shall object , God will not heare hypocrites and wicked men , Iob 27. 9. Will God heare his cry ? and if I regard iniquity in my heart ( saith David , Psal. 66. 18. ) the Lord will not heare me . I answer , It is true ; such can have no assurance that God will heare them or respect their prayers , because they have no promise . Godlinesse hath the promises , saith the Apostle , 1 Tim. 4. 8. All Gods promises belong to the godly , and to them onely . But yet for temporall blessings God hath oft had respect to the cryes even of such as have had no truth of grace ; as is plaine Gen. 21. 17. God heard the voice of Ishmael : and Psal. 78. 38. Many a time ( upon their prayers whom he had described , Vers. 37. ) turned He His anger away . For , 1. in this they were thus farre no hypocrites , because they were heartily sensible of Gods judgements , and desired unfainedly to be eased of them . Therefore it is said , 2 Chron. 12. 6. The Princes of Israel and the King humbled themselves . 2. This taking to heart of Gods judgements , and professing their humiliation , and their yeelding to the commandement of authority in this case ( as in the dayes of the Iudges and Iehoshaphat we heard all the people did ) these ( I say ) were good things , and remainders of Gods image in them . In which respect the Holy Ghost saith , 2 Chron , 20. 12. In Iudah the hand of God was to give them one heart , to do the commandement of the King and of the Princes by the Word of the Lord. And these remainders of His owne image God loves wheresoever He sees them , Marke 10. 21. Iesus beholding him loved him . The Use this Doctrine serveth unto , is , First , For instruction to direct us how we should keepe our fasts . Though this be a Doctrinall point , and not so fit haply to worke upon our affections as some other might be , and such as doth also concern but the outside of the true fast , yet have I beene the larger in it , because it may serve for a preparation to all the fasts we shall keepe hereafter ; and the fruit and successe of our fasts depends on our performing of them in that manner God hath appointed . Many that are willing to obey God in this duty , may through ignorance faile in the right manner of performing it , and so not onely lose their labour , but offend God further , 1 Chron. 15. 13. The Lord our God ( said David ) made a breach upon us , because we sought Him not in due order . And though God have in our fasts a principall respect to our hearts , 1 Sam. 16. 7. yet lookes He also for the service of our bodies , specially in such exercises of publike and solemne profession , 1 Cor. 6. 28. Glorifie God in your bodies , saith the Apostle . And though these you have heard be not the chief dutys to be performed at a fast , yet are they duties commanded , and hee that makes not conscience of the least Commandement of God , can have no comfort in his estate , Psal. 119. 6. Then shall I not be ashamed when I have respect to all thy commandments . Secondly , For exhortation to us all to make conscience of every one of these outward duties that have beene commanded to us ; that is 1. Of joyning with the congregation in hearing the Word , even read aswell as preached . See what a reverend respect Gods people shewed even to the Word read , Nehem 8 , 3. The eares of all the people were attentive unto the booke of the Law ; and ver . 5. When Ezra opened the booke ( to read it ) all the people stood up . Make conscience to joine with the congregation in those prayers that are read aswell as in those that are cōceaved . For those that are read are holy , & good prayers , and all the congregation should make their prayers and supplications with one accord , as they did , Act. 1. 14. Hold thy selfe bound to joine with the congregation in singing of Psalmes also . See how well God shewed himselfe to bee pleased with this duty , 2 Chron. 20. 22. When they began to sing , and to praise ; the Lord set ambushments against the children of Ammon , &c. 2. Of giving according to thy ability some what to the poore , Luk. 21. 23. Christ tooke notice of them that contributed , and praised the poore widdow . 3. To make it a day of restraint in the matter of food of all sorts , so farre as thy health will permit ; in the matter of thy apparell so farre as decency will permit ; in the matter of thy delights of all sorts ; and in the matter of thy worldly affaires . Yea 4. Of holding out in these duties a whole day . 5. Take heed of hypocrisy , and thinking that thy performance of these outward things will serve thy turne , and merit at Gods hands . When our Saviour saw what an innumerable multitude of people came to heare him , in so much that they trode one upon another ( Luk. 12. 1. ) hee began to say to his Disciples , first of all , beware of the leaven of the Pharisees which is hypocrisy . And this caveat we have all just cause to give to you in such great assemblies as this is ( specially at our solemne feasts ) take heed of hypocrisy , Rest not in , nor blesse your selves in the deed you have done ; but referre these outward things unto those right ends , which I have told you they were ordained for . And remember alwayes that speach of the Apostle , Rom. 2. 29. Hee is a lew which is one inwardly , and circumcision ( so is humiliation also ) is that of the heart , in the spirit not in the letter , whose praise is not of men but of God. Thirdly , For reproofe of sundry abuses which are chief causes why our fasts prevaile no more with God. First , Such are to bee reproved as refuse to joine with Gods people in this duty , and will not separate themselves from their profits , and delights , no not so much as one day in a month , though God calls them to it , and the King also commaunds them to doe it . But like them of Ephraim and M●nasseh ( of whom we read , 2 Chron. 30. 10. ) are ready to laugh the officers to scorne , and to mocke them that in the Kings name require them to doe it . Let no man say , had we not better have their room then their company ? What good can wee hope to receive by having such as they , to joyne with us in our fasts ? For ( as you have heard ) the coming of all in this case , would do us good , and further our prayers ; and this open contempt that such men in all parts doe shew , may make us all fare the worse . You therefore that are officers doe what you can to restraine them from their labours , and to bring them hither . Remember that you are also comprehended in the number of those servants to whom the charge is given , Luk. 14. 23. Goe out , and compell them to come in that my house may be filled . Secondly , Such as doe come , and joyne with us ( though they doe that also but by the halves ) but so soone as they are gone forget the occasion of our fasts , remember no longer the affliction of Ios●ph , give themselves as full liberty to all delights and jollity as if there were no judgement at all upon the land . Marke well how God complaines of them that in a time of common calamity , did give themselves liberty even in lawfull delights . Marke well that speach , that you shall find , Esa. 22. 14. Surely this iniquity shall not bee purged from you till yee dye , saith the Lord of Hosts . Why what had they done ? See that verse , 13. Behold joy , and gladn●sse , slaying of Oxen , and killing of Sheep , eating of Flesh , and drinking of Wine . Why what evill , or unlawfulnesse was there in all this ? True ; but this was that that so much provoked the Lord that they gave themselves to this jollity at such a time as the Lord God of Hosts did ( by his judgements ) call them to weeping , and to mourning , to baldnesse , and to girding with sack cloth ; as wee read , verse 12. That they did this , with contempt of Gods judgements , saying and resolving with themselves thus profanely , and desperately , as verse 13. Let us eate and drinke , for tomorrow we shall dye . And what unlawfulnesse was there in that which Amos so much complaineth of Ames 6. 4. 6. In lying upon beds of lvory , or in stretching themselves upon their couches , or in eating the Lambs out of the flock , and the Calves out of the midst of the stall ; or in chaunting to the sound of the Viol , and inventing to themselves instruments of musick like David ; or in drinking Wine in bowles , and annointing themselves with the chiefe ointments ? Were any of these things unlawfull ? No , but because they did this in such a time , as Ioseph ( the Church of God ) was in great affliction ; because they did hereby declare that they were not grieved for the affliction of Ioseph ; because they did by th●se meanes put farre away from them the evill day , as the Prophet speaketh , vers . 3. and made themselves forgetfull , and senselesse of Gods judgement ; therefore was the Lord so highly offended with them for it . Consider of these places ( well beloved ) and you will easily discerne , that in such evill times as these are , in times of great calamity , either upon our selves or upon our brethren , wee must all of us some what abridge our selves both in our feasts , and in our bravery , and in our lawf●ll delights of all sorts whatsoever . When the Lords sword is sharpened to make a sore slaughter ( saith the Prophet Eze. 21. 10. ) when it is furbished that it may glister ( much lesse when wee see it hath a●●eady made a great slaughter among our brethren , as we now see it hath , and is even dyed red with their blood ) should wee then make mirth ? And if the Lord will not allow us in such times the free use of our most lawfull delights , what will the Lord say then to the mirth used even in this time of common calamity in our alehouses , and at our wakes where lewd men of all sorts assemble themselves by troupes , Ier. 5. 7. to provoke one another to all kind of lewdnesse ? Will there bee any hope our fasts shall doe much good while our disordred wakes are cōtinued , and frequented so in such times as these are ? Thirdly , Such as having power in their hand doe not endeavour to find out , and reforme the causes of the plague . Though Ioshua , and all the Elders of Israel should fall upon their faces , and cry never so fervently , they can doe no good till Achan be found out , and punished , Iosh. 7. And what hope then can we have to prevaile in our fasts , while no care is taken to find out Achan ? The idolater is an Achan ; and so is the murtherer ; and so is the adulterer , and so is the bl●sphemer , and so is the drunkard . And there is power not in Ioshua onely , but in every officer among us , yea in every man almost to find out our Achans , and bring them to punishment . Our Achans are not so close as that man was ; our Achans do not hide their accursed things as he did , Iosh. 7. 21. Endeavour every one of you to finde them out and suppresse them , or else our fasts will bee of small force with God. SERMON IV. Sept. 14. 1625. NOw it followeth that we observe further the inward affection , and disposition of Davids heart in this his extraordinary prayer , hee humbled , or afflicted his soule . And heere we must ( for the opening of the words and phrase ) see what is meant by the humbling , and afflicting of his soule ; and how that is done , for the understanding whereof three things must be observed . ●irst , That the soule aswell as the body is subject both to prosperity ( a blessed , and comfortable estate ) and to adversity also , a wofull and afflicted state and condition ; and that not onely in the life to come but even in this life also . For the first , See 3. Ioh. 2. I wish thou maist prosper , and be in health even as thy soule prospereth ; and for the other , See Psal. 31. 7. Thou hast considered my trouble , thou hast knowne my soule in adversities . Secōdly , That as the prosperity , happines , & glory of the soule consisteth in inwardpeace , trāquility and joy , Rom. 14. 17. The Kingdome of God is righteousnesse , and peace and joy of the Holy Ghost ; so that which humbleth , and afflicteth it is sorrow and feare , and such like affections , which are therefore called the passions and perturbations of the soule , Prov. 12. 25. Heavinesse in the heart of man maketh it stoop , that is that that humbleth it . Yea these affections of sorrow and feare doe afflict the soule , and put it to paine even as pricks , and wounds and the stinging of a Serpent would doe the body . So it is said . Act. 2. 37. They were pricked in their hearts , when by Peters sermon they were brought to sound griefe of heart for sinne , and feare of Gods wrath . So Prov. 23. 32. Sinne is said at last to bite like a Serpent , and sting like an Adder , by reason of the extreame anguish which through sorrow , and feare i● puts the soule unto . Thirdly , That sometimes the Lord himselfe doth thus afflict , and humble the soule with sorrow , and feare , Iob 5. 18. Hee woundeth , and his hands make whole ; and the strokes that hee gives prove usually extreame , and intollerable , Psal. 51. 8. That the bones that thou hast broken may rejoyce . The Lords strokes broke his bones , Prov. 18. 14. A wounded spirit who can beare ? That is when the wound is given by Gods hand , Heb. 10. 31. It is a fearefull thing to fall into the hands of the living God ; and sometimes Gods people ( for the preventing of this ) have voluntarily afflicted , and humbled their owne soules , by provoking themselves to sorrow , and feare whereby their soules might bee humbled , knowing well , 1 Cor. 11. 31. If we would judge our selves we should not be judged of the Lord. And so did David in this place , I humbled , and afflicted my soule by fasting . So saith hee also , Psal. 69. 10. I wept and chastned my soule by fasting . And this the Apostle in joines the faithfull to doe , Iam. 4. 9. Be afflicted ( he meanes not beare or suffer the afflictions God layeth upon you , but afflict your selves , as appeares in the next words ) and mourne and weep , let your laughter be turned into mourning and your joy into heavinesse . So then if wee would know the reason why David did fast at this time , it was to humble , and afflict his soule , to work his soule to sorrow , and griefe : And what meant hee in this his extraordinary prayer for these men to afflict his soule thus ? Surely it was to make his prayer more available with God for them . And from this his practise & example , this Doctrine ariseth for our instruction . That the chief use of a religious fast is to humble , and afflict the soule with sorrow , and grief ; and a chief thing that makes our prayer effectuall with God is the inward humiliation , and sorrow of our soules from whence they do proceed . Two branches there be ( you see ) of this doctrine , and I will handle them distinctly . First , A religious fast serves chiefly to this end , to humble , and afflict the soule . So Esa. 58. 5. The fast that God hath chosen ( is called ) a day for a man to afflict his soule in . This is a duty commanded upon the fast day , Ioel 2. 13. Rend your hearts , and not your garments . See how this is injoyned , Levit. 23. 29. Whatsoever soule it bee that shall not be afflicted upon that day , shall bee cut off from his people . So our Saviour gives this for a reason why his Disciples could keep no fasts because they could not mourne while the bridegroom was with them , Math. 9. 15. So that no man can keepe a fast well that cannot mourn , that hath not an humbled and troubled soule in him on that day . Therefore we read that Gods people in their fasts were wont to weep much , and that not onely in private , and secret fasts , as Nehem. 14. I sate downe , and wept , and mourned certaine dayes and fasted , and prayed before the God of Heaven ; but in publique also , Ezr. 10. 1. When Ezra prayed , and made confession of sinnes weeping , and casting himselfe downe before the house of God , there assembled unto him a very great congregation , and the people wept very sore . Yea God cōmaundeth his people to doe so at such times . When God cals us to keepe fasts he cals us to weeping , and to mourning , Esa , 22. 12. So Ioel 2. 12. Turne you to mee with all your heart , and with fasting , and with weeping , and with mourning . And for the second branch of the Doctrine . A chief thing that makes the prayers of Gods people at a fast or at any other time most powerfull and effectuall with God , is the humiliation , and sorrow of the soule , from which those prayers doe proceed . See the proofe of this in the most powerfull fasts that wee read of , I●dg . 20. 26. In that fast wherein Israel prevailed with God for successe against the Benjamites after two notable foils before , there were many teares shed , all Israel wept before the Lord , yet were there above ten thousand of as valiant men as ever drew sword . In the fast that was kept in Samuels time at Mizpeh , whereby Israel obtained a marvellous victory against the Philistines , 1 Sam. 7. 10. The Lord thundred with a great thunder upon the Philistines on that day , the people wept so aboundantly that they are said , verse 6. to have drawne water ( as by bucket fuls ) and to have powred it out before the Lord. Neither hath this beene found true at fasts onely , but at all times the more the heart of him that prayeth is humbled , the more power shall his prayer have with God. See this in foure notable examples . 1. It was a powerfull prayer that Iacob made when hee had power over the Angel , and prevailed , Hos. 12. 4. But marke the story and you shall find he was marvellously humbled , when hee did so marvellously prevaile : Christ wrastled with him , and smote his thigh out of joint , Gen. 32. 25. and Hos. 12. 4. it is said he wept , and prayed . 2. It was a powerfull prayer that Hannah the mother of Samuel made , when shee that was barren by nature , obtained a sonne by it ; but Anna was greatly humbled , and afflicted in soule when shee made that prayer , 1 Sam. 1. 10. She was in bitternesse of soule , and prayed to the Lord , and wept sore . 3. It was a powerfull prayer that Hezekiah made in his sicknesse , which reversed the sentence that God had given him notice of , by his Prophet , and procured fifteene yeeres more to bee added to his life , 2 King. 20. But what was it , that made it so powerfull ? Surely it was the sorrow , and humiliation of his heart . For so the Lord bids the Prophet tell him , 2 King. 20. 5. I have heard thy prayer and have seene thy teares . 4. Lastly , It was a most powerfull prayer whereby Manasseh ( one of the horriblest sinners that ever lived ) prevailed so farre that God was entreated of him , and heard his supplication , 2 Chron. 33. 13. But when made hee that prayer ? See verse 12. When he had humbled himselfe greatly before the Lord. Therefore it is noted by the Prophet to bee the ordinary course of the afflicted soule , that hee may prevaile in his prayer , Lam. 3. 29. Hee putteth his mouth in the dust , if so bee there may bee hope . To breed hope in himselfe , that God will regard and shew respect to his prayer , he abaseth , and humbleth himselfe in the lowest manner that hee can . In so much as upon these manifold experiments , Gods people have growne wonderfully confident in this , that when they could bring their hearts to this humiliation and sorrow , their prayers then should certainly prevaile with God. See therefore how they have pleaded teares even before God , Psal. 39. 12. Heare my prayer O Lord , give care to my cry , hold not thy peace at my teares , & Psal. 6. 6. All the night long I make my bed to swimme , I water my couch with my teares , & verse 8. The Lord hath heard the voice of my weeping . As if he should have said , My teares cryed louder then my tongue could doe , and the Lord had more respect to my teares then to my words . The Lord ( I tell you ) makes precious account of the teares of his people , Psalm . 56. 8. Put thou my teares in thy bottle , are they not in thy booke ? The reasons , and grounds of this Doctrine are worthy to bee inquired into ; and the reason of two things must bee inquired of . 1. What have beene the causes of that sorrow , and humiliation that Gods people have beene wont to afflict their soules with , and which God hath had so much respect unto . 2. What are the reasons why God hath had such delight in this to see his people thus humbled , and afflicted in their soules . For the first , we shall find that the reason , & ground of the sorrow of Gods children , that God hath beene so much delighted in , hath beene no wordly thing . I deny not but they have also their worldly sorrowes , but those make them never a whit the more acceptable to God. Wee read of diverse that have had their hearts afflicted , and humbled in great measure , and yet their sorrow pleased God never a whit , nor made their prayers ever a whit the more powerfull with him . Nabals heart was heavy , and sorrowfull enough , 1 Sam. 25. 37. It dyed within him , for griefe , and feare , and became as a stone : and so was Iudas his heart heavy enough , Mat. 27. 34. And when Esau had lost the blessing , and birth-right irrecoverably , Gen. 27. 34. He cryed out with a great and exceeding bitter cry . Yea , even at fasts many have afflicted their soules with sorrow , and pleased God never a whit , nor prayed ever a whit the better , Esa. 58. 3. Wherefore have wee afflicted our soule and thou takest no knowledge ? & Zach. 7. 3. Should I weep in the fift month separating my selfe as I have done these so many yeeres ? The Lord denies not that they afflicted their soules , and wept in their fasts , but saith , Zach. 7. 5. they did it not unto him , they respected not the Lord , but themselves in their sorrow , it was not a sorrow according to God. Marke therefore the difference of this sorrow of the godly , from the other in foure grounds , and reasons of their sorrow . First , The godly have afflicted their soules with sorrow , for the afflictions of others out of a compassion , and fellow f●eling they have had of their miseries . So did David heere . This pleaseth God well as wee may see , in the comfort that Iob tooke in it , Iob 30. 25. Did not I weep for him that was in trouble ? was not my soule grieved for the poore ? So Ier. 13. 17. Mine eye shall weep sore , and runne downe with teares , because the Lords flock is carried away captive . This would please God well , if we could afflict our selves . 1. For that fearefull sicknesse , whereby God sweeps away so many of our brethren , in so uncomfortable a manner , they dye in our high wayes , and in our fields without all meanes of comfort . 2. For the poverty this brings on them that escape . 3. For the captivity of the Lords flock in Bohemia , and the Palatinate . Secondly , The godly have afflicted their soules with sorrow , when the Lord hath shewed himselfe to be angry with them , either by threatning them by his Word and Prophets , or by executing his judgements upon them . For the first , see two notable examples . The one , Iudg. 2. 2 , 5. When the Lord by his messenger had chidden Israel , for making a league with the Cananites , and not throwing down their altars ; and threatned that therefore he would not drive them out of their land , but they should bee as thornes in their sides , and their Gods should be a snare to them , they lift up their voice and wept , and there was such weeping there , as the name of that place was called Bochim . The other example is Iosia , hee was humbled in his soule , and wept when he but heard the Lords threats against Iuda , read out of the booke of the Law , 2 Chron. 34. 27. Because thine heart was tender , and thou didst humble thy selfe before the Lord thy God , when thou heardst his words against this place , and humbledst thy selfe before me , and didst rent thy clothes , and weep before me , I have even heard thee saith the Lord. Wherein also we may observe , how well God is pleased to see his people fall into these passions of feare , and sorrow when he by his word doth rebuke and threaten them . Which the Lord also professeth , Esa. 66. 2. But to this man will I looke , even to him that is poore , and of a contrite spirit , and trembleth at my Word . So when God hath shewed himselfe to bee angry , and displeased with them by executing any of his judgements upon them , they have then beene wont , and it was their duty then , to afflict their soules . If her father ( saith the Lord of Miriam , Num. 12. 14. ) had but spit in her face should shee not be ashamed seven dayes ? See a plaine proofe of this , 2 Chron. 7. 13. If I send pestilence among my people , if my people shall humble themselves , and pray , and seeke my face . Marke , not their owne losse by the judgement should trouble them so much , as Gods anger , and therefore in their prayer they seeke Gods face , and favour above all things . And this is very pleasing unto God , to see his people humble themselves so under the strokes of his hand . See a notable example of this , 2 Chron. 12. 3 , 4. Shishak King of Egypt came against Ierusalem with a mighty Army , and tooke the fenced Cities that pertained to Iudah , and came to Ierusalem . See what followed , 2 Chron. 12. 6. The Princes of Israel , and the King humbled themselves , and they said , the Lord is righteous . And what followed upon that , verse 7. And when the Lord saw that they humbled themselves , the word of the Lord came to Shemajah , saying , they have humbled themselves , therefore I will not destroy them . Thirdly , When they have seene God dishonored by the sins of others , then have they also mourned , and afflicted their soules . Ieremy professeth , 13 ▪ 17. If you will not heare , my soule shall weep in secret places for your pride . So David professeth , that the Zeale of Gods house ( the inward vexation of his soule through zealous sorrow , and indignation for the neglect , and profanation of Gods worship ) had even eaten him up , and consumed him , Psal. 69. 9. Specially the foule sinnes that they have knowne in the places ( Townes , Congregations , Families , ) where themselves lived . So it is said of Lot , 2 Pet. 2. 8. That righteous man dwelling among them , in seeing , and hearing vexed his righteous soule from day to day , with their unlawfull deeds . So Paul saith , the Corinthians should have done , 1 Cor. 5. 2. Ye are puffed up and have not rather mourned . And see how highly God is pleased with this when his people can mourn for this cause , Ezek. 9. 4. And the Lord said unto him ( that was clothed with linen , and had the writers inkhorne by his side ) Goe through the midst of the City , through the mids of Ierusalem , and set a marke upon the foreheads of the men that sigh , and that cry for all the abominations that be done in the midst thereof . Fourthly and lastly , The chief cause why they have beene so given to mourning , and weeping , why they have afflicted themselves so much , hath beene their owne sinnes , whereby themselves have offended , and dishonoured God. This David professeth was the cause why his sorrow was continually before him , he was sorry for his sinne , Psal. 38. 16. 17. This was the cause why Mary Magdalen wept so abundantly that shee was able to wash Christs feet , with her teares , shee was a sinner , Luk. 7. 37 , 38. This sorrow God wonderfully delights in more then in all outward worship whatsoever , Psal. 51. 17. The Sacrifices of God are a broken spirit , a broken and contrite heart , O God , thou wilt not despise . Now come we to the second inquiry , to find out the true causes and reasons of this , why God should so much desire and delight to see His people humbled with sorrow , to see them afflict and chasten their soules in this manner . It is said of Him , that He hath pleasure in the prosperity of His servants , Psal. 35 27. that He doth not afflict willingly , Lam. 3. 33. that in all the afflictions of His people He is afflicted , Esa. 63. 9. And indeed it is true that our sorrowes in themselves please not God , but onely in respect . First , of the causes and fountaines from whence they proceed ; that is , 1. They are the worke of His owne Spirit . It is the Spirit of God onely that gives to any man such a fleshy and soft heart , as we may see by that promise , Ezek. 11. 19. I will give them one heart , and will put a new spirit within you : and I will take the stony heart out of their flesh , and will give them an heart of flesh : And I will powre upon them my spirit , and they shall mourne abundantly , saith the Lord , Zach. 12. 10. And God must needs take pleasure in the worke of His owne grace and holy Spirit . 2. These teares proceed from our love to God. Kindnesse ( you know ) causeth teares more than any thing els ; so it is in this case . Christ saith of the woman that wept so abundantly , that she loved much , Luke 7. 47. And that which makes men most of all to mourne for sinne , is the Spirit of grace , which perswades us of Gods free love to us , and that Christ was pierced by and for us , Zach. 12. 10. And this ( above many other workes of His Spirit ) God greatly delighteth in , 1 Cor. 8. 3. If any man love God , the same is knowne of Him. Secondly , In respect of the end that this sorrow tends unto , the issue and effect of it the Lord greatly delighteth in it . He seeth we have need of it , 1 Pet. 1. 6. Now for a season ( if need be ) you are in heavinesse . The Lord seeth it will do us much good , and therefore He is so well pleased with it , Eccles. 7. 3. By the sadnesse of the countenance the heart is made better . 1. It makes us more capable of every grace of God , and fitter to receive it . As the vessell that is full can receive no good liquor , but all is spilt that is powred upon it , and the emptier it is , the more it will receive . So is it in this case , Iam. 4. 6. God will give grace to the humble . For knowledge , Psal. 25. 9. The meeke will He teach His way : and for comfort , 2 Cor. 7. 6. God comforteth those that are cast downe . 2. It worketh repentance unto salvation ; and the heart is never wont to be truly turned unto God and changed , but the change begins here , 2 Cor. 7. 10. Godly sorrow worketh repentance unto salvation not to be repented of . 3. It makes Christ and Gods Word and Promises sweet unto us , and all Gods mercies to relish well , as hunger makes us relish our meat , and thirst our drinke , Prov. 27. 7. The full soule loatheth an hony-combe , but to the hungry soule every bitter thing is sweet . The prodigall , when he had beene pinched with hunger , would have beene glad with all his heart to have fared as his fathers servants did , Luke 15. 19. O what sweetnesse found Paul in Christ ? I determined ( saith he ) not to know any thing among you , save Iesus Christ , and Him crucified , 1 Cor. 2. 2. And what made his tast so good ? He had been deeply humbled in sense of his sinnes , as appeares plainly by this , that he counted himselfe lesse than the least of all Saints , Eph. 3. 8. and the chiefest of all the sinners that Christ came to save , 1 Tim. 1. 15. And what sweetnesse did David find in Gods Word , and promises , Psal. 119. 103. How sweet are thy words unto my taste ? Yea sweeter then hony to my mouth . And how came he to this ? O he had beene greatly humbled with sense of sinne as appeares , Psal. 40. 12. Innumerable evils have compassed me about , mine iniquities have taken hold upon me so that I am not able to looke up : they are more then the haires of mine head , therefore my heart faileth me . Yea this makes all Gods mercies relish well , and our hearts to rejoyce , and be thankfull for them ; a farthing token , is to a very poore man most acceptable . This we shall see in Iacobs example , hee vowed great thankfulnesse to God if hee would give him but bread to eate and raiment to put on , as wee see , Gen. 28. 20. because hee was so humbled in the sense of his owne unworthinesse , and could say , Gen. 32. 10. I am not worthy of the least of all thy mercies . 4. It makes them seeke to God more earnestly , and pray more fervently . As it is said of our Saviour himselfe , Luk. 22. 44. that being in an agony , he prayed more earnestly ; his inward abasement through anguish of soule did adde much to the fervency of his prayer ; So it is also with all his members , they never pray so fervently , as when they are most humbled and afflicted in spirit : Lord in trouble have they visited thee ( saith the Prophet Esa. 26. 16. ) they poured out a prayer when thy chastning was upon them . 5. And lastly , It makes a man fit to walke , and converse with God , no man can be fit to doe so till then , Mic. 6. 8. The Lord requires we should humble our selves to walke with our God. We can never walke , nor converse with God til we can humble our selves . And that both , 1. In respect of the Lord , who can not delight to converse with any till he be humbled ; as no great man will be familiar with a saucy unmannerly foole , that knowes not how to carry himselfe before his betters , nor to give due respect unto him . God cannot abide that flesh should glory in his presence , 1 Cor. 1. 29. & 2 Sam. 22. 28. The afflicted people thou wilt save : but thine eyes are upon the haughty , that thou maist bring them downe . The more we are humbled in our selves , the more the Lord delights in us , to bee , and converse with us . Though the Lord be high ( saith the Psalmist , Psal. 138. 6. ) yet hath hee respect unto the lowly , but the proud he knowes afarre of . And Esa. 57. 15. He will dwell with him that is of a contrite , and humble spirit . 2. In respect of our selves wee are never fit to walke with God , till we be truly humbled . We cannot serve God so as to please him till we can doe it with reverence , and feare , Heb. 12. 28. Till then we cannot heare the word as we should . All thy saints are in thine hands ( saith Moses , Deut. 33. 3. ) and they are humbled at thy feet , to receive thy words . Till then we can never pray as we should . Till we can consider ▪ God is in the heaven ( of high and incomprehensible majesty ) and we upon earth , base and vile worms , wee shall bee apt to bee rash with our mouths , and our heart will be hasty to utter any thing before God , as Salomon speaketh , Eccle. 5. 2. Till then men will never bee fearefull to offend him ; no wee can never know him nor our selves rightly till we have beene soundly humbled . I have heard of thee ( saith Iob 42. 4. ) by the hearing of the eare , but now mine eye seeth thee . Iob had a true , and saving knowledge of God before ( as he had also beene truly humbled in soule before ) but nothing to that he had , when God had thorowly humbled him . And so it is said of Manasseh . 2 Chron. 33. 12. 13. That when he was in affliction , and had humbled himselfe greatly ; then Manasseh knew that the Lord he was God. Till then we cannot yeeld any acceptable and constant obedience unto God. Ier. 44. 10. They are not humbled even unto this day , neither have they feared , nor walked in my Law , nor in my statutes , that I set before you , and before your fathers . SERMON V. Octob. 12. 1625. TWo Uses this Doctrine serveth unto principally , First for exhortation , and then for comfort . And first to exhortus , that we would all of us strive to a●teine to this grace that David heere speaketh of , and hath beene commended unto us in this Doctrine ; that is , to be able to afflict our owne soules with godly sorrow . And for my better proceeding in handling of this use , and for the help of your memory , and edification , I will deliver unto you , 1. The motives whereby you may be provoked to seeke this grace . 2. The meanes you must use for the atteyning of it . 3. The signes and tokens whereby you may discerne it . First , Motives , I say ; for you had need to have forcible reasons shewed you why you should desire it ; none of us desire it as we ought , most men abhorre all sorrow ; they put farre away the evil day , Amos 6. 3. and give themselves to all meanes of mirth , that they can devise Amos 6. 5 , 6. And even in these times wherein the Lord by so many meanes cals to mourning , and to weeping , behold joy , and gladnesse , every where as it was in the Prophets time , Esa , 22. 12 , 13. Every mans heart is in the house of mirth , Eccle. 7. 4. You had need therefore have forcible motives given you to persuade you to seeke , and labour for godly sorrow , for an afflicted and humbled heart . In the stone of the kidny or bladder men need not be persuaded to desire or seeke remedy , but in the stone of the heart they doe . First , Consider the examples of Gods servants , whom God in his Word hath commended to us , and whom we count happy men , as the Apostle speaketh , Iam. 5. 11. and we shall see they were men of tender hearts , they were deeply humbled , and much given to mourning and weeping for their sinnes , David was much given to weeping for sinne , he spent whole nights in weeping abundantly , Psal. 6. 6. And Peter when he repented wept bitterly , Mat. 26. 75. & Paul was so humbled all his dayes for the sins he committed before his calling , that hee counted himselfe not worthy to be called an Apostle , 1 Cor. 15 9 Yea he judged himself lesse then the least of all Saints , Ep. 3. 8. Yea they have been brought to the very point & brink of despaire , before they could come to comfort . So was Asaph when he cryed , Psal. 73 , 26. My flesh and my heart faileth . And so was Heman when he complained , Psal. 88. 15. While I suffer thy terrours , I am distracted . And so was David also when he said thus in his prayer unto God , Psal. 40. 12. Mine iniquities have taken hold upon me , so as I am not able to looke up , they are more then the haires of my head , therefore my heart faileth me . But these were fouler sinners ( thou wilt say ) then ever thou wert . I will shew thee therefore examples of such as whose sinnes were as small as thine . Iob was never tainted with so fowle sinnes as thou hast been ; and yet his eyes were wont to poure out teares unto God , 16. 20. He for that very forwardnesse and impatiency he shewed in so great affliction abhorred himselfe , and repented in dust , and ashes , Iob 42. 6. Davids heart was so soft and tender , that it smote him when he had but cut off the skirt of Sauls garment , 1 Sam. 24. 5. The poore man whose child Christ dispossessed burst out into teares even for the weakenesse of his faith , Mar. 9. 24. Paul was marvellously humbled even for his originall sinne , Rom. 7. 24. O wretched man that I am , who shall deliver me from the body of this death ? Consider these examples well , and thou must needs conclude with thy selfe ; 1. Surely it must needs be a good thing ; 2. Surely it must needs be a necessary thing , that all Gods people have beene so much given unto ; Surely I have as much cause as they had to weepe , and bee deeply humbled for my sinnes . But I will give thee another example farre greater then all these thy blessed Saviour that had no sin , was much given to mourning , and weeping for the the sinnes that thou , and such as thou art have committed , Mar. 3. 5. He mourned for the hardnesse of the hearts , even of his enemies ; He wept over Ierusalem , Luc. 19. 41. His soule was exceeding sorrowfull , unto death , Mat. 26. 38. He offred up prayers and supplications , with strong crying , and teares , Heb. 5. 7. Say not I have the lesse cause to grieve for my sinnes , because hee grieved so much for them , Esay 53. 4. Surely he hath borne our griefs , and carried our sorrowes . For thou must become conformable unto him in his sufferings , or thou shalt never have comfort in them , Rom. 8. 29. & 6. 5. Say therefore to thine owne soule , if all Gods people have beene so apt to weep and mourne , what am I ? But before I proceede to the second Motive , two questions and doubts must be ansvered , that may arise from the first . Can I not be in the state of grace , unlesse I match these examples , and be so tender hearted , and apt to mourne as they ? I answer , first thou mayest . All Gods children have not beene humbled , nor broken in heart in the same measure , and degree , and two reasons there be of the difference . First , In the persons themselves . Some of them have beene more hainous sinners then others . And according to the proportion of mens sins hath , and must be the measure of mens humiliation . The hainouser the sinne , the deeper , and of the longer continuance must the sorrow be . Of Manaf●es it is said , 2 Chron. 33. 12. He humbled himselfe greatly before God. Of David , Psal. 51. 8. that his anguish and sorrow for sin , was like to the paine a man feeleth that hath his bones broken . Of Mary Magdalen that she wept so aboundantly as she could wash Christs feet with her teares , Luc. 7. 38. Thinke upon this thou that hast beene guilty of murther , persecution , whoredome , or such like hainous sinnes , thy sorrow must be proportionable to the hainousnesse of thy sinnes . The second reason of the difference is in the Lord , who is the only worker & giver of this grace . For as in other graces he is pleased to give them in greater measure to some of his elect , then to others , Mat. 13. 23. In some elect ground , the seed of the Word yeelds but thirty , in some sixty , in some an hundred fold . So is it in this . Ordinarily the Lord useth by the spirit of bondage , and legal terrors to prepare men to their conversion , and deeply to humble them , to give them the spirit of bondage , Rom. 8. 15. But we read of no such thing in the first conversion of Matthew : though he had beene a Publican . For at his very first conversion he made a great feast to Christ , Mat. 9. 9 , 10. nor in those that Peter converted , for though they were pricked in their hearts and deeply humbled before they beleeved , Act. 2. 37. Yet did their sorrow , and feare continue nothing so long upon them , as Davids did , they quickly attained to comfort in the assurance of pardon , Act. 2. 41. 46 Lydias example I doe of purpose omit , for shee ( though shee beleeved not in Christ till she heard Paul , Act. 16. 14. yet ) was converted , and feared God before Verse 13. Secondly , Yet know this that all Gods elect . 1. Find in themselves this humiliation even with legall terrours at one time or other . For Christ was sent to preach the Gospell to none , but to the broken-hearted , to the captives , to the bruised , Luk. 4. 18. that is to such as had the spirit of bondage , Rom. 8. 15. 2. All Gods faithfull , and true hearted people are in some true measure humbled , and can mourne , and afflict their soules for sinne , for they are all oft in scripture stiled by this title . They are called the humble , Psal. 34. 2. an afflicted and poore people , Zeph. 3. 12. the poore of the fl●ck , Zac. 11. 7. 11. poore ( he meanes ) in spirit , Ma● . 5. 3. Psal. 34 6 , 3. They hold themselves bound to aime at the best marks , and to strive to be like them that have most excelled in this grace of brokennesse of spirit , & ability to mourne for sin , Phil. 3. 17. Brethren be followers together of mee , and marke them that walke so , as ye have us for an ensample . Thou art then in a wofull case if thou neither canst mourne for thy sinne , nor strivest to doe it . But yet there is a second question to be resolved . For we heare ( may some say ) that Iob , and David , & Peter , and Paul , and Hezechia , and Iosia , and Christ , have been much given to weeping , in their mourning for sinne they have wept much . Can I not bee in the state of grace , can I not have truely repented , nor beene humbled for my sinne , unlesse I can doe as they did , unlesse I can weepe for my sinne ? I answer ▪ First , That the griefe , and mourning for sinne be absolutely necessary unto unfained repentance , teares are not alwayes so . And I will shew you two reasons of the difference that is to be observed betweene Gods people in this point . First , The constitution of some mens bodyes makes them much more unapt to weepe then others are . Secondly , The very extreamity of griefe sometimes so oppresseth , and overwhelmeth mens hearts ( as David complaineth of himselfe , Psal. 143. 4. My spirit is overwhelmed within me , my heart within mee 〈◊〉 desolate ) as they cannot ease themselves either by words or teares . Gods people have beene oft in that extreamity of griefe as they could not pray , I meane not expresse in words the desires of their heart , but with sighes , and groanings , Rom. 8. 26. In extreamity of sorrow some men cannot weepe . It is said of David , and his company , 1 Sam. 30. 4. they had no more power to weepe . So that I may say to thee that if thou canst , by the signes that I shall by and by give thee , approve that thou art able soundly to mourne , and bee humbled for thy sinnes , though thou canst not weepe for them , thou mayst be in the state of grace for all that . But secondly , I answer , That if the constitution of thy body will serve thee to weep for other things and yet thou couldst never weep for thy sinnes , surely thy case is fearefull . As to the man that can remember other things well enough , a tale , a play , but a sermon , a chapter of the Bible , he cannot remember , and excuseth the matter thus , my memory is naught , I may say it is naught indeed with a witnes , it is sinfully , it is damnably naught ; so to thee that canst weepe for other things but not for sinne , I may say , flatter not thy selfe but strive to bee able to doe as thou hearest other the good servants of God have done , and that God hath beene so highly pleased with them for , strive to bee able to weepe for thy sinnes . The second motive to persuade you to seeke for this grace , is the consideration of the manifold promises God hath made in his word to them that can afflict their soules , and be rightly humbled for sinnes , and the great benefite that this grace will bring with it . First , This sorrow shall not be everlasting , Rev. 7. 17. but it shall end in comfort , Iohn 16. 20. Yee shall be sorrowfull , but your sorrow shall be turned into joy , Psal. 126. 5. They that sow in teares , shall reap in joy . It is appointed unto them that mourne in Zion , that they shall have the ●ile of joy given them for their mourning , the garment of praise for the spirit of heavines , Esa. 61. 3. The Lord who is the father of mercies , & God of all consolation is cald a God that comforteth al those that are cast downe , 2 Cor. 7. 6. Never found Gods people that cōfort in Gods mercy & in the assurance of the pardō of their sins as when they have beene most humbled , and able to weep most for their sinnes , Esa. 29. 19. The meeke shall increase their joy in the Lord , and the poore among men shall rejoyce in the holy one of Israel . The day of humiliation when Gods people afflict their soules before him , is called a day of attonement , Levit. 23. 27. For so is Gods promise , Zac. 13. 1. In that day there shall be a fountaine opened to the house of David , and to the inhabitants of Ierusalem , for sinne , and for uncleannesse . First , No man need feare hee shall bring himselfe to desperation if he give way to this tendernesse of heart , and sorrowing for sinne . For there is no such medicine in the world to free thy heart from legall , and desperate feares , and sorrowes , and to bring thy heart to sweet peace , and comfort in God , as this is , if thou couldst rightly mourne , and be humbled for thy sinne . When those poore wretches that had crucified Christ , and were pricked in their hearts , with intollerable feares , and sorrowes , and anguish of soule for it , and cried out to the Apostles what shall we doe ? Act. 2. 37. Marke what remedy Peter prescribes them , verse 38. Repent , saith he . Why ? Did they not repent already , of that they had done ? Yes , with legall repentance for endaungering themselves , but his meaning is , repent and mourne that you have offended God. And indeed so is Gods promise . Esay 57. 15. I will dwell with him that is of a contrite , and humble spirit , to revive the spirit of the humble , and to revive the heart of the contrite ones . He may be sure to have his heart revived , and comforted that can be humbled enough . Secondly , Yea there is no such remedy against wordly sorrow as this ; if when we feele our hearts dejected with any sorrow for any worldly crosse , we would labour to turne our heart from the consideration of the crosse , to the consideration of our sinne that hath beene the cause of it . And this remedy you shall finde prescribed , Lam. 3. 39. Wherefore doth a living man complaine , ( chafe , and fret , and disquiet himselfe ) a man for the punishment of his sinnes ? let us search , and try our wayes . I beseech you lay this second Motive to your hearts every one of you . 1. Many of you never yet had any comfort in God , in the assurance of the pardon of your sinnes , never found sweetnesse in Christ nor in Gods promises . 2. Many of you are much disquieted with legall and desperate feares . 3. Many of you are alwayes heavy hearted , somtimes by reason of crosses you meet with , and sometimes you know not why . And what is the true cause of all this ? You were never yet rightly humbled for your sinnes . Why will you continue in this uncomfortable estate ? Learne to mourne and weepe for thy sinnes , and that will help all . The second promise made unto it , and benefit this sorrow will bring , is , that it will make us capable of , and able to thrive in every saving grace . This benefit you shall find pressed as a motive unto this , 1 Pet. 5. 5 , 6. God giveth grace to the humble , humble your selves therefore ( saith the Apostle ) under the mighty hand of God. Iam. 4. 6 , 7 , 9. God giveth grace to the humble , submit your selves therefore to God , bee afflicted , and mourne and weep . Men use not to come to the rock to be well grounded , and setled in grace till they have digged deep , Luk. 6. 48. Such shall attaine to a cleare and certaine , and sanctified knowledge of the truth , Psal. 25. 9. The humble he will teach his way . Such shall get power over their corruptions , 2 Cor. 7. 10. Godly sorrow worketh repentance unto salvation not to be repented of . Eccle. 7. 3. Sorrow is better then laughter : for by the sadnesse of the countenance , the heart is made better . These teares are of a purging , and cleansing nature ; no sope , no nitre is so effectuall to get the spots , and staines out of cloth , as these are to wash out the spots of thy soule . That which Salomon saith of a slanderer , Prov. 25. 23. An angry countenance will drive him away ; may be said of this : if sinne be not cockerd , and made much of , if we would shew our selves discontented , sad , and heavy , while it tarrieth with us , this would drive it away . Take this also to heart , I pray you . 1 Many of you complaine , or have just cause to complaine , you thrive not in any saving grace , you are like Pharaohs kine , though you live in never so good pasture , yet are you still as ill favoured , and leane as ever you were , Gen. 41. 19. 21. 2. Many of you are extreamely ignorant , and unsetled in your religion , unstable soules , as the Apostle speakes , 2 Pet. 3. 16. 3. Many of you complaine you cannot overcome nor get power over any corruption ; you cry with the Apostle ( though not with that successe that hee did ) Rom. 7. 15. That which I doe I allow not ; for what I would that I doe not , but what I hate that doe I. Learne to know the true cause of all this , you were never yet rightly humbled for sinne . If thou couldst be humbled and learne to mourne for thy sinne , God would give thee more grace . Thirdly , The Lord hath promised his speciall protection , assistance and mercy in the evill day , the day of his wrath , and judgements , unto such as are rightly humbled , and can mourne for their sinnes , Psal. 18. 27. Thou wilt save the afflicted people , and 34. 18. He saveth such as be of a contrite spirit , Iob 22. 29. When men are cast downe then thou shalt say , there is a lifting up , he shall save the humble person . And this promise God hath been wont to make good , one of these three wayes . 1. Either by turning away the judgment that he had threatned as 2 Chron. 32. 26. Hezechia humbled himselfe for the pride of his heart ( both he , and the inhabitants of Ierusalem ) so that the wrath of the Lord came not upon them in the dayes of Hezechia . Yea to shew what sound humiliation is able to doe , the very counterfait of it hath beene very effectuall this way for the turning away of judgements , 2 Chron. 12. 12 When Rehoboam humbled himselfe , the wrath of the Lord turned from him , so that he would not destroy him altogether , and also in Iudah things went well . The like we may see in the example of a worse man then hee , 1 King. 21. 29. Seest thou how Ahab humbleth himselfe before me ? therefore I will not bring the evill in his dayes . Or 2. by hiding his servants from the judgement , and providing for their safety in the common calamity , as he did Iust Lot , that was vexed with the filthy conversation of the Sodomites , 2 Pet. 2. 7. This our God can doe , verse 9. The Lord knoweth how to deliver the godly out of tentations ; For to him belong the issues of death , Psal. 68. 20. Or 3. ( if he see it not good to do either of the former ) by sealing them , & setting his mark upon them , giving them by his spirit further assurance of his favour , and strength of grace to indure the calamity ( for that is Gods seale , and marke , Ep. 1. 13. ) and so did the Lord with those humbled soules that went into captivity , Ezek. 9. 4. Goe through the midst of the City , through the midst of Ierusalem , and set a marke upon the foreheads of the men that sigh , and that cry for all the abhominations that be done in the midst thereof . Consider well of this benefit I pray you . 1. We live now in an evill time : The plague hath devoured many thousands already ; and we all may see cause enough to feare , it may come neerer to every one of us then yet it hath done . 2. The Lord doth also threaten us with the sword . You have heard of the intentions of our enemies abroad . 3. All mens hearts are disquieted with feare ; few have any inward peace , and security in their minds . Learne therefore to know how wee might remedy this . Certainly if we could learne to afflict our selves and mourne for our sinnes , we need not feare either the plague , or the papists : God would be a refuge for us , a refuge in times of trouble , Psal. 9. 9. O that Gods people throughout the land could humble themselves more for sin , for the sinnes of the land , and for their owne sinnes . O that we could doe it , that are here now . Remember what is said , Prov. 14. 26. In the feare of the Lord is strong confidence , and his children shall have a place of refuge . Fourthly , The Lord hath promised that the prayers of such shall prevaile mightily with him both for themselves , and others . You know what is said of Iacob , Hos. 12. 4. He had power over the Angel , and prevailed , he wept and made supplications unto him . And of Hezechiah , Esa. 38. 5. I have heard thy prayers , I have seene thy teares , behold I will adde unto thy dayes 15. yeeres . And what need we more examples when we have the Lords expresse Word , and promise for this , Psal. 10. 17. Lord thou hast heard the desire of the humble , thou wilt prepare their heart , thou wilt cause thine eare to heare , Psal 34. 17. When the Prophet had said , The righteous cry , and the Lord heareth them , he giveth this for the reason , verse 18. The Lord is nigh to them that are of a broken heart , 2 Chron. 7. 14. If my people that are called by my name , shall humble themselves and pray , then will I heare from Heaven . Yea for others also , God will heare them , Iob 42. 8. My servant Iob shall pray for you , for him will I accept . 1. Wee all complaine , and not without cause , as Iob did , Iob 30. 20. I cry unto thee , and thou dost not heare me : I stand up , and thou regardest me not . 2. And we account it ( if we be as we should be ) the cheif priviledge , and comfort we have in this life to have audience and respect with God in our prayers , 1 Iohn 5. 14. This is the confidence that wee have in him , that if wee aske any thing according to his will , he heareth us . 3. Take notice of a cheif cause thereof : and as thou desirest God should have more respect to thy prayers , labour thou to be more humbled for thy sinnes . SERMON VI. Novemb. 9. 1625. FOlloweth now the third and last motive ; that this is the best way to prevent the Lord from afflicting , and humbling our soules with his owne hand , when we have learned to humble , and afflict our owne soules . For this is a certaine truth ; sinne will bring sorrow sooner or later , that cannot bee avoided . Sinne is therefore called sorrow ; because sorrow is an inevitable effect , and consequent of it , Eccl. 11. When he had said , verse 9. Rejoyce , O young man in thy youth , and let thy heart cheere thee in the daies of thy youth , and walke in the waies of thine heart , and in the sight of thine eyes , but know thou , that for all these things God will bring thee into judgement : he addes verse 10. Therefore remove sorrow from thy heart , and put away evill from thy flesh . When sinne hath gone before , sorrow ( even sorrow and affliction of soule for sinne ) will follow , Prov. 29. 6. In the transgression of a wicked man there is a snare ; that is , that that will fill their hearts with deadly sorrow and heavinesse , as appeares by the next words , but the righteous sing , and rejoyce , Ier. 2. 19. Thine owne wickednesse shall correct thee , know therefore , and see that it is an evill thing , and bitter that thou hast forsaken the Lord thy God , and that my feare is not in thee . Thy sinnes certainly will be bitter to thee one day , sooner or later . Take this for an undoubted truth , thou must either temporally heere or eternally hereafter in hell , lament , and be waile , and weepe for thy sinnes , Luc. 13. 28. There shall be weeping , and wailing , and gnashing of teeth , when ye shall see Abraham , and Isaac , and Iacob , and all the Prophets in the Kingdome of God , and your selves thrust out . How much more when they shall see , and feele the torments that are prepared in hell for them ? Now when God as an angry judge strikes , and afflicts the soule with sorrow for sinne , even in this life ; ô that sorrow is terrible , and intolerable , when hee smites the heart , he so sets it on as no man is able to abide it , Heb. 10. 31. It is a fearefull thing to fall into the hands of the living God , Prov. 18. 14. A wounded spirit ( that is , which God in his anger hath wounded ) who can beare ? Nah. 1. 6. Who can stand before his indignation ? and who can abide in the fiercenesse of his anger ? his fury is powred out like fire , and the rocks are throwne down by him . And the best way to prevent the Lord from wounding , and afflicting our soules , is to smite , and afflict our owne hearts for our sinnes ; the way to prevent those intollerable , and everlasting sorrowes which God in his fury will bring upon wicked men , is to worke our hearts to this godly sorrow our selves , and to humble our owne soules : this is plaine by that speach of the Apostle , 1 Cor. 11. 31. If wee would judge our selves , wee should not bee judged of the Lord , hee meanes as appeares in the next verse . O thinke of this thou merry Greeke , that art all for mirth , and pleasure ; thou drunkard and whoremaister that findest such joy , and sweetnesse in thy sinne ; thou pleasant witted fellow , that canst so wittily breake jests upon religion , and the servants of God , that thou canst set all the company on laughing ; the time will come when thy sinnes which thou canst not abide to thinke of , shall be set in order before thine eyes , that thou shalt not be able to looke of from them , they shall never out of thy thought , Psal. 50. 21. Thou that canst not abide to heare of thy sinnes , nor to be told of them , nor reproved for them by any of Gods servants , who are ( as Elihu speakes , Iob 33. 6 , 7 , 8. ) in Gods stead unto thee , formed out of the clay , aswell as thy selfe : whose terror need not make thee affraid , shalt one day heare the Lord himselfe reproving thee for them , Psal. 50. 21. I will reprove thee , saith he , and that will be such a kind of reproving as is mentioned , Psal. 2. 5. Then shall hee speake to them in his wrath , and vex them in his sore displeasure ; better to have an hundred of Gods poore servants , to reprove thee , then to have the Lord doe it . Thou that canst not abide to let any sadnesse or sorrow for sinne to come neare thy heart , but hatest sorrow as the Devill , and abandonest it from thee with all thy might , doe what thou canst sooner or later it will seize upon thee . When Gods servants ( that have beene much given to mourning for sinne ) shall sing for joy of heart , thou shalt cry for sorrow of heart , and howle for vexation of spirit , Esay 65. 14. Luke 6. 25. Woe unto you that laugh now ; for ye shall mourne and weepe . Yea 2. thinke of this all you that feare God , were it not much better for you to take paines with your owne hearts to humble , and afflict them , then to leave it to God to doe it in his wrath . You have heard hee will certainly doe it if you doe it not , and the way to prevent him from doing it , is to doe it your selves . And these are the motives that may stir up in every one of us a desire to seeke for this grace , of an humbled and broken heart . It followeth now , that I shew you the meanes whereby you may atteine it . And these are of two sorts . 1. Some such as wherein you must use the helpe of others . 2. Some such as wherein you must be the agents your selves . Of the first sort , I will name to you , but two . The first is the ministery of the Word . If thou wouldst have a soft heart , able to mourne for sinne , thou must conscionably frequent the faithfull ministery of the Word , strive to live under a forcible ministery , such as will search thy heart . No meanes in the world have ever wrought so mightily to the saving , humbling , and afflicting of the soule as this hath done . By this meanes they that had crucified Christ , and were so hardned in their sin , that when they saw that wonderfull miracle , even the Apostles that were poore Galileans speake in all languages the wonderfull things of God , they mocked them , and said , these men are full of wine , Act. 2. 13. were so pricked , and wounded in their hearts , that they knew not what to doe till the same hand that wounded them had healed them againe , as you may read , Act. 2. 37 , 41. And what was it that brought David to such a saving sense of his sinne in numbring of the people , that his heart smote him for it , and he cryed , I have sinned greatly in that I have done , I have done very foolishly ? 2 Sam. 24. 10. Surely God had sent G●d the Prophet unto him , as you may see in the next words , verse 11. For when David was up in the morning , the Word of the Lord came unto the Prophet G●d , Davids Seer , saying , &c. and though it be said of Manasses , 2 Chron. 33. 12. that when he was in affliction he besought the Lord his God , and humbled himselfe greatly before him : yet if you looke into the 18. verse of that chap. you shall find , he had a mightier and stronger meane to worke that humiliation in his heart , then his affliction was , the Lord had sent to him Seers , and Prophets that spake unto him in the name of the Lord. His affliction was but a subordinate meanes , to make him the better able to receive profit by the word ; the words and ministery of the seers , was that that wrought this mighty work . There is more force in the ministery of the Word , to worke sound , and saving humiliation then in all the afflictions in the world , Psal. 94. 12. Blessed is the man whom thou chastenest , O Lord , and teachest him out of thy Law. See a notable experiment of this in Rehoboam , and the Princes of Iudah , 2 Chron. 12. 2 , 6. When God had for their apostacy , sent Shishak King of Egypt , with a mighty and invincible army against them , and brought them thereby into extreame perill and distresse , hee sent Shemaj●h the Prophet unto them , to declare unto them the true cause of that judgement , and to bring them to an effectuall sight and sense of their sinne , and then ( not before ) they humbled themselves , and confessed that the Lord was righteous . Gods judgements and corrections without the word , vse not to worke savingly . Indeed they serve , 1. to prepare and make the heart fitter to receive , and profite by the word , 2. to stirre up those sparks , and make them to burne , which the word had before cast into the heart , and were covered as with ashes ; but without the word , they use not to worke savingly . But the word even without affliction , hath done mighty things this way , Ier. 23. 29. Is not my Word like as a fire , saith the Lord ? and like a hammer that breaketh the rock in pieces ? Wouldst thou then have thy heart softned ? Bring it to this fire , if it be as hard as iron it will soften it , and make it plyable ; bring it to this anvile where the hammer smiteth , and it wil breake it . For first this is ordained , and sanctified of God to bee a glasse that will cleerly , and evidently discover to us all our spots and deformities , as the Apostle teacheth us , Iam. 1. 23. Secondly , God hath promised to accompany this ordinance of his , with the divine power and efficacy of his holy Spirit , I will be with you ( saith our Saviour , Mat. 28. 20. ) unto the end of the world . And therefore it is no marvell though it be so mighty this way . A likely matter will you say : for where have you harder , and profaner hearts , then such as are daily beaten upon by this hammer ? I answer , First , That the hardned , and reprobate heart is made the harder by the strokes of this hāmer specially such hearts as once were softned , and are growne hard againe : even as the Smiths iron is . To 〈◊〉 the word is a savour of death unto death , 2 Cor. 〈…〉 Secondly , The true cause why so many heare us daily , and their hearts are never a whit mollified by it , is this , in many of our hearers the Lord works not with us , no alas , in these dayes the Lord works with us , but in few ; and if he be not with us , if hee worke not with us , we can doe nothing . When God bad Moses take his rod , and smite the rock in Horeb , he told him he would stand before him on the rock ; and then when God stood upon the rock Moses smote the rock , and water gushed out of it aboundantly , Exod. 17. 5 , 6. If God had not beene there , Moses smiting the rock would have done nothing ; so is it in this case . Thirdly , This I say , that such as God hath in mercy ordained to give a soft heart unto , shall feele their hearts mollified more by this then by any other meanes . And if this will not soften thy heart , I assure thee nothing will doe it . This being so ; Oh that we who are Gods ministers would more diligently , & carefully apply our selves to this worke , and stir up our selves in our ministry not onely to reprove sinne , but to doe it feelingly and conscionably , so as may be most effectuall , to bring Gods people to sound humiliation for sinne . If we would bring them to lament for sinne , we must mourne to them our selves , as our saviour speaketh , Mat. 11. 17. and not by our Epicurisme , and riotous lives proclaime unto them , that we are far from having humbled soules , in our selves for our owne sinnes . And O that you that are Gods people , would seek for , and desire this helpe from us in our ministry to soften your hearts , and further you in this worke of humiliation of foule for sinne . Certainly you should desire and seek for all good helpes this way . When God denounced against his people the heavy judgement of the Babilonish captivity , and provokes them to humiliation , and repentance for the preventing of it . Consider yee ( saith he , ler. 9. 17 , 18. ) and call for the mourning women , that they may come , and send for cunning women that they may come , and let them make hast , and take up a wailing for us that our eyes may runne down with teares , and our eyelids gush out with waters . He alludes to the custome they had in funerals , and such occasions of mourning to hire certain women , that by their skill in singing dolefull songs might increase their heavinesse , and make them more apt to mourn . But his meaning is to teach them that in such a time as that was , wherein they had also just cause to mourne , and humble themselves , they should use all the best helps they could to provoke themselves unto sorrow . And surely we should all learne to doe so in this case , seeing humiliation for sinne is so necessary , and the ministry of the word is a singular meanes to worke our hearts to it , we should therefore desire ( so far as the good order that God hath established in his Church will permit ) to heare such as whose ministry is most powerfull , and effectuall for the softning of a hard heart . The second meane wherein we must use the help of others is the benefit of private admonition , and reproofe . They that would have their hearts softned to be able to mourne , and weepe for sin must not bee unwilling to be admonished and reproved for sin in private by some faithfull friend , either Minister or other , but count it a great benefit , and desire it rather . First , certainly God hath given authority and a straight charge to all his people to watch one over another ; and to call upon , and admonish , and reprove one another , Heb. 10. 24. Let us consider one another to provoke unto love , and to good works . 2 Thes. 3. 15. Yet count him not as an enemy , but admonish him as a brother . Levit. 19. 17. Thou shalt not hate thy brother in thine heart , thou shalt in any wise rebuke thy neighbour , and not suffer sinne upon him . Secondly , God hath sanctified and ordained this for a meanes to reclaime poore sinners , to bring them to a saving sight and sense of their sinne , and keepe them from hardning their hearts in it , Matth. 18. 15. If thy brother shall trespasse against thee , go , and tell him his fault betweene thee and him alone : if he shall heare thee , thou hast gained thy brother ; but if not , then ( Verse 16. 17. ) take with thee one or two more , that in the mouth of two or three witnesses every word may be established . And if he shall neglect to heare them , tell it unto the Church ; but if he neglect to heare the Church , let him be to thee as a Heathen man , and a Publicane . As if he had said , count not his case desperate till this course have been taken with him . Thirdly , God hath oft blessed this course wonderfully , Mel. 3. 16. Then they that feared the Lord , spake oft one to another , and the Lord hearkned , and heard it , and a booke of remembrance was written before him for them that feared the Lord , and that thought upon his name . This was the meane whereby Gods people were kept from the prophanenesse and security of those times , and God was wonderfully pleased with it . Yea many a heart hath been mollified this way , which the publique Ministry could not soften . Nathans private dealing with David prevailed more with him than all the publique meanes he had enjoyed in a whole yeare , 2 Sam. 12. 7. 13. Fourthly , Count it therefore a great blessing of God to thee to have such a friend or such a Minister as will watch over thee , and deale thus privately and plainely with thee : yea seeke for such friends . It is said of Ion●than , 1 Sam. 20. 8. that he had brought David into a covenant of the Lord with him . We should labour to get such friends as we might make this covenant with ▪ Yea we should beg of God to give us such a friend , Psal. 141. 5. Let the righteous smite me , it shal be a kindnesse ; and let him reprove me , it shal be an excellent oyle that shall not breake my head . And we have all great need of it : for selfe● love so blinds us , as we cannot see that that is amisse in our selves . In these last times especially men shal be lovers of themselves , as the Apostle teacheth us , 2 Tim. 3. 2. And what marvell then if there be now adayes so much security and hardnesse of heart among Christians . No man holds himselfe bound to watch over his brother , to admonish or reprove him , but every man saith in his heart as Cain , Gen. 4. 9. Am I my brothers keeper ? The Papists shall rise up in judgement against us in this : for , they take all opportunities to gaine others to Antichrist . They ( like the Scribes and Pharises of whom our Saviour speaketh , Mat. 23. 15. ) do compasse sea and land to make one proselyte ; but we have no care at all to gaine any unto Christ. And on the other side , all men are unwilling to be admonished and plainly dealt with in private , even by the Minister of God : but are apt to say to any that would admonish them , as the Sodomites did to Lot , Gen. 19. 9. Stand backe , this fellow will needs be a Iudge . But know for a certainty , that thou that art so unwilling to heare of thy sinne , and to be plainly dealt with about it , art in love with thy sinne , and hast no desire to bring thy heart to godly griefe and sorrow for it . SERMON VII . Decemb. 7. 1625. IT followeth now that we come to those meanes wherein we are to be principall agents our selves . For , though this ( to speake properly ) be the mighty work of God to humble and mollifie the heart of man , and make it able to mourne for sinne , according to that promise Ezek. 11. 19. I will take the stony heart out of their flesh , and I will give them an heart of flesh ; yet may we ( after we are once regenerated ) do much to further this great worke of God in our selves . Therefore we see David professeth here that he afflicted his owne soule : and Psal. 69. 10. that he chastned his soule . And of Iosi●h it is said , that he did humble himselfe before God , 2 Chron. 34. 27. and of Manasses , 2 Chron. 33. 12. that he humbled himselfe greatly before the God of his fathers . Yea Gods people are commanded in the day of their fast Levit. 23. 27. to afflict their owne soules : and Ioel 2. 13. to rent their hearts . And I●● . 4. 3 , 4. to breake up their fallow ground , and to circumcise and take away the foreskin of their owne hearts . By all which places it appeareth we may our selves do much in this worke , yea that we must be doers in it our selves , or els it will never be well done . And certainly , if we would do what we might , our hearts would be much softer , and better able to mourne for our sinnes , than they are . If any of you shall aske me , Why what can we do , or what should we do to worke our hearts to this godly sorrow ? I answer : There are foure principall things that we may doe , and that we must do , if we would get broken and humbled hearts . For , 1. We must make choice of a fit time . 2. Of a fit place . 3. When we have so done , we must examine our hearts seriously and impar●ially . 4. We must pray to God for his assistance in this businesse . First , We must take a fit time to go about this worke . For , though this be but a matter of circumstance , yet have Gods people found much helpe unto spirituall duties even in this . Daniel for his private prayer made choice of the time that God had appointed for the evening sacrifice , Dan. 9. 21. And so did Cornelius , as will appeare if you compare Act. 10. 30. and 31. together . Our blessed Saviour made choice of the evening for this purpose sometimes , Mat. 14. 23. and sometimes of the morning early before day , Mar. 1. 35. And as all our time is not to be spent in mourning ; so are there some times and seasons fitter for this purpose , and such as will yeeld us more helpe in this worke , than other-some will do . Eccles. 3. 4. There is a time to weepe , and a time to laugh ; a time to mourne , and a time to dance . And it is the wisdome of a Christian , to discerne and take the fittest time for this purpose . Eccles. 8. 5. A wise mans heart discerneth both time and judgement , saith Salomon . Eph. 5. 15 , 16. Walke not as fooles , but as wise men , redeeming the time . The wisdome of a man ( you see ) consisteth much in the husbanding of his time well , and making choice of the fittest time fore every purpose and action that he takes in hand . And what times are the fittest ( may you say ) for this purpose ? I answer , it is profitable for a man every day to be doing somewhat in this worke , by observing his owne wayes , and calling himselfe to an account for them . For , First , The Apostle tels us we are in danger to be hardned through the deceitfulnesse of sinne if we do not exhort or stirre up our selves daily , Heb. 3. 13. Secondly , The time of our death is very uncertaine ; and such servants ( we know ) as have great dealings for their master , and looke to be called to a strict account they know not how soone , will looke every day into their accounts , and have them in areadinesse continually . And surely this is our case ; we know not how soone our accounts will be called for , Mar. 13. 35 , 36. Watch ye therefore ( for ye know not when the master of the house will come ) least comming suddenly , he find you sleeping . Thirdly , This would helpe us greatly in our daily prayers unto God. The more sense and sorrow for sinne we have when we pray , the more acceptable certainly would our prayers be unto God. Psal. 34. When David had said Vers. 17. The righteous cry , and the Lord heareth them ; he tels us Verse 18. what cries and prayers of the righteous they be that the Lord hath such respect unto . The Lord is nigh ( saith he ) to them that are of a broken heart . If we would strive in our daily prayers when wee make confession of our sinnes to doe it with feeling , and not formally , it would not onley make our prayers more effectuall with God , but keepe our hearts from hardning , and bring them to a good temper , Luk. 18. 13 , 14. When the Publican made confession of his sinnes with that feeling , smiting upon his breast , and saying , God be mercifull to mee a sinner ; It is said , ●ee went home to his house justified rather then the other . Fourthly , This daily accustoming our selves unto this worke of calling our selves to account , and afflicting our hearts for our sinnes , would make it more easy and familiar unto us , when we shall have extraordinary occasion to betake our selves to it . That which is said by the Prophet of the Lords chastening of us , may fitly be applyed to this chastening of ourselves , Lam. 3. 27. It is good for a man that he beare the yoke , in his youth ; and to have beene accustomed to stoop unto , and to beare patiently the Lords afflicting hand . By this that hath beene said you see it is good for us to be doing somewhat in this worke every day . Yet are there five speciall times , and seasons that will yeeld us great helpe in this businesse more then other times will doe . The first fit time to worke our hearts to godly sorrow , is presently after some fall we have received some grosse sinne we have slipped into . A great advantage it will be unto us , to humble our soules for it presently and without delay . For first , sinne newly committed may be better knowne , and remembred , with all the circumstances whereby it is aggravated . And that is a great helpe to the humiliation of the soule , as wee may perceive in Davids speech , Psal. 51. 3. For I ac●nowledge my transgressions , and my si●●e is ever before me . Secondly , The heart will not be so hardned by sinne that is newly committed , but more easily wrought upon , and softned then when sin hath lyen long upon it . As a bone that is out of joint the longer it is neglected , will be set againe with more difficulty and paine . A Leopard may as soone leave his spots , an Ethiopian his blacknesse as he can do his sinne , that hath lyen long in it , Ier. 13. 23. Secondly , Another fit season for this worke is , when wee prepare our selves to renew our covenant with God in the holy Sacrament . For 1. at that time God requires of us a speciall care to examine our selves and call to mind our sins , and to judge our selves for them , else it is not possible we should receive worthily , 1 Cor. 11. 28. 29 , 31. When thou bringest thy gift to the altar ( saith our Saviour , Mat. 5. 23. as at the Lords table we doe offer , and present our selves unto God , our soules , and bodyes as a holy , reasonable , and lively sacrifice unto him ) and there remembrest that thy brother hath ought against thee . Teaching us that at that time specially we should remember , and call to mind what our brother and much more what our heavenly father hath against us . 2. At that time men ( if they have any spark of grace in them ) are apt to find in themselves some stirrings of their affections unto goodnesse , some motions of Gods spirit , some dispositions unto devotion , and remorse for sinne . Ministers that use to deale privately with their people at that time shall find them more easie to be wrought upon ( and so shal every man his own heart ) then at other times . These good motions should bee followed without delay . As it is said that they that lay at the poole of Bethesda , stroue to get in so soone as euer the Angell had stirred the water , Iohn 5. 4. And Iosuah so soone as God by a vision had stirred him up to search and find out the sinne that had provoked God against Israel , Iosh. 7. 16. went without delay immediatly about it . So should we doe in this case . When we feele God begins to soften our hearts , and to stirre up these good dispositions to devotion in us , then should wee set our selves seriously to this worke , of calling to mind our sinnes , and bringing our hearts to sorrow for them . For 1. when God stirs up such motions he knocks at the doore of our hearts , and sheweth himselfe willing to enter in , Rev. 3. 20. 2. Satan will bee ready to quench the spirit in these good motions . As it is said , he watched the infant to devoure it so soone as ever it should be borne , Rev. 12. 4. Thirdly , The dayes , and times wee set apart for fasting , and prayer ( upon whatsoever just occasion ) are a most fit season for us , to goe about this work . For 1. we find Gods people have had their hearts wonderfully softned at such times . The Israelites in the fast that they kept for successe against Benjamin , came into the house of God , and wept , Iudg. 20. 26. And in the fast they kept as Mispeh , they wept so abundantly that they are said , 1 Sam. 7. 6. to have drawne water , as by buckets full , out of their hearts , and to have poured it out before the Lord. 2. This exercise of a religious fast is a great help , and furtherance to this work . As wee see heere in Davids example , Psal. 35. 13. I humbled my selfe with fasting , & 69. 10. I wept , and chastened my soule with fasting . Fourthly , When any judgements of God lye heavy upon our selves or our brethren , that is a fit season to goe about this work . When these men were in misery David fell heere to afflicting of his soule , Psal. 35. 13. For 1. the Lord by every one of his judgements , doth testify from Heaven that he hath matter against us , as Nao●i saith , Ruth 1. 21. Why doe you call mee Naomi , seeing the Lord ( by taking away my husband and my children ) hath testified against me , and the Almighty hath afflicted me ? 2. God by his judgements doth call upon us to examine our wayes , and humble our selves before him , Hag. 1. 5 , 6 , 7. Now therefore saith the Lord of Hosts , co●sider your wayes ; yee have sowen much , and brought in li●le , thus saith the Lord of Hosts , consider your wayes . And Esa. 22. 12. In that day did the Lord God of Hosts call to weeping , and to mourning . 3. God by his judgements softneth the hearts of men , and worketh in them more remorse , more pronenesse and aptnes to repent then at other times , Iob 23. 16. God maketh my heart soft ( saith Iob ) and the Almighty troubleth mee . A man shall find himselfe fitter to pray then , then at other times : and we should take the advantage , and opportunity of this time for it , Iam. 5. 13. Is any afflicted ? let him pray . This hath beene oft seene even in many notable hypocrites , who ( how profane soever their hearts have beene at other times yet ) in their affliction have found in themselves a disposition to pray , and to repent , Psal. 78. 34. When he slew them then they sought him and returned . And Esa. 26. 16. Lord in trouble have they visited thee , they poured out a prayer when thy chastning was upon them . And we find by experience that at such a time a faithfull Minister may much better worke up . on the hearts of men to bring them to remorse and repentance then at another time . According to that speach of Elihu , Iob 33. 22 , 24. When a mans soule draweth neere to the grave ; if there bee then a messenger with him , an interpreter , one of a thousand , to shew unto man his uprightnesse , then he is gracious unto him . And so speaketh David●lso ●lso , Psal. 94. 12. Blessed is the man whom thou chastnest ô Lord , and teachest him out of thy Law. This is a singular favour of God , when correction , and instruction goe together . And herein wee are bound to acknowledge the great mercy of God to our Land , that ( in the time of so generall , and grievous visitation as hath been upon it ) he hath put it into the Kings heart , to command so much preaching that thereby the hearts of the people might bee effectually wrought upon , now the Lord hath so by his judgement prepared them . And certainly if in such a time the word doe not work upon mens hearts , it will never doe them good . Fiftly , and lastly , When wee feele a secret pensivenesse , and sadnesse to come upon our hearts so as they even melt within us like ground that thaweth after a frost , so as we could even weepe abundantly , this is an excellent season , and opportunity , to bring our hearts unto godly sorrow in . For 1. sadnesse and heavinesse , maketh the heart more apt to bee wrought to goodnesse , Eccle. 7. 3. Sorrow is better then laughter , for by the sadnesse of the countenance , the heart is made better . 2. This is the way to turne the streame , and current of our sorrow the right way , by making our sin our greatest sorrow ( as indeed it ought to bee ) because it is the onely just cause of all other our sorrowes , Lam. 3. 39. 40. Wherefore doth a living man complaine ? a man for the punishment of his sinnes ? Let us search , and try our wayes and turne againe unto the Lord. And surely ( to conclude this first point ) in this we have all cause to acknowledge our owne folly , and to bee humbled for it ; and to impute that want of grace , and ability that is in us to mourne for our sins , unto this , that wee have neglected these times , and seasons whereby we might have beene so much helped in this work . We know the fittest seasons for the plowing , and breaking up of our ground , and we carefully observe them ; but we know not , or care not to observe the fittest seasons for the breaking up of the fallow ground of our hearts , which ( yet ) concerneth us much more then the other doth . Breake up your f●llow ground ( saith the Prophet Ier. 4. 3. ) and sow not among thornes . The second thing wee must doe to worke our hearts to godly sorrow is this ; after we have made choise of a fit time to goe about this work , we must also make choise of a fit place for it , even such as wherein we may be most free from all distractions . For though this also be but a circumstance yet may it yeeld us some help in all exe●cises of devotiō ▪ Christ bids us make choise of a secret place for our private prayer . Mat. 6. 6. And so did he hims●lfe , Mar ▪ 1. 35. Hee went out , and departed into a solitary place and there prayed . And Act. 10. 9. Peter went up to the top of the house to pray . So though it be no shame for a man to weepe for his sinnes as we have heard Gods people have done abundantly in their solemne fasts , yet is a solitary , and secret place the fittest to worke our hearts unto godly sorrow , Commune with your own hearts upon your beds ( in secret saith David , Psal. 4. 4. ) and be still . H●Zechiah turned his face to the wall when he prayed , and wept so sore , Esa. 38. 2 , 3. And Ieremiah 13. 17. saith , his soule should weepe in secret . And Z●ch . 12. 12. it is said , they should mourne every family apart , the husband apart , and the wife apart . And Ieremy describing the man that is humbled under Gods hand aright , saith Lam. 3. 28. Hee sitteth alone , and keepeth silence . Thirdly , When wee have made choise of a fit time , and a fit place also for this businesse , then must we examine our hearts seriously , and impartially . And in this examination two things are to be performed by us . 1. We must labour to find out , and call to mind our sinnes , for which wee should bee humbled . 2. We must lay them to our hearts , and so consider , and weigh with our selves the hainousnesse of them , and aggravate them against our selves , that we may be affected with them . For the first , Hee that desires to have his heart humbled , and to bee able to mourne for his sinnes , must labour by diligent search , and examination to finde out his sinnes , and call them to mind , and set them before his face . Bring it againe to mind ô yee transgressours , saith the Lord , Esa. 46. 8. Let not man be affraid or unwilling to doe this . To commit sinne is dangerous , and hurtfull to thy soule , but to call thy sinnes to remembrance hath no danger in it , will doe thee no hurt at all ; to have an enemy , or a mortall disease upon thee is dangerous , and hurtfull , but to be aware of them , to know them , when thou hast them , may doe thee much good . Iob knew this well and therefore prayeth earnestly to God to helpe him in this , Iob 13. 23. Make mee to know my transgression , and my sinne . For 1. till then thou canst never truly mourne for thy sin , and repent of it , Ier. 8. 6. No man repented himselfe of his wickednesse , saying what have I done ? To know in generall , and in grosse that thou art a sinner wil never hūble thee aright , thou must know thy sins in particular , or thou canst never truely repent . This was that that humbled Gods people so , in the dayes of Samuel , 1 Sam. 12. 19. Wee have added to allour other sinnes , this evill , to aske a King. This was that that humbled those 3000. mentioned , Act. 2. 36 , 37. and pricked them at the heart , God made knowne to them their sinne in particular , even that hainous sinne of crucifying the Lord of life . 2. It is profitable for us in another respect . For the more carefull we are to remember our sinnes , and call them to mind , the more ready will the Lord bee to forget them , and cast them behind his back . This is plaine by that prayer David maketh , Psalm . 51. 1 , 2 , 3. Have mercy upon me ô God , wash me throughly from my iniquity , for I know my transgressions , and my sinne is ever before mee . But if thou strive to forget them , never to thinke of them , to cast them behind thy back , bee thou sure God will remember them , and never have them out of his eye , Thou hast , ( saith Moses , Psal. 90. 8. ) set our iniquities before thee , our secret sinnes in the light of thy countenance ) . But thou wilt say to me . What sinnes should I call to mind ? all ? that is an endlesse worke . I know not where to begin , nor where to make an end , Psal. 40. 12. They are more in number ( saith David ) then the haires of my head . How much more ( wilt thou say ) are my sins innumerable ? I answer , 1. The more sinnes thou canst call to mind the better it will be for thee . This we may see , Ezek. 20. 43. where this is promised as a singular grace , God would worke in his peoples hearts . You shall remember your wayes , and all your doings , you have beene defiled and yee shall loath your selves in your owne sight , for all your evils that ye have committed . Therefore also when the Lord prescribeth unto Aaron the course hee should take in making an attonement betweene God and the people , he tels him , Levit. 16. 21. he must confesse over the live goat , all the iniquities of the children of Israel , and all their transgressions , in all their sinnes . And therefore it is good when thou goest about this worke to take the helpe of the glasse , set the glasse of Gods Law before thee , and examine thy wayes according unto it . Rom. 3. 20. By the Law commeth the knowledge of sinne . Secondly , take heed thou dost not in thy examination willingly forget or passe by any sinne : Either 1. out of a conceit that it is but small . For Gods curse is due to the smallest , Deut. 27. 26 Nor. 2. out of favour thou bearest to it , and loathnesse to leave it : For if thou regardi niquity in thine heart : the Lord will not regard thee , Psal. 66. 18. and Prov. 28. 13. Hee that hideth his sin , shall not prosper . Thirdly and l●stly , Be thou ( yet ) in this examination of thy selfe specially desirous , and carefull to call to mind , the foulest , and grossest of all thy sinnes that ever thou commiettdst , though it were long agoe . Deut 9. 7. Remember , and forget not how thou provokedst the Lord thy God to wrath in the wi●dernesse . Thus did David in the exercising of him●selfe unto repentance , thinke oft of the sinnes of his youth , Psalm . 25. 7. Remember not the sinnes of my youth , nor my transgressions : So did Paul oft call to mind his foulest sinnes , 1 Tim. 1. 13. I was a blasphemer , and a persecuter . For the heart will sooner bee brought to remorse , and sorrow by remembrance of these then of smaller sinnes ; which was the cause why the Publicans , and Harlots those grosse sinners , repented sooner then the civill Pharisees , Matth. 21. 32. No hard matter for you that have beene adulterers , blasphemers , persecuters , theeves , oppressours , drunkards , to bring your hearts unto godly sorrow , if you would take but a little paines with them . You that have lived more civilly ( as that rich young man had done , that concerning the Commandements of the second Table , could say unto Christ , Matthew 19. 20. All these things have I kept from my youth up ) must take the more paines in this work . The second thing we must doe in this examination of our selves , is this : When we have found out , and called to mind our sinnes then must wee consider , and weigh with our selves the hainousnesse of them , aggravate them against our selves , and lay them so to heart as we may bee affected , and moved to remorse , and sorrow for them . Men are oft blamed for this , that they laid not their sinnes to their heart , considered not so of them as to bee affected with them , Esay 47. 7. The Caldeans are blamed that they did not lay to their hearts the oppressions they had done to Gods people . And the Iewes , Esay 57. 11. that they laid not to heart their Idolatry . Now the way to lay them to our heart , is to consider well the hainousnesse of them , and the circumstances whereby they are aggravated . Pa●l did use thus to aggravate his sinnes against himselfe , Ephe. 3. 8. I am lesse then the least of all Saints , 1 Tim. 1. 15. I am the chief of all sinners . The circumstances whereby sinne is aggravated are many ▪ I will name a few of them . First , Consider thy sinnes have beene committed against many , and strong meanes of grace . Remember what Christ saith , Matth. 11. 24. to Capernaum because of this , I say unto thee , that it shall bee more tolerable for the land of Sodom , in the day of judgement then for thee . Oh! consider with thy selfe that if the sinnes of Indians , and other barbarous people that never enjoyed any ordinary meanes of grace , shall justly be punished in Hell fire , as doubtlesse they shall . For as many as have sinned without Law , shall also perish without Law , saith the Apostle , Rom. 2. 12. If the sinnes of Infants doe justly deserve damnation , as certainly they doe . Death hath raigned ( saith he , Rom. 5. 14. ) even over them that have not sinned after the similitude of Adams transgression , that is not actually . What degree and measure of punishment , and torment thinkest thou , is most justly due to thy sinnes that have beene committed against such meanes of grace as thou hast enjoyed ? Secondly , Thy sinnes have not beene committed upon ignorance but against thy knowledge . And if the elect Iewes were so pricked in heart for the sinne they committed ignorantly , Act. 3. 17. how much more cause hast thou ? Remember what Christ saith of this circumstance , Luk. 12. 47. That servant which knew his Lords will and prepared not himselfe , neither did according to his will , shall be beaten with many stripes . Thirdly , How voluntary thou hast sinned , how weake , and light the tentations have often beene that have drawne thee to it , nay how thou hast drawne , and provoked thy selfe to it . And say thou to thine owne heart , If God were so much offended with Ahab though he had so strong a tempter as Iesabel his wife , I Kings 21. 25. Alas what cause hath he to bee offended with mee , that have beene mine owne tempter ? Remember what the Holy Ghost speaketh of this circumstance , Esay 33. 1 Woe to thee that spoilest , and wast not spoiled : & 5. 18. Woe unto them that draw iniquity with cords of vanity , & sin as it were with a cart rope . Fourthly , The● 〈◊〉 ●●mber of thy sinnes . Say they were in their 〈…〉 so small , yet the number of them , and thy multiplyi●g of them so of● , makes the burden ●f them intolerable . Consider how the Lord aggravates sinne by this circumstance , Ier. 5. 6. A Lyon out of the forrest shall slay them , and a Wolfe of the evening● shall spoile them , a Leopard shall watch over their cities , every one that goeth out thence shall be torne in pieces ; because their transgressions are many , and their backslidings are increased . See what weight this very circumstance gave unto Davids sinne in the sense of his Conscience , Mine iniquities ( saith he , Psal. 40. 12. ) are more then the haires of mine head , therefore mine heart faileth mee . The sands though taken severally they be very small , yet many heaped together , will make an intollerable burden , Iob 6. 3. Iob saith his grief was heavier then the sand of the Sea ▪ If for one sinne Adam was so terrified that he fled from God , Gen. 3. 8. what cause of terrour have I , maist thou well say to thine owne soule ? Fiftly , How oft thou hast relapsed , and fallen backe againe into the same sin that thy heart hath smitten thee for , and thou hast repented of , and covenanted with God that thou wouldst forsake it , returning with the dogge , to that thou hast loathed , and vomited up , 2 Pet. 2. 22. An arme once broken cannot be cured without paine , but if often , the cure will be more dangerous , and painefull . If thou hadst broken thy promises , and covenants with men thou wouldst count it a matter of infamy and shame unto thee , what cause of shame is it then that thou hast broken thy promises unto God ? See also how this circumstances doth aggravate sinne , Eccle. 5. 4. When thou vowest a vow unto God deferre not to pay it , for hee hath no pleasure in fouls . Sixtly , How thou hast by thy sinne corrupted others , whereof it may bee some are in Hell already , and some in the way to H●ll , and thou canst not draw them unto repentance ? Indeed if thou canst truly repent , this shall not hinder thy salvation that thou hast beene a meane of the damning of others , for so was Paul , Act. 26. 11. Yet must it needs be a heart-breaking to thee , whensoever thou dost seriously thinke of it all the dayes of thy life : and so was it unto Paul , If thou hadst beene the meane to undoe another in his outward estate , much more if thou hadst taken away his life , it would be a just cause of heavinesse to thee , how much more cause of humbling is it that thou hast beene a meane of destroying the soule of any , Matth. 18. 7. Woe to the man by whom the offence cometh , Ier. 6. 28. they are brasse and iron , they are corrupters . Seventhly , consider the person against whom thou hast sinned , Psal. 51. 4. Against thee , thee onely have I sinned . And consider the Lord , 1. in his greatnesse , and excellency of power , and justice . If one man sinne against another . ( saith Ely to his sonnes , 1 S●m . 2. 25. ) the judge shall judge him , but if a man sinne against the Lord , who shall intreat for him ? 2. But specially in his goodnesse towards thy selfe . Consider that that God whom thou hast offend●d , thou dost not onely live by , Act. 17. 28. but also hee is of that gracious difposition , that notwithstanding all thy rebellions he would not have thee perish . For , 1. he is apt to forgive thee upon thy repen●ance , Esa. 55. 7. 2. He hath proclaimed a generall p●rdon , and not excluded thee , Ioh. 3. 16. but will have it offred unto thee , Mar. 16. 15. 3. Hee se●kes to thee to be reconciled , 2 Cor. 5. 20. 4 He hath done more for thee , hee loves thee with the love of a father ( for to such specially I speake ) and thou hast received the spirit of adoption , whereby thou art able to cry , Abba father , Rom. 8. 15. Consider well of this and it will have more force to mollifie thy heart , then any thing else in the world . The sense of our desperate estate , without this may make us roare , and rave , and rage against the Lord , like a wild Bull in a net , as the Prophet speaketh Esay ●1 . 20. but nothing will humble the heart so kindly , nor make it melt in godly sorrow as the true consideration of this love of God , Psal. 130. 4. there is forgivenesse with thee : that thou mayest bee feared . It was not the crowing of the Cock twice , that made Peters heart melt , but the gracious looke that Christ cast upon him , Luke 22. 61 , 62. The Lord turned , and looked upon Peter , then Peter remembred the Word of the Lord , and Peter went out , and wept bitterly . This was that that wrought upon the heart of the prodigall , Luk. 15. 18. I will arise , and goe to my father , and I will say , father I have sinned . And so must thou say to thine owne heart , if ever thou wouldst have it to melt , and thine eyes shed teares for thy si●nes , It is my father , my father that I have so offended . Say to it as Moses doth to the Iewes , Deut. 32. 6. Have I 〈◊〉 requited the Lord , O foolish , and ungratious wretch that I am , Is hee not my father ? hath he not made mee , and established mee ? The fourth and last thing we must doe , to bring our hearts unto this godly sorrow , is fervent prayer . For thou must 1. complaine to God of the hardnes of thy heart , as Esa , 63. 17. O Lord why hast thou hardned my heart from thy feare ? 2. Begge this grace of him and cry to him for it . That which the Apostle saith of wisdome , may bee said of this grace also , Iam. 1. 5. If any of you lacke a soft heart , let him aske of God , who giveth to all men liberally , and upbraideth not , and it shall be given him . 3. Challeng him with his promise , and ( in a holy reverence ) charge him with that covenant mentioned , Ezek. 36. 26. I will take away the stony heart out of your flesh , and I will give you an heart of flesh . And Zach. 12. 10. I will poure upon the house of David , and upon the inhabitants of Ierusalem , the spirit of grace , and of supplications , and they shall looke upon mee whom they have pierced , and they shall mourne for him as one that mourneth for his onely sonne , and be in bitternesse for him , as one that is in bitternesse for his first borne . 4. Bee importunate in this suite as one that will take no nay , nor give it over till thou hast obtained it , as David , Psal. 27. 4. and the woman of Canaan , Mat. 15. 27. 5. Waite for an answer , and pray still ; limit not the Lord his time , L●ke 18. 1 , Wee ought alwayes to pray , and not to faint . Consider how oft the Lord called upon thee before thou didst answer him , and how long hee waited for thee , Romans 10. 21. All the day long have I stretched forth my hands unto a disobedient , and gaine-saying people . Remember that promise , Esay 49. 23. They shall not bee ashamed ( or disappointed ) that wait for mee . SERMON VIII . August 2. 1626. IT followeth now that we proceed to ●hew you the signes and notes whereby wee may bee able to discerne whether wee have beene yet rightly humbled for our sinnes , whether that sorrow for sinne , that we have felt in our selves be unfeigned yea or no , whether it be that saving sorrow of Gods elect , unto which all these promises of comfort , and mercy that we have heard of doe belong . And surely it is a matter of great use and necessity to have notes given us out of Gods Word to try our humiliation , and sorrow for sinne by . First , Because as it is certaine , our sinnes are not pardoned unlesse we have truly repented of them , Act. 5. 31. Christ giveth repentance to Israel , and forgivenesse of sinnes : Soe is it as certaine we never truly repented of our sinnes , if wee have not unfeignedly sorrowed and mourned for them , 2 Cor. 7. 10. Godly sorrow worketh repentance unto salvation . Wee must be made ( though not equall , yet ) conformable to Christ in his death and passion ; as the Apostle speaketh Phil. 3. 10. or we shall never reigne with him . This is a faithfull saying , ( saith the Apostle , 2 Tim. 2. 11. 12. ) if wee ●ee dead with him , wee shall also live with him , if we suffer with him , wee shall also reigne with him . And this was a cheif part of his passion wherein we must be conformable unto him . When he suffred for our sinnes , Mat. 26. 37. He began to be sorrowfull , and very heavy , insomuch as he could not containe but must needs acquaint his three Disciples with it , verse 38. Then saith he unto them , my soule is exceeding sorrowfull , even unto death . When he suffred for our sinnes hee wept abundantly as the Apostle saith , Heb. 5. 7. He offred up prayers and supplications with strong crying and teares . We cannot sorrow and weepe in that measure as he did for our sinnes , but we must sorrow in our measure as he did , we must be made conformable to him in his passion as you have heard , or wee shall never have part in him . We must either mourne as Peter did with a saving sorrow , Mat. 26. 75. or wee shall mourne as Iudas did with a desperate sorrow , Mat. 27. 3 , 5. We must either now in this life mourn for our sinn●s ( as we have heard all Gods servants have done ) or we shall certainly herafter cry for sorrow of heart , ( as the Prophet speaketh , Esa. 65. 14. ) and houle for vexation of spirit in Hell where shall bee nothing but weeping , and wailing , and gnashing of teeth , as our Saviour speaketh , Luk. 13. 28. where their worme never dyeth , and the fire never shall be quenched , Mar. 9. 44. Secondly , Because men are very apt to bee deceived in this point and to thinke they have beene rightly humbled , and have rightly sorrowed for their sinnes when indeed they have not . We read of the hypocrites expostulation with God , Esa. 58. 3. They had afflicted their soules , and God tooke no knowledge of it , & Zach. 7. 3 , 5. They had mourned , and wept in their fasts , and the Lord saith of them they had not done it unto him , they had their owne ends in it . Yea it is certaine many hypocrites doe indeed mourne and are exceedingly humbled sometimes . You know the Lord giveth this testimony of Ahab himselfe that he was humbled , 1 Kings 21. 29. And yet as good never a whit as never the better , their sorrow and humiliation is to no purpose at all , because it is not sound , and sincere . Thirdly , Because many of Gods children that are indeed true mourners are apt to doubt of themselves and to complaine their hearts are so hard , that they cannot mourne for their sinnes , ô if they had soft , and melting hearts that they could sorrow , that they could weep for sinne they were in an happy case , but ( alas ) they cannot . Thus Gods Church , and people complaine unto God , Es● . 63. 17. O Lord why hast thou hardned our heart ? Seeing therefore it is as you see ( in these three respects ) a matter of so great necessity to have a sure direction given us out of Gods Word , how to discerne that humiliation of soule and sorrow for sinne , that is sincere and saving from that that is counterfait , I will give you some principall notes of differences betweene them whereby they may be judged of . And these are to bee referred to foure heads . The first is from the object of our sorrow and humiliation , the thing the matter that we are grieved , and humbled for . The second from the measure , and degree of our sorrow . The third from the cause that breedeth it in us , and fountaine from whence it floweth . The fourth and last , from the effects and fruits that proceed from it . For the first , If we desire to know whether we were ever yet rightly humbled , or whether we doe still remaine in the hardnesse and impenitency of our hearts we must examine what it is that hath troubled us and made us to mourne . First , He that is truly humbled mourneth for the evill of sinne , rather then for the evill of punishment . It is no ill signe to mourne , and to be humbled under the judgements of God. Nay it is our duty to be so , and a passing ill signe it is of an ungratious heart , not to be affected with the judgements of God , not to be troubled when the Lord sheweth himselfe to be angry with us . The Prophet complaineth of this as of a great sinne , Ier. 5. 3. O Lord thou hast stricken them and they have not grieved . It is said of Gods people , Ezr. 10. 9. that they trembled because of the great raine . And David , and the Elders of Israel humbled themselves greatly for the plague that God sent upon the land , 2 Sam. 24. 17. And so did Iehoshaphat , when God threatned an invasion , 2 Chron. 20. 3. When the state and government of the Kingdome of Israel , in the dayes of Saul , was so broken and out of order , had so many breaches in it that it did even shake and totter as ready to fall , and come to ruine , as the Prophet complaineth , Psal. 60. 2. Gods people were so troubled with the sensible token of Gods displeasure that they were euen astonished with it , thou hast made us to drinke the wine of astonishment , as the Prophet speaketh , verse 3. And certainly this is a dangerous signe , that our people generally are given up of God to a marvellous hardnesse of heart , that the Lord having by all these tokens of his anger cald us to weeping and to mourning , as the Prophet speaketh , Esa. 22. 12. we have beene generally given to asmuch jollity in these times as ever we were , Surely this iniquity shall not be purged from you , till you dye , saith the Lord God of Hosts , as it followeth there , verse 14. Yet though it be a good thing to be humbled under Gods judgements , this is not enough to prove our humiliation to bee sound and sincere . Many an hypocrite hath gone so farre . Thus farre Ahab went , ô how he was humbled at the hearing of that fearefull judgement that God threatned by the Prophet to bring upon him and his house ? 1 King. 21. 29. Seest thou how Ahab humbleth himselfe ? Thus farre Iehoram his sonne and as bad a man almost as he went ; when a grievous famine was upon the land , he greatly humbled himselfe , for though he were a King , he wore sackcloth , not as his upper garment as the manner was to expresse their humiliation outwardly , but secretly next his skin , 2 King. 6. 30. See how farre an hypocrite may goe in humbling himselfe under Gods judgements . But the true repentant though he is humbled for and can mourne for Gods judgements , yet , that is neither the onely nor the chief cause of his sorrow , his sinnes that have provoked God to those judgements trouble him most . I will declare mine iniquitie ( saith David Psal. 38. 18. ) and be sory for my sinne . And Ezek. 7. 16. They shall be on the mountaines like the d●ves of the valleyes , all of them mourning , every man for 〈◊〉 iniquity . Yea even whē Gods judgements do presse and humble him most , yet ●he is more troubled for his sinne , then for the affliction that is upon him , as wee shall see in that prayer of David , Psal. 25. 18. Looke upon my affliction , and my paine , and forgive all my sinnes . And so it is said of Gods people in Ezras time when the Lord by a judgement of immoderate raine had testified his displeasure against them , Ezra . 10. 9 They trembled because of this matter ( their sinne in marrying Idolaters ) and for the great raine . Their sinne was the chief thing they trembled for . Let us then examine our sorrow by this first note , alas , many blesse themselves in this that they have beene much given to sorrow and heavinesse . 1. If sorrow be good ( saith many a one ) I have had enough of that . Yea upon this they ground their hope that they shall escape the wrath to come because they have endured so much sorrow in this life . I have had my punishment in this life , saith he . Alas poore wretch of all thy sorrowes that thou hast endured , I may say as our Saviour doth in another case Mat. 24. 8. All these are but the beginning of sorrows ; worldly sorrowes are but the beginning of hellish sorrowes . The Devils also beleeve and tremble , after this sort , as the Apostle speaketh , Iam. 2. 19. They are troubled exceedingly ( more then ever thou couldst be ) with the apprehension and sense of the punishment , which they undoubtedly b●leeve is prepared for them . 2. Many of you are oft troubled with sadnesse and heavinesse of heart , and can say as Iob 23. 16. God maketh my heart soft , and the Almighty troubleth me . O that thou couldst turne the streame of thy sorrow the right way from sorrowing for thy affliction to sorrowing for thy sinne . One houre spent in sorrowing for thy sin , will yeeld thee more true comfort , then a thousand spent in sorrowing for thy affliction will doe . 3. And we all now assembled to professe our humiliation for the manifold tokens of Gods anger upon his Church , and this land , must examine the truth of our hearts in this , whether we can aswell mourne for the sinnes of the land , as for the judgements of God that are upon it , and are threatned against it . See a notable example of this in Nehemiah , Chap. 1. when he heard of the great affliction , and reproach Gods people were in at Ierusalem , verse 3. How the wals of Ierusalem were broken downe , and the gates thereof burnt with fire , he sat downe and wept , and mourned certaine dayes , and fasted and prayed before the God of Heaven , as he saith , verse 4. But what is it , that most humbled and troubled his heart in this his fast ? Surely not so much the judgement whereby God had shewed himselfe to be angry with them , as their sinnes whereby they had made him angry , as you shall see verse 6. 7. and surely the sinnes of the land ought to trouble us more then any of the judgements either persent or imminent ( though they bee very great and fearefull . ) For 1. they give us cause to feare far heavier then these be , and God hath said of England as hee said once of the Kingdome of Iuda , Ezek. 21. 27. I will overturne , everturne , overturne it , and it shall be no more . 2. If it were not for the sinnes of the land , these judgements would vanish , or doe us no hurt at all , 1 Cor. 15. 56. The sting of death is sinne . And of one sinne , the sinne of Idolatry ( specially being openly committed , and alas , our land standeth guilty of that and of many more ) it is said , Exod. 32. 25. Moses saw ( though every blind foole could not see it ) that the people were naked , for Aaron had made them naked to their shame before their enemies . Alas , the sinnes of the land make us naked to our enemies abroad , and to our treacherous , and bloudy Papists at home ; do what we can to defend and arme our selves , till our sinnes be repented of , till they be removed we shall be found to be a naked people . We cannot stand before our enemies , till the accursed thing ( till Ach●n ) betaken away , Iosh. 7. 13. and alas , we have many Achans amongst us . So many of you therefore as have hearts that can mourne , that can be humbled , mourne for the sinnes of the land , and by the first note approve unto God and to your owne hearts the truth of your humiliation that you professe this day . And so much for the first note . Secondly , He that is truly humbled mourneth for sinne , not so much in respect to himselfe , of the hurt , and danger that his sinne bringeth upon himselfe , as in respect to God , because he is offended and dishonoured by his sinne . Saving sorrow is therefore called , 2 Cor. 7. 10. Godly sorrow , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorrow that respecteth God , and is opposed to worldly sorrow that respecteth onely the crosses and miseries that sinne maketh us subject unto . I graunt , 1. It is not unlawfull to bee troubled for sinne , even out of respect to the punishment , and misery that it will bring upon us . As a man may have respect to this in his feare that keepeth him from committing sinne ; so may he also in his sorrow for it , after it is committed . Iob giveth this for a reason why he durst not sinne . For destruction from God ( saith he , Iob 31. 23. ) was a terrour to me . And so doth Paul. 2 Cor. 5. 11. Knowing therefore the terrours of the Lord , we persuade men . 2. Sound and saving humiliation for sinne useth to begin in this legall compunction and terror , which hath respect onely to the misery that sinne bringeth us to . And not one of an hundred doe ever come to mourne for sinne in respect to God , till they have first learned to mourne for sinne in respect to themselves : this prepareth , maketh way for , and draweth in the other , as the prick of the needle doth the threed . So it is said of those three thousand that were converted by Peter , Act. 2. 37. that they were ( first ) pricked in their hearts , that is with this legall sorrow and feare . But though this bee a lawfull and good thing to mourne , and be troubled for sinne , even in respect of the misery it maketh us obnoxious unto , yet is not this sufficient to prove our humiliation and sorrow for sinne to be sound and sincere , for many an hypocrite hath gone so farre , they have beene greatly humbled and troubled for their sinnes . O how Pharaoh complained and cried out of his sinne , Exod. 9. 27. He saith to Moses and Aaron , I have sinned , the Lord is righteous and I and my people are wicked . And so did Iudas , Mat. 27. 3. 4. He repented himselfe , & cryed out , saying , I have sinned in that I have betrayed innocent blood . Did not these men mourne for their sinnes thinke you ? Yes that they did , but it was not out of any respect to God whom they had offended , but onely out of respect to themselves and the hurt they had done themselves thereby , as appeareth plainly in their stories . Now the true repentant though he be humbled for his sinne in respect to himselfe , and the danger and hurt that he feareth his sinne will doe him , yet he resteth not there , but he is also humbled for his sinne in respect to God ; and chiefly because he hath offended and dishonoured God by his sinne . This was that that troubled David most , Psal. 51. 4. Against thee , thee onely have I sinned . When God had threatned heavy things against him by God he cryeth ( not as Pharaoh , Exod. 10. 17. Take away from mee this death only but as ) 2. Sam. 24. 10. I beseech thee ô Lord take away the iniquity of thy servant . Yea he was well content to beare that punishment , so his sinne might be pardoned that he might have Gods favour verse 17. Let thy hand I pray thee be against me , and my fathers house . The punishment that his sinne hath brought or is like to bring upon him troubleth the true penitent nothing so much as the offending of God and losse of his favour , Hee lamenteth after the Lord , as it is said , Gods people did , 1 Sam. 7. 2. And as he mourneth for his sinne in respect to God more then to the punishment of his sinne , so doth hee joy and take more comfort in the assurance of the pardon of his sinne , then in deliverance from any judgement whatsoever . This is the thing that David gloried in Psal. 32. 5. Thou forgavest ( not the punishment as the old translation reads , but ) the iniquity of my sinne . O let us examine our selves by this second note whether we have sorrowed for oursinnes in respect unto God , or to our selves onely . Thy sinnes doe trouble thee because thou knowest they deserve hell and damnation , thou knowest they deserve Gods curse in thy children , in thy estate , in every thing thou takest in hand . Thou dost well in this , but if this be the onely thing , or the chief thing that maketh thy sinne such a burden to thy heart , thou hast not yet repented aright . When those that heard Peter were pricked in their hearts with these legall sorrowes , and asked him what they should doe to come to comfort , he bad them repent , Act. 2. 37. 38. As if he had said , This is a good preparative , but this is not repentance . This is a chief note of sincerity in every grace , and so in this , when we doe that that God requireth , when we mourne for our sinnes in respect unto God , and not to our selves . Thus God upbraideth the hypocrites , Zac. 7. 5. When yee fasted and mourned , did yee it at all to mee , even to mee ? Rom. 14. 6. He that regardeth a day , regardeth it unto the Lord. I will give you therefore three other notes to try this by whether your sorrow for sinne be in respect to the Lord because you have offended , and dishonoured him , or noe . First , Then your sinnes will trouble you aswell in the days of health , and prosperity as in sicknes , and affliction , else you doe no more then an hypocrite may doe . For it is said of the wicked Israelites , Psal. 78. 34. When he slew them , then they sought him , and returned and enquired early after God. Secondly , Then you will be troubled for one sinne aswell as for another , for every thing you know to be a sinne , for God is offended and dishonoured by one aswell as by another . Whosoever shall keepe the whole Law ( saith the Apostle , Iam. 2. 10. ) and yet offend in one point , he is guilty of all . I doe not say we should be troubled so much for one sinne as for another , for God in his Law hath put a difference betweene sinnes ; and as some dutyes that God requireth of us , so some sinnes are weightier then others ( Mat. 23. 23. Iudgement , Mercy , and Fidelity are called by our Saviour the weightier matters of the Law ) and it is made there the note of an hypocrite to be more troubled for small sinnes then for great , Matthew 23. 24. to straine at a gnat , and swallow a camell . But this is also certaine that he that is troubled for sinne , because it is sinne in resepect unto God because he is offended and dishonoured by it , will be troubled for one sinne aswell as for another . So we shall find David was humbled , not for his adultery and murder onely , but for all his sinnes , Psal. 51. 9. Hide thy face from my sinnes ; and blot out all mine iniquities . The Apostle speaking of the loose performing of spirituall duties , of coming to the sacrament without due preparation saith , we must judge our selves even for that , 1 Cor. 11. 31. And saith that even for this sinne God strucke many with sicknesse and mortality , because they would not judge themselves for such sins God did judge them , 1 Cor. 11. 30. Davids heart smote him even for cutting of the lap of Sauls garment , 1 Sam. 24. 5. When Saul counted the sparing of Agag , and of the fattest of the cattell ( specially for sacrifice ) but a matter of nothing , Samuel telleth him , disobedience to God is as bad as witchcraft and idolatry , 1 Sam. 15. 23. O therefore know thou art not troubled for any sinne in respect to God , if thy very unprofitablenes , idlenesse , peevishnesse , unconstancy , playing fast and loose with God , do not trouble thee . Yea the man whose heart is truly humbled for sin is conscious of the sinfull depravation of his nature , and is humbled for that ( which is the root ) asmuch ( if not much more ) then for his actuall sinnes which are the fruits of it . All sins that defile a man , come from within from this fountaine , Mar. 7. 23. David was humbled for this , Psal. 51. 5. Behold I was shapen in iniquity and in sinne did my mother conceive me . And so Paul though he had lived a most innocent life even before his calling to Christ , Phil. 3. 6. Yet see how he was troubled even for this , Rom. 7. 14 , 24. Thirdly , If you be humbled for your sinne out of respect to God , because God is offended , and dishonoured by it then will you be able to mourne for the sins of other men , for God is aswel offended and dishonoured by them as by your own . 1. I shewed you before that the man that is truly hūbled for the Iudgments of God upon this land , will mourne more for the sinnes of the land , then for the Iudgements themselves . So must we , 2. bee able to mourne for the sinnes of the places , and townes we dwell in , specially if they be of note for religion . This is prescribed as a duty , 1 Cor. 5. 2. Ye should have mourned , that he that hath done this deed , might be taken away . This is commended by the Holy Gost as a great vertue and grace in Lot , 2 Pet. 2. 8. that in seeing and hearing , hee vexed his righteous soule from day to day , with the unlawfull deeds of the Sodomites . This hath a great promise of speciall protection in the dayes of common calamity . Goe through the midst of the City , through the midst of Ierusalem ( saith the Lord to the man clothed in linen with the writers inkhorne by his side , Ezek. 9. 4. ) and set a marke upon the foreheads of the men that sigh , and that cry for all the abominations that be done in the midst thereof . 3. For the sins especially of our owne families , for they should trouble us most ; Nehemiah in his fast complained chiefly of his owne , and of the sinnes of his fathers house , Neh. 16. And it is said that when God should poure the spirit of grace and of supplications upon his people , they should mourn every family apart , Zac. 12 12. And Iob evē out of the feare that his sons in their feasting might have sinned , offred burnt offrings ( which were alwayes accompanied with profession of humiliation ) for them , Iob 1. 5. Certainly he that careth not how much lewdnes there bee in the towne where he liveth , nor in his owne family , and that is not unfainedly troubled for it nor endeavoureth to reforme it , was never yet rightly humbled for any sinne of his owne . FINIS . A SERMON PREACHED IN Ashby-Chappell , Oct. 4. 1629. BY ARTH. HILDERSAM . LONDON , Printed by George Miller , for Edward Brewster . 1633. A SERMON PREACHED in Ashby-Chappell . Octob. 4. 1629. Eccl. 11. 8. But if a man live many yeeres , and rejoyce in them all ; yet let him remember the dayes of darkenesse , for they shall be many . All that cometh is vanity . THe occasion of these words , and the dependance they have upon that went before is this . Salomon in the six first verses of this Chapter , had earnestly exhorted to the works of mercy and charity , and enforced his exhortation by many strong and perswasory arguments . In this verse and that which goeth before it , hee concludes that exhortation , with another forcible argument , taken from the consideration of our future estate . And the summe of his argument is , as if , he should have said thus : Doe all that thou art able to doe , that thou maist provide well for thy future estate . It is the very same argument in effect which our blessed Saviour useth to the same purpose , Luk. 12. 33. Sell that yee have and give almes : provide your selves bagges that wax not old , a treasure in the Heavens that faileth not , where no theef approacheth , ne●ther moth corrupteth . As if he should say , bestow your goods so while you live here , as you may have most use and comfort of them in the life that is to come . As our Merchants that trade into Turky or Persia will lay out their mony there upon those commodities , that will bee most beneficiall to them heere , when they shall come home againe . This argument Salomon propounds heere by way of answer , to an objection that men ( specially voluptuous men ) are apt to make against all this that he had said to perswade them to workes of charity and mercy , and whereby they are made most backward unto this duty . The Objection is set downe in the 7. verse , Truely the light is sweet and a pleasant thing it is for the eyes to behold the sunne . Where it is to bee observed ( for the opening of the words ) that by light is meant , a pleasant and prosperous , and comfortable life . For as our life is called in Holy Scripture , the light of the living , Psal. 56. 13. because life it selfe is sweet and comfortable to man ; so is a comfortable estate in this life oft set forth and resembled by this metaphore . When Eliphas would perswade Iob how beneficiall a thing it would be unto him to returne unto the Almighty , not onely in respect of spirituall and eternall , but even of worldly and temporall blessings also , that he should be sure to receive by it , he expresseth it thus , Iob 22. 28. thou shalt decree a thing , and it shall be established unto thee ; and the light shall shine upon thy wayes , that is thou shalt prosper in whatsoever thou takest in hand , and have comfort in it . The Iewes ( saith the sacred Story , Est. 8. 16. upon the advancement of Mordecay , and the reversing of Hamans letters ) had light and gladnesse and joy and honour . So that the Objection which the voluptuous man maketh , verse 7. is in effect thus much , Certainly life is sweet , and it is a great happinesse , to live plentifully , and prosperously , neatly , and pleasantly in this world , which I can never doe , if I should not bee carefull to keepe that I have , If I should hearken to thy counsaile , and be so liberall and bountifull to the poore , as thou wouldst have me to be . This Objection Salomon gives answer to in this verse . And in his answer 3. points are to be observed . 1. A supposition of two things , 1. Suppose ( saith he ) that a man doe live many yeeres , which ( yet ) no man ( specially no voluptuous man ) hath cause to looke for , For what is your life ? ( saith the Apostle Iam. 4. 14. ) It is even a vapour that appeareth for a litle time , and then vanisheth away . 2. Suppose also that he rejoyce in them all ; which ( yet ) is more unlikely and ( in a manner ) impossible ; for all men ( good and bad ) are subject in their whole life , to many occasions of sorrow , which they can by no meanes avoid . Man is born unto trouble ( saith Eliph . Iob 5. 7. as the sparkes fly upward . Yea every day of mans life , will bring forth some new occasion of sorrow unto him , or other sufficient unto the day is the evill thereof , saith our Saviour , Mat. 6. 34. Yea it is thus even with the best men , all the day long have I beene plagued ( saith the Prophet , ( Psal. 73. 14. ) and chastened every morning . Then followes the 2. point to be observed in the words , and that is a charge or admonition ; as if he should say , admit both those things that I have thus supposed ; yet for all that , I advise and charge him , Let him remember the dayes of darkenesse . Wherein also observe ( for the opening of the words ) 1. that by the dayes of darkenesse he meanes all that time that we shall spend in the estate of the dead . For though the godly ( in respect of their soules ) be presently after death , translated into Paradise , according to that speach of our Saviour , Luk. 23. 43. this day shalt thou be with me in Paradise ; and there is no darknesse there , nothing but light and comfort unspeakable , ( the inheritance of the Saints is in light , saith the Apostle , Col. 1. 12. In thy presence is fulnesse of joy ( saith David , Psal. 16. 11 ) at thy right hand there are pleasures for evermore ) yet ( in respect of the bodyes of all men ) as this life is fitly compared to light , so is the state of the dead unto darknesse . And so speaketh Iob of it , Iob 10. 21. Before I goe whence I shall not returne , even to the land of darknes and to the shadow of death , that is before I dye : yea even the souls also of all wicked men , shall after death abide in darkenesse everlasting . And so their misery is expressed , Mat. 22. 13. Cast him into outer darknesse , there shall bee weeping and gnashing of teeth . Secondly , Observe the reason why he would have these dayes of darknesse to be remembred and thought upon , because they are many , saith he , a great many more then the time we can hope to spend here . In which respect death is called , Ier. 51. 57. a perpetuall sleepe , and we use to call our grave our long home . And even for this cause it behooves us to be more careful to provide well for our future estate , then for this present life . As all wise men , will care more for , and bestow more cost upon that house and land , which they hold in free hold or by inheritance , then upon that where they are but tenants at will , or hold for term of life onely . Thirdly and lastly , observe the conclusion which he infers upon this admonition and charge , all that cometh that man getteth and enjoyeth heere is vanity , and emptinesse , no sound comfort or contentment of heart is to be found in it . The principall point then that is to be observed ( you see ) in these words is the admonition and charge , that Salomon gives heere , to remember the dayes of darkenesse ; and from thence this Doctrine ariseth for our instruction : That it is profitable and necessary for all men even in their best health , in their greatest prosperity , to remember and thinke oft of their death , and of their future estate . Two sorts of witnesses I will produce for the confirmation of this . The first is of good men , who have thus judged of the meditation of death . This appeareth 1. by their practise ; they have beene wont to thinke much of their change . This was Iobs daily meditation , All the dayes of my warfare , ( saith he , Iob 14. 14. for so I read it with sundry of the best interpreters , * ) will I waite till my change come . Neither did he onely in the times of his misery and affliction thinke thus of his change and wait for it , but in the dayes of his greatest prosperity also , as appeares by that which he saith , Iob 3. 25. the thing that I greatly feared is come upon me , and that which I was afraid of it come unto me . When he was in the height and strength of his peace and health , hee lived in continuall feare and expectation of a change . Secondly , It appeares that they judged it profitable and necessary to thinke much of their end , by the helps they were wont to use to keepe their death alwayes in their remembrance . For 1. they counted it their wisdome to visit the sick , and goe oft to the house of mourning , even for this purpose . The heart of the wise is in the house of mourning , saith Salomon , Eccl. 7. 4. and why did they account it their wisedome to do so ? he had given us the reason of that in the 2. verse for this is the end of all men ( saith he ) and the living will lay it to his heart . Secondly , to this end also they were wont to make their sepulchers in their lifetime , so did Asa one of the good Kings of Iuda , 2 Chro. 16. 14. and so did good Iosia also , 2 Kings 23. 30. and so did Ioseph of Arimathea , Mat. 27. 60. Thirdly and lastly , they were wont in their prayers earnestly to beg helpe of God this waye , Teach us to number our dayes , say Gods people to God in their prayer , Psal. 90. 12. that is , teach us to consider the shortnesse and uncertainty of our life , as David interpreted that prayer of Moses , in another prayer of his to the same effect , Psal. 39. 4. Lord make ●ee to know mine end , and the number of my dayes what it is , that I may know how fraile I am . Because they knew well , on the one side , how usefull and necessary it was for them , oft to thinke of the uncertainty and shortnesse of their life , and on the other side how hard a thing it was for them to keep this in their mind , how apt they were to grow forgetfull of it , therefore they did earnestly sue unto God that by his Holy Spirit , he would please to helpe them in this case . And this is my first sort of witnesses . The second is the Lord himselfe , for hee hath also declared himselfe to judge so of the benefit and necessity of this meditation . 1. By that earnest charge which our Saviour giveth to his Disciples concerning this , Mar. 13. 35. Watch yee therefore , for ye know not when the master of the house commeth , at even , or at mid-night , or at the cockerowing , or in the morning , and verse 37. And what I say unto you , I say unto all ; that is live in a continuall expectation of your end and of the account you must bee called unto , because you know not how soone and suddaine it may be . 2. By that patheticall with the Lord uttereth , Deu. 32. 29. O that they were wise , that they understood this , that they would consider their latter end ! He wisheth his people would understand and consider also , think and meditate seriously of their latter end , and he accounts it a high point of wisdome for them , to doe so . I know well that the meditation and thought of death is bitter to the flesh , and useth to breed much heavinesse and feare in the heart . And this is a chief thing that makes men unwilling to entertaine it . But as many other bitter things are most wholsom and soveraigne , even so is this . Thus doth Salomon answer this very objection which hee knew men would be apt to make , against that which he had said shewing the benefit of going to those houses , where people are mourning for the sicknesse or death of their friends . Alas , ( will men say ) if we should use to doe so , we should never be merry , but sad , and pensive , and melancholick . O saith he , Eccl. 7. 3. but sorrow is better then laughter ; for by the sadnesse of the countenance , the heart is made better . Three great benefits we may receive by thinking oft and seriously of our latter end . Which may serve for the Reasons and Grounds of the Doctrine . 1. This would season all our pleasures and earthly contents , so as we should be kept from surfetting of them . He that is perswaded of the necessity of watching continually for the Lords comming , and resolved to doe so , will keepe himselfe sober from being overcome with the immoderate love of any earthly thing . As he that knowes he must keepe the watch in a besieged City , will be sure to keepe himselfe from taking too much drink . Because the time is short ( saith the Apostle 1 Cor. 7. 29. ) therefore let him that rejoiceth , be as though he rejoiced not . As if he should say , take heed of rejoycing too much in any earthly thing , because our time here is but short . Therefore our Saviour at a great feast , Mar. 14. 5. 8. fals into a meditation and speech of his death and buriall . And this was also ( it seemes ) the reason why sundry good men were wont to make their sepulchers in their gardens the places of their greatest solace and delight . So we read that M●n●sses did after his humiliation and repentance , 2 King. 21. 18. And so did Ioseph of Arimathea also , as wee may see , Ioh. 19. 41. Secondly , nothing would have more force then this to restraine us from sinne ; and to breed in us a care to please God in all things . This reason is given in that prayer ; Psal. 90. 12. So teach us to number our dayes , that we may apply our hearts unto wisdome . If we could number our dayes well , and consider how few they are like to be , this would make us apply our hearts to wisdome and piety more seriously than we do . Experience shewes this , even in the worst men . O what Saints seeme many of them to be in their extreme sicknesse ? How fearfull are they then to offend God in any thing ? Nay , no man ( almost ) is so desperately wicked , that durst do any thing his conscience knew to be sinne , if he thought he must die instantly , so soone as he had done it . Durst any man give himselfe liberty to be drunke , if he considered he might die while he is drunke , as Elah did , 2 King. 16. 9 , 10. Or durst any man commit whoredome , if he could seriously thinke of this , that God might strike him suddenly , even while he is in that filthy act , as he did Zimri and Cozby , Numb . 25. 8. Therefore also we shall find this oft noted for a chiefe cause of many grosse sins that men live in , even the wilfull forgetting of their change , and putting it out of their mind . David speaking of the prophane man Psal. 10. 4. who through the pride of his countenance will not seeke after God ; God is not in all his thoughts ; giveth this for a reason of all this prophanenesse , Verse 6. He hath said in his heart , I shall not be moved , I shall never be in adversity . And the Prophet speaking of unjust and cruell men that did oppresse the poore , gives this for the reason of it , Amos 6. 3. because they did by all meanes put out of their minds the thought of their death , and the judgement that they must come unto , Ye put farre away ( saith he ) the evill day , and cause the seat of violence to come neare . Thirdly and lastly , nothing would be of more force to worke in us a care to prepare our selves for death , that it may not take us at unawares before we be ready for it , then this , if we would oft and seriously think of it . And this would be ( doubtlesse ) a great benefit and advantage unto us . This is a point of true wisdome , and ought to be the chiefe care of every Christian , to provide , that he may die well . Heare couns●ll , and receive instruction ( saith Salomon , Proverb . 19. 20. ) that thou maist be wise at thy latter end . This is one maine end we should aime at in all our hearing and seeking knowledge , that we may learne to die well . This was the Apostles chiefe care , that he might finish his course with joy , Act. 20. 24. And on the other side , it is the most dangerous and wofull negligence that a man can fall into , not to prepare before hand , and provide that he may die well . O it is a most miserable thing for death to take us at unawares before we be ready . Take heed to your selves ( saith our Saviour , Luke 21 36. ) that that come not upon you unawares . Sudden death certainly is a kind of temporall judgement , even unto the best men ( and so farre forth may be prayed against ) because the best man is not so well prepared for death in the time of his health and prosperity , but he hath just cause to desire and endeavour also to prepare himselfe better for it before he die . True it is we should be at all times ( as Gods people were when they did eat the passeover , Exod. 12. 11. with their loines girded , their shoes on their feet , and their staves in their hand . ) ready to passe from this Egypt unto our heavenly Canaan . But ( though every man should be , yet ) no man is so well prepared at all times , as he ought to be . But sudden death is to a wicked man that is not at all prepared for it , more then a temporall judgement . Though a man have made his will before-hand , and have it in a readinesse lying by him , yet may he esteeme it a good temporall blessing , when his last sicknesse whereby God visits him , is not so violent , but he may be able to review it , and adde or alter some small things in it before his death . And on the other side it may justly be accounted a temporall judgement upon him , when God takes him away with a dead Palsie or Apoplexy that would disable him from doing so much . And yet if he do die of such a disease , the matter is not great , because he had made his will before , and disposed of his maine estate according to his mind . But it is ( we know ) a matter of great danger and inconvenience for a rich man that hath not made his will before , to be taken with such a sicknesse at his end . And even so is it in this case . Sudden death is no such judgement to Gods child , who is for the maine prepared for it , as it is to the wicked man , who is not at all prepared for it . It is certainly a dangerous and fearfull thing for a man to live out of Gods favour , and void of grace , at any time ; but to die in that estate , is the very up-shot of all misery . And so the Holy Ghost speaketh of it . Eliphaz speaking of the extreme unhappinesse of wicked men , he concludes it thus , Iob 4. 21. They even die without wisdome , ( saith he ) as if he should say , and what can be said more to prove them most wretched men ? So speaketh the Prophet when he would describe the misery of the man that hath gotten a great deale of wealth by oppression and fraud , Ier. 17. 11. at his end he shall be a foole , saith he ; he shal be utterly void of true wisdome and grace , even when he dies . And this must needs be so , because there is no possibility of repenting and turning unto God , of recovering his favour , or obtaining any grace from him after death . He that dies without grace , must to judgement presently so soone as he is dead , Heb. 9. 27. And hell followes with death , saith the Holy Ghost , Rev. 6. 8. q. d. they go hand in hand ; as judgement is immediately passed upon them that die out of Gods favour , so hell is ready presently ●o receive them . Now this Doctrine which you have heard thus opened and confirmed unto you , is of great use , First , to reprove and condemne us all of great folly and madnesse . 1. None of us are so carefull to nourish this thought and meditation in our hearts , so desirous or willing to thinke of our death and future estate as we ought to be . Nay , 2. Most of us do wilfully refuse to thinke of death , but abandon this thought by all meanes , and use our utmost endeavour to keep it out of our hearts ; as the Persian Kings were wont to keep all mourners out of their gates , Esth. 4 , 2. Nay , 3. ( which is worst of all ) many of us for this very cause , will not think of our end , but banish by all meanes this meditation out of our hearts , that we may sinne the more freely . And with those vile men ( that I told you the Prophet complaines of , Amos 6. 3. ) we put farre away the evill day of purpose , that we may cause the seat of violence to come neare , that without feare and checke of conscience we may run headlong into all excesse of riot , that we can devise . Secondly , this Doctrine serves to exhorte us all to prepare for death . For that is the chief reason ( as we have heard ) why we should remember and thinke of it so oft . And this preparation consisteth in two things principally . First , We must labour to weane our hearts daily , from the overmuch love of all earthly things ; and inure our selves to beare willingly the daily and ordinary crosses we are subject to in this life , nothing makes us so unwilling and unfit to dye , as the immoderate love of earthly things . They are in themselves ( certainly ) Gods good blessings , and he doth ( of his goodnesse and bounty ) allow us to use and enjoy them , not for our necessity onely , but even for our delight and comfort also he giveth us richly all things to enjoy , saith the Apostle , 1 Tim. 6. 17. But the love of them is a most deadly enemy to grace , specially unto this grace of dying willingly and comfortably . That which the Apostle saith of the love of mony , 1 Tim. 6. 10. that it is the root of all evill , and cause why many are even pierced thorow with many sorrows , ( the truth whereof is never more seene then when they are to dye ) may be likewise said of the love of any other worldly thing . Love not the world ( saith the Apostle 1 Iohn 2. 15. ) neither the things that are in the world . If any man love the world , the love of the father is not in him . For this cause it was that our blessed Saviour , when he would prepare his disciples for persecution & death , bears so much upon these points First , That they would take heed of esteeming too highly of , or overloving any of the comforts of this life . Secondly , That they would learne to beare willingly the ordinary crosses God is pleased to exercise them with . He that loveth father or mother ( saith he , Mat. 10. 37 , 38. ) more then me is not worthy of mee ; and he that loveth sonne or daughter more then me , is not worthy of mee . And he that taketh not his crosse , and followeth after me , is not worthy of me . And he said to them all ( Luke 9. 23. ) if any man will come after me , let him deny himselfe , and take up his crosse daily and follow mee . And so the Apostle saith of himselfe , 1 Cor. 15. 31. that he did dye daily ; that is , by his willing forsaking of the comforts of this life , and bearing of those daily crosses that he was subject unto , he learned to dye every day . Secondly , Our preparation for death consisteth in our care to dispatch without delay and with all diligence , those things of most importance which must needs be done before we dye . Because we doe not know how soone , nor how suddenly death may take us . Thus wee see the harvest man , and travailer that are afraid to be benighted , are wont to doe . And we have Christs owne example for this , I must worke the works of him that sent me ( saith he , Iohn 9. 4. ) while it is day , the night commeth when no man can worke . And what is that businesse of importance ( will you say ) that we must thus dispatch without delay , if we would be well prepared to dye ? Surely to make this sure to our selves , that whensoever we dye , our soules shall goe to Heaven : When this businesse is once done , we shall be able to dye confidently and comfortably , when once we know ( as the Apostle speaketh of himselfe and of others of the faithfull also , 2 Cor. 5. 1. ) that if our earthly house of this tabernacle were disolved , we have a building of God , an house not made with hands , eternall in the Heavens , then we may s●y as he also doth there , verse 8. Therfore we are alwayes confident ; knowing that whilest wee are at home in the body , we are absent from the Lord. It is held a good point of wisdome , for a man ( specially , if he be one that hath much to dispose ) to have his will alwayes in a readinesse . And indeed so it is ; for it is commanded of God , set thine house in order , saith the Lord by his Prophet unto Hezechia , Esa. 38. 1. for thou must dye , and not live . But there is one thing more needfull then that is , even to set oursoules in order , and to have them alwayes in a readinesse . This is that one thing that is needfull , of which our Saviour speaketh , Luke 10. 42. It stands us upon to make our peace with God , and to acquaint our selves well with him before we dye , or else with what comfort can we goe unto him , and appeare before him then , yea we had need do it now in time of our health and without delay . Acquaint thyselfe now with God ( saith Eliphas to Iob 22. 21 ) and make peace , I because death commeth upon many and may doe upon us , sodenly , for man knoweth not his times ( saith Salomon , Eccl. 9. 12. ) as the fishes that are taken in an evill net , and as the birds that are caught in the snare , so are the sonnes of men snared in an evill time , when it cometh suddenly upon them . 2. When extremity of sicknesse comes , we shall be most unfit then to set our soules in order , to begin our acquaintance with God , or to make our peace with him . Remember now thy Creatour ( saith Salomon , Eccles. 12. 1. ) in the dayes of thy youth , while the evill dayes come not , nor the yeares drawnigh when thou shalt say , I have no pleasure in them . He thought age an unfit time to begin this worke in ; but our last sicknesse is ( certainly ) a more unfit time for it , than age is . Then the mind of man is wont to be so distracted and troubled , what with worldly cares for them that he shall leave behind him , what with the extremity of paines that use to accompany sicknesse ; and specially with the terrours that rise from the apprehension of his future estate , and from Satans temptations , that he is not made uncapable of comfort or direction , by the best meanes that can bee brought unto him . When Moses that excellent servant of God , one of a thousand , came to the Israelites at such a time , though the message he brought to them were as comfortable as any that they could heare , yet could they receive no comfort or benefit at all by it . Moses spake so ( saith the text , Exod. 6. 9. ) unto the children of Israel ; but they hearkned not unto Moses , for anguish of spirit , and for cruell bondage . 3. Admit we were never so able and fit to minde this matter then , and to go about this weighty businesse ; admit we could be then more apt to seeke reconciliation with God , than at any other time , yet have we just cause to feare that ( because we have wilfully neglected this worke so long , and presumptuously put it off till the last houre ) the Lord ( in his righteous judgement ) will refuse to be found of us at that time . Thus we shall find the Lord hath threatned to do , Prov. 1. 24 , 26 , 28 , 29. Because I have called ( saith he ) and ye refused , I have stretched out mine hand , and no man regarded , I also will laugh at your calamity , I will mocke when your feare commeth . Then shall they call upon me , but I will not answer ; they shall seeke me early , but they shall not find me ; for that they hated knowledge , and did not choose the feare of the Lord. Now if you shall aske me , how may this be done ? I answer , That he that would make this sure to himselfe , that when he dies he shall go to heaven , must do these three things . 1. He must repent of all his knowne sinnes . He must call them to mind , bewaile them unfainedly , confesse them to God , and crave earnestly of him the pardon of them : and resolve with himselfe to forsake them all . For , 1. Sinne is the s●ing of death , as the Apostle cals it , 1 Cor. 15. 56. And if that be once done away and forsaken , death can never hurt a man , nor hath he any cause to feare it at all . 2. On the other side , no man can hope to go to heaven with his sinnes unrepented of . Know ye not ( saith the Apostle 1 Cor. 6. 9. ) that the unrighteous shall not inherit the kingdome of God ? Be not deceived ; neither fornicators , nor idolaters , nor adulterers , nor effeminate , nor abusers of themselves with mankind , nor theeves , nor covetous , nor drunkards , nor revilers , nor extortioners shall inherit the kingdome of God. Any one of these sinnes unrepented of , will certainly exclude a man utterly out of the kingdome of heaven . 3. Though it be dangerous for a man to live in sinne , yet is it a matter of farre greater danger to him to die in sinne , and to be over-taken by death before he have repented of it . This our Saviour noteth as the extreme unhappinesse of the wicked Iewes , and repeats it often , Iohn 8. 21. 24. that they should die in their sinnes . 2. Get good assurance ( by a lively faith ) that Christ is thine , and then shalt thou be able to die in peace , and in a certaine hope to go to heaven when thou art dead . When old Simeon had seene Christ , ( whom he had waited for by faith , and longed to see ) and was thereby confirmed much in that faith he had in him before ; He blessed God an● said , ( Luke 2. 28 , 29 , 30. ) Lord now lettest thou thy servant depart in peace , for mine eyes have seene thy salvation . They that have once seene and embraced Christ as he did , spiritually by faith , ( I meane ) and not corporally onely , shall die in peace ; and none but they can do so . For , 1. It is Christ onely that hath overcome death for us , and taken away the sting of it . When the Apostle had said 1 Cor. 15. 56. that sin is the sting of death . But thanks be to God ( saith he , Verse 57. ) which giveth us victory through our Lord Iesus Christ. Death is overcome , so that it cannot hurt the true believer at all ; but him that is nor in Christ , it will sting unto death , even unto the second death . 2. We can have no hope to come to heaven but onely through him Christ is in you ( saith the Apostle , Col. 1. 27. ) the hope of glory . There is no hope to come to glory , but onely by Christ. Nay , there is no hope to come to glory through him , unlesse he be in us , unlesse he dwell in us by a lively faith . 3. If thou wouldst be sure to go to heaven when thou diest , labour whilest thou livest to lead an unblameable , a godly and fruitfull life ; even to do all the good that God gives thee power and opportunity to do . As we have opportunity ( saith the Apostle Gal. 6. 10. which none of us can tell how soone it may be taken from us ) let us do good unto all men , especially unto them that are of the houshold of faith . See what comfort Hezechia found in this when he was to die . Remember now O Lord I beseech thee ( saith he , Esa. 38. 3. ) how I have walked before thee in truth and with a perfect heart , & have done that which is good in thy sight . Now ( on his death-bed ) his conscience gave this comforta●●e testimony unto him , that he had lead a holy life ; and now doth he ( even before the Lord ) comfort himselfe in that against the feare of death . See also what a testimony the holy Apostle gives unto good workes , even to the workes of charity and mercy in this case . Charge them that are 〈◊〉 in this world ( saith he , 1 Tim. 6. 17 , — 19. ) that they 〈◊〉 good , that they be rich in good workes , ready to distribute , willing to communicate ; laying up in store for themselves a good foundation against the time to come , that they may lay hold on eternall life . Workes of charity ( not as a meritorious cause of salvation , but ) as a sure evidence that by a lively faith we have interest and title to the merits of Christ , shal be rewarded with stable and durable riches in time to come , and will make a man able with confidence of hope to lay hold on eternall life . And that which the Apostle saith of certaine bad men , 2 Cor. 11. 15. that their end shal be according to their workes , may be said of all good men also , their end shal be according to their workes . A good life will certainly end in a blessed and comfortable death . Foure things are wont to be objected against this , which I will briefly give answer unto . Experience sheweth daily that many do die willingly , and quietly , and comfortably also , that have neither lived so unblameably and fruitfully , nor used any such means to prepare themselves for death , as you have prescribed . To this I answer , 1. That we may not thinke that every one that dies quietly , and speakes gloriously of his willingnesse to die , and of the peace and comfort that he finds in the assurance of his salvation , doth die happily and comfortably indeed . For , the Holy Ghost speaks of some that were most w●cked and wretched men , that have no bands in their death , Psal. 73. 4. In outward things all things ( aswell in death as in life ) fall alike to good and bad , as Salomon saith , Eccles. 9. 2. 2. We have just cause to suspect the peace and quietnesse of conscience that seemes to be in that man , that was never troubled nor disquieted in his mind for his sinnes . Because the spirit of bondage and feare useth to go before the spirit of adoption and comfort , as is plaine by the Apostles speech , Rom. 8. 15. 3. And lastly , it is certainly a grievous judgement of God , and such as we should all tremble at , to see a man that hath beene in his whole life time notoriously wicked , to have no sight at all nor trouble of mind for his sinnes before he dies . Our Saviour pronounceth them to be happy men . Mat. 5. 3 , 4 , 6. that are so poore in spirit , that they mourne for it , and hunger and thirst after righteousnesse . And if this be a blessed thing in every child of God ( how unblameable and civill soever his life hath been ) at all times ( even in the time of his best health and prosperity ) to see and feele in himselfe so just cause of mourning and trouble of mind , as breeds in him an unsatiable desire after the righteousnesse of God in Christ ; then must it needs be a most wofull and cursed thing in a man that hath been notoriously wicked , to be void of all sight and sense of his sinnes , of all trouble of mind for them , even then when he is summoned by sicknesse and death to appeare before the judgement-seat of God ; to go to hell in a sleep , and never to have his conscience awakened till he come there . And indeed so the Prophet speaketh of this as of a most dreadfull judgement of God , when he gives up wicked men unto this blindnesse and senslesnesse of heart . The Lord hath powred out upon you ( saith he , Esa. 29. 10. ) the spirit of deepe sleepe , and hath closed your eyes , so as you cannot see nor be sensible of your owne estate . But we see also on the other side in daily experience ( say some ) that many who have seemed most religious in all their life time , and carefull to live well , have ( yet ) shewed very great unwillingnesse and feare to die ; more a great deale then other men usually do . To this I have two things to answer . First , that it is indeed possible enough , even for a faithfull and godly man to feele in himselfe an unwillingnesse and feare to die . Good Hezechia wept sore , Esa. 38. 3. when the Prophet brought him word in his sicknesse that he must die and not live : and David also prayed oft against death , and that he might live still , Psal. 6. 4 , 5. and 30. 8 , 9. and 88. 9 , 12. It is with many of Gods people in this case , as it was with Lot when he would leave Sodom . Though Lot had so small comfort in Sodom while he lived in it , 2 Pet. 2. 8. yet see how unwilling he was to part with it , Gen. 19. 16. He lingred so , that the Angels were faine to pull him out ( as it were ) by strong hand : they laid hold upon his hand ( saith the sacred text ) the Lord being mercifull unto him , and brought him forth , and set him without the City . Some unwillingnesse to die our Saviour tels Peter he should find in himselfe , even then when he should suffer martyrdome for his sake . When thou shalt be old ( saith he , Ioh. 21. 18. ) thou shalt stretch forth thy hands , and another shall gird thee , and carie thee whither thou wouldest not . And there is good reason to be given for this . For , 1. Death being a great enemie to the nature of man , and even the dissolution of it , there must needs be in all men ( naturally ) some feare of it . Such as haue beene long , and inward , and deare friends , cannot part for adieu ( as we say ) without much unwillingnesse , and expression of griefe ; as we see in the example of Ionathan and David , 1 Sam. 20. 41. And where were ever found in the world so long & inward & dear friends , as the soule and body have beene ? 2. Who can thinke of his personall appearance before the Majesty of God without some feare ? 3. Lastly , the best of Gods servants , though they know and believe that when they die they shall not come into condemnation ( as our Saviour speaketh , Iohn 5. 24. ) but are already passed from death unto life ; and therefore have no just cause ( in respect of their future estate ) to feare death at all , but rather to welcome it , and to rejoyce in it , yet are they regenerated , and ( consequently ) do believe but in part . And though the spirit ( the regenerate part ) indeed be willing ( as our Saviour speaketh , Mat. 26. 41. ) yet the flesh ( the unregenerate part ) will be apt to shew it selfe weake and unwilling to die . But then I answer secondly , that there is no man that hath lead a godly life , but 1. He discernes and bewailes his owne corruption in this his unwillingnesse to die ; he yeelds not to it , but strives against it by all meanes ; and even in this case finds in himselfe that combate betweene the flesh and the spirit , that the Apostle speakes of Gal. 5. 17. The flesh lus●eth against the spirit , and the spirit against the flesh ; and these are contrary the one to the other . 2. He doth in the end overcome this corruption ; and is ( by Gods grace ) made most willing and desirous to die , before God cals and takes him away , according to that gracious promise made unto all Gods people , to all that have been carefull to serve and please him , Psal. 29. 11. The Lord will give strength unto his people , the Lord will blesse his people with peace . But then there is yet another thing objected against this that hath been said touching the assurance they may have to die happily and well , that have been carefull to live religiously and well ; namely , that many who have beene most precisely religious , have not onely beene void of comfort when they should die , but full of terrour in their conscience , calling in question the truth of their faith , and of whatsoever goodnesse hath seemed to be in them , apt to despaire utterly of the mercy of God in Christ. My answer to this objection must consist of three branches . 1. It is possible indeed even for a man that hath lived a most innocent and holy life , to expresse in his last sicknesse much terrour , and to breake forth into speeches that tend unto desperation , and even unto blasphemy also against God. For , 1. There is no disease so violent and extreme , but the child of God may be subject unto it , and die of it also aswell as any other man. All things come alike to all in this respect , as Salomon speaketh , Eccl. 9. 2. And these things that are objected ( as causlesse feares and terrours , ravings , blasphemies , fierce speeches and actions both against themselves and others ) are knowne to be the very naturall effects of some violent and extreme diseases . 2. It cannot be denyed but that Satan also is wont to shew the uttermost of his fury and power against Gods servants in their last sicknesse . The last combate that they have with him , is wont to be the sharpest of all other . The Apostle telleth us Col. 2. 15. that our blessed Saviour spoiled the principalities and powers , and made a shew of them openly , triumphing over them in his crosse . All the principalities and powers of hell did then set upon him , and shewed their uttermost strength and rage against him . This Christ did fore-see , and told his Disciples of also before hand , The prince of this world commeth ( saith he , Iohn 14. 30. ) and hath nothing in me : as if he should say , I know well that Satan in my passion ( which is now at hand ) will come and assault me with all his forces , but he hath nothing ( nothing of his owne , no corruption at all ) in me , and therefore shall lose his labour , and do me no hurt at all . And as he did with Christ our head , so hath he been wont to deale also with the best of his members and servants , even to set upon them most fiercely in their ●ast sicknesse : and that for two causes . 1. Because he sees his time and opportunity that he can have with them is now so short , having great wrath ( saith the voice from heaven , Rev. 12. 12. ) because he knoweth that he hath but a short time . 2. Because he knoweth we are then ( through paines , and feares , and distempers of body and mind ) like to be most weake and unable to resist him . Secondly , though godly men may have such conflicts with Satan , and experience of his most fiery assaults upon their death-beds ; yet the Lord , the God of peace is wont to tread downe Satan under their feet , ( as the Apostle speakes , Rom. 6. 20. ) before they die . He useth to make them ( even in this life ) mor● then conquerours over that distresse and anguish which his assaults hath brought them unto . In all these we are more than conquerours ( saith he , Rom. 8. 37. ) through him that loved us . Yea the experience of many of Gods servants hath proved , that these bitter conflicts of theirs have ended in more abundance of peace and comfort , than ever they found in their lives before ; and that not inwardly onely in their owne feeling ; but God hath made them able also to expresse it outwardly , to the exceeding comfort and admiration of them that have beene about them . Thirdly and lastly , although it should so fall out , that the Lord ( for the further hardning of wicked men , or for some other causes best knowne to himselfe , whose judgements are unsearchable , and his wayes past finding out , as the Apostle speaketh , Rom. 11. 33. ) should take away any of his servants in these fearfull fits and conflicts , and utterly disable them from expressing by word or gesture the victory over them , and the comfort that they have ended in ; yet are we to rest confidently assured of this , that every one that hath lead a good and godly life , doth certainly die blessedly and comfortably , though we cannot perceive it . Because we are to walke by faith and not by sight , as the Apostle teacheth us , 2 Cor. 5. 7. and more credit is to be given to the word of God , than to all sense and experience of men : and therefore whatsoever we heare them speake , or see in the manner of their death , we should resolve with Salomon Eccl. 8. 12. Yet surely , I know that it shall be well with them that feare God , which feare before him . For the Lord hath expresly said of every godly man , Prov. 14. 32. The righteous hath hope in his death . And commanded us Psal. 37. 37. to marke the perfect man , and behold the upright , assuring us that the end of that man is peace . The fourth and last thing that may be objected against that which hath been said , is this ; if the death of all the godly be so blessed and happy , why hath there beene such mourning and lamentation for their death among Gods people , as we see there was both in the old Testament for the death of Iacob , Gen. 50. 10. and of Samuel , 1 Sam. 25. 1. and of many more : and in the new Testament also , for the death of Steven , Acts 8. 2. and of Tabitha , Acts 9. 36. and sundry others ? To this I answer , 1. That the happinesse of the godly in their death makes nothing against our mourning for them ; but it is both lawfull and fit for us to mou●ne for the death of our Christian friends , ( for all that . ) 1. Out of the respect we owe unto them , and out of that love and affection we are bound to shew unto them . And the Apostle noteth it ( Rom. 1. 31. ) for a signe of one that is given up of God to a reprobate mind , to be void of natural affection towards them that God hath linked him unto . 2. Out of respect to our selves , and therein unto the Lord also : for , we are to take it for an argument of Gods displeasure against us for our sinne ; when he deprives us of such friends as were his good instruments of our comfort any way . So Naomi , when God had taken from her her husband and her two sonnes , said Ruth 1. 21. that the Lord had testified against her , and the Almighty had afflicted her . Secondly , though it be lawfull and fit we should mourne for the death of our Christian friends , yet may we not mourne for them immoderately , but take heed that we exceed not this way . They that weepe ( saith the Apostle , 1 Cor. 7. 30. ) should be as though they wept not . They must take heed their hearts be not too much taken up and oppressed with griefe : I would not have you to be ignorant brethren ( saith he 1 Thess. 4. 13. ) concerning them which are asleepe , that ye sorrow not even as others which have no hope . And we should moderate our griefe in this case , 1. Out of our respect unto the Lord , who is the doer of this . It is he that gives , and it is he also that takes away our friends from us . This quieted Iobs mind , and moderated his sorrow when he had lost all his sonnes and daughters ; The Lord gave , and the Lord hath taken away , saith he , Iob 1. 21. It becomes us all to stoope and submit our selves to his will in all things , and to say with old Ely , 1 Sam. 3. 18. It is the Lord , let him do what seemeth him good . And immoderate sorrow in any of our losses , must needs argue a kind of murmuring and impatiency against God. 2. Out of our respect unto our Christian friends whom we mourne for : for death is to them ( we know ) a great advantage : to die is their gaine , as the Apostle speaketh , Phil. 1. 21. Death makes them happy and blessed , Write , blessed are the dead which die in the Lord , saith the voice from heaven , Rev. 14. 13. For , 1. Death puts an end to all their sorrowes , afflictions and tentations that they were vexed with continually in this life ; now they rest from their labours , Rev. 14. 13. 2. Death puts an end to all their infirmities , which they so much complained of ; and perfecteth their sanctification , which they so much longed after while they lived : The spirits of just men ( saith the Apostle , Heb. 12. 23. when they are once separated from their bodies and translated to heaven , and not before then ) are made perfect . 3. And lastly , their workes follow them , Rev. 14. 13. Death puts them in possession of their eternall happinesse , and of that blessednesse whereby God hath promised to reward their obedience , and all that care they have had to please him . Certainly the least thing that any child of God hath done in love and obedience unto him , shall not be forgotten , nor unrewarded of God : no not the dutifulnesse , and diligence , and faithfulnesse of a poore servant to his master . Knowing ( saith the Apostle to such , Col. 3. 24. ) that of the Lord ye shall receive the reward of inheritance ; for ye serve the Lord Christ. And whosoever ( saith our Saviour , Mat. 10. 42. ) shall give to drinke unto one of these little ones a cup of cold water onely in the name of a Disciple , verily I say unto you , he shall in no wise lose his reward . But this reward is many times not given to Gods servants in this life . When the even is once come , and we have done working , then will the Lord of the vineyard ( as we read Mat. 20. 8. ) give unto all his labourers the wages he hath covenanted to give unto them . Now because of this great advantage and benefit that ( in all these three respects ) comes to our Christian friends by their death , we faile much in the love we pretend to have borne unto them , if we mourne immoderately for their departure from us . Old Barzillai was willing ( even out of his love to his sonne ) to part with him , and forgo the great helpe and comfort he might have had from him in his age , because of the great preferment he knew it would be to his sonne to leave him , and live with David in his court , 2 Sam. 19. 37. And what comparison is there betweene that preferment and this , that every child of God is advanced unto by his death ? 3. And lastly , out of respect unto ourselves , we should moderate our griefe for the departure of our Christian friends ; because we have not quite lost them , but we shal be sure to enjoy them againe , with much more content and comfort in their society than ever we did here . By this consideration David moderated his sorrow for the death of his child , 2 Sam. 12. 23. I shall go to him , but he shall not returne unto me . For , though we shall not know one another , nor enjoy the society and company one of another in the life to come in that naturall and carnall manner as we did in this life ; yet shall we certainly rejoyce much more one in another , than ever we did in this world . And this comfort that the faithfull shall have in heaven in their mutuall society , is oft mentioned in the holy Scripture as one part and degree of that unspeakable happinesse that they shall enjoy there . They shall sit downe with Abraham , Isaac , and Iacob ( saith our Saviour , Matthew 8. 11. ) in the kingdome of heaven . They shall be admitted into the general assembly and church of the first-born which are written in heaven , — and to the spirits of just men made perfect . And the Apostle saith of the Thessalonians ( who were won to God by his ministry , and in whom he had taken great comfort in this life ) 1 Thess. 3. 19 , 20. that he knew well that in the life to come , even in the presence of our Lord Iesus , and at his comming they ●●ould be his glory , and joy , and crowne of rejoycing : he should take farre more comfort in them then , than ever he had done in this world . And this may suffice for answer to all th●se foure things that have been objected ; and to settle your hearts in this truth , that the man that lives a godly and fruitfull life , may be sure to die happily and comfortably ; and none but he . And thus much also shall serve to have been spoken at this time . Let us now praise God for his mercy , and commend this that we have heard to his blessing by humble and faithfull prayer . FINIS . TO HIS MOST WORTHY , AND MVCH HONOVRED PAtrone Master William Cokayne , Merchant , at his house in Austine Fryers in London . SIR , I Hope the world will not blame me , for increasing the crowd of Englishwriters , with which , it is so much troubled : nor censure me of folly for thrusting this little Booke into the throng , where it is like to be smoothered , if I may be admitted to put in this plea. To the first , that as a dutifull sonne , in honour of my deare fathers Name and memory , I strive for some place for this Monument , which may be some meanes to perpetuate the same in Gods Church : as a faithfull Executor , I am carefull to discharge this part of his ( though but nuncupative ) will , to endeavour the publishing of this , and some other of his Workes , which himselfe intended and had prepared for the presse ▪ To the latter , I plead , that though it be in it selfe but small , yet will it finde in the throng , a booke to which it is neerely allyed , a childe of the same Authors braine and heart ( the Lectures on Saint Iohn 4. ) which having found free and speedy passage , will make way for this , and easily procure it welcome and entertainment , where it selfe hath found the like ; and I presume elsewhere also : for somuch as the company of this may be procured at a farre easier charge then the former , and as it hath one already to lead the way , so ( God willing ) ere long ( I hope ) it shall be seconded by another of later b●●th , but greater growth . It no way becometh me to commend this , or any other worke of his ( let me rather strive to imitate him my selfe , then to commend him , or any thing of his to others ) his very name will commend them . And least under that name , the reader should suspect he may bee abused : I heere solemnly promise , that what is or shall be ▪ by me published under his name , shall not be loose notes ( that have beene taken by some ignorant Scribe ) nor shall it be made up with additions , and alterations of my owne ▪ bu● the Copies under his owne hand carefully transcribed . And as for publishing these Sermons , I have good reason , so for dedicating them , to your selfe . The occasion of them was that heavy Visitation , which was then upon your City ; the drift of one part of them , was to moove his auditors , to commiserate the ( then ) wofull estate of it , to you therefore as a Citizen ( of no meane note ) have I directed them , but principally to you as my Patrone I have not , nor expect anything of mine owne worthy publique view : this I owne not as Authour , but as Heire to the Authour : and it being in mine hands , I thought it my duty ( being the first booke ▪ I had to dispose of ) to present it first into those hands , which freely bestowed the Presentation to this Parsonage upon me . I have beene for above these foure yeeres , covetous of some faire opportunity to witnesse to the world , my thankfull acknowledgement of your favour to me ; and to give publique testimony of your worthy and exemplary integrity , in discharging the trust reposed in you ( to dispose of this Benefice ) without respect to your owne gaine , or pleasuring of your friends , neglecting bribes of breath or money . You intended not to enrich your selfe by this part of the Churches Patrimony , nor to make up other losses by gaining by this . It was your care not onely to shunne the grievous sinne of Simony and corruption , but to avoide all suspition of it , you passed by the neere relation of kindred , the importunate solicitation of freinds , the mediation of great Personages , and were pleased in your choice to crave the direction of your pious , learned and most industrious Pastour , the great blessing and ornament of your City and Parish : his love ( which I may never forget , though I shall not in any degree requite ) induced him to nominate mee , your confidence in his judgement and uprightnesse , made you upon his commendation to make choice of mee a meere straunger , for your Clarke . Never had any Parson or Parish more cause thankfully to acknowledge the religious care , and pious integrity of a Patrone , then wee heere have : or take any occasion to lay this your good worke open to wide report , and to propound you as a patterne , to them that are entrusted with such charges . I doe and shall praise GOD , as long as I live , for raising you ( beyond my thoughts and expectations ) an instrument of so great good to mee : by your meanes hee hath freed mee from those snares , wherein many of our coate are ( in these corrupt times ) intangled ▪ I doe not eate the bread of ( either direct or indirect ) Simony , but that which by GODS providence , your uncorrupt hand hath reached out to mee , a morsell of which will give mee more content , then abundance of the former sort . I doubt not , but GOD will aboundantly requite your kindnesse to his house , that hee will blesse you in your Merchandise , and exchanges , who have beene so carefull not to make Merchandise of the Soules of men , or to make sale of the Patrimony of the Church , and portion of GODS Ministers ; that hee will continue and increase your comfort in your hopefull children , who have beene so faithfull a Guardian to this people ; but principally that hee will blesse you in your Soule with Spirituall and Heavenly graces and comfort , the meanes of which , you have beene so carefull to provide for this place . For all which ( as I hope ) soe I shall continually pray ; and such prayers are the best , and onely requitall , I can make , and that I know , which you will accept of , together with this mine acknowledgement , before witnesse , and upon record , that I am West-Felton in Salop. Decemb. 8. 1632. Yours in the bonds of thankfulnesse most obliged , SAMVEL HILDERSAM . Notes, typically marginal, from the original text Notes for div A03339-e1600 Nota 1. Doct. 1. Proof . 1. 2. Reason 1. Reason 2. Reason 3. Vse 1. Object . Answ. Applic. Applic. Notes for div A03339-e4390 Nota. 2. Doct. 2. Reason 1. 2. 3. Vse 1. Vse 2. Vse 3. Notes for div A03339-e7040 Object . Answ. Nota. 3. Doct. 3. Caution 1. Caution 2. Caution 3. Reason Object . Answ. Vse 1. Vse 3. Notes for div A03339-e9720 〈◊〉 . 4. Doct. 4. Branch . 1. Two sorts of reasons . Notes for div A03339-e11640 Vse . 1. Motive 1. Object . 1. Answ. 1. Answ. 2 Quest. 2. Answ. 1. Answ. 2. Motive 2. Promise 1 Applic. Promise 2 Applic. Promise 3 Applic : Promise 4 Applic. Notes for div A03339-e13370 Motive 3. Applic. Meanes of 2 sorts . 1 Sort. 1. Object . Answr . 1. Answ. 2. Ans. 3. Applic : 1. 2. Applic. Notes for div A03339-e14330 Second sort of meanes . Quest. Answ. 1. A fit time Five times . Applic. 2 A fit place . Quest. Answ. 1. Answ. 2. Ans. 3. Applic : Seven aggravations of sinne . Notes for div A03339-e16840 Signes of true humiliation . Applic. Applic. Applic. Notes for div A03339-e18510 * Vetus . Lat. Calvin , Pagnin . Vatablus , Arias Montanus . Object . Answ. Reason 1 Vse . 1. Vse 2. Object . 1. Answ. Ob. 2. Ans. 1. 2. Object . 3. Answ. 1. Object . 4. Answ. 1. 2. 
A60623	----	Christendoms call to repentance who is adulterated and gone out from the life of her maker, and gone into the spiritual whoredoms, from the life which was among the apostles, which, with the light, is seen and made manifest, which now shineth, that comes from the VVord which was in the beginning, before whom all things are bare and naked and nothing can be hid / by W.S. Smith, William, d. 1673. 1661 Approx. 15 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A60623 Wing S4293 ESTC R19004 12440273 ocm 12440273 62089 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A60623) Transcribed from: (Early English Books Online ; image set 62089) Images scanned from microfilm: (Early English books, 1641-1700 ; 298:10) Christendoms call to repentance who is adulterated and gone out from the life of her maker, and gone into the spiritual whoredoms, from the life which was among the apostles, which, with the light, is seen and made manifest, which now shineth, that comes from the VVord which was in the beginning, before whom all things are bare and naked and nothing can be hid / by W.S. Smith, William, d. 1673. 8 p. Printed for Thomas Simmons ..., London : 1661. Written by William Smith. Cf. BM. Reproduction of original in Yale University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Repentance -- Christianity. 2005-04 TCP Assigned for keying and markup 2005-05 Aptara Keyed and coded from ProQuest page images 2005-09 Emma (Leeson) Huber Sampled and proofread 2005-09 Emma (Leeson) Huber Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion CHRISTENDOMS CALL TO REPENTANCE , Who is Adulterated , and gone out from the Life of her Maker , and gone into the Spiritual whoredoms , from the Life which was among the Apostles , which with the Light , is seen and made manifest , which now shineth , that comes from the VVord which was in the beginning , before whom all things are bare and naked , and nothing can be hid . By W. S. LONDON . Printed , for Thomas Simmons , at the Signe of the Bull and Mouth , near Aldersgate , 1661. THis hath been seen as the purpose of the Lor● concerning Christendom , that all her great build●ing which her builders have set up , not one ston● shall be left upon another , which shall not b● thrown down ; which the Papists , Anabaptists , and others the professed Christians so called , or professors of Religion , have been so long time and so many years building , contriving , and setting up in the dark , out of the Councel of the Lord ; and their building shall be laid waste , and trampled upon ; and this the Lord will bring to passe in the Earth , the day hasteneth a pace , and though they gather , they shall be scattered , the Lord will scatter them . For the Rams horns blowing , they shall not endure the blast thereof , Priests , Professors , nor People ( for the Spirit of life is therein ) which have been alienated from the life of Innocencie , and the life of Righteousnesse , so cannot endure the breath . This is thy case , O England ! and the Nations round about thee , Spaniards , Dutch , French , Italians , Portugals , Scots , Irish , and others that have committed Adultery with thee , and lain in the Bed of whoredoms together , which are gone out from the light , gone out from the Husband , and so have defiled themselves , whom God will judge . Your stink is ascended , and the cry of your iniquities gone up into the ears of the Lord of Sabbath , who will arise and plead with thee , O Christendom ! in one Nation and another , that hast harloted from the life of thy Maker , and gone after strange flesh , and from the life of the holy Apostles and Prophets , and gone into the killing , devouring , and destroying one another ; So that an utter consumption is determined from the Lord to come upon thee , and the whole Earth , which shall spoile your glory , and deface your beauty . For what Fighting Quarreling , Striving , Tearing , Rending , hath come up in thee , thou Christendom , since the Apostles and true Christians dayes , killing and destroying about Religion , Church , Worship , Ministry , and striving one with another about their words , whose life you are Apostatized from , and so run unto the carnal Weapons , which the true Saints , Ministers and Messengers of Christ warred not with , who put on the Armor of Light ; And since them the Wolfe hath got into the Sheeps cloathing , which is to be rent off , and thou stript bare and naked , and left to open view , and this the Lord is bringing to passe , whose work thou canst not withstand . For all thy Threats , Bonds , Prisons , nor Arm of flesh will not terrifie nor hinder the birth born of the Spirit from doing the will of God ; the corner Stone is set upon thy head , and the little stone cut out of the Mountains without hands shall fill the whole Earth , it shall bruise the feet of the Image whereon the Image standeth ; and the most beautiful form whatsoever without life , what is it more then an Image ? So that nothing but life it self will stand , and all likenesses will come to an end . And Sion shall arise and shake her self out of the dust , and put on her beautiful Garments which long hath lain in the dust mourning , yea , thou Daughter of Sion shall rejoyce and break forth into singing , and the daies of thy Widdow-hood shall be ended , though thou be yet but small , and little , for great is the Holy One in the midst of thee ; thy gates shall no more be shut , neither shall there be any night where thou inhab●●est , the Lord shall be thy sure defence , and thy God thy glory . But thou Christendom 〈◊〉 from the life of God , which was among the Apostles , shall weep and mourn , and all them that have committed lewdnesse with thee ; yea , who have been partakers of your pleasures together , shall weep and sorrow together , the day hast●neth ●pace . And this is declared against Christendom , the professors of Religion , and fighting Christians with carnal Weapons got up since the Apostles daies , thy Weapons cannot defend thee , nor be able to withhold nor alter the determination of the Almighty ; the Vials and Wrath that is to be poured forth upon thee without mixture , who hast sat as a Queen , and said in thy heart , thou shalt see no sorrow , which hast lived in the many mixtures , out of the simplicity , and out of the truth , and so out of the service of the only true God , who is a Spirit and will be worshipped in the Spirit and in the Truth , and so hast grown subtle , lewd and stubborn , clamorous ; and to keep up thy false Church , and false Worship , hast invented Wracks , Tortures , Prisons , Inquisitions to torment and afflict others ; So shalt thou know thy bed of sorrows , who being out of the Truth and Service of God , hast served the divers lusts and pleasures , contrary to the Spirit , and contrary to the Truth , which is the Light. Therefore , O Christendom ! consider what thou hast brought up thy Children to , and what thou art training them up in , that Christs Voice hast not heard nor hearest , so are running after the strangers , having itching ears , whose heart is even surfeited with delights and pleasures , and drunk with the blood of the Saints ; But into a bed of torment thou must be cast , and thy companions with thee , and bitter lamentation thou must know , who hast lived in pleasures on Earth , and been wanton , and faired deliciously every day Dives-like . thou must also drink of the same cup which thou hast filled unto others , which shall be filled unto thee from the hand of the Lord who is Just and Righteous ; And dost thou think that thy carnal Weapons will ever be able to defend thee , who hast committed spiritual whoredoms , and led many into captivity ? O ▪ that the cup of the Lords fierce indignation thou canst turn from , and not drink of it , who hast drunk the blood of his Saints , And the sons of Sion more comparable then fine Gold , hast trod under thy feet ? Will not thy heart ake thinkest thou when thou shalt drink it ? and receive thy portion from the Lord , which in one day will come upon thee , and them that have committed Fornication with thee , whom the worthy Name of Christ hast blasphemed , and called your selves Christians , and caused his Truth to be evil spoken of , & his Name to be blasphemed through thy lewdness , adulteries and whoredoms , who shall be made bare and naked , and thy lewdnesse discovered , the Lord will bring it to passe , and plead his cause with thee , who hast the face of an impudent whorish woman , hardened in wickednesse and deceit ; thy day of desolation and widowhood hasteneth on thee , for strong is the Lord which will perform this ; And hast called thy selfe a Church , and Church-members , and hast told people out of thee there is no salvation nor safety ; and so hast beguiled the unstable ▪ But are they in safety that are in the Adultery , Uncleannesse , Defiled , where the whoredoms have been committed , and the bed hath been defiled ? For what whoredoms like it in the whole World that have been committed in thee , and hast brought up thy Children in , thou Christendom , adulterated from the life of thy Maker , from the life of Righteousnesse , and the life of Holinesse , and yet tellest of thy safety , and that there is no safety out of this Church , who hast caused the Name of Christ to be an abhorring before men , and before Nations , that have been any thing sober minded , or have had a search and inquiry after him , after Righteousnesse , and after Truth ; or to know of his waies , his teachings , the beloved of the Father , whom the Soul loves , and so to know their souls beloved , which thou hast caused to be stumbled at and offended ; And so hast caused the worthy Name of Christ to be as a by-word among the Nations that knows him not , and to be evil spoken of among the Gentiles . What stinks have proceeded from thy Inquisitions , Wracks , Tortures , and Prisons , disjointing mens bones , and burning their flesh about Religion , Church and Ministry ; What havock hath there been made in thee , O Christendom ! and in all the parts thereof , of the honest simple hearted Lambs of Christ since the Apostles daies , which is even dreadful to consider what a weight lies upon thee , what Tearing , Rending , and destroying hath been in thee and by thee of the harmless flock of Christ ; Where hath been the like heard of among any people in any part of the World , besides the like things that have been done in thee ? So that the Name of the Holy Child Jesus hath suffered by thee which thou hast blasphemed , who never commanded to Wrack , Torture , Burn , Imprison , nor make Inquisitions , but bid love Enemies ; Neither did his Ministers , Messengers , or Servants give forth any such command , but said overcome evil with good ; And so hast thou kicked against reproof and hatest to be reformed , but the Lords judgments will pursue thee , who is just , and overtake thee , to recompence thee who is mighty , and the stroak of his hand thou canst not escape , nor withhold the fury of his indignation ( except thou repent ) which will presse thee down into the Lake , where the Beast , false Prophet , and them that have committed lewdnesse with thee are to be taken and cast in alive together ; and thou the great whore judged , that have stood up against the true Prophet , and rejected the Light and Life of men Christ Jesus , at whose Name every knee must bow and Tongue confesse , through whom the sons of Adam driven out from God , must have their redemption up to God again , who is the way , and there is not another ; who took not upon him the nature of Angels , but the seed of Abraham , whom the Angels are to worship , the Anointed of God , the Saviour of mankind , the true Light of the World , that lighteth every man that cometh into the World , that all men through him might believe and be saved ; For he that believeth is not condemned , but he that believeth not is condemned already , the Light is his condemnation ; and who comes to the light , obtains life , that life which hath been Apostatized and Estranged from since the Apostles daies , which also is the salvation , to be led out of darknesse , out of sin and transgression , which hath long reigned in thee , thou Christendom , adulterated from the pure life the righteous life , and holy life , that hast revolted and gone backward into the uncleannesse , filthinesse , deceit and unrighteousnesse , so that even the life of Righteousnesse , Purity and Uprightnesse , is slighted by thee and set at nought , and not accounted of ; to do truth or speak truth , is accounted but a small thing among the highest professors or people ; to come to yea and nay in their communications , or to the plain and proper language of the Scriptures of Truth , Thou or thee to one , and you to many , or more then one , this plainnesse and simplicity is even scoffed at by thee , and called Canting , clownish , or Unmannerly , and thou art offended at it , and it is a strange thing unto thee ; So doth it not shew thy spirit to be another then their 's that gave forth Scripture , that canst not bear their language , nor use their manners , that bid to speak truth every man unto his neighbour , and bow unto the Lord ; but if thou canst not be flattered , complemented , or have the Hat bowed unto thee , doth it not make thee rage ? And ar● thou not disquieted at it ? But was it so of old among the Saints and Holy men of God , or in the beginning ? Or doth 〈◊〉 not shew that thou art degenerated , the Heads , Rulers , Priest ▪ and Teachers in thee , that art so much offended at the plain and simple language ? Or if the reverence be not done thee with Cap and Knee , or Scrape with the Leg , accounted rude and ill bred , or misbehaviour ? Doth not such a low thing as a Hat confound both Magistrates and Ministry in thee , if that be not put off to thy Rulers and Teachers , who would have their persons respected , and so lead people to commit sin , Jam. 2. 9. Therefore is it not time for all sorts of people to consider what they have been led into , and what hath been your life all this while , who are stumbling and offended that the plain , simple , and upright life thou canst not bear , nor the light indure , nor the language nor behaviour of them that are in it , but strikes , persecutes and imprisons them that cannot give thee flattering titles , nor respect mens persons to commit sin , nor go out of the doctrine of Christ who saith , swear no● at all ; and such thou Christendom and th●●●ofessors in thee cast i●to ●rison ; Is not this thy work , and dost thou not expect for this thou shalt have thy ward ? And so in thy nakednesse and sinful estate , hast thou not been sowing Fig-leaves together to hide thy nakednesse , and piecing the old garment , that the rent is made worse ? but verily it shall not cover thee , for the day is come about that thou must be stripped and made bare , and the fig-leaves nor yet the tree shall not stand any longer without the fruit , and the old garment shall be torn off ; For behold , he cometh and is come that maketh all things new , a new Heaven and a new Earth , wherein dwelleth righteousnesse , and a new seed ; And this the righteous God will bring to passe for his own elect seed sake , and is bringing to passe , which cryeth unto him for its deliverance , Amen saith my soul , hasten that day , put an end of sin , and finish transgression ; come Lord Jesus Christ , come quickly , that victory over the Dragons power , Beast , false Prophet , and false Church may be witnessed by each in particular , and over all in the general . THE END . 
A51033	----	The way to true honour and happiness A friendly address to all parents, masters of families, and landlords, the persons most capable to honour ... , and to gain honour to themselves, by beginning and carrying on a rational reformation. To which is added, [A] memorandum for mothers. By John Mitchell, M.A. Mitchell, John, fl. 1697. 1697 Approx. 68 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A51033 Wing M2287B ESTC R221889 99833134 99833134 37609 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A51033) Transcribed from: (Early English Books Online ; image set 37609) Images scanned from microfilm: (Early English books, 1641-1700 ; 2191:15) The way to true honour and happiness A friendly address to all parents, masters of families, and landlords, the persons most capable to honour ... , and to gain honour to themselves, by beginning and carrying on a rational reformation. To which is added, [A] memorandum for mothers. By John Mitchell, M.A. Mitchell, John, fl. 1697. 48 p. printed by I. Dawks, for B. Barker by the Fountain-Ta... at the foot of the Hay-Market, near Pell-Mell; sold by R. Baldwin in Warwick-lane, London : 1697. Gathered in 4's. Copy tightly bound with loss of title and text. Reproduction of the original in the Lambeth Palace Library, London. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Repentance -- Early works to 1800. Christian life -- Early works to 1800. Family -- Religious life -- Early works to 1800. Women -- Conduct of life -- Early works to 1800. Mother and child -- Religious aspects -- Early works to 1800. 2000-00 TCP Assigned for keying and markup 2001-11 Aptara Keyed and coded from ProQuest page images 2002-02 TCP Staff (Oxford) Sampled and proofread 2002-02 TCP Staff (Oxford) Text and markup reviewed and edited 2002-03 pfs Batch review (QC) and XML conversion The Way to True Honour and Happiness . A FRIENDLY ●DDRESS TO ALL ●ARENTS , 〈…〉 ters of Families , AND ●ANDLORDS , 〈◊〉 Persons most capable to Honour 〈◊〉 and to gain Honour to them 〈…〉 by beginning and carrying on a 〈…〉 IONAL REFORMATION . To which is Added , 〈…〉 emorandum for Mothers , 〈◊〉 Iohn Mitchell , M. A. LONDON , 〈◊〉 I. Dawks , for B. Barker by the Fountain-Ta 〈…〉 the Foot of the Hay-Market , near Pell-Mell ; 〈…〉 d by R. Baldwin in Warwick-lane , 1697. Price stitch't , 4 d , IT is earnestly desired , That Magistrates , Landlords , and other Rich People , would distribute some Copies of this little Book , among their Tenants and Servants , and among poor People , that many may be awakened to a sense of their Duty , and may concur and unite their Endeavours for carrying on that Glorious REFORMATION , which all sober Persons are longing and praying for . Dan. 12. 3. They that turn many to Righteousness shall shine . A Friendly ADDRESS TO ALL PARENTS , ●asters of Families , AND LAND LORDS , &c. Dear Friends , ●N reading the New Testament , you may 〈◊〉 see , That the Practice of Christianity is 〈◊〉 degenerated ; and in observing the ways 〈◊〉 of Men , you do see , that the Nation is 〈…〉 rupted . Vice abounds , and Wickedness 〈…〉 ails . Almost none walking in the ways 〈…〉 ety and Vertue , and very few walking in 〈◊〉 ways of Civility or Honesty . All Fami●● all Persons have corrupted their Ways ; most are vitious and all are negligent ; there is none Righteous , no not one . The Justice of the Eternal Majesty is provoked , his Laws contemned , his Mercy despised , his Grace abused , his Promises and Threatnings disregarded , and all the Methods of his P●●vidence neglected . And what shall be the end thereof ? The Word of God gives us ground to hope , that a real and speedy Re●ormation may be a Mean to prevent deserved Condemnation , Isa. 55. 6 , 7. But without this , let none presumptuously expect Mercy . For the Righteous Judge of the world is unchangeably just and holy , and will not , yea , cannot pardon impenitent Sinners : for it were against the Declarations of his Eternal Truth , which is firmer than the Pillars of Heaven and Earth . For tho' the Mercies of God and the Merits of Christ ar● infinite , yet neither of these can save one Impenitent Sinner ; for He who cannot lye , hath said , Luke 13. 3 , 5. Except ye repent , ye shall likewise perish , Mat. 18. 3. So that true Repentance and a thorow Re●ormation is the only door of Hope , and way to Escape . Quest. But how shall this Reformation be done ? who shall begin and promote it ? Answ. Some Person must beg●n it , otherwise it cannot be done ; and who is so capable ●s you , my Friends ? Indeed Magistrates and 〈…〉 s●ers may do much , but they cannot do all . 〈◊〉 so ●it as you ( Masters of Families and 〈…〉 lords ) to Reform the Nation , and to reap 〈◊〉 Honour and Reward of so Noble and Glo 〈…〉 a Work. The whole Nation depends 〈◊〉 you , and lodges within your Doors ; and 〈◊〉 can say with good resolution , courage 〈◊〉 zeal , as that good Man said , Ios. 24. 15. 〈◊〉 for me and my house , we will serve the Lord : 〈◊〉 may you signalize your selves for Men of 〈…〉 our , and gain the honour due to Conque 〈…〉 , over the power of Darkness . And tho' 〈◊〉 meet with opposition and discouragement 〈◊〉 , yet after wards , when Men are inlight 〈…〉 and made sensible of their own good , the 〈…〉 ole Nation will respect and honour you , yea 〈…〉 ren and Earth will smile upon you , and join 〈◊〉 you in Songs of everlasting Joy and 〈…〉 mph . Object . Alas ! What can we do ? We need 〈…〉 ormation as well as others . Most of us are 〈…〉 orant , and all of us are Guilty : we know 〈◊〉 what to do ; we cannot Re●orm our selves , 〈◊〉 less others . Answ. It is true , you have neither Skill , 〈…〉 ll nor Power , to Reform others , until your 〈…〉 res be new Creatures ; you cannot direct o 〈…〉 rs in the way which you know not , and you 〈◊〉 not assist others in the work which you 〈◊〉 not ; you cannot lead others , while your 〈◊〉 are Blind , nor strengthen others , while 〈◊〉 selves are weak in Grace . Therefore Self-Reformation must go before Family-Reformation ; you must first learn before you can teach . And for your Assistance , this Method is humbly offered to each of you . 1. Retire from the world for some time , and remove from thy mind all thoughts of it , and all Concerns about it , that there may be room for Spiritual Meditation . 2. Consider that thou hast a faculty or power of thinking , whereby thou art capable to know spiritual Things , and to converse with spiritual Beings : And that this spiritual part of thee , is out of its Element , and acting contrary to its Nature , when it is employed about earthly Things . 3. Consider that thou gavest not Being to thy self ; for thou canst not make thy self wiser nor taller ; thou canst not give to thy self the things which thou wantest ; thou canst not add one finger to thy Hand , nor one joint to thy Body ; neither can any other Creature give them to thee . And this will oblige thee to believe , that there is a Supream Being , which made all things , and upon whom all do depend . 4. Being convinced that there is a God , or a Supream Being , who made and maintains all things , and to whom all are accountable ; surely there must be some acknowledgments of dependance upon him , and of Duty towards him ; and this will oblige thee to enquire after his Will , Laws and Commands . 5. And since his Will and Laws are to be 〈◊〉 no where so likely , as in that Book which 〈…〉 lled the BIBLE , and which is commonly 〈…〉 ed for his Word , thou wilt think it thy 〈◊〉 to enquire diligently and seriously into 〈◊〉 Book , and remark every thing contained 〈…〉 ein , which will wonderfully inform thy 〈◊〉 and direct thy Judgment , and shew thee 〈◊〉 his will and ways , and thy state and duty . 〈…〉 Particularly , this Holy Book will teach thee 〈◊〉 Six Things ; without the knowledge 〈…〉 ereof thou art not safe , and canst not be 〈…〉 ppy . 1. That Man was created innocent and ho 〈…〉 endued with the Image of God , whereby 〈…〉 was admirably furnished and fitly qualifyed 〈…〉 glorify and enjoy God. 2. That God the Creator made a Covenant 〈…〉 Man , including all his Posterity , promi 〈…〉 g them Life and Happiness upon their Obe 〈…〉 ence ; and threatning them with Death and 〈…〉 isery , upon their Disobedience . 3. That Man did disobey , and rebelled a●●inst his Maker , and turned away from him , 〈…〉 made himself and all his Posterity , 〈◊〉 〈…〉 miserable ; so that the holy Nature of God 〈…〉 orred him , the righteous Law of God con 〈…〉 ned him , and the Honour and Justice of 〈…〉 , required , that the Curse of the Law should 〈…〉 inflicted upon him . 4. Man being thus become abominable and 〈…〉 serable , he was altogether unable to restore himself to his former State ; he had no power to satisfy the Justice of God , no skill to intreat his Mercy , and no Merit to procure his Favour . Yea , he had no Creature in Heaven not Earth to befriend him , nor to interceed for him . 5. In this extremity of Misery , the infinitely wise and gracious God , was pleased to pity Mankind , and did promise , and in due time sent a Saviour to redeem him , and to restore him to Favour , and that without any necessity , merit or motive , but only of his own free Love and abundant Grace , Gen. 3. 15. Io. 3. 16. 6. That in and through this Saviour , God was graciously pleased to enter into new Terms with Man , to make a Covenant o● Grace with him , promising Life and Salvation to those who believe , and receive him upon the terms that he is offered ; and denouncing Death and Damnation to those who believe not , but despise and reject this Saviour , Io. 3. 18 , 36. Quest. What needs all this ? Is Sin so great an Evil as to offend God , and make Man so miserable ? Answ. Sin is the greatest Evil in the world 〈…〉 and the only Cause of all other Evil , because i 〈…〉 is contrary to the Nature and Will of the● greatest Good. It is the only thing in the world that God hates , yea , he must abhor and● spunish it , because it is contrary to his Purity and Holiness , and the violation of his Laws● which are holy , just and good , Hab. 1. 23. So that as the Law of God is violated by 〈…〉 , it must be repaired by Suffering , either in 〈…〉 Sinner or his Surety . For the honour of 〈…〉 d is concerned to vindicate his Justice , and 〈…〉 Justice is concerned to maintain his Law. Quest. Adam sinned , and must I suffer ? What ●th his sin affect me ? Answ. Adam being the natural and federal 〈…〉 ent to all Mankind , his guilt is reckoned 〈…〉 e , his punishment is due to thee , his cor 〈…〉 ted nature is inherent in thee , and many 〈…〉 of Rebellion and Transgression like unto 〈…〉 ● have been committed by thee . And if 〈◊〉 did most justly condemn the whole world 〈…〉 one sin , he may likewise most justly con 〈…〉 n thee for many sins . Quest. What way then can I be saved ? Answ. There is Salvation to be obtained . 〈…〉 d if thou diligently studiest two Books , thou 〈…〉 be thereby disposed to look and long for 〈…〉 Saviour , and gladly accept of him , being of 〈…〉 d unto thee . ● . Seriously study the Book of God's Law , 〈…〉 be firmly persuaded , that all the Precepts 〈…〉 eof are holy , just and good , and do oblige 〈…〉 inward as well as the outward Man , the 〈…〉 rt and Affections as well as Words and 〈…〉 ions ; and declareth every one accursed 〈…〉 o continueth not in every thing written in 〈…〉 Law to do the same , Deut. 27. 26. Gal. 3. 10 , The Law cannot pass by a Transgression , nor 〈…〉 give a Sin. ● Diligently acquaint thy self with the Book of thine own Conscience , that thou may 〈◊〉 know thy self ; and thou wilt find , that thou ● art a Sinner , and a Transgressor of the Holy ● Laws of God , both in thoughts , words and ● actions . Yea , thou wilt find , that in thy natural and unregenerate State , thou dost nothing● but sin , Heb. 11. 6. Rom. 8. 7 , 8. And in thy renewed State , thou dost nothing without 〈◊〉 Eccles. 7. 20. 1 Io. 1. 8. Thou wilt find , that naturally thou art destitute of the Image of God ; that thou a● dead in Trespasses and Sins , and art by natu●● a child of Wrath , and lyable to the just Judgments of God , Rom. 5. 18. Ephes. 2. 1 , 3. That thy whole Man is corrupted , and treasures of wickedness in every faculty of thy sou● 1. Thy Understanding is full of Darkne● and Error , great ignorance of God and of sp●ritual Things , and yet thou would be accounte● wise , but art negligent in seeking after use●● Knowledge , Eph. 4. 18. 2. Thy Will is obstinate , perverse and co●●trary to good , rebelling and fighting again●● God and his Law , and wholly inclined to Ev●● and Vanity , Io. 5. 40. 3. The Conscience is perverted , corrupted an● de●iled , full of treachery , deceit and lies , apt 〈…〉 call evil good , and good evil , and to flatter t 〈…〉 Soul with formal pretences and shadows , wit● out sincerity or reality , 1 Tim. 4. 2. Tit. 1. 1● 4. The Memory is corrupted and vain , a 〈…〉 to forget God , dependance upon him , and eve● ●●ty towards him , both as to matter and 〈…〉 er , substance and quality . It is apt to re 〈…〉 Wickedness , Vanity and Trifles , but to let 〈…〉 seful and necessary Truths . 5. The Affections and Passions are all cor 〈…〉 ed and abused ; our admiration , our love , 〈…〉 anger , our hatred , our desire , our fear , our 〈…〉 , our grief , our anger , &c. are often em 〈…〉 ed and exercised about things quite con 〈…〉 y to the appointment of God's Law. 〈◊〉 that the heart of Man is become a very 〈◊〉 generate thing , a sink of Sin and mass of Cor 〈…〉 ion , full of Malice , Impiety and Impurity , 〈…〉 ereby the spiritual and heaven-born Soul is 〈…〉 ome despicable , base and miserable , a slave 〈◊〉 own Servants , yea even to its greatest 〈…〉 mies , under the dominion of Sin , Satan , the 〈…〉 rld and the Flesh. And yet the greatest misery of all is , That 〈◊〉 is not sensible of this his miserable condi 〈…〉 , he knows it not , he is not affected with it ; 〈…〉 goes light under his load , and is chearful 〈…〉 is chains , fancying himself safe , happy and 〈◊〉 Rev. 3. 17. And why ? because his mind 〈…〉 nded , and his heart hardned . For it is of 〈◊〉 nature of sin to blind the Mind and harden 〈◊〉 Heart , as well as to de●ile the Conscience 〈◊〉 pollute the Soul. That very sin which 〈…〉 es the Man guilty , makes him likewise past 〈…〉 ng , Eph. 4. 18 , 19. ●oe is me ! is this my condition ? Am I one 〈…〉 hese miserable creatures ? Am I yet in a natural and unregenerate State ? I am not safe . What shall I do ? If thou art truly awakened from thy Lethargy , and convinced of thy Sin and Misery ; if thou art deeply humbled under a sense of the same ; if thou art perswaded , that thou canst not be saved by thy own Power , thy Skill , thy Duties , nor thy Merits ; if thou art so humble , that thou art willing to be beholden to another for help and safety ; yea , if thou hast hungring and thirsting Desires after Salvation , and art glad to submit to any terms to escape Sin and Misery , and to obtain Happiness and Glory : Then ( and not till then ) art thou fit to hear of Christ the Saviour , and to receive that comfortable invitation , Mat. 11. 28. Come unto me , &c. Isaiah 55. 1 , 2. Christ came to seek and to save such lost Sinners , as despair of Salvation any other way ; He will be a Physitian to such sick Souls . Behold the Terms of the Gospel-Covenant . If thou truly and sincerely repentest of sin , so that thou inwardly loathest and abhorrest it , and thy self , for being guilty of it . If thou truly and sincerely believest in Christ , so as to prize him above all things ; If thou receivest and acceptest of Him upon the Terms of the Covenant of Grace , as he is offered in the Gospel , for thy Prophet and Teacher , for thy Priest and Peace-maker , for thy King and Ruler , for thy Lord , and Law-giver , as well as thy Saviour and Redeemer ; if thou submittest 〈◊〉 committest thy self unto him , and art as 〈…〉 ing to give obedience to him as to receive 〈…〉 ation from him , to be sanctified by his Spi●●s well as to be saved by his Merits , and 〈…〉 ly resolvest to continue stedfast in this hap 〈…〉 〈…〉 emper of Mind to the end of thy life ; then 〈…〉 Sin is pardoned , thy Soul regenerated , thy 〈…〉 re sanctified , and thy Salvation infallible , 〈…〉 8. 1. Io. 6. 35 , 37. Io. 5. 24. Io. 3. 18 , 36. 〈◊〉 after thou hast laid the firm Foundation of 〈◊〉 Faith in the Lord Jesus Christ , thou dili●●ly addest to thy Faith , Vertue , Knowledge , 〈…〉 perance , Patience , Godliness , Brotherly 〈…〉 dness , Charity , and the rest of those heaven●● Graces and holy Vertues , which are Fruits 〈◊〉 Effects of Faith ; and dost abound in all 〈…〉 se , acting all Graces , practising all Ver●ues , 〈◊〉 performing all Duties ; and yet 〈…〉 ting in 〈…〉 ce of them , but only in Jesus Christ for Sal●●ion ; Then art thou as sure to be eternally 〈◊〉 , as thou art sure that thy Repentance is 〈◊〉 , thy Faith true , and thy Obedience sincere , 〈◊〉 . 5. 4. Act. 3. 19. Mark 16. 16. Act. 16. 〈…〉 Heb. 5. 9. 2 Pet. 1. 5 , 10 , 11. Be carefull still , to use humble and hearty 〈…〉 yers , as the Mean to procure all this , Mat. 〈…〉 . And still apply unto , and depend upon 〈◊〉 Holy Spirit , as the effectual worker of all 〈◊〉 , Rom. 8. 26. Io. 15. 5. 2 Cor. 3. 5. Now , my Friends , This is the way , walk ye 〈◊〉 . If ye know these things , happy are ye , if 〈…〉 o , and teach them . Be not content to go to Heaven alone , but take compassion upon other● and help them forward in this good way . Per●swade your selves , that Christ's command ob●liges you , Luke 22. 32. When you are Converted , strengthen you Brethren , especially your Children , Servant and all within your gates , and under you● Charge . God's Command is your Duty , and bin● you to obedience in this particular , Mat. 22. 39● Thou shalt love thy Neighbour as thy self . Quest. What Method shall we use in Reform●ing our Families ? Answ. Having brought your Mind to a ser●●ous Frame , and being perswaded of the nece●sity and excellency of Holiness , and havin● learned the Duties of Humility and Self-D●●nyal ; Then follow this Method . 1. Presently set ●p , and zealously keep up th● Worship of God in your Families , use Prayer● Praises , and reading of the Scriptures twice ●●very day at least , in presence of all the Family ●let nothing be an ordinary hindrance of thes● daily Sacrifices each day ; and on the Lord Day , let these Duties be doubled , as the ol● Sacrifices were , Numb . 28. 9 , 10. 2. Spend one hour at least , in instructin● and examining your Children and Servants , i● explaining Difficulties , and opening the mean●ing of the Scriptures to them . At first you ma● set them Tasks in some fit Books of Question● and Answers , till their capacity be enlarged . 〈…〉 ecially be careful to teach them to know 〈…〉 selves , what they are in their natural and 〈…〉 State , and what the effects , consequents 〈…〉 wages of sin are ; and this will make your 〈…〉 er-work more easy . For if you can tho●ly convince them , that they are sinners , 〈…〉 that the wages of every sin is death and 〈…〉 ation , and that there is no safety but in 〈…〉 Christ , and that in him is perfect Righ 〈…〉 sness and plenteous Redemption to all that 〈…〉 receive him as he is offered ; Then it will 〈…〉 asy to perswade them to learn to know 〈…〉 st and the Method of Salvation by him . 〈…〉 ey will be glad to be directed to the City 〈…〉 Refuge , when they see themselves pursued 〈…〉 the Justice of the Sin-revenging God , and 〈…〉 ble to all the Curses of his Law. Whereas without the knowledge of them●●es and their own State , they will not desire 〈…〉 knowledge of Christ , nor submit to Chri 〈…〉 Duties . What are all the Physitians in 〈…〉 wn to a Man in Health and Vigour , or all 〈…〉 places of Refuge to a Man that thinks 〈…〉 self honest and innocent . 3. Allow them time , and exhort them to 〈…〉 prove it in secret Prayer , reading the Scrip●●es , Meditation , and examining their own 〈…〉 rts ; and give them directions how to do 〈…〉 se things to good purpose . 4. Let your holy Example be their constant 〈…〉 ern , and your watchful Eye their constant 〈…〉 itor , and your frequent and familiar Conferences with them , be their constant Encouragement . Occasional Advices and pious Directions insinuated and dropt into them a● VVork , or at Meals , will wonderfully advanc● and set forward your solemn Teachings . 5. Neglect not to use Meekness and Patience , Love and Kindness in all your Dealing with them , in matters of Religion , that the● may be convinced , that you chiefly intend th● good of their Souls . 6. Let no stubborn Despisers of Piety remain within your Doors , lest they poison th● rest , and render your Labours fruitless . 7. Encourage the tractable and diligent , a● first , with little Rewards , till they come t● feel the sweetness of Holiness , the power o● Grace , and the habits of Vertue ; till they b● acquainted with the teachings of the holy Spirit , and then your work will be pleasant and delightful , your Scholars will then become Teachers . If you doubt of your Duty , and think that this is more than is required of you , then consider these Arguments to prove your Obligation . 1. It is the express command , and positive● Law of the great King of Heaven , the loving and gracious God , that you should teach and instruct your Families ; and therefore it is your indispensible Duty : And you cannot neglect it without Rebellion against your Creator , your Father and Soveraign . Take your Bible , read 〈◊〉 consider these Texts , Deut. 6. 4. Deut. 〈…〉 .19 . Deut. 4. 10 Eph. 6. 4. 〈…〉 God 's faithful Children and Servants 〈…〉 carefully performed this Duty . Christ 〈…〉 ed with and instructed his Family , Luke 〈…〉 Mark 4. 10 , 14. Cornelius feared God 〈…〉 all his House , Act. 10. 2. Abraham's pur 〈…〉 s approved of the Lord , Gen. 18. 19. And 〈…〉 Lord tells you , Io. 8. 39. If ye were Abra 〈…〉 Children , ye would do the Works of Abra 〈…〉 ; that is , if ye had Faith , ye would imi 〈…〉 his Example . 〈…〉 holy David's Practice be your daily 〈…〉 ern , Psal. 101. 2 Sam. 6. 20. 〈…〉 The Law of Nature obligeth you to this 〈◊〉 ; your Children are pieces of your selves , your Servants stand in a near relation to 〈◊〉 You feed and cloath their Bodies , and 〈…〉 it your Duty to do so , it is unnatural 〈…〉 ty to neglect and starve the Soul , and suf 〈…〉 to perish for want of knowledge and good 〈…〉 ation . They cannot serve you without 〈◊〉 , but with the whole Man ; therefore 〈…〉 ght to take care of the whole Man , and 〈…〉 t your greatest care upon the better 〈◊〉 ; otherwise many Birds and Beasts are 〈…〉 ng behind with you . Let your Religion Reason appear , in taking more care of the 〈…〉 t s of the most high God , than of your 〈…〉 and Horses . 〈…〉 The Oath of God is upon you by your 〈…〉 smal Engagements , that you will keep God's holy VVill and Commandments all the days of your life ; and you daily pray , that the VVill of God may be done on Earth as it is in Heaven . And since it is the Command and Will o● God , that you worship Him in your Families and oblige all that are under your charge to d● the sam● , you mock God , if you act not according to your Promise and Prayers , and yo● give your selves the lye , when you do not a● you s●y . 5. God hath intrusted you with the charg● of your F●milies , as his Vicegerent and Deputy and hath invested you with Christ's three O●●fices , to enable you to discharge that Trust. 1. Of a Prophet , to instruct and teach all u●●der your charge , to make known to them t●● mind of God. 2. Of a Priest , to offer up to God the Sacr●●fices of Prayer and Praises , with and for the●● 3. Of a King , to rule , govern , and keep goo● order in your Family ; to rebuke and puni 〈…〉 Error and Vice , and to encourage and rewa 〈…〉 Piety and Vertue . And since you must give account of this yo● Charge and Stewardship to the righteo 〈…〉 Judge , be careful so to manage and dischar 〈…〉 it , that neither the Law of God , the Gospel 〈◊〉 Christ , your own Conscience , nor any in yo 〈…〉 family , may accuse or condemn you at that da 〈…〉 6. Seriously consider the bad and dread 〈…〉 effects of the neglect of Family-Piety , Solom 〈…〉 〈…〉 you , Prov. 22. 6. Train up a Child in the 〈◊〉 where in he should go , and when he is old , he 〈◊〉 not depart from it . So that all the Enor 〈…〉 es and Impieties that every where abound , 〈◊〉 the miserable and unhappy consequences 〈◊〉 your neglect and carelesness . And when all 〈…〉 ese Iniquities are charged upon your score , 〈…〉 at a dreadful r●ckoning will it make ? No 〈…〉 nks to you , that England is yet 〈◊〉 , 〈◊〉 doth not suffer like Sodom . 7. Consider the glorious and com●ortable ●ffects that will attend your diligent and faith 〈…〉 ● discharge of Family-Duties , and that in a 〈…〉 reesold respect . 1. In respect of the Publick . Your Fami 〈…〉 are the Nurseries and Se●inaries both of ●hurch and State. Parishes , Towns , Cities ●nd Societies are made up of them , and all ●e 〈…〉 ions flow from them . Therefore to make Families good and reli●ious , is the most ready way to make good ●●gistrates , good Subjects , good 〈◊〉 , ●ood Church Members , good Husbands , good ●ives , good Masters , good Servants , good ●iends and good Neighbours . So that if your Families be Schools of Piety 〈◊〉 Vertue , both Church and Commonwealth ●ill reap the Fruits of your Labours , and ●weetly commemorate your Commendation . Neither Magistrates nor Ministers are ●o ●a●●ble to do this as you are , because your 〈◊〉 are contin●ally under your ●ye , and do more immediately depend upon you , and ar● more awed by you . B● this your religious care and diligence● ye mi●ht be very helpful both to Magistrate● and Ministers , and make their Offices pleasant and delightful , which now are comfortl●ss and toilsom . Particularly you would greatly assist and encourage Ministers , by preparing ●he ground wherein they might sow 〈◊〉 〈◊〉 , by laying a good Foundation o● 〈◊〉 and solid Principles , whereupon they 〈◊〉 ●uild by Preaching ; whereas now by 〈◊〉 neg●●ct , their Labour is lost , and their P●ins unprofitable . Mo●eover , were your Families reformed a●d made Sanctuaries for the VVorship and Service of God , good Ministers would take pleasure to visit you , to assist and encourage you : VVhereas now they are afraid to come near you , lest they be flattered , ●louted or vainly diverted by your carnal Conversation . For I verily suppose , that much of the fault lyes in you , that they do not practice that ant●●nt and laudable custom of teaching from house to house , whereby they might do more good ●o Souls in one year , than perhaps they can do by publick Preaching in seven . 2. In respect of your selves , the effects of your religious care of your Families will be g●●at . VVhen the Inhabitants of your house become the Children and Servants of the great King of H●aven , your Families will be happy 〈…〉 ourable ; the rich Blessings of the boun 〈…〉 God will be multiplyed unto them , as La 〈…〉 as blest for Iacob's sake , and Potiphar 〈…〉 sephs . Moreover , they will be more active , 〈◊〉 and faithful in serving you , when they 〈…〉 m their Duties in the fear of the Lord , 〈…〉 om a Principle of good Conscience . Piety 〈…〉 ays the best Policy . The Fruits of your religious Care will be 〈◊〉 , with respect to your Children and Ser 〈…〉 themselves , both as to time and eter 〈…〉 Your holy care may be a Mean to make 〈…〉 happy , both here and hereafter . You may 〈…〉 r●ments of preventing and preserving 〈◊〉 from many Miscarriages , Misfortunes and 〈…〉 ies , which the want of good Education , 〈◊〉 vitious course exposes them to , and of 〈…〉 ying them from eternal Damnation . 〈…〉 now , my Friends , what greater honour , 〈…〉 ess and comfort can you desire , than 〈◊〉 employ and signalize your selves , in 〈…〉 e honourable and happy Instruments 〈…〉 orifying God , and of reforming both 〈…〉 h and Kingdom , of promoting Religio● , 〈…〉 eating the designs of Satan , of prevent 〈…〉 〈…〉 d removing much Wickedness , and 〈…〉 g many Souls to eternal happiness . 〈…〉 efore zealously ply your work , and 〈…〉 ntly expect your Reward , from Him 〈…〉 at h promised , 1 Sam. 2. 30. Them that 〈◊〉 ●e , will I honour , &c. Dan. 12. 3. They 〈◊〉 many to Righteousness , shall shine as the Stars , for ever and ever , James 5. 20. He th●● converteth a Sinner from the evil of his way , sh●● save a Soul from Death , and shall hide a mult●tude of Sins , Psal. 112. 6. The righteous shall in everlasting remembrance , Mat. 25. 46. T●● Righteous shall go into Life eternal . Let this encourage your diligence , that yo●● satisfaction and comfort will be great in th●● life , your Memory will be sweet to Posteri●● and your Reward will be everlasting Glory . Not withstanding all that hath been sa●● wicked Men and Hypocrites will be apt 〈◊〉 make several Objections , to excuse themselv●● from this Noble and Excellent Work ; un●● which I shall subjoin proper Answers , as 〈◊〉 many Arguments and Motives , to encoura●● your Labour and excite your Diligence . 1 Object . If we should instruct our Famili●● we may make them Hypocrites , we cann●● make them Christians ; It 's God alone th●● can change the Heart . Answ. God ordinarily worketh by mea● and bestoweth his Grace in the use of the O●●dinances which he hath appointed . VVhatev●● God worketh in us or , for us , He ordinar● doth by us , and with us ; and what He promiseth to us as Blessings , he requireth of us as D●ties , Ezek. 36. 26. Ezek. 18. 31. 2 Object . The work is impossible , the case 〈◊〉 desperate ; wickedness is become so univers●● that it is folly to attempt a Reformation . Answ. God and his Servants can do ●● 〈◊〉 Phil. 4. 13. God hath promised his ho 〈…〉 it to all those who ask him , Luke 11. 13. 〈…〉 a Spirit of Wisdom , Couns●l and Power , 〈…〉 if you sincerely use the means of his Ap 〈…〉 ment , He will guide you into all Truth , 〈…〉 ill help your Infirmities , he will encourage 〈◊〉 Hearts , direct your Judgments , and as 〈…〉 your Endeavours . ● Object . We have not time nor leasure to 〈…〉 ct our Families every day , and to call 〈…〉 to account , to pray with them , and read ●hem , &c. Answ. You will ●ind time to eat , drink , 〈◊〉 , and to enjoy your sensual Pleasures , and 〈◊〉 not to mind spiritual Pleasures , which are 〈…〉 e Noble ? You will ●ind time to die , and 〈◊〉 be judged , and why not to prepare for the 〈…〉 e ? Your only business in the world is to honour 〈◊〉 glorify God , and to work out your Salva 〈…〉 ; this is the one thing needful : ●f this be 〈…〉 glected , all other business is to no purpose . Be careful to Redeem your time from these 〈◊〉 great Robbers , and you will have leasure 〈…〉 ough for spiritual concerns : to wit , from , 〈◊〉 Vain Recreations , 2. Vain Discou●ses , 3. Vain 〈…〉 houghts , 4. Immoderate Sleepi●g , Eating 〈…〉 d Drinking ; and 5. Immoderate Care about 〈…〉 orldly Business . There is nothing can hinder your minding 〈…〉 spiritual concerns of your selves and Fami 〈…〉 , but the Vanities of the VVorld , or the Lusts of the Flesh ; and these ye have renounced in your Baptism , and vowed a perpetual VVar against them ; so that you are perjured if you suffer your selves to be entangled an● hindred by them , Mat. 16. 26. 1 Io. 2. 15 , 16. 4 Object . It is below us to stoop to so mea● an Office , as to teach Children and Servant● the first Principles of Religion ; we can employ our selves more Nobly in the Tavern or Alehouse , in playing at Cards , or conversing with our Friends . Answ. This is rather the Language of Practice , than of the Tongue . Christ our Lord was of another mind , who went about doing good , and hath left us an Example that we should follow his steps . He took delight , and counted it his Meat and his Drink , to do the VVill of his heavenly Father ; and so should we , Prov. 11. 30. He that winneth Souls , is wise . Lewis IX . King of France , was found teaching a Kitchen-Boy : and being asked why he stoopt to so mean an Office ? he said , The meanest Child of Adam has as pretious a Soul as mine , and bought with the same pretious Blood of Christ , and must shine in Heaven , or fry in Hell for ever . The ●irst step to Christianity , is a profound humility . A proud Christian is a painted Devil . 5 Object . VVe are ashamed to begin that Exercise , which we have often intermitted , or long neglected . Answ. If thou art ashamed to repent and 〈…〉 d , and to own Christ and his Service , pre 〈…〉 thee to receive that Sentence , Depart from 〈…〉 ye workers of Iniquity , Luke 13. ●7 . Mark 〈…〉 8. Christ rejoiced to take our Nature● that 〈◊〉 night die , to redeem us . VVe should re 〈…〉 to have our Nature renewed , that we 〈…〉 become like him , and be made partakers 〈◊〉 Salvation , 2 Cor. 5. 17. Rom. 8. 9. ● Object . VVe are wllling to set up the Wor 〈…〉 of God , and to reform our Families , but 〈…〉 e loath to begin yet ; we would have 〈◊〉 to shew us the way , and bring this Exer 〈…〉 into custom . 〈…〉 sw . All Delays are dangerous , but here 〈◊〉 are damnable , because contrary to God's 〈…〉 mands , Heb. 3. 7 , 8. 2 Cor. 6. 2. If you 〈…〉 se your selves , and postpone , decline and 〈◊〉 this great and necessary work , God may 〈◊〉 remove you out of the way , and raise up 〈…〉 rs , who may be Instruments of a great and 〈…〉 ious Reformation , which you may never 〈◊〉 the happiness to see . For the glorious 〈◊〉 will be glorified , and his holy Name shall 〈…〉 llowed ; and happy they who shall be in 〈…〉 ents of it . Let a holy Ambition always 〈…〉 s your Souls , and covet that Honour 〈◊〉 cometh from God. If you desire the 〈…〉 est Honour and Reward , do not decline 〈…〉 rdest VVork . ● Object . VVe shall be jeered and laughed 〈◊〉 i● we be singular , and differ from our 〈…〉 ghbours . Answ. Sober singularity , is safer than joint ●●mpiety . It is better to walk alone in God'●● way , than with company in the Devils . As th●● world goes now , none can get to Heaven , wh 〈…〉 go not contrary to its course . Let Ioshuah'● Resolution be your Example , Ios. 24. 15. A● for me and my House , we will serve the Lord 〈◊〉 Yea , the great God commands you to be singu●lar , Exod. 23. 2. Thou shalt not follow a multi●tude to do evil , Rom. 12. 2. Be not conformed t● this world . Yea , you need not be altogether● singular ; join Counsels with some hones● Neighbours , and encourage and assist one ano●ther . 8 Object . If we shall spend so much time a●bout Religio●s Matters as is requisite to ac●complish these ends , we shall neglect our Em●ployments , lose our Custom , and so becom● Poor . Answ. That is the suggestion of Satan , an● the distrustfulness of thy corrupt heart . God'● Promises are a sure Portion , Mat. 6. 33. Luk● 12. 31 , 32. Psal. 84. 11. Psal. 37. 3. Moderate your worldly Desires and sensu●● Appeti●es ; deny the extravagant Cravings o● your corrupt Nature , and be contented , if yo 〈…〉 have Food and Rayment ; then you are as ric 〈…〉 as you desire to be , and no Man is more . If your greatest care be for the better part● you will find by experience , that a few thought● of holy Faith , Hope and Trust , will save you 〈◊〉 great many thoughts , cares and fears for you ●emporal Life . Notice these Texts , Prov. 〈…〉 . 2 , 3 , 4 , 22. Psal. 34. 10 , 22. ● Object . If we sh●ll addict our selves to a 〈…〉 ligious Life , then we shall be dull , mopish 〈…〉 melancholy , and never have a joyful day 〈…〉 pleasant hour . Answ. Mistake not the Shadow for the Sub 〈…〉 ce ; carnal Pleasures are transient and vain , 〈◊〉 spiritual Pleasures are satisfying and dura 〈…〉 , Iob 20. 5. The triumphing of the Wicked is 〈◊〉 , and the joy of the Hypocrite is but for a 〈…〉 nt , Psal. 37. 35 , 36. You may read , Iob 〈…〉 Iob 20 , Iob 21. Prov. 24. 20. how unsa 〈…〉 ing and uncertain the Pleasures of the 〈…〉 ed are . ●arthly Pleasures may for a season gratify 〈◊〉 earthly part of us , the Bodily Appetites , 〈◊〉 they can never fill the unlimited D●sires of 〈◊〉 spiritual Substance the Soul , which those 〈◊〉 have been under trouble of Mind , do 〈◊〉 by experience . 〈…〉 deed , sensual and ●arthly-minded persons , 〈…〉 se Souls are dead , and Consciences asleep , 〈…〉 seem to rejoice and be merry , when they 〈◊〉 the Objects of their Desires ; but their 〈◊〉 is both shallow and short , Prov. 14. 13. Even ●ughter the Heart is sorrowful , and the end 〈…〉 t Mirth is heaviness . 〈◊〉 is true , the Children of God may ●ave 〈◊〉 sad and sorrowful hours , before they be 〈…〉 ed of their Reconciliation with God ; the 〈◊〉 and sense of their corrupt Nature , their sinful State and sinful Practices , their estrangement from God , and the sense of his displeasure against sin , their daily rebelling corruptions , and restless enemies , do cost them many Groans , Sighs and Tears , much Sorrow and Lamentation ; yet the end of that heaviness is joy , Psal. 30. 5. Weeping may endure for a night , but joy cometh in the morning . In the midst of all their Sorrows and Sufferings , the faithful Servants of God can draw present Comfort , solid Joy , and spiritual Rejoycing , from these five Springs which never fail . 1. From the Fountain of God's Bounty and Goodness , who gives to all Men liberally . They recounting the great Mercies and many Blessings which they enjoy , and finding that they far exceed the Troubles they undergo , their hearts are filled with Praise and Thanksgiving , whereby their Minds are eased , and their Souls comforted , so that they can joyfully serve the God of their Mercies , even when he seems to frown upon them , Iob 1. 21. and 2. 10. and 13. 15. 2. They find the Spirit of God carrying on the work of Sanctification in their Souls , in his ordinary method , first humbling the Soul , and breaking the heart , exciting to Mourning , Contrition and Repentance , before he intimate Pardon and Forgiveness . And they know , that he who is now a sancti●ier and worker of grace , will e're long , appear to be a Comforter and 〈…〉 ne●s of grace , Mat. 5. 4. Psal. 126. 5 , 6. Rom. 〈…〉 16. They know that the Penitent have 〈…〉 omise of Pardon ; and finding Repentance 〈…〉 rking in their Hearts , by their hatred and 〈…〉 hing of sin ; in hope of pardon of Sin , 〈…〉 ce with God , and Inheritance among them 〈…〉 t are sanctified , they joy in the Lord , and 〈…〉 oice in the God of their Salvation . 3. The VVord of God assures them , that 〈◊〉 are spiritual Pleasures sufficient to fill the 〈…〉 res of the Soul , Io. 16. 24. 1 Io. 1. 4. Ps 〈…〉 11. And their Spirits do experimentally 〈…〉 est this Truth ; so that they are filled with 〈…〉 oy and Peace in believin● Rom. 15. 13. and 〈…〉 glory even in Tribul 〈…〉 n , Rom. 5. 2 , 3. 4. The Promises of God are an overflowing 〈…〉 ntain of Joy , Peace and Comfort to all the 〈…〉 ithful . The Child of God esteems them 〈…〉 etious , and would not part with them for 〈◊〉 whole world , 2 Pet. 1. 4. Psal. 110. 72. These Promises do fully assure us , that Sor 〈…〉 and Mourning shall come to an end , and 〈…〉 Joy , Peace and Com●ort , shall succeed , and 〈…〉 ure for ever , Io. 16. 20. Isaiah 51. 11. 〈…〉 . 21. 4. 5. The Children of God do rejoice , and 〈…〉 re inward comfort in their Union with 〈…〉 i st , and Conformity to him . Since he who their Head , did live here a Life of Sorrows 〈◊〉 Sufferings , and then entred into his Glo 〈…〉 they rejoice to suffer with him , that they 〈…〉 be glorified together with him , 1 Pet. 4. 〈…〉 . Rom. 8. 17. So you see , and you ought to believe , that if you sincerely love and serve God , you may have solid Joy and continual Comfort from these five grounds : 1. From God's love and goodness . 2. From the Workings and Witness of the glorious Spirit . 3. From the Truth of God. 4. From his gracious Promises . And , 5. From your interest in Christ , and likeness to him . Yea , Prayer and Meditation will never fail to refresh the Soul , and chear the heart . So that it is your great mistake to think , that Religion yields no Pleasure , but is a dull and Melancholy State ; ●it is great ignorance and delusion , that makes ●s ●en to think or speak so , contrary to God's Word , and his Childrens Experience , Prov. 3. 17. All her ways are ways of pleasantness , and all his paths are peace , Psal. 34. 8. O taste , and see that God is good ; blessed is the Man that trusteth in him , Psal. 63. 5. My Soul shall be satisfied as with Marrow and Fatness , and my Mouth shall praise thee with joyful Lips. Yea , there is no true Pleasure in the world but in the ways of Religion , because none else can satisfy the Soul. All earthly Pleasures are Brutish and ●it for the Body , that earthly part of us , and are common to us with the Brutes , and which some of them enjoy in a larger measure than we do . Only spiritual Pleasures are fit for spiritual Beings . If this be your temper , that you take more pleasure in earthly Things and bodily Concerns , than in Religious Exercises and the divine Promises : besure , you are yet in your ●atural and sinful State , and cannot be sa●ed , till you be renewed , regenerated and ●orn again , Rom. 8. 5 , 6 , 7 , 8 , 13. Io. 3. 3. 10 Object . Our Consciences tell us , and we confess ingenuously , that the chief cause o● our Neglect of these Duties , is our Sloth and Lazi●ess , Prov. 15. 19. Answ. This is as dangerous , deadly and ●mning a Sin as you can be guilty of , and will ●ore slily and as effectually undo you , as the ●ost heinous Crimes , Mat. 25. 26 , 30. The ●thful and unprofitable Servant is condemned as ●ll as the wicked , Prov. 18. 9. Every omission of a Duty , is the commission ●f a Sin , Iam. 4. 17. Rom. 12. 11. Now , my Friends , I am perswaded , that ●●st of you will approve of , and assent unto , ●hat is here proposed ; and you will own , that ●is every ones Duty and Interest to help for●ard a Reformation . You do faintly wish , O ●at the world were better ! O that People ●ere more honest and faithful ! O that my ●hildren were good and tractable ! O that my 〈…〉 vants were more honest and trusty ! O that ●eighbours were more kind and friendly ! ●c . But Wishes are vain , where E●deavour●●e wanting , Prov. 13. 4. Prov. 21. 25. Therefore since your Judgment approves , and your Conscience consents , let not your Will gainsay , and your Practice contradict . But agree with your self , be all of one piece ; let all the Faculties of your Soul and Powers of your Body , be employed in carrying on one Design , to wit , the Glory and Honour of God , and the eternal Happiness of Souls , 1 Cor. 10. 31. Phil. 2. 4. Let not not this Paper be a witness against you , nor a mean to condemn you , but rather a motive to excite you , and an instrument to perswade you . Let your Conscience be so informed and exercised now , that you may not be afraid nor asham'd of its Testimony at the day of Judgment . Take heed to your selves , what Conscience you have , For Conscience will damn , and Conscience will save . A MEMORANDUM FOR Mothers , And those who expect to be so . Honoured and loving Friends , YOU being reasonable Creatures , and called by the Noble Name of CHRISTIANS , 〈…〉 supposed and taken for granted , that you 〈◊〉 well informed in your Judgment , and firm 〈…〉 persuaded in your Conscience , that the Glo 〈…〉 os and Wise CREATOR of all things , hath 〈…〉 ed and appointed you to bring forth , and 〈…〉 g up Children for his Honour and Service , prepare Members of his Church on Earth , 〈…〉 Partakers of his Glory in Heaven . And it 〈◊〉 be thought , that all of you are ambitious ● this Honour , to be instrumental Causes of a 〈…〉 oly Seed and Blessed Off-spring , which may ●ake up the Church of Christ in the world , and replenish Heaven with Saints , to shine in Glory , and celebrate the Praises of the Eternal King. I believe all of you are desirous of Dignity , and ambitious of Honour , and here is Honour indeed , to be the Mothers and Nurses of little Angels , Children of the most high , that may reign in Glory , and shin● in Heaven for ever . I believe none of you will say , that you are willing to gratify Satan to bring forth and educate Children to be his Slaves , and Subjects of hi● Kingdom ; who being Enemies to God and his Ways , may carry on the Devil's work in the world , and then 〈◊〉 tormented with him , and howl in Hell for ever . Surely , you will not affirm , that you are willing to go to that place of torment your selves , nor to have any of your Children so unhappy and miserable , as to remain in the burning bottomless Pit to all Eternity . And yet woful Experience doth plainly shew , that many imprudent and fond Parents ( especially Mothers ) are the greatest Enemies to their own Children , and do further their Ruine and Misery more than the Devil , or any other Enemy can do , by gratifying their sens●al Appetites , pleasing their foolish Fancies , satisfying their unreasonable Desires , pampering their corrupt Nature , encouraging them in Vanity and Folly , and perhaps by shewing them bad Examples ; in a word , by giving them their own Will , and with-holding from them that ●ecessary instruction and seasonable correction , ●hich is requisite to the renewing of their co●rup●ed Nature , and bringing them out of a 〈…〉 ate of Sin and Vice , into a State of Holiness ●d Vertue . And by this means , they are fit●ed for Satan's Service , and prepared to com●ly with most of his Temptations . It is most certain , that neither the Devil nor ●e World , can tempt Children , until they be ●apable of yielding and giving their consent . Now if the fi●st buddings of Vice and Wicked●ess springing from the Root of corrupt Na●●re , were timely suppressed and removed , the Root would languish and decay , and Satan ●ould find nothing in them whereupon to fa●en his Temptations , Io. 14. 30. And if the Seeds of true Knowledge , Piety and Vertue , ●ere timely and carefully sown , and duly and diligently watered , the● would be sufficiently ●●rnished against his Assaults , and quali●ied to resist his greatest Temptations , Eph. 6. 11 , 13. Now since Children are born ignorant ( tho' ●ot innocent ) they must be taught and in●●ructed , they must know their Duty before they can do it ; And who can so properly do this as Parents , especially you MOTHERS , who have the immediate management of them i● their Tender Age , who are oftenest with them , have greatest influence upon them , and are most capable to oblige and prevail with them . You who are the causes of their Being , are most obliged to contribute to their well-being . Quest. What Means shall we use ? What Method shall we take ? Answ. 1. Being entred into a Married State , and having diligently and faithfully acquainted your selves with the Duties incumbent upon you in that State ( which God's Word and other good Books do teach ; ) let your chief Design be to honour and glorify God in that holy State which he hath ordained . And by humble Supplication beg his Blessing on the means of his own Appointment , that your Seed and Off-spring may be instruments of his Glory , and Subjects of his Kingdom ; And imitate holy Hannah , 1 Sam. 1. 11. Dedicate unto the Lord what he lends unto you ; and pray that his Grace may sanctifie and prepare it for his Service . 2. When your Child is born , renew your Oblation , dedicate and offer it up to God as a living Holy-Sacrifice , to be employed in his Service , to live to his Honour , and to be under his Protection all the days of its life , Exod. 34. 19. 3. At the time of the Child 's solemn and publick Dedication or Christning , instead of foolish Feasting , Flattering and Pratling , call together some Christian Friends , who may join with you in praising God , for adding a new Member to his Church , and for making you the happy instrument of it ; and in praying to God for the Preservation , Sanctification and Salvation of the Child . 4. If it be possible , carefully nurse the Child ●our self , and let it take its Nourishment ●hence it derived its Substance , that it may be ●holly yours . You may read your Duty in ●his particular , in Ier. Taylor 's Doctrine con●●rning the Virgin Mary's nursing the Holy Child Jesus , in his Book called , The great Examplar . And in the Section concerning Wives , in the Book called , The Ladies Calling . 5. When the dawnings of Reason appears , ●●d Nature begins to shew it self in the Child , ●●en bestir your self , and apply great care and ●iligence in Prayer and Pains , to have the cor●apt Nature rectified , the Image of Satan re●oved , and the divine Nature and Image of God renewed in it . Quest. Are Children destitute of God's 〈…〉 age , and a new Nature ? Answ. Yes ; All the Posterity of Rebelliou● Adam , are guilty a●d polluted , void of good , 〈…〉 d full of evil , Psal. 51. 5. They are shapen in ●quity and conceived in sin , Job . 14. 4. They are 〈…〉 clean branches of a corrupt root , Jo. 3. 6. That ●●ich is born of the flesh , is flesh ; that is , unholy ●●d corrupt , Rom. 8. 8. They that are in the ●lesh , cannot please God , because they are not 〈…〉 ke him , they are not pure and holy . You find , Col. 3. 10. Eph. 4. 24. that th●●●age of God consists in Knowledge , Righte●sness and true Holiness . Now you see , that Children are altogether ●estitute of these Qualifications , and are very averse and backward to learn or acquire them , which Teachers of Youth find by experience . Quest. Have Children the Image of Satan , and a corrupt Nature ? Answ. Yes ; All Adam's Posterity are not only destitute of Righteousness , but inclined to all iniquity , Gen. 6. 5. A Subject capable of two contrary Qualities , must have one of them ; the Air must be either dark or light , Wax must be either hard or soft . The Heart of Mankind must be either good and holy , or else bad and wicked , it must be ei●her for God or against him . Now God's Word tells us , Rom. 8. 7. The carnal mind is enmity against God , and is no● subject to his Law. And indeed no worse can● be in the Devil , than Enmity against God , and Rebellion against his Laws . We are not only Strangers , but Enemies to God , Psal. 58. 3. Rom. 5. 10. But the depraved and corrupted Nature in Children , appears in several particulars . 1. They are altogether ignorant and destitute of Knowledge , a thick cloud of darkness overspreads their Understanding , Eph. 4. 18. They are wholly unacquainted with the natural as well as the positive Law of God , and unwilling to use means , or take pains to know the same . 2. Pride and Self-conceit appears very early in them ; they love to be flattered , to be called good and pretty ; they are apt to value 〈…〉 emselves upon account of their great or rich 〈…〉 ents , their fine Ornaments or gay Cloath● &c. Now Pride is said to be the first sin 〈…〉 he Devil , and is most contrary to the na 〈…〉 e of God , and abominable in his sight , 〈…〉 Pet. 5. 5. 3. All know how Children are generally in●ined to Lying , Dissimulation and Falshood , 〈…〉 ich plainly shews , that they have too much 〈…〉 the Nature and Image of him who is the 〈…〉 ther of Lyes , Io. 8. 44. 4. All their Passions and Affections are cor●pted and distempered , and far from that 〈…〉 nd , which was in the Lord Jesus , and must 〈…〉 in every Disciple of his , before they can 〈◊〉 saved , Phil. 2. 5. Io. 3. 3. Mat. 18. How 〈…〉 ward are Children to Anger , Hatred , Ma●e , Envy , Revenge , Quarreling , Fighting , 〈…〉 enging themselves on those that wrong 〈…〉 m , domineering over those they can Con●er ? How much are they inclined to sensual 〈…〉 tish Pleasures , Vanity , Folly and Trifling ? 〈…〉 w prone are they to Fretting , Murmuring , 〈…〉 ishness and Discontent , if their Humours 〈◊〉 not pleased , and their Appetites satisfied ? 〈◊〉 these are plain indications , that their na●e is wholly Evil , and directly contrary to 〈◊〉 innocent , patient , meek , humble and holy 〈…〉 ure , which appeared in our Lord Jesus 〈…〉 rist , Mat. 11. 29. 1 Pet. 2. 21 , 22 , 23. 5. That Faculty the Will , is basely 〈…〉 rupted and and depraved , which plainly appears in Children , by their Stubbornness , Perverseness , Wilfulness , Untractableness , Unplyableness and Disobedience . If Childrens Will were not restrained by something without them , they would soon run into Ruine . 6. Their Memory ( that Treasury of the Soul , ) is corrupted and vitiated . How soon do they forget good Instructions , Admonitions and Advices ; yea , their own Promises and Resolutions ? How apt are they to remember Trifles , Folly , Play and Vanity ? 7. Their continuing in this black and miserable State , when they come to years , their willingness to squander away time in idleness , play or wickedness , and their backwardness to go to School , to yield or hearken to the instructions of Parents and Teachers ; their unwillingness to go to Church , and their unattentiveness there , doth plainly declare , That they are not only under the dominion of Sin and Satan , but that they are willing Slaves to that ●oul Spirit ; and delight to do the Devil's Drudgery , rather than to serve the high and holy God in Spirit and Truth . Doth not all this shew , that Children have need of early Care and diligent Education ? Now if you , Parents , patiently permit them to run on in their natural Course , and do not timely and diligently use means to convert and reclaim them , you consent to their Sin and Wickedness , and declare your willingness , tha● they be miserable for ever . But if you en●ourage them in their Vices , and smile upon 〈…〉 eir Follies ; if you feed their Lusts and please 〈…〉 eir Humours , if you give them their Will 〈…〉 nd approve their Cunning , if you pamper and 〈…〉 eck their Bodies , put Mony in their Pockets , & 〈…〉 ovide Portions for them , to feed their sensual 〈…〉 esires ; then you forward their Damnation , 〈…〉 ou side with Satan to make them miserable , 〈…〉 d you put Weapons in their hands , whereby 〈…〉 ey may rebel against the King of Heaven . Tho' you do not think this , nor believe it 〈…〉 hen it is told you , yet your Practice speaks it , 〈…〉 d the Event often declares it . And it is not 〈…〉 obable , that you can be acquitted , when you 〈…〉 tribute so much to the condemnation of 〈…〉 ur Children . Many of you complain much of your Chil●ens Ignorance , Negligence , Idleness , Diso 〈…〉 dience and Extravangancy . Truly , when I 〈…〉 sider their Education , I nothing wonder 〈…〉 t they walk in the way which they have 〈…〉 en accustomed to , and obey that Master whose 〈…〉 ice they love best , Ier. 13. 23. Io. 8. 44. If your Children prove your cross and af 〈…〉 tion , blame your selves , who are the prin 〈…〉 al Causes , by neglecting timely Instruction 〈…〉 prudent Correction , and perhaps by gi 〈…〉 g them bad Example . And if you smart 〈…〉 der the Rod of your own preparing and 〈…〉 serving , do not complain , but seriously re 〈…〉 t and speedily amend . For as you are the Causes of your Childrens Being , so should you be of their Well-being ; as you contribute to their natural life , so should you to their spiritual : As God has made them yours by natural Generation , so should you endeavour to make them his by vertuous and religious Education . They are a Trust committed to your Charge by our heavenly Father , who will surely call you to account . As for you , whose Children have more Years than Vertue , and do follow their own Will more than the Will of God , I leave you to the advice of Spiritual Guides , or Civil Magistrates , according to the Command , Deut. 21. 18. But as for you who have , or may have young Children , be careful to observe these Rules , and you may easily rule them , and reap good Fruit and Comfort for your Labour . 1. Speak Truth and no Lies to your Children ; that is , whatever you teach them , see that you practice it your selves ; otherwise they will not believe that you are in earnest , nor listen to your Dictates . Few words will suffice , where there is a continual good Example . Therefore let every Christian Duty as well as Moral Vertue , be your daily Practice . 2. Love your Children prudently , and do not hate them effectually . Fond and foolish love , proves to be the greatest hatred , Prov. 13. 24. Away with that fond and foolish , hurtful and childish Flattering , Hugging , Caressing and Dandling of Children , that is usual , which lessens your Authority , tickles their Fancy , and feeds their Folly. Make not Idols of your Children ; they are God's gifts , make them not his Rivals ; set them not up in his Throne , lest he pull them down , and punish you , either by taking them from you , or making them your cross and scourge . Therefore love your Children piously , and let the Fruits and Effects of it , appear in promoting their spiritual Good. 3. Feed , but do not poison your Children . God has given them sive Senses , but has left it to you to regulate the Objects . Let them neither see nor hear any thing , that may corrupt their Mind or Fancy . Do not poison their Eyes with seeing any base , wicked or foolish Action , till they be fortified against it , and capable to reprove and abhor it . Do not poison their Ears with hearing any wicked , vain or idle words , till they be able to tes●i●ie against them , and r●buke the Tongue that speaks them . For Children are capable to think as soon as to see , and to form Idea's as soon as to hearken . They are capable to remember , before they can judge or determine . Therefore let them hear none speak , who have not learned the Language of Canaan ; and let them converse with none , but those who are acquainted with the Lord Jesus , and can help to make them so . Let the Streets and Publick Places be an abomination unto them , until Holiness to the Lord be written on the Foreheads of all who walk there . 4. Seasonably and gently bow their IronSinew , before it become too strong ; that is , make their Will plyable . Teach them to be denyed , and to deny themselves : Let them not know , that you give them their Will in any thing : Humour them not in any thing they cry for : And let them have what is fit at another time , rather than when they call for it . If you let them have their own Will , they will soon torment you , and ruine themselves . An unbridled Will , makes an ungovernable Person . But when you have effectually and prudently brought the Will into good subjection and order , more than the half of your work is done . 5. Throw water on their Wild Fire , that is , let not Passions prevail : Let Frowns , Rebukes and Rods , curb , restrain and suppress their immoderate Passions and irregular Desires : Let Discipline chastise and keep in order these Wild Beasts , till Reason be able to tame them : Let them know by your Countenance and Behaviour , that Patience , Meekness and Sobriety , are lovely and commendable Vertues . Beware of giving bad Example here . 6. Regulate their Diet ; nourish their Bodies , but do not pamper them : Let them know that Temperance is a Vertue , and that Fasting is Physick : Let their Food be course and plain , for Strength and Nourishment , not for pleasing the sensual Appetite : And as soon as possible , let them gain their Bread by the Sweat of their Brow , according the Command , Gen. 3. 19. 2 Thes. 3. 10. 7. Moderate their Apparel , and do not feed their ●ide : Adorn their Minds before you deck their Bodies : ●●ch them the use of ●loaching , and let Gaudiness be 〈◊〉 Abomination to them : Suffer them not to be proud 〈◊〉 that which covers their Shame . 8. Moderate their Recreations ; let them never be ●e , and let every thing they do be useful and instructive , ●●pen their Reason and inform their Judgment . 9. When they are capable of being instructed , then ●ch them first by the Ear , before you make a Book ●ir Burden : Let them have a good Treasure of sound 〈◊〉 useful Truths in their Memory , and be able to answer ●any Questions , before you ●ix their Eyes upon a let● 〈◊〉 And that ye may build them high in Faith and Ho●●ss , be careful to lay a sure and solid Foundation : 〈◊〉 therefore , let Humility be the first Vertue that you ●●t in them . And for this end , make them acquaint●●ith themselves : Let them know , That they are 〈◊〉 degenerate Off-spring o● sinful Adam ; shew them the ●●ption of their Nature in all the parts of it ; what 〈◊〉 ought to have been , and what they are in their cor●ed State. Make known to them the Purity and Ho●●ss of God's Nature and Law , and that every sin is an ●ence against God , and a Transgression of his Law : 〈◊〉 them the Evil of Sin , and the dreadful consequents 〈◊〉 , that every Sin deserves Death and Damnation , and 〈◊〉 this is due to them , because they are Sinners , guilty 〈◊〉 unclean Creatures , Enemies to God by nature , and ●●els against his just and holy Laws : Let them know , ●t whatever good they receive and enjoy , is purely 〈◊〉 God's Free Grace and Bounty , and not of their own ●●●ving ; and that it is of God's great Mercy , Patience 〈◊〉 Long-suffering , that they are not thrown into Hell ●ady . 10. When you have thus awakened their Minds , con●●ed their Judgments , humbled their Hearts , and sof●● their Spirits , then ●ou may make known to them , 〈◊〉 Lord Jesus Christ , the only Saviour , his Person , his ●●ures , Mediation and Offices , and what way he is given for Mankind , offered unto them , and must be received by them , in order to their Reconciliation with God : Shew them the Doctrine of the Covenant of Grace , and the Method and Terms of Salvation , and what is the nature and extent of that Holiness , which is absolutely necessary to fit them for Glory and Happiness , Heb. 12. 14. Teach them to understand the Person , the Offices , the Dictates , Motions and Operations of the Holy Ghost the Sanctifier and Comforter . Teach them to understand the nature and manner of the Temptations of their spiritual Enemies , and how to resist and overcome them . Make them acquainted with the Doctrine and Duty of Prayer ; and oblige them to pray by themselves , not by a formal repeating of Words , but expressing the humble and hearty desires of their Souls , from a sense of their own wants of God's Goodness and gracious Promises , of Christ's Merits and Mediation , and of the Holy Spirit 's Assistance and Intercession ; and teach them to trust in God , and wait for a return of their Prayers ; and in every thing to be thankful to him . Particularly teach them to believe in , to prize , esteem and love the Lord Jesus Christ , as the Fountain and Foundation of all the Blessings and Benefits which they enjoy and expect , Io. 14. 6. and that they are bound in Covenant with him by their Baptism . 11. Being thus instructed and prepared , it will be easy for you to teach them to Read ; and to understand the Word Preached , for their further Edification , and to inform their Judgment , and excite their Practice in all the Parts of Publick Worship . And when they are examined and approved by the Governours of the Church , they may be admitted to renew their Covenant with God publickly and solemnly at the Lord's Table . 12. When they are thus prepared , fenced and fortified , by the pious care and faithful diligence of Parents , and especially of you MOTHERS , then may they go abroad , and be sent to School to learn Languages , Arts and Sciences , and such Accomplishments as are requisite and useful for them ; which they will easily attain to , 〈◊〉 the Mind is so enlightned in the Knowledge of 〈◊〉 ● there I shall leave them to the Conduct of faith●●chers : But do not you leave them , while life lasts . 〈◊〉 However you may be pleased with your Childrens ●●●●dings , yet never flatter them ; never commend 〈◊〉 , till they really deserve it : Never call them good , 〈◊〉 be effectually so ; tell them that Perfection is 〈◊〉 Duty , and that yet they are far from it , but must ●●rance to higher degrees of Grace and Holiness . Now , MOTHERS , these are some hints of that 〈◊〉 you ought to do for the Sanctification and Salva● of your Children . This is no matter of indifferency , 〈◊〉 your indispensable Duty , ( Prov. 1. 8. and 6. 20. ) ●●●ore neglect it not ; it cannot be done in a short time , 〈◊〉 little pains , therefore delay it not ; but begin 〈◊〉 , and proceed diligently ; and endeavour to obtain 〈◊〉 Honour of being the happy Instruments of a glori●●● Reformation in England ; and may all your endea●●●● be crowned with happy Success . 〈◊〉 It is not good to burthen Children , and break 〈◊〉 Spirits with too much Religion ; it raises Prejudi●●● in them , and gives them false Notions and apprehen●● of God and Religion . 〈◊〉 Surely , this Language proceeds from the Devil this greatest Instruments , because it is so directly con●y to the Dictates of God's holy Spirit , Prov. 22. 6. 〈◊〉 a Child in the way he should go , and when he is old , 〈◊〉 depart from it , Eccl. 12. 1. Remember thy Grea●● the days of thy Youth , &c. 2 Tim. 3. 15. Timothy i●●●mended for knowing the Holy Scriptures from a 〈◊〉 , whereby he was made wise unto Salvation . 〈◊〉 . We have not leisure to take all this care and 〈◊〉 upon our Children . 〈◊〉 . You find leisure to beger , nurse , feed and cloath 〈◊〉 ; to take care of the Body ; and will you neglect 〈◊〉 Soul ? He who gives you time , and all that you en 〈…〉 appoints you this Work , and will reward you ac●●ing to your management of it . Therefore let nothing be a hindrance now , which cannot excuse you at that ● of Account . Yea , let compassion to the Fruit of your ● dies , be a forcible motive to excite your diligent ● zealous endeavour , for its Sanctification and Salvat ● And when you have done your utmost , still acknowle●●● your selves unprofitabls Servants , and that all you'● done , is to no purpose , without the sanctifying Grac● 〈◊〉 the HolySpirit . Therefore continue your earnest Sup●cations to the good and gracious God , the giver of ev● good Gift , that he would give his Holy Spirit , to m● your Labours successful and effectual ; and the Rig●ousness of his beloved Son , to make your Endeavour● 〈◊〉 ceptable with him . Therefore , tho' you ought , and 〈◊〉 obliged to use every Mean of his Appointment , yet 〈◊〉 to no Mean , rely upon none of your Performances , 〈◊〉 all your dependance be upon the Lord Jesus Christ ; beg the Spirit of Christ for your Assistance , and the 〈◊〉 rits of Christ for your Acceptance : And in every th● give Thanks and Praise to God the Father , Son 〈◊〉 Holy Ghost . FINIS . 
A60666	----	The work of Gods power in man with something that the spirit of truth leads to practise, and what it leads to deny ... / W.S. Smith, William, d. 1673. 1663 Approx. 39 KB of XML-encoded text transcribed from 10 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A60666 Wing S4346 ESTC R19003 12440247 ocm 12440247 62088 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A60666) Transcribed from: (Early English Books Online ; image set 62088) Images scanned from microfilm: (Early English books, 1641-1700 ; 298:11) The work of Gods power in man with something that the spirit of truth leads to practise, and what it leads to deny ... / W.S. Smith, William, d. 1673. [2], 19 p. [s.n.], London : 1663. Written by William Smith. Cf. BM. Reproduction of original in Yale University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Repentance. 2005-04 TCP Assigned for keying and markup 2005-05 Apex CoVantage Keyed and coded from ProQuest page images 2005-06 Mona Logarbo Sampled and proofread 2005-06 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE WORK OF Gods Power in Man , WITH Something that the Spirit of Truth leads to practise , and what it leads to deny . Given forth in love to the Seed that yet lies in bondage under the Works of darkness , that all who are professing God and Christ in words , and observing forms out of the power , may behold the work of the power , and that such amongst them who breaths after God , may be informed into the right way , and come into unity and fellowship with the Saints in Light , who in the power inherit the blessing . The way of God is not as the way of man : Therefore let all consider their way . W. S. LONDON , Printed in the Year 1663. The Work of God's Power in Man , &c. MAn being fallen and degenerated from the Life and Power of God in which he was created good , he is become an evil-worker , filled with evil thoughts , words and deeds , his heart and mind unclean , defiled and poluted ; his soul burthened , oppressed and afflicted ; and here man lies in the mire of uncleanness , and there is not a whole part in him , but wheresoever he lieth down , he defiles himself ; and yet in this state he would be comprehending God and Christ , and in his fallen wisdom would be applying the benefits of Christ for his comfort and satisfaction ; not at all considering that he is alienated from God by evil works , nor regarding the power of God in himself by which the evil works are destroyed , for of a truth , man must be changed by the power of God , if ever he come to be truly happy ; that nature must be killed which is alive , and that must be quickned and raised which is in death , or man cannot inherit the Kingdom of God ; therefore all ye that professe God and Christ , and Christianity , and are not yet changed into the nature of that which ye do profess ; consider seriously this short Testimony unto the Power of God , and the Work of it in man. 1. There is a time in which God visiteth the sons and daughters of men ; for he beholds all people in the fall , out of the right way , and his tender compassion moveth , and his love openeth , and with the Light of his Life he lets man see the evil of his doings ; for it is a certain truth , that the love of God is tendered unto man in the Light , which doth discover his sin , and that is the day of his Visitation , wherein God willing to make known his loving-kindness unto man , he sends his only begotten Son , who is the true Light , that all in him might belive and all by him might come to life ; and seeing that man ennot hide any thing so secretly , but that something in him doth find it out , then let him believe that it is of God which so discovers his secret intents ; for it is God that searcheth the heart , and there is not another way that leadeth unto life , but the Light which from the Life is made manifest ; for Christ is the Light , the Way , the Truth and the Life ; and all other ways lead from the Truth and from the Life ; and whosoever rejects the Light , they reject the Love of God , the way to God , and the Truth of God , and so rejects Christ by whom they should come to God ; for Christ is the way to God , and there is ●ot another ; and his Light is manifest from the Love and Life ●o● God , to convince every man that in sin abideth . And this is the time of convincing . 2. There is a time when man comes so to be smitten by the Light of Christ in his Conscience , as that he is brought to stand still and consider his way , and with the Light he comes to see the evil of his doings , and there he feels the Light to be a Witness against him , and a Reprover of him , and so comes to be made sensible of his own wretchedness and misery , and to feel the burden lie upon him , and the sin every way to beset him ; and then the cry rises in him , Who shall deliver me from the body of sin and death ? Then he begins to look who shall appear for him , and help him in his distress , and who shall deliver him out of the trouble and affliction wherein he lies ; his sin is now his burden ; and that which he hath had pleasure in , is loathsome to him , and he groans under the weight of it , and travels in pain in the sence of great oppression ; and here he is compassed about with grief , trouble and sorrow , all his sins come up in order before him , and the Light of Christ stands a Witness against him , and executes Judgement upon him , and he knows not which way to look for comfort , he feels the hand of God correcting him , and the stripes to fall upon him , and which way soever he would escape , he is pursued ; peace he cannot come unto , rest he cannot find , and so is made willing to fall into the hand of God , seeing that all his own strength cannot help him ; and without Christ appear for his redemption , he is miserable for ever ; and so the Candle of the Lord being lighted in man , he comes to see every corner of his own House , and all secret things that have been wrought and acted in darkness , they all come into his view , and there man sees himself defiled , poluted and unclean , and sees that no unclean thing can enter into the Kingdom of God ; and so he begins to abhor himself , and come to repentance for all the evil that he hath done , and the sin that he hath committed , and begins to wait in the Light to receive power over his corruptions , and so comes to hearken to the voice which reproves him , which is the voice of Christ , and begins to regard when reproof comes , and there his heart comes to be touched with the power of Christ , and with the power is turned from the evil unto the good : And this is the time of Conversion . 3. There is a time when the Power works Redemption , by drawing and leading man out of the sin , and so he comes to forsake the evil of his own way , and the devices of his own heart , and begins to feel the power working in him , and redeeming him out of those things wherein he hath lived , to himself ; and deaths shadow begins to be broken , and the life begins to rise and come up into some liberty , and then man knows his Redeemer lives , and the Power gives him ease where he hath been burdened , and sets him free where he hath been captivated , and so the Power helps him where he cannot help himself , and delivers him where he cannot deliver himself ; and the Power strikes over that Nature in Judgement , in which sin is conceived and nourished , and so makes man conformable to the death of Christ , and brings him into fellowship with his sufferings , and so he is made one with Christ in his death and sufferings , by which he comes to the virtue of his resurrection ; and there his death and sufferings is known , by passing through the same in the Work of the Power , by which Power Redemption is wrought out of that nature which is evil , into that nature which is good , and so man comes to be redeemed up to God by the Work of his Power , and enters into the Power , where he receives true Faith , and by Faith in the Power he obtains victory over the sin which hath been his burden , and by the power he begins to rise in the immortal Seed , and there feels Christ to be the resurrection and the Life , and by his resurrection and life Man is redeemed out of death , and is made a partaker of the riches of his Grace , in which all the benefits come to be witnessed , to the comfort and satisfaction of the soul ; and so Christ is made Redemption unto all that in his power believe . And this is the time of Redemption . 4. There is a time when the Power works salvation , in saving from the sin out of which it redeemeth ; for Christ is the Power of God to salvation ; and by his Power he rebuketh temptation , so that when temptations would draw the mind into those things again out of which there is Redemption , then the Faith standing in the Power , and the eye looking unto Christ by Faith , he appears to save from the sin which the temptation would draw into ; and here Christ is felt to be a Saviour that saves his people from their sins , ( mark ) saves his people from their sins ; for they are his people that are redeemed by him : And though there be a liablenesse to temptations after Redemption be witnessed , yet abiding in the Power , they are his people , and he is their salvation , and so he keeps them by his mighty power through Faith , he keeps them out of the evil , and keeps them in the good ; and so he that believes , is saved , he doth not enter into temptations , though temptations may be presented to him , but is kept and saved by the power ; for as Redemption draweth out of the sin , so doth Salvation save from the sin , and yet the same Power ; for it is not one thing that redeems , and another thing that saves ; but it is the Power which worketh effectually in both ; and so Christ a Redeemer , and Christ a Saviour , and they that are saved by him , they rejoice in his salvation , for he brings salvation in the creatures weaknesse ; and this is his salvation , wrought by the Arm of his Power ; for if people do not feel Christ to be nearer to them for Redemption and Salvation , then where they apprehend him to be without them , they cannot feel the joy of his salvation ; for temptations are within , and if Christ be not there also to rebuke them , and save from them , there is no man can prevail by his own strength ; but where the mind joins to his power within , and stands in his power , there is eternal salvation obtained . And this is the time of salvation . 5. There is a time when the Power works Regeneration ; for having converted , redeemed and saved , it hath a free course in man , and works effectually for the changing and renewing of him , striking over all the old Nature , and the deeds of it , and crucifies them down into the death , and buries them in the baptism of sufferings , where man becomes a dying man , dyes to the World , dyes to his Will , his Wisdom , his Apprehensions and conceivings ; and the Power crucifies man unto all , and all unto man ; and he passeth through death in the operation of the Power ; for the Power passeth through the whole man , killing the lusts , burning the chaff , consuming the drosse , and dissolving the Earth , and raiseth man out of the earthly habitations , and so cuts off the seed of the evil-doer , and takes away the sin ; and there the first Adam dyes , and the second Adam rises , and bringeth up the immortal soul in his hand ; and then all things are made new by the Work of the Power , a new birth is born , which hath a new heart , mind and tongue , from which proceedeth new thoughts , words and deeds ; for behold , the Work of the Power maketh all things new , and so man cometh to be regenerated and born again of in corruptible Seed , which is a mysterie to all apprehenders and conceivers ; he dyes to self , and receives a new life in Christ , and hath a new Name given him , which no man can read but he that hath it . And this is the time of Regeneration . 5. There is a time when the Power worketh sanctification , by cleansing all that out of man which hath defiled him ; for the fire consumes , but the water cleanses , and so purgeth the Conscience , and purifieth the heart , and maketh man clean within ; for Christ prepareth the soul as a Bride for her Husband , sending forth his pure Water to wash away all spots and stains , and so puts on the Garment of his Righteousnesse , and in the Life of his own Righteousnesse he beholdeth the soul , and is in love with it , and so marrieth it to himself in a perpetual Covenant never to be broken ; then he that sanctifieth , and they that are sanctified , are all of one ; Mercy and Truth is met Righteousness and Peace kisseth each other ; and here man is made the Righteousnesse of God in Christ , and so is righteous even as he is righteous ; for it is Christ that now liveth in man , and is righteous in man , and is made righteousnesse unto man , in which righteousnesse the Saints are approved and accepted of God : Oh! let not any grow wise by apprehension , for I am not answering that part , my love is to the Seed , and my heart is broken in the sence of what I now write ; but I am not to write much concerning these Mysteries , left any should take them up , and say it is done : But let all know , That this is the time of Sanctification . 7. There is a time when the Power worketh Justification , having brought man unto God , and made him acceptable unto God , he is then justified before God , for he is married unto Christ , and is one with Christ ; and in Christ Jesus there is no condemnation , and if no condemnation , then justification ; for that which is condemned , is not justified ; neither is that which is justified condemned ; but that which is sanctified , is justified : For man in the first Adam cannot be justified , but in the second Adam he is sanctified , accepted and justified , and in his Life man in herits the peace , and the joy , and the blessing . And this is the time of Justification . Now as this Work is wrought in man by the power of God , he comes to enjoy the fulnesse of Truth which is in God , for God is Truth in fulnesse ; and the Spirit by which the Truth is measured forth and manifested , it is the Spirit of Truth ; and as the Truth is received in the Spirit 's manifestation , so the mind is constrained into obedience ; and the Spirit being answered in obedience , it leadeth up into a larger measure of the fulnesse , and by degrees it bringeth into the fulnesse ; for the Spirit of truth leadeth into all truth , ( mark ) into all truth ; and being all , there is nothing wanting , which being attained in the leadings of the Spirit , the soul comes into everlasting rest in God : And so by the leadings of the Spirit there is a growth in the truth , and a passing on from one degree to another , until the fulnesse be enjoyed , and all are to mind the measure of truth in which they stand , and to answer the movings and leadings of the Spirit , that in the truth they may grow and prosper ; for as the truth is lived in according to measure , there is a growth to be felt and witnessed in it , a growth in understanding , growing up from children to young men , and from young men to ancients , and so in understanding come to be men , not by apprehension and conceiving , but by revelation and possessing ; and as the growth comes to be felt in the truth , so there is a decay of all that which is out of the truth ; and that which hath been manifested by any practise out of the truth , that comes to dye ; for as the root is destroyed , so doth the branches dye , and then the Truth brancheth forth in its own nature , and manifests it self according to its nature , and that is the principal of all good works ; and the good works which are wrought and manifested by it , they are of God , and being of God they are truth ; for there is not any thing besides him true : And all good works that are wrought in him , and manifested from him , they are approved by him ; and so they that have true faith , they have good works also , yea such good works as may be seen of men : So that the practise in the truth is from the principle of truth , by all that are of the truth : And though something of such a practise may be observed by such as are out of the truth yet that doth not make the practise in the truth to be ever the less glorious in it self ; for it is the principle that makes the practise true , and not the practise that makes the principle true : But where the practise of any doth wholly degenerate from the practise in the truth , that principle doth plainly manifest its nature by what is practised , and neither principle nor practise is true : But where the practise of truth stands in the principle of truth , there is the nature of the root manifested by the branch , and so the Tree is good , and the fruit is good . And wil not many speak well of the Life of such as live in the practise of truth , and yet speak evil of their principle , and so would make the fruit good , and the tree corrupt , which thing cannot be : for not any thing that is truly good , can proceed from that which is evil , as the ground of its conception . So if the life of such as are guided by the Light , do not answer their principle in all righteousnesse , then people might have some cause to say , that their principle is delusion , and they a deluded people ; but if it be so as their lives do sufficiently demonstrate , then let all people acknowledge that their principle is truth , and that God is their God , and that they are his people . So let all people consider their way , and behold what they practise ; for the Spirit of truth leads into all truth , and so brings forth good fruit in all holinesse and righteousnesse of life , and that life springs from the Spirit as from its root , and is made manifest as it is the Work of God , and it answereth the righteous principle of God in every man ; and that which is manifested by the Spirit of Truth , and practised by those that live in the truth ; and also what they cannot practise as being out of the truth , are these things following . 1. They worship God in spirit and truth ; but the evil worship they cannot observe : They bow to the Name of Jesus , and cannot bow to any graven Image ; for the Name of Jesus is their life . 2. They live a godly and righteous life , walking in sobriety , moderation , temperance , meeknesse , gentlenesse , patience , love , justice , mercy and truth ; they do unto all men as they would be done unto . 3. They honor God alone , and honor all men in the Lord ; but they cannot give flattering titles unto men , nor respect persons in the vain customs . 4. They are conformable unto Christ ; but they cannot conform to fashions and traditions ; they cannot live in the lust of the flesh and the pride of life ; they cannot be excessive in meats , drinks and apparel ; but what is needful , they use it in its place , but cannot use any more . 5. They speak the words of truth and sobernesse ; but that which is out of the Truth they cannot speak ; for You to one , is not in the truth ; but Thou to one , is in the truth ; and they speak it as it is the Language of the Spirit . 6. Their word is truth in what they speak , and they faithfully answer what they promise ; but they cannot be bound by bonds of men to cause them to perform what they may require ; for by their word they are bound to perform if they make a promise ; for their word is truth . 7. They testifie the truth when they are required ; but they dare not swear at all : They love Christ , and keep his command ; and they cannot answer what is commanded contrary ; for all his commands are righteous unto them , and they chuse to obey him rather then men . 8. They love the Lord God and one another ; but the wickednesse of the wicked their souls abhor : They are truly tender to that which is good in all ; but they cannot join with that which is evil ; for the good is their rest . These things , with much more of this nature , is practised by such as are led by the Spirit of Truth , and is manifested from the Spirit as fruit of its nature ; and where it is not so , the Spirit of Truth doth not lead ; and so people professe Christ , but conform to the customs and fashions of the world , which they that are led by the Spirit , cannot do ; for the Spirit teacheth them to deny all customs of the world , which are vain ; and not only so , but teacheth them to testifie against the World , and the deeds of evil which by them are observed ; and this is good fruit brought forth from the good Tree , and is not like the corrupt fruit of the corrupt Tree ; and so the Tree is known by its fruit , for thereby doth every Tree manifest its nature . Now let him that readeth , understand , for this is declared that all may believe that Christ is the Power of God , and that the Power of God is in man , and that the Power of God worketh the Work of God ; for you that cannot endure to hear of the Light and Power of Christ within , you wil not endure sound Doctrine , but cry out against it as the greatest delusion ; and you say your Faith is in Christ without you , and you be-believe that by his death he hath done all for you , and by his blood you are justified , and by his imputed righteousnesse you are accepted . Now consider the ground of your Faith , who is the Author of it , and how was it wrought , seeing there is but one true Faith , and seeing that true Faith stands in the power of God , and seeing Christ is the power of God according to Scripture : Now is your Faith within you or without you ? if within you , then Christ is there also , for he is the Author of true Faith ; if without you , then it cannot purifie your hearts , which is the Work of Faith , for faith purifies the heart ; and if you will not have Christ within you , then not faith within you , and then not pure hearts , and what good doth all your apprehensions do you , if you cannot witnesse pure hearts ? they that are in the unbelief , can but lie there : And what better are you by your Faith , then they that that have no Faith at all ? For all men have not Faith. This is in tender pity to you , that you might once look within , and have regard to that which doth reprove you ; for that which cryes peace when there is no peace , wil not do you any good ; that was ever the Message of the false prophets , to cry peace to that nature which lived and ruled over the good Seed , and that never did people any good , but became a hinderance to them for following on to know the Lord , and they wanted peace in the latter end ; let no such Message strengthen you where you are , nor perswade not your selves thereby that you are what you are not , for if you do so , you do but deceive your selves , and there is no greater danger then to grow strong in that part which God will break , and wise in that part which God will destroy ; and whosoever strengthens you in that nature , and cryes peace to you there , they are such as run when God sends them not , and they only please that life which must come to death . Friends , the truest love is in plain dealing , there is no deceit in that , but the truth is spoken to every state and condition as it is ; and though there may be a part that likes not reproof , yet the love reacheth to something that lies under that which is reproved ; for all people would have love ; and mercy , and peace , but they start aside when reproof comes , that is , the sound doctrine , which they will not endure ; and though love , mercy and peace be in God , yet the birth of the flesh is not therein concerned , and therefore it must be reproved before the love , mercy and peace of God be obtained for you that talk so much of Justification by Christ , whilst you are not changed and renewed by the work of his power , you have yet a large journey to go before you can come to that place where Justification is witnessed , for he doth not justifie any in sin , though he justifie the ungodly , which is a sentence often urged as a proof for justification in ungodlinesse ; and where such doctrine is received , it gives the flesh an occasion to use its liberty ; for a man may sometimes have been ungodly , and such were som of you , saith the Apostle ; but ye are washed , but ye are sanctified , but ye are justified in the Name of the Lord Jesus , & by the Spirit of our God , 1 Cor. 6. 11. ( Mark ) here was not justification in the ungodlinesse , but here was washing and sanctifying , and then justifying such as had been ungodly , justified in the Name of the Lord Jesus ( mark that ; ) for Abraham as pertaining to the flesh , found nothing , but believing in God , he found the Seed , and his Faith was counted unto him for righteousnesse ; and being come to the righteousness by faith , the reward was reckoned not of Works , and so a debt ; but it was reckoned of Grace , and Abraham was justified in the righteousnesse , and not in the ungodlinesse , and so he received the sign of Circumcision , a seal of the righteousnesse of the faith which he had , yet being uncircumcised , who against hope believed in hope , that he might become the Father of many Nations , according to that which was spoken , So shall thy Seed be : Therefore to apply justification by Christ whilst people are found sinners , is to exclude the Work of Christ in man , who appeareth to take away sin , and to bring in everlasting righteousnesse , and to justifie man in his own righteousnesse ; for in no other thing can man stand justified before God who is righteous , and this is a Truth shall stand for ever . And they go on too fast that would be justified before they submit to reproof ; for Christ must be received as he is a reprover , before any can know him as a justifier ; and so man being filled with his apprehensions , he is vainly puft up with his fleshly mind , and knows nothing concerning Christ as he ought to know ; for people in that state are too high , their apprehensions of justification lifts them up , and they will not stoop nor bow to such a low degree as to reproof , they are too vvise in their own eyes by their apprehensions , and filled too full with their own conceivings , and so loses the sense of hunger and thirst after Christ , and that which should live by him , is in want of him ; for where can any come to feed upon Christ , if they find him not within them ? How can they eat his flesh and drink his blood , if he be not within them ? And can any have life in him if they do not eat his flesh and drink his blood ? Or can any eat that flesh that was crucified in times past , and drink that blood which was shed , as it is flesh and blood without them ? Nay , nay , there must be a nearer communion with Christ ; if any eat his flesh , and drink his blood , they must feel him to be within them , and his fan must go in his hand within them , and his fire must burn up the Chaff , and his water must wash away the uncleannesse , and they must be wholly separated from that nature which cannot come into communion with him : And they must be wholly separated from that nature which cannot come into communion with him : And this must all people know before they eat his flesh and drink his blood . Therefore all you that professe God and Christ in words , and apprehend your Justification where you are , do not deceive your selves with such an uncertain hope , for it will fail fail you in the latter end ; and now learn of Christ whilst his love is to you ; learn meeknesse and lowlinesse , that your souls in him may find true rest , yea a rest within , and that in this present World ; for you are not at rest amongst your apprehensions , but are tossed with divers conceivings concerning the Scriptures , and are wearying your selves in an endless travel ; and though you may apprehend a rest to your selves , and perswade your selves that all is well , yet there is a day wherein you will know that it is poluted , and out of that rest you must arise and depart , if ever you come to find rest in Christ : And this is a truth which many can witnesse this day , who sometimes were like-minded with you , and did apprehend that they were that which indeed they were not , when the mighty day of the Lord broke forth in them , they were made sensible of the sparks of their own kindling , and the light of their ovvn fire , in vvhich they vvere vvalking , and vvere made to cry unto the Lord in bitternesse of spirit , vvho appeared to be a God gracious and merciful to them , and vvith the Arm of his Power plucked them as brands out of that fire , and in judgement and mercy hath gathered them into his own Covenant ; and in what principle stands your fellowship if it stand not in the Light ? Or can there be any true fellowship but in the Light ? Must there not be a perfect principle where there is a perfect unity ? And is not the Light of Christ perfect ? And must not the heart , mind and soul be bound together in the Light , if there be perfect unity ? Was the Saints unity and fellowship in any other principle ? Or did they hold forth unity vvith such as did not vvalk in the Light ? Or did they not labour to gather them into their principle , and so into their fellowship ? That ye may have fellowship with us , and truly our fellowship is with the Father , and with his Son Jesus Christ. Here vvas their fellowship in the Truth , Light , Life and Power of God ; and they did not say that they had fellovvship vvith such as were not in the Truth , but they held forth the Truth , that such as vvere out of the Truth might be gathered into the Truth , and come into fellovvship vvith us ; ( Mark ) not that ye have fellovvship vvith us , or vve vvith you vvhere you are , but that ye may have fellovvship vvith us ; and this was true love in the Saints to such as were contrary-minded , yet not such a love as could close in unity , but such a love as did manifest pity ; and it is the same unto you this day : For the Lord knows the labour and travel of all his faithful Servants , Ministers and Messengers , whom he hath raised in the power of his life to preach the everlasting Gospel , upon whom the glory of his Life resteth , how that they have not done his Work negligently , but have run to and fro in the movings of his power , to declare his everlasting Truth , that all might be gathered to the Truth , and come into fellowship in the Truth , knowing in the counsel of the Lord ( vvhose servants they are ) that no perfect unity or fellovvship can be held in any other principle ; and they have never denied fellovvship vvith any that have come to their principle , if it vvas in never so little a measure , if it vvas in the Light and Truth , they could have unity vvith them there , yea , vvith the vveakest breathing , and lovvest desire after the Truth , their souls have ever rejoiced to meet vvith any there , and their love and tenderness have ever been abundantly manifested to all simple hearted ones , though in practise they have lien different from them at present , for they have fell to the Seed where it hath been , and in tender compassion hath ever been ready to help and relieve the distressed ; but they could never speak peace to the oppression ; and God doth abundantly reward them for their service and labour of love , and by the mighty Power of God through their Ministry , many sons and daughters are come to glory , who are in perfect love , peace and unity together , and established in everlasting righteousness , in the unchangeable Seed of God. So all must come to the Power of God , that come unto perfect unity , otherwise they are but in the changeable nature , and in the changeable unity ; but where the power is submitted unto , it works out the changeable nature of the flesh , and raises the unchangeable nature of the Lamb , and gathers the heart , mind and soul into union with him , and so makes a compleat and perfect body , in his compleat and perfect life , where all drinks into one spirit , and feeds upon one bread : And here the unity is held in the Spirit , and it is sealed in the bond of peace . Therefore feel the power of God in your selves , that your minds be subjected into stilness and quietness ; for you are too full of business , always thronging and cumbring your selves about many things , which draweth you from the one thing which should make you happy . Oh that you would once hearken and obey ! How well would it be with you to what it is ! For really there is a pity reacheth to you , and many sad complaints are taken up for you , considering what longings and pantings there hath been in many of you after God. Oh remember the years past , when your visitation was upon you , and the springings of God's love was fresh in you , then were you broken , and melted , and humbled before the Lord , and you had a fervent zeal for God according to what you knew , the day-star did rise unto you , but you was not acquainted with it , nor did not understand that it would have led you where the young child was , and so not regarding , you lost the sight of it , and turned your faces towards the West , where the Sun setteth in obscurity : Oh! shall you not be lamented because of this ? yea surely you are , and through the lamentation there is compassion to that which first breathed in you , and through the compassion there is judgement issues forth to that Spirit which hath betrayed you ; and here I may include all such as have lost their first Love , whether by apprehending Christ without them or within them ; for there stands the Traytor in all , to draw the mind into apprehensions and conceivings , and so from waiting upon God in the principle of his Light and Life , there to be kept in the fresh sense and feeling of the pleasant streams that issue from the fulness , and so to grow and encrease through the virtue and nourishment thereby received ; and how hath apprehensions and conceivings come over that sweet dispensation of Love , yea and Life in measure , which in years past was felt by many ? And how doth death reign in them ? And how is the precious Seed of God oppressed ? Oh that you would consider , whoever you are that have let in apprehensions and conceivings of Christ , whether you apprehend him without you or within you ! the birth of his life you do not know in that state ; for none can compass his pure life by any apprehension ; therefore let all cease from their apprehensions and conceivings ; and with the power of God silence all flesh , and wait to feel the Work of the power in you , and be faithful to the power , and then you will know Christ of whom you speak , and dare speak no more then what you can witness , nay , nor that neither , but as the life moveth to do it ; for what good doth all your words that you speak with the old tongue ? Can they reach any deeper then the old nature ? Or is their service any more then to build up that which God will throw down ? Were it not better for you to be still and silent , then to cumber your selves in so much business that profits nothing at all ? Oh that you would once come to be silent to the flesh , that you might feel the quickening of the Spirit ; and to that state you must come , if ever you be truly happy ; for mercy apprehended , will not satisfie your souls , but mercy obtained in the election through judgement to the reprobation , is that which stands sure for ever ; and they that so obtain mercy with the Lord , they truly rejoice in mercy , and wait to be preserved in it ; for there are too many words spoken with the old tongue , and there is a time when every man 's own words will become his burden ; therefore do not encrease your burden by multiplying your own words , for certainly they all gender to bondage , the innocent life groans under them ; for every word spoken , and not in the life , is a burden to the righteous Seed ; and if you yet say in your hearts , Our tongues are our own , we will prevail , who is Lord over us ? You will certainly know your burden will be too heavy to bear in the later end , and though you may bring Scriptures that doth allow to speak of the things of God , and to exhort one another , and edifie one another , and build up one another , yet you cannot bring any Scripture that doth allow the old tongue to do it , neither can it be truly so done by it ; for they that spake of the things of God , and exhorted one another , & edified one another according to Scripture , they witnessed their change out of the old nature , and were come to the silence of all flesh , and they were of the new birth , which was not of flesh , nor of blood , nor of the will of man , but of God ; and the tongue of the new birth spake to edification and comfort of the body ; for it is the first born of God that speaks the things of God ; and so they exhorted one another , and edified one another ; who were born of the Seed of God. And this you must come unto , if ever you know the tongue of the learned ; for whilst you speak of your selves , you are but seeking your own glory ; but he that seeks the glory of him that sends him , the same is true , and there is no unrighteousness in him ; therefore do not hunt in Nimrod's nature to build Babel , but feel the power of God to bridle your tongue ; for if the tongue be not bridled the Religion is vain ; and if you vvill but come to that , then you vvill knovv the svveetness of a silent , quiet state , vvhere Gods presence is felt , and his life enjoyed , vvhere all man 's ovvn vvords have their period ; for they that come to the life , they need not be alvvays learning , but sit in the svveetness of the savour that the life ministers from its ovvn fulness ; and vvhen vvords are spoken from the life , they have the svveetness of the life in them , and are precious and savoury to the life in all , and the life is the last Ministration that ever shall be , and all belovv it , are to come up into it ; for vvhere any fall short of it , their labour vvill end in sorrovv . Oh therefore be humble before the Lord God , and stand submitted unto his povver , that ye may come to his life ; vvho have any breathings after life , and spend not your days in the multitude of your own words , lest you finish your work in a shadow , and miss the substance which should do you good . So be humble in the fear of God , that ye may feel the time of refreshing come from his presence ; and do not covet after Riches , but wait in the poverty to be fed with God's mercy ; for it is better to be a door-keeper in the House of God , then to dwell in the Tents of wickedness : And all that would enter into the Courts of the Lord's House , and come to feed at the Table of the Lord , they must enter in by the Power , and sit down in the Power , vvhere all the Lambs and Babes are fed with plenty ; for the Famine is without the Gates , but within there is all things good for food , the feast of fat things is there prepared , and thither must all come that receive the Bread of life . Wel Friends , my love is tenderly to the Seed of God in you , but in that nature where you are , I cannot say that I have unity with you , though I heartily desire that I could say it in truth , yea much rather then to declare the contrary ; but so it is , & so it must be until you be regenerated and born again , which work I wait to see wrought in you , that all the children of Light may so know you , as to say in truth , they have unity vvith you : Which work I leave with God , who is able in his own time to accomplish what is wanting , and to gather together in one such as are scattered , and to bring them into one Fold , and into one Pasture , where his Name is one , and his people one , not by apprehension and opinion , but in truth and life ; which is the singlenesse of heart I desire , that so it may be with you before the day passe over , for now it is , therefore prize it whilst it is , lest it passe away from you and be no more . And this is true love to all your souls , that ye in the Light may come into unity vvith the Saints and Houshold of Faith , who sit in peace and rest with God , and inherit their portion in the Riches of his Kingdom . The 5th . Month , 1663. THE END . 
A61837	----	Balm in Gilead, or, A spur to repentance as it was lately delivered in a sermon by James Strong ... Strong, James, 1618 or 19-1694. 1676 Approx. 48 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A61837 Wing S5989_VARIANT ESTC R34626 14524500 ocm 14524500 102529 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A61837) Transcribed from: (Early English Books Online ; image set 102529) Images scanned from microfilm: (Early English books, 1641-1700 ; 1072:20) Balm in Gilead, or, A spur to repentance as it was lately delivered in a sermon by James Strong ... Strong, James, 1618 or 19-1694. [8], 37 p. Printed by A. Maxwell for Edward Brewster ..., London : 1676. Reproduction of original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Psalms XXV, 11 -- Sermons. Repentance -- Sermons. Sermons, English -- 17th century. 2003-04 TCP Assigned for keying and markup 2003-05 Apex CoVantage Keyed and coded from ProQuest page images 2005-03 Judith Siefring Sampled and proofread 2005-03 Judith Siefring Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion BALM in GILEAD : Or , a SPUR to REPENTANCE . As it was lately delivered in a SERMON . By James Strong M. A. and Minister of the Gospel . Si remorsum conscientiâ propter peccatum sentio , serpentem illum eneum , Christum in cruce aspicio ; ibi peccatum aliud invenio , contra meum peccatum , quod me accusat & devorat . Peccatum vero aliud , scillicet in carne Christi qui tollit peccatum mundi omnipotens est , damnat & devorat peccatum meum . Luth. Tom. 4. fol. 54. a. Idem . Omnia alia peccata que agnoscimus & non defendimus condonantur , peccatum autem quod defenditur est irremissibile . Luth. Tom. 4. fol. 294. b. All sin and blasphemy shall be forgiven unto men , &c. Mat. 12. 31. LONDON , Printed by A. Maxwell for Edward Brewster , at the sign of the Crane in St. Pauls Church-yard . 1676. Dom. Edvardo Ceely seniori Armigero , Religionis & petatis fautori Eximio , in testimonium summe suae observantiae , Chartas has summissime dicat & dedicat . I. S. To the experienced Christian unto whose hands the ensuing Discourse shall come ; especially the Hearers and Favourers of it in and about Taunton , to whom it was preached ; Grace , Mercy and Peace , &c. THere 's none that is but initiated in Christianity , but will readily confess sin to be his deadly enemy ; and is convinced , that if ever he fall , it will be under this enemies hand . Were we but safe from this enemy , how easie were it to bid a defiance to the rest ; Death , Hell , and the Grave ? What Requiems should we sing to our Souls ! what heavenly Jubilees should we keep in our hearts ! But Oh! the conscience of guilt damps all our joys , and makes our hearts , like Nabals , die within us , while we are alive . Now it hath ever been deemed good policy to know what the strength of an enemy is : And though it be true , that there 's no sin so small , but of it self its damnable ; yet withal there 's none so great , but by repentance is pardonable . And this is the subject of this following Discourse . 'T is a remarkable passage that Luther hath in a discourse of this nature : He reports of one Martinus , when the Devil reproached him of his facility in absolving men of their sins , even such as were most wicked ; yea , said he , and I would absolve thee to , couldest thou but say , I do repent me of my sin . Oh that Repentance , which is that only door of hope that is opened to Sinners in the death of Christ , we should either shut it our selves , or suffer Satan to shut it against us ! And yet what a root of Novatiasme doth there naturally grow in the hearts of the Sons of Adam ! How apt are we to have hard thoughts of God , and heavy thoughts of our selves ? especially if Conscience charge upon us the guilt of any scarlet sin , we presently conclude our case desparate , and our wound past remedy . Reader , art thou such a sinner ? thou wilt find thy self deeply concerned in this short Discourse . Take heed thou faint not under thy fears , lest thy last error be worse than the first . Read and Consider : Here 's good news for great Sinners . Learn this great duty of Repentance , and thou mayest cut off Goliah's head with his own sword , and foil Satan even in his own wiles , by making that sin an argument to repent , which thy Adversary designed of purpose for thy ruin . Here 's a Mystery worth the studying , ( i.e. ) the reality of the Christians Charter , that all things ( even sin it self ) shall work together for good to them that love God. Many have blessed God for their crosses ; and one I have read , who had a reach higher : 'T is an high expression of Holy Mr. Rutherford . Though I do not properly bless God for my sins ; yet fo far I do , as they are an occasion of magnifying Gods mercy in their pardon . Sure 't is a double torment to Satan , when he is out-shot in his own bow , worsted at his own Weapon ; and God turns his wiles ( like Achitophel's ) into foolishness . What ever thou be that art a great sinner , know thou art such a one whom God hath designed to be an occasion of discovering the unsearchable riches of his mercy . Now perhaps thou magnifiest thy own sin ; make it thy work at last , to magnifie the mercy of God , and thou art safe . Come , do not any longer dispute against thy right to that pardon that is sealed and sent to thee in the blood of Jesus . Be no longer faithless , but believe . As incrudelity strengthens Satans arm , so it doth in some sense weaken Gods ; and gives him cause to complain of us as of Nazareth , he can do no great things for us , because of our unbelief . What ever be thy disease , try that Soveraign remedy , Isa. 55. 3 , and thou eanst not miscarry . And now , that God who alone can perswade Japhet , &c. perswade every Soul into whose hand this discourse shall come , when they know their Masters will , to do it ; which is , and shall be the prayer of him who hath no higher Ambition than in his place to be an instrument to serve the Lord Jesus and his people . I. S. Psal. the 25. v. 11. For thy names sake , O Lord , pardon my iniquity ; for it is great . T Was Mans happiness by nature , that in his first creation he was made without sin ; but in his new creation , his happiness consisteth in the forgiveness of sin : Let the Psalmist witness himself , Psal. 32. 1 , Blessed is the man whose wickedness is forgiven , &c. For this blessedness the Psalmist begs and prays as heartily as ever a poor Beggar did for an Alms , again and again in this Psalm . Outward dangers , with inward and spiritual distresses , like a complicated disease , had now enwrapt poor David on every side . Look on him without , his enemies pursue him ; within , there the sense of his sins oppresseth him ; especially the sins of his Youth , v. 5 , Remember not the sins of my youth , &c. Well , against both these evils he useth one common remedy ( viz. ) Prayer ; but we find him bending the strength of his Soul against the latter of these evils ( viz. ) The evil of sin , which is the sting that invenoms all other evils . No less then three several times is he at it in this Psalm . 1. Ver. 7. Remember not the sins of my youth , nor my rebellions : but according to thy kindness remember thou me , even for thy goodness sake , O Lord. The wanton wickedness of his youth , is now remembred with new remorse ; and good reason , for the sins of youth are oft-times punisht in old Age , Job 13. 26 , Thou writest bitter things against me , and makest me possess the iniquities of my youth . 2. After a while he had by Prayer and Meditation strengthned his Faith in God , he falls to prayer again in this 11. v. See then , that conscience of sin doth not do all its work at one storm ; no , the guilty sinner must look for more assaults than one , and in every new assault , prayer must be a new refuge ; for thy names sake , O Lord pardon my iniquity , &c. 3. And yet he hath not done , but puts off the temptation a third time with the same expedient , v. 18 , Look upon my affliction and my pain , and forgive all my sins . And thus you see how this tried Saint answers every new challenge from sin , Satan , and his own accusing Conscience , with prayer . Prayer is the last piece of spiritual Armour which that great Apostle prescribes the combating Christian , Ephes. 6. 18 , Praying always , &c. And one gives this reason , because 't is not only a part of the Armour , but it inables us to use all the rest ; and is not only a charm against that crooked Serpent to inchant him , but a whip to torment him , and put him to another Hell. By this we fetch Christ into the battel , obtain fresh supplies of the spirit , Phil. 1. 19. and in the issue , it makes us more than Conquerors . Well , 't is the Psalmisi's second conflict that lyes before us as the intended Subject of our discourse . For thy names sake , O Lord , pardon my iniquity , for it is great . In the words we have a Petition for pardon : And this contains two parts ; 1. We have a Petition preferred , and here again we have several things considerable . 1. The Person Petitioning , [ David ] . 2. The Person Petitioned , [ The Lord ] 3. The Petition it self , or the thing for which he Petitions , [ Pardon ] The second General contains a twofold argument , by which he urgeth God to pardon him . 1. The first is taken from the end or final cause of this pardon , 't is that which will tend to the glory of Gods name ( Therefore ) for thy names sake pardon my iniquity , &c. 2. The second argument whereby he urgeth God to pardon , is taken from the nature of his sin ( and that is a strange one ) for it is great . I shall give you the sum of the whole verse in these Conclusions , most of which I shall but litttle more than name , having designed the last clause of the verse for the Subject of my discourse . Doct. 1. That God alone ought to be the object of our Prayers . The Lord Jesus Christ when he taught his Disciples how to pray , taught them also to whom to pray , in the first words of that pattern of Prayer , ( Our Father ) Mat. 6. and indeed , that Spirit of Adoption which God bestows on all those who are regenerate , doth by vertue of their new nature , direct all his children to himself , and make them cry , Abba Father , Rom. 8. 15. Reas. 1. God commands it , Call upon me in the day of trouble , Psal 50. 15. As prayer is a duty in the Creature , so 't is the Dignity or Glory of the Creatour ; one of the highest Services that we owe him ; him , and him only must we serve , Mat. 4. 10. 2. God accepts it ; the Sons of Jacob shall not seek him in vain . 'T is a title wherein the great God glories ; he calls himself a God that heareth prayers , and therefore to him all flesh must come , Psal. 65. 2. 3. Every sin is a wrong done to God ; though the trespass may be against man , yet the transgression is against him . Though David had murther'd Uriah , and defiled his wife , yet he cryes out , Against thee only have I sinned , &c. Psal. 51. 4. Every sin is a violation of his Law , who is the only Lawgiver , Jam. 4. 12. Though then David knew he was not innocent either to Bathsheba or Uriah , yet the sin was mainly against God , in that he had hereby given his enemies occasion to blaspheme him , 2 Sam. 12. 14. 4. 'T is Gods property to pardon sin , and therefore to him alone we are to pray , Isa. 43. 25 , I even I am he that putteth away thine iniquities for my own sake , and will not remember thy sins . This God challenges as his peculiar right , Dan. 9. 9. Compassion and forgiveness is in the Lord our God , albeit we have rebelled against him : To thee , O Lord , belongeth mercy , &c. Psal. 62. 11. Use. Oh then let us all set up this trade of prayer , and say as Peter , To whom else should we go , but only unto God ? But remember , that we pray to God in Christ ; for there 's no coming to the Father but by the Son , Joh. 14. 6. and for our incouragement , we are assured , whatever we ask of God in his name , he will deny us nothing . 'T is but to open our mouths wide , and God will fill them , Ps. 81. 10. 'T is storied of Reverend Doctor Preston , that being on a time in company with some godly men , one of them asked what was the best trade ? Whereunto he answered , Beggars was both the hardest and the richest trade . He meant Prayer the hardest to be well managed , and yet the richest , when 't is well followed . Oh what rich returns doth this duty bring home , like a merchants Ship coming from a far Country ! It may pass for a maxim in Religion , He that can pray , can never be poor . Note we next , Doct. 2. That 't is the nature of saving Faith in spiritual distresses , to take hold of every advantage that God gives us . And this we have from the title which the Psalmist gives to God , he prays to the Lord ( Jehovah ) Now we must know , that Gods titles are no empty ornaments . In Exod. 6. 3 , when God renewed his promise of delivering the Israelites , he says thus to Moses : I appeared to Abraham , Isaac and Jacob , by the name of El Shaddai , God Almighty ; but by my name Jehovah , I was not known to them . An instance we have in Gen. 17. 1 , When God appeared to Abraham , he says thus : I am El Shaddai , God-All-sufficient , or God Almighty . By this title God was pleased especially to make known his Power ; but by the other his Mercy : by the one God made himself known as Creatour ; by the other as a Redeemer : by the one he appeared in himself ; by the other in his Son , God was in Christ , 2 Cor. 5. 19. Quantum illis sufficiebat tantum indulsit , non indulsit quod orat summum . God gave them enough , but not the main . In short ; that name whereby God made known himself to the Patriarchs , did discover a part of his nature ; but his name Jehovah implies all his infinite Perfections : as , 1. It implies Gods being in himself , before the World was , 2. His giving being to his creatures . 3. His faithfulness in performing his promises , by full and answerable effects ; and above all , the promise of the Messiah . Well , God hath given David a fair advantage to take hold of him , which advantage lies in his very name ( Jehovah ) : and David by faith fastens on this lock , The name of the Lord is a strong Tower ; to this the righteous flie , and are saved . Prov. 18. 10. And again , In the Lord Jehovah is everlasting strength , and therefore he trusts in him for ever , Isa. 26. 4. Use. 1. It blames such Christians , who under spiritual distress , slight the Consolations which God offers them , and the means whereby they are conveighed : Oh how ingenious are distressed Consciences to wrangle with God , by framing objections against their own comforts ; when we ought rather to wrestle with him , to put the promises in suit ! And this is the case sometimes even of good men , even that very David himself , that now was ready to catch at any thing that might ease his burdened Soul ; yet at another time acknowledged that his soul refused comfort , Psal 77. 2. O 't is sad when the comforter comes and knocks at our door , and we refuse to open ; but oftentimes send him away grieved , when he would make us glad ! This is to flye from our own mercy , while with Rachel we refuse to be comforted . But this is but the distemper of believers . Use. 2. Next then , here 's an argument of comfort to thousands of Gods dear Servants , who yet walk in darkness and see no light . Lo , this small crevise lets in light enough to make thee see thy own grace , if thou find thy heart ready to seize on the promise , to embrace Christ Jesus , to catch hold of any offer of mercy that is made in the Gospel . If thou art as glad of one suitable promise , as he that findeth great spoyls , be sure flesh and blood never revealed this to thee . As we know there 's life , where there 's motion ; even so by the activity and motion of the believing-Soul toward God and Christ , we may discover a work of grace , and conclude that God is in us of a truth . Use. 3. Learn we next our duty : he 's a believer indeed whose Faith proves it self by its Operation : Faith lives upon God , and inclines always toward him , as the Load-stone toward the North-pole . O let us be always flocking to Christ , even as Eagles to the Carkase : shall there be such Wells of Salvation opened , and we not draw water of life from them ? Shall God throw down such lines of love from Heaven , to draw poor sinking Souls out of the Sea of sin and misery , and we refuse to catch hold of them ? Or that golden Scepter of peace be held out , and none come and touch it ? Ah how often doth God invite us to take hold of his Arm , Isa. 27. 5 , and to take hold of his Covenant , Isa. 56. 4. O let us clasp him , with Simeon , in the Arms of our Faith ; and resolve , as Jacob , not to let him go until he bless us . If God had left us no other advantages , yet remember his Name , his name is Jehovah ; Isa. 42. 8 , I am the Lord Jehovah ; that is my name ; and my glory will I not give unto another . Even by this name of Gods , he stands bound to make good all his gracious promises to his people ; O le ts take hold of Gods Arm , and of his strength : prayer is nothing but a spiritual wrestling with God ; and we should know , though God seem to put us off , yet he is willing to yield to us . Gods name is but his nature ; let us plead it to the utmost ; tell him that he is the Lord , strong , merciful , and gracious , pardoning iniquities , &c. Exod. 34. 6. Doct. 3. That the pardoning of sin tends exceedingly to the Glory of Gods name . In this the Mercy and Goodness of God shine forth to the utmost ; and he convinceth the world , that he doth not delight in the Ruin , Death , and Slaughters of his people , but rather in their prosperity . If any question this truth , I would refer him to that pregnant Scripture , Exod. 33. 18 , 19. When Moses that eminent Servant of the Lord , made that Prayer to him , That he would shew him his Glory : He received a grant of his Prayer in these words : I will make my goodness to pass before thee : but what 's that ? Why my name shall be told thee , by which I glory to be known ; and then in the next Chapter , when the Divine glory passed by , this Proclamation was made , v. 5 , 6 , The Lord , the Lord , strong , merciful , and gracious , long-suffering , and abundant in goodness and truth . And 't is added , v. 7 , Reserving mercy for thousands , forgiving iniquity , transgression , and sin . These are the things wherein God delighteth , Jer. 9. 24. These we may call the back-parts of God , so much of him as may be known to his creatures ; and thus to know him , is life eternal . Reas. 1. 'T is an argument of infinite goodness ; we have heard God makes his goodness now the matter of his Glory . 'T was the Honour of Caesar that he never forgot any thing but injuries : 't is infinitely more for the Honour of God , that he forgiveth , and forgetteth nothing but the sins of his people . Reas. 2. As God by pardoning sin , glorifies himself ; so he procures Glory from his pardoned people . 'T is the proper effect of mercy to bring in a return of Glory : read Isa. the 55 and 7. v. When the Lord promiseth pardon of sin to the penitent , Let the wicked forsake his way , and the unrighteous his own imaginations ; and return unto the Lord , and he will have mercy upon him ; and to our God , for he is ready to forgive ; and then 't is added , v. 13 , This shall be to the Lord for a name . This name , Gods people do most joyfully give him , in Micha , 7. 18 , Who is a God like unto thee ? &c. Reas. 3. That 's the last reason . This act of mercy ( viz. ) Pardoning sin , exalts God above all Idols in the world ; that must needs be a glorious Act which none in the world can do but God. Tu multuantur quidem Gentes circa Divos suos , & nova quotidie sacra faciunt , nunquam tamen conscientiae terroribus liberantur . Thus Gualter excellently on that last cited Sripture . The heathens make much ado about their Idol-gods , and offer new sacrifices to them daily ; but alas ! all those bloody offerings never bring the least ease to their guilty Consciences . This is Gods Perogative-Royal , he is a Sin-forgiving God ; and in this there is none like him : Their Rock is not as our Rock , themselves being Judges . Use 1. Hence , first , we see how unlike they are to God , who instead of pardoning the wrongs done them by others , do mind and meditate nothing but revenge ; and although vengeance be one of Gods Prerogatives , yet hereby dare they usurp upon God , and do wrong to him , that they may revenge their own dreadful case , when men live as if the Scripture were no better than waste Paper : Let me ask the Lamech's of the world , whether they never read Mat. 5. 44 , 45 , Love your enemies , bless them that curse you , &c. that ye may be the children of your Father which is in Heaven ? Oh remember , that as 't is the glory of God , so 't is the glory of a man too , to pass by a transgression , Prov. 19. 11. Aelian reports of Augustus , that he did but laugh at the Satyr and Buffoonries which they had published against him . And Socrates , when followed home to his House by one that railed at him all day , offered the railer a Lanthorn to light him home , that he might not stumble in the dark . O that Christians should be sent to School to Heathens ! we shall never prove our selves Children of God , unless we resemble our Father ; God , to make known his Power and Patience , endureth with much long-fuffering , the vessels of wrath fitted for destruction , Rom. 9. 22. What relation have they then to God , that must have an eye for an eye , and a tooth for a tooth ? Use 2. Here then we should even lose our selves , while we admire the bottomless depths of Gods unspeakable mercies ; When infinite Majesty is wronged by his own creatures , and hath another way to right himself on vile dust and ashes , ( viz. ) by pursuing and punishing us according to Rules of Justice ; yet he chuseth rather to glorifie his Mercy in pardoning the sins of his people , than his Justice in destroying their Souls . Let us willingly give God the glory of his own title , who chuseth to be called the father of mercies , 2 Cor 1. 3. Use. 3. And to this purpose , let us in the next place comply with God , and give God the glory of that sweet attribute wherein he so delighteth . What do we mean , that by nature are but masses of sin and of corruption , that we do not sue out that pardon which God is so ready to give us ? 'T is true , the promise is free , yet God expects we should be his remembrancers , Isa. 43. 26 , and will be enquired after by the house of Israel , Ezek. 36. 37 , for all those good things which he hath promised in his Covenant of Grace : 'T is but to open the wound , and he will pour in the oyle of grace . Oh who would live in debt , and be subject every hour to an arrest by that dreadful Serjeant Death , when we have so merciful a Creditor , who upon our request is ready to forgive us all ! Note next , that , Doct. 4. Confession of sin is a necessary condition to the remission of sin . The Psalmist freely confesses his guilt ; he acknowledgeth his iniquity with its agravations , and God freely pardons him . And these are the terms on which the promise is still of force to us , 1 Joh. 1. 9 , If we confess our sins , God is faithful and just to forgive us , &c. Reas. 1. Confession of sin honours the Justice of God. When ever a sensible sinner makes a serious confession of his sins to God , he doth but condemn himself and justifie God , though God should for ever destroy him : read Psal. 51. 4 , Against thee only have I sinned , and done evil in thy sight ; that thou mightest be justified in thy saying , and clear when thou judgest : And thus the unrighteousness of man doth but commend the righteousness of God , Rom. 3. 4 , 5. The humble penitent doth freely acquit and justifie God in whatsoever he threatens or inflicts . Reas. 2. Confession magnifies the Mercy of God. Why doth the Apostle so studiously set forth the sinfulness of all , in Rom. 2. 3 , but that thereby he may afterward advance and magnifie the mercy of God in the Salvation of many ? For sith all have sinned ; it must needs follow , that if God left all to perish , he were most just , and if he save any , it 's the fruit of his mercy . Reas. 3. Again , from our selves we have these Reasons . 1. Hearty confession exceedingly humbles ; 'T is the hardest matter in the world to get a man to keep an Assize on his own heart ; to arraign , charge , accuse , and pass sentence on a mans self : No , though we are severe in judging others ; yet in our own case , we are partial : But serious confession makes way for all this ; and when once God hath humbled us , he knows what to do with us , Exod. 33. 5 , The sick man ( we see ) is unruly till the Physician tells him plainly he is but a dead man ; before , he cannot take this Potion , 't is not pleasant ; nor swallow that pill , it is not toothsome ; but when once he sees he must purge or dye , then he submits and begs the Physician to bleed him , purge him , any thing , so that he save his life . 'T is just so between God and Sinners : They complain this remedy is too hard , and that 's too bitter : But when once by confession God hath humbled us , when we find by experience that sin is an evil thing and a bitter ; then the poor sinner is at a plain point with God ; then , do with me Lord as pleaseth thee , only save my Soul. Read Lev. 26. 41 , 42 , If their uncircumcised heart shall be humbled , and they shall willingly bear the punishment of their iniquity ; then I will remember my covenant made with Abraham , &c. Reas. 4. 'T is the way to put the Soul to a holy penance : Whilst by a sinful silence we bite in our own grief , the sinner hath a shift to shun that contrition and confession that becomes a penitent ; but when once the poor sinner comes to confession , then every other sin , and every other circumstance of sin , lays on another lash . Thus sin comes to have its true weight , and so presseth the Soul , till at last the sinner cry out , that 't is a burden too heavy for him to bear . Reas. 5. Serious eonfession is one good means to prevent backsliding : as a man sick of a surfeit , the more pains he hath been at in Vomiting up an offensive morsel , the more he is fortified against swallowing that loathsome bit again . No , he is unwilling to buy repentance at so deer a rate . Use. 1. Whoever he be then that needs pardon of sin , is hereby advised what course to take : why doth thy trembling heart stand doubting of success ? What greater security can we desire to imbolden us to seek pardon by confessing sin , than the Faithfulness and Righteousness of God to forgive ? O learn we to defie all sinful fears : how grim and hideous soever thy sins look , yet this promise is sure , and stands like Mount Sion , that can never be removed ; Though God may suspend the sense of pardon , yet be sure he cannot deny it . The Jesuits tell us of a Student in Paris , while he was bitterly making confession of his sins , and writing them in a paper , the paper on a sudden vanished ▪ Whether the story be true , I shall not debate ; but to our purpose , be sure , as soon as we by confession acknowledg the debt , God crosseth the Book . Yea the Lord is afore ▪ hand with us , in Psal. 32. 5 , the Psalmist said only , he would confess his sins , and God forgave the iniquity of sin . Come we next to the last argument whereby the Psalmist pleads with God for pardon , and that is a strange one , ( i. e. ) the greatness of his sin , ( for it is great ) . Doct. 5. Observe then in the last place , That the greatness of sin should be an argument to provoke us to seek pardon by Repentance . Now to prevent a mistake , I do not say , that the greatness of sin is properly an argument why we should be pardoned ; but I would thus be understood , That the greater is our sin , the more reason we have to repent ; And ( repentance being supposed ) there is somewhat more reason to expect pardon . I do not suppose it necessary here to prove a difference between sins . That stoical opinion , that there is a parity or equality among all sins , hath in all ages been justly exploded as an errour , out of the Church . He that list may read the Question debated at large in ▪ Aquin. prima secund . Q. 73. Art. 2. Let it satisfie us , That though no sin in it self can possibly be small , that is committed against the great God ; yet some sins are more sinful than other ; and such was the sin for which the Psalmist here begs pardon , when he calls it a great sin . John 19. 11. This only by the by ; I shall return to the assertion . Let us weigh the case , and we shall see mercy so magnified in the pardon of sin , that we shall see cause sufficient to magnifie the riches of Gods grace , and shame our selves that ever we dared to measure divine compassions by the short line of corrupt reason . Musculus on the words thus debates the matter , Quid hoc facit ad impetrandum remissionem , &c. How should the greatness of sin be an argument to provoke God to pardon ? Certainly , with men it would be an argument to hinder pardon , and not to procure it ; should I tell a man , Sir , I have done you a very great wrong , and therefore I hope you 'l pardon me . Yet hear , and wonder ; with God 't is not so : That which reason would make an argument to drive us to despair , faith improves as a ground of hope . We see here an eminent Believer plead for pardon , by an argument taken from the greatness of his sin ; which among distressed Consciences is the common reason why men conclude their case desparate . Reas. 1. As every sin hath more need of pardon , by how much the greater it is ; so God hath the more glory by forgiving it . The deeper is the wound , the more mortal is the sickness , and the more need the Patient hath of Curing ; and if the Physician work a cure , the greater is his Honour . God , that great Physician , never gets so much glory as by pardoning great sins . The greatness of our sin doth commend the greatness of Divne Mercy . For where sin abounds , grace much more abounds , Rom. 5. 20 , 21 , that is , where sin abounds with the sense , sorrow , and detestation of it , there grace much more abounds . As the sins of wicked men by their greatness do commend the Justice of God in punishing them ; so the great sins of Believers do commend the Mercy of God in pardoning them . 'T is storied of Alexander , when he was to attempt any Service that was more difficult and dangerous than ordinary , he was wont to say , This is a work fit for Alexander . 'T is a great God that we have to do with , and great things become him : His ways are not as ours , nor his thoughts as ours . Reas. 2. As in pardoning great sins God advances his glory by a discovery of his Mercy ; so also by ingaging the pardoned Sinner to returns of duty . 'T is said of Mary Magdalen , she loved much , because much was forgiven her , Luk. 7. 47. Whose heart is so enlarged , or whose mouth is so widened in blessing God , as he who hath had larger experience than ordinary of Divine Mercy ? Reas. 3. Another reason may be drawn from our own necessity . For the greater is our sin , the more need we have of Mercy and Pardon . Men do not send to the Physician for every light distemper ; but if the disease be sharp , they are the more instant , and cry out , Do something or I die . Even thus the Psalmist comes running to God , as a wounded man that is every moment bleeding himself to death , Heal my soul , for I have sinned against thee , Psal. 41. 4. And elsewhere , Mine iniquities prevail against me , &c. Psal. 65. 3. Reas. 4. A fourth argument may be drawn from the Merits of Christ. Were the Death and Sufferings of Christ of force only to deliver us from some lesser sins , this would darken the glory of Chirsts sufferings ; but his blood cleanseth us from all sin , 1 John 1. 7. Nullum proinde est peccatum in sanctis , quod per sanguinem Christi non remittatur , saith Zanchy : There is no sin then in Believers 〈◊〉 is not pardoned in Christ ; and thence infers , that a Believer can never possibly commit the sin against the Holy Ghost . Oh what unworthy thoughts have we all by nature of the sufferings of the Son of God , which were the price of our redemption ! When the Apostle would shew the excellency of this ransome , he searches the hidden treasures of the earth , and throws aside silver and gold , as base drossie stuff , unworthy to be compared with this , in 1 Pet. 1. 18 , 19 , Ye were not redeemed with corruptible things , as silver and gold , from your vain conversation ; but with the precious blood of Christ , &c. To raise our hearts a little to some suitable conceptions of the worth of this sacrifice , I would but a little ingage your thoughts in considering these dreadful and stupendious concomitants of the Lord Jesus sufferings . When Christ was expiring , even Nature it self lay gasping . The Sun hid his head in a black mantle , as ashamed to behold those base indignities that were done to the Sun of Rig●●eousness . The earth quaked ! The ●●cks were rent ! The graves opened ! &c. Insomuch that 't is reported , That that arch Atheist Porphiry cried out , Aut natura dissoluitur aut Deus nature patitur , Either nature it self expireth , or the God of nature suffereth . Well , what low thoughts soever we have of the Death of Christ ; yet God will have us know , that the Manhood of Christ only suffered , yet the Person that suffered was God and Man. And then the vertue of Christs Death is known , when 't is applied and improved , Phil. 3. 10. Reas. 5. A fourth argument may be drawn from the Covenant of Grace . And this is of as large extent as the Death of Christ , in whom the Covenant is made . Read Jer. 33. 8 , I will cleanse them from all their iniquity , whereby they have sinned against me : yea I will pardon all their iniquities whereby they have sinned against me , &c. What sins doth God promise to pardon ? Some and not all , less and not greater ? No such thing , the Covenant makes no difference , Every sin and blasphemy shall be forgiven unto men , Mat. 12. 31. All without exception , gross enormities , as well as lesser infirmities : As the Sun scatters the thickest mist , as well as the least vapour ; even so God promises to blot the sins of his people , though they are as thick as a cloud , Isa. 44. 22. We read in John 7. 23 , That Christ made a man every whit whole on the Sabbath day ; Christ did not heal him in part : such are all God cures whenever he takes a poor sinner in hand . There 's no disease can stand before him , Omnipotenti medico nullus morbus est insanabilis . No disease is incurable , when we are in the hands of an Omnipotent Physician . Use 1. The first use is of Caution : Corruption is apt to abuse the sweetest Mercies . We should take heed that we venture not presumptuouslly to commit great sins , because we hear that the greatness of sin should be an argument to make us seek for pardon ; this is to turn the grace of God into wantonness , Jude 4. 'T is sad , when the goodness of God should lead us to repent , that corruption should abuse it as an occasion to commit sin . That Scripture may serve as a flaming sword to keep hardened Sinners from this presumption , Deut. 29. 20 , If any one hear the words of this curse , shall bless himself in heart , and say , I shall have peace , though I walk according to the stubbornness of my own heart , &c. The Lord will not be merciful unto that man , but the wrath of the Lord and his jealousie shall smoke against him , &c. Such blessed truths should not be used as spurs to provoke us to sin , but as a bridle to curb corruption , and to restrain us from sin . Use 2. In the next place it informs us , That they are out of the way that seek to get pardon by lessening and extenuating their sin , loth to speak the one half of their guilt , as Jonathan , I did but take a little honey . This is not the guise of the godly : David acknowledges his sin a great sin , and thence pleads for mercy . In Exod. 32. 31 , Moses interceded for the people after they had made the golden Calf ; and he makes report of it to God in the fullest aggravation thereof ; This people have sinned a great sin , and have made them gods of gold ! He doth not only confess that they had sinned , but that they had sinned greatly ; and again , they did not only do that that was sinful ; but they had sinned a sin , that 's more . And above all this , they had sinned a great sin , in making them golden gods . Oh what divine Rhetorick will grace teach a believing Soul , not only in abasing it self for sin , but also in exalting Divine Mercy ! 3. We may learn hence the Admirable Vertue and Efficacy of Faith , that re●●rts the arguments of reason , drawing grounds of hope from those very suppositions which carnal reason would use as arguments to despair . Take one instance for many in the Canaanitish Woman , Mat. 15. 27 , when Christ seemed to put her off by calling her dog , yet by Faith she picks an argument of speeding out of her very repulse ; truth Lord , yet the dogs eat of the crumbs , &c. Use 4. Lift up then your drooping heads , ye doubting and despondent Souls , whose sins have out-grown your hopes ; and you are ready to conclude fearful things to your selves , saying , Verily there is no hope . Could we pry into the bosoms of distressed Christians , 't is not to be questioned but we should find thousands that are strangers unto peace , from a woful mistake of Divine mercy . Deal with the one half of the doubting Souls in the world , they 'l tell you , that that which discourages them to go to God , is the greatness of their sin . But lo here lyes the art of a Christian , to go to God with boldness , and tell him , Lord , the greater are my sins , the greater will thy glory be , when thou hast pardoned them . This art holy David had learnt , who for abundance of sin , cryes out not for mercy , but for abundance of mercy , Psal. 51. 1. And for your encouragement , let me add but a few Considerations . 1. Consider , that God in the Salvation of Sinners , had a design to magnifie the riches of his mercy , and to work it in such a way , that the creature might have no cause of glorying in himself , Ephes. 2. 7 , That he might shew in the ages to come , the exceeding riches of his grace , &c. Now know , that Gods mercy is not only above all his works , but above ours too : One depth swallows up another ; if we sin to our utmost , he saves to his utmost . And where sin abounds , grace much more abounds . And thus God so over-rules even sin it self , that he keeps it under the reach of his pardoning mercy . 2. God doth not pardon sin unwillingly ; no , 't is a very pleasing work to him ; though he be slow to vengeance , yet he is ready to mercy , Mic. 7. 18 , He retaineth not wrath for ever , because mercy pleaseth him . Whatsoever thou art , Sinner , be sure thou wert never so delighted to commit sin , as God delights to pardon it . 3. 'T was Christs intention in making himself an offering for sin , to save the chief of Sinners ; he suffered not only for small Sinners , but for the greatest , 1 Tim. 1. 15 , This is a faithful saying , &c. that Christ Jesus came into the world to save sinners , of whom I am chief . Now can we think that Christ Jesus can be defeated of his end ? Shall Christ dye of purpose to save the greatest Sinners and shall he not obtain it ? Yea sure , he shall see the fruit of the travel of his soul , and he shall be satisfied , Isa. 53. 11. 4. Consider , This suits with the expressions whereby God describes his pardoning of sin ; he promiseth to blot out our sins , Isa. 43 , 25. Now when the pen is going , it will as soon cross a great debt as a small one . Besides , the more Gods holiness hates sin , the more inclined he is to cross and cancel it , And to cast our sins unto the bottom of the Sea , that covers the greatest rocks , &c. Mic. 7. 19. 5. Consider what Sinners have been pardoned . What think you of Aarons idolatry ? Lots incest , Manasses witchcraft and idolatry , Peters denying and forswearing his Master , Pauls Persecution and Blasphemy ? But beyond all , what think you of that sin of Adam , whom yet God hath set forth as a Monument of his Mercy ? who , though he were advanced above all the creatures , and taken into so near communion with God , having perfect ability given him to persist in his created holiness , yet wilfully rebelled against his Maker , and in some sense , is guilty of all the sins of his Posterity ; yet all these saved and pardoned by believing in Christ , who is the same yesterday , and to day , and for ever , Heb. 11. 8. Oh then keep the eye of your Faith on the promises of the Gospel , in the darkest day of adversity . Hear what God says , Isa. 1. 18 , Though your sins be as scarlet , I will make them as snow . Scarlet in the Hebrew signifies twice , because 't is twice died ; though we are died twice , thrice , or a hundred times in sin ; though we be never so deep-grained by our recidinations and back slidings ; yet now there is Balm in Galead , God pardons not only seven times , but seventy times seven , Jer. 8. 22. Mat. 18. 22. Beware of this gulf of despair ; 't is a high point of Atheism to distruct mercy : one well observes , that Judas in betraying Christ , was an occasion of his death as man ; but in despairing of mercy , he did ( what in him lay ) to take away his life as God : what gross infidelity was it to think that his blood that procured a pardon for three thousand of those murderers , in Acts 2 , could not have saved one sinner more ! Oh how easie were our cure in our deepest straits , could we apply that Soveraign Remedy to our Sin-sick-souls , which that great Physician hath provided ! FINIS . Books printed for Edward Brewster at the Crane in Pauls Church-yard , 1676 , Since the late dreadful Fire . THe Apostolical History , containing the acts , labors , travels , sermons , discourses , miracles , successes and sufferings of the Holy Apostles , from Christs ascention , to the destruction of Jerusalem , by Titus , &c. by Samuel Cradock B. D. Fol. Mr. Henry Smiths Sermons , 4to . A Prospect of Divine Providence , by T. C. M. A. Octavo . Cases of Conscience practically resolved , by the Reverend and learned John Norman , late Minister of Bridgwater . Octavo . The Sinner Condemned of himself , being a Plea for God against all the ungodly ; proving them alone guilty of their own Destruction , &c. Octavo . Scriptures self Evidence : to prove its Existency , Authority in it self , and sufficiency in its kind , to ascertain others , that it is inspired of God to be the only Rule of Faith : both by Tho. Ford , late Minister in Exon. 12s . A most familiar Exposition of the Assemblies shorter Catechism ; by Joseph Allen , late Minister of the Gospel in Taunton in Somerset , Octavo . Mr. John Ball , his large and small Catechise . Octavo . Christian Advice , both to young and 〈◊〉 , rich and poor ; which may serve as a directory at hand , ready to direct all Persons almost in every Estate and Condition ; under 17 General useful heads , by Tho. Mockett , A. M. 12s . The Doctrine of the Bible , 12s . The Righteous mans Evidence for Heaven , by Timothy Rogers 12s . Moses revived : A Treatise proving , that it is not lawful , and therefore sinful , for any Man or Woman to eat blood , viz. the life-blood of any Creature , by John Moore . Octavo . Natural and Artificial Conclusions , &c. Octavo . Basilius Valentinus , his last Will and Testament , which was found hid under a Table of Marble behind the high Altar in the Cathedral Church of the Imperal City of Erford , leaving it there to be found by him whom Gods Providence should make worthy of it . Octavo . Exercitations and Meditations upon some texts of Holy Scripture , and most in Scripture-phrase and expression ; by Samuel Thomsonn M. A. and Dr. of Physick . Octavo . Th Gospel-New-Creature ; wherein the Work of the Spirit in awaking the Soul to get pardon of sin , and an interest in Jesus Christ , is plainly opened , &c. by A. Palmer . Octavo . Lidea's heart opened , or Divine mercy magnefied in the Conversion of a Sinner by the Gospel ; being the sum of several Sermons lately preached by James Strong M. A. and Minister of the Gospel . Octavo . The Royal Pay and Pay-Master : A Sermon preached before the Military-Company , by William Sclater D. D. Minister of St. James Clarkenwell . Octavo . Exodus : or the decease of Holy men and Ministers , Considered in the nature , certainty , causes , and improvement thereof ; a Sermon preached Sept. 12. 1675 , at the Funeral of the much lamented Death , of the Reverend and Learned Minister of Christ , Dr. Lazarus Seaman , by William Jenkyn late Minister of Christ Church London . 4to . A serious and brief discourse touching the Sabbath day ; Intended to decide and determine all Controversies respecting that subject , by Tho. Clendon . 4to . A useful Table of Expences . Histories . The History of Guy Earl of Warwick , 4to . The most delectable History of Reynard the Fox , in two parts 4to . The History of the Frier and the Boy , two 〈◊〉 Notes, typically marginal, from the original text Notes for div A61837-e300 Peccasse non damnat , sed non paenitere , Luth. Tom. 4. fol. 294. b. Notes for div A61837-e610 Vide Cameror , de Ecclesia , p. 232. 
A54452	----	A visitation of love, and gentle greeting of the Turk and tender tryal of his thoughts for God, and proof of the hearts of his court, and the spirits of the people round about him, in his own dominion, and the inhabitants of the earth that are borderers upon his skirts, in their declared religious wayes : and is a warning to all men that are in the corrupted wayes of sin and iniquity, to repent and turn to the living God ... : to which is annexed a book, intituled, Immanuel, the salvation of Israel / written in the will and countenance of God, by ... John Perrot. J. P. (John Perrot), d. 1671? 1660 Approx. 81 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A54452 Wing P1639 ESTC R40666 19501229 ocm 19501229 108889 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54452) Transcribed from: (Early English Books Online ; image set 108889) Images scanned from microfilm: (Early English books, 1641-1700 ; 1675:17) A visitation of love, and gentle greeting of the Turk and tender tryal of his thoughts for God, and proof of the hearts of his court, and the spirits of the people round about him, in his own dominion, and the inhabitants of the earth that are borderers upon his skirts, in their declared religious wayes : and is a warning to all men that are in the corrupted wayes of sin and iniquity, to repent and turn to the living God ... : to which is annexed a book, intituled, Immanuel, the salvation of Israel / written in the will and countenance of God, by ... John Perrot. J. P. (John Perrot), d. 1671? J. P. (John Perrot), d. 1671? Immanuel, the salvation of Isreal. 26, [2], 10 p. Printed for Thomas Simmons ..., London : 1660. "Immanuel, the salvation of Isreal" has separate t.p. and pagination. Reproduction of original in the Huntington Library. 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Repentance. 2006-01 TCP Assigned for keying and markup 2006-01 Apex CoVantage Keyed and coded from ProQuest page images 2006-04 Jonathan Blaney Sampled and proofread 2006-04 Jonathan Blaney Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion A VISITATION OF LOVE , AND Gentle Greeting OF THE TURK , And tender tryal of his thoughts for God , and proof of the hearts of his Court , and the spirits of the people round about him , in his own Dominion , and the Inhabitants of the Earth that are borderers upon his skirts , in their declared Religious wayes . And is a warning to all men that are in the corrupted wayes of sin and iniquity , to repent and turn to the living God , who dwelleth in the light , before the Rod of his Vengeance destroyes the evil doers of the Nations . To which is annexed a book , intituled , Immanuel , the Salvation of Israel . Written in the Will and Countenance of God , by a Servant of the Lord , who am called by scorners in England , Quaker , and was named in the flesh , JOHN PERROT . LONDON , Printed for Thomas Simmons at the signe of the Bull and Mouth near Aldersgate , 1660. THen arose up certain of the Elders of the Land , and spake to all the Assembly of the people , saying , Micah the Morashite prophesied in the days of Hezekiah King of Judah , and spake to all the people of Judah , saying , Thus saith the Lord of Hosts , Zion shall be ploughed like a field , and Jernsalem shall become heaps , and the Mountain of the House as the high places of the Forrest ; Did Hezekiah the King of Judah and all Judah , put him at all to death ? Did he not fear the Lord , and the Lord repented him of the evil which he had pronounced against them ? thus might we procure great evil against our souls . This is recorded in the Book of the Prophisie of JEREMIAH , chap. 26. A Visitation , Tryal , and Warning to repent . I Am the light of the world , saith the Prophet whom God hath raised up like unto Moses , saying , I will raise them up a Prophet from amoug their brethren , like unto thee , and I will put my words in his mouth , and he shall speak unto them all which I shall command him ; & it shall come to , pass , that whosoever will not bearken unto my words which he shall speak in my Name I will require it of him . He is the true light of the world , the true Prophet , which cometh in the Name of the most high God , that sent him a light into the world , to give light unto all Nations , that all Nations through him who is the light of the world , may come to believe and know the Almighty power of the Lord God , who is working a work in our days , at which the ears of many shall tingle : And in this his mighty and terrible day which is at hand , he is bringing to pass , to make many tongues , and languages , and people , and the people of many Nations , of one heart , and of one mind and soul , and to set up his Standard in Zion , and his salvation in Ierusalem : And such their Authority and Dominion will he establish , who seeks in the spirit of pure love and meekness , to see his Scepter of righteousness lifted over all the Heads of the ungodly , who are out of the fear of the eternal dreadful God of life , and everlasting power , working their own works , and establishing their own wills . And with this voice do I cry unto thee O TURK , who are set over many Regions , that over many more thou mayst reign , until all the earth be subdued for thee , for evermore to stand under thy Authority , the Dominion of the Seed to be over the whole Earth ; being sent of the Almighty God unto thee , and unto thy whole Nation , with the Message of everlasting Peace in my mouth , which if ye receive ▪ the Lord my God will be your rewarder in righteousness ; and behold , thy honour shall be made greater , and thy borders enlarged , and great prosperity shall compass the dwelling of the desolate , the fatherless and the widows , and not one begging bread shall be in thy Dominion from the one end thereof unto the other ; but all shall see the plentifull day of God , and the seed of the next generation shall bless the remembrance of thee , and their posterity for ever , even from one generation to another , shall declare thy memorial , which shall never be blotted out . But if otherwise thou resist , and incline not thine ear unto counsel , but resist the Message of the Lord God of eternal life , and infinite power , behold I return , ( if unto the Tombs of my Fathers ) with my peace with me , which God hath given me and no man can take from me , and the hand of the dreadfull Lord God of Hosts will follow me , which Nations shall taste of , in sore displeasure , that resist my testimony of this Prophet whom I declare is the light of the world . Whom I declare , that him who is the light of the world , all Nations may come to know , that all Nations may worship but one God , and have but one King and chief authority to rule and reign over them , and that by him who is the light of the world , you may be taught all things , as from the mouth of the Lord dayly , that no strength may exceed your power , as ye shall know the hand of the Lord to be with you , and no wisdom like unto your understanding as you take counsel of the Lord , and not of man , by which you shall see the utter overthrow and confusion , yea the everlasting desolation of all that shall conspire against you , and the whole strength and wisdom of man to be but as dust , and as a thing lighter then vanity in the air , that shal imbody themselves as Hosts , striving to work your overthrow . And this in the remembrance of Gods Decree of loving kindness to the least in your Nation , is tendred to try your willingness to be everlastingly established . Behold , behold I cry , the Prophet of the Lord , the light of the would draweth nigh your gates , and knocketh at the door of your hearts . Oh Turk ! thou the greatest in strength ( of the arm of flesh ) and mightiest in power in that which ( as grass ) is subject to wither , beyond many people , yea , even all the Nations of the Earth . Thou oughtest to know this one thing chiefly , that the dreadful Almighty God is King of the whole earth , and Lord of the Heavens also , with whom all nations are but as the dust of the ballance , and drop of a bucket , who measureth the Heavens as with a span , and holdeth the earth and the seas in the hollow of his hand , he is infinite in his Decrees , and his wayes past finding out ; he hath overturned many Princes by his power , and overthrown Kings by his might , and made many nations heaps of desolation , and laid the pleasant places waste ; forasmuch as the Lord of Hosts is jealous of his glory , which many have turned into contempt , even as the proud and lofty in heart have said , Is there a God over us , that we should fear to execute our wills upon any ? And so have turned equity backward , and have not had regard unto the Commandements of God , and have frustrated his Law , and cast his holy Precepts behind their backs ; and have devoured the man of low degree , and oppressed the fatherlesse and the widow , and have not had regard to the stranger which hath visited them in loving kindness , but rather , have sought to swallow up the innocent in his simplicity , with their horrid abominable cruelty . And in this the glory of the Lord hath been defaced , and is defaced by all that walk in the crookedness of the imaginations of their own hearts , strengthning themselves in their own wayes , making Fences for their safegard in iniquity , and Bulwarks for their strength in unrighteousness , and yet calls upon the name of the Lord , as if God had regard unto the cryes of the wicked , who will punish the sinner in Zion , and reward the evil-worker in Jerusalem . And therfore all nations ought to be awakened lest the sons of men are cut off in the corruption of their wayes . And thou above all Princes and Kings , as the greatest in all parts of the earth , oughtest to shine forth as the brightness of the Sun at noon day , and as the chiefest of all nations in example of righteousness , and purity of heart , which will crown thee with everlasting honour , far exceeding the honours of the Kingdoms of men , and cause thy name never to be forgotten from generation to generation , for ever , to be remembred after thee by all the Lords people , and servants of the living God ; that thy sound also may strike a dread through all the dead Worshippers of Images in al lquarters of the whole world ; and then it will come to pass , that many will stand amazed at the excellency of thybeauty and renown , and those that hate thee shall be tormentedbecause of thee , and gnash their teeth at thy prosperity , and lie down in restlesse pangs of perplexity . And therefore for the glory of the Almighty Gods sake , and that with it thou mayest be established , and a holy seed after thee in perpetuall praise . Arise and stand up , and shine forth in the excellency of meeknesse , and in the humblenesse , & patience , and forbearance of thy heart , and in this most noble and excellent understanding , and choicest wisdome , lissen for a season , and incline thine ear in due time to that in thee which is not of the Kingdomes of men ; and behold from the Lord God , I shew thee the coming of the Prophet in a Parable . Like as the glory of the Sun arising in the East in mighty irresistable power , dispersing and sending all the black clouds beyond the appearance of the West , where place cannot hide their blackness , as the Sun follows in his glorious flaming course , making all to pass a way as in shame and great fear . Oh what can stand before the brightnesse of the DAY ? is not all the first in a tottering frame when the glory of the most high breaks forth ? Men of strength may wonderfully strive , and men of prudence dive deeply , but no man is hid from the day . Neither knoweth he the wisdome of the whole World from whence the breath of the wind cometh , and out of what it breaketh . No man hath descended into the deep to count the sands hid with the waters of the Ocean . Who then can fathome wisdom to understand that which the natural never saw nor thought of ? Under this I conclude the whole world ; All flesh hath corrupted it's way before the Lord , and the wisdome of the first man Adam is not regained ; forasmuch as the restauration hath been hid from ages , which unto the desolate is tendered , that a broken wall may not remain without repair in a whole Nation . And behold it is coming , it is coming , and with blessing thou wilt be blessed , and the seed of the whole Dominion , if thou stop not the course of blessing from thine own head . Many generations before thee would have rejoiced to have seen this day which is coming towards thee of good things ; if thou hearken to God , and despitest not the Messengers and Ministers of his word , but listenest with open ear to instruction , that thou mayest be established for ever , the Throne of righteousness to be the Lords , and thou the instrument in the Lords hand , whereby Iustice , Mercy and Peace may be established , and this know thee , That the Lord God of Heaven aad Earth , whose dread reacheth unto the ends of all Dominions of the earth , Jehovah the Lord of Hosts is his Name , can work without thee and beyond thee , and over the heads of all powers , who can change all hearts and affections in a moment , and in the twinckling of an eye ; and make all affected onely with his own glory ; but my God is the unspeakable Fountain of mercy , and long suffering , who is risen to prove and try many people , and behold he layes this work , and is laying it now at thy gates , & one that loves thy soul is sent unto thee , that canot flatter thee , but speaks the simplicity of truth unto thee , and not his own words , as a lying divination . But this is truth from him that dwelleth with the truth , God is light , and in him is no darkness at all , who is arisen to try thee that thou mayst be proved , whether in the pure tender love thou fingly standest , or in the obstinacy restest , as one sate down in a Chair of carved stone . I say , Thus is the Lord God arisen to try thee , even as he is coming to make true proof of thy wayes , and to know therein whether thou art able to bear and endure , and pass a tryall of thy wayes , in which the Lord who regardeth onely an humble heart will altogether sift thee as unto the bottome , and prove thee , whether thou standest as the holy Fathers and Kings did in the dayes of old , as David , who with an humble heart received the reproof and judgement of Nathan , and many more , who were precious patterns unto thee , and Examples before thee . May I be blamed in all this ? doth not Wisdome belong to the mighty , and doth not counsel become the Kings Court , and understanding the chiefest pallaces ? and hath God blessed me with his word , and shewed me his wonders which are coming to pass , and can I hide them from the King ? Hath God put understanding in my heart , to understand the deep things which have been hid from ages , and shall I darken and make void the blessing with silence ? Hath God shewed me the blessings of a people , and the curse of a Nation , and shall I bury this in the womb of obscurity , and not publish the revelation of God , & so through a careless heart come to be numbred among the cursed for ever ? Nay , nay , let all men shoot at me with their arrows , let their sword touch me , and let death compass me on every hand , rather than mine Inheritance of blessing I may loose from the hand of the Lord , and peace to my conscience for ever . And verily in this I know the hazard of much , whilest in all I seek but the salvation of souls , and that thou with many mayest come to the receiving of the immortall Treasure of Wisdome ; and can the spirits of men take offence at me in this thing ? Can not I try the choicest in their wayes , as plainly as the greatest Apostates who have lost the state of Manhood , in whom brutishness is seated , and violence , as the chief Governor of the bodies of people ? who have lost the first ear that could hear through the degeneration of him that begat them , and mankind springing from the same Root of Adams polluted nature ? Yea without a Parable may I not plainly prove all Nations that stumbles , the honest part of thy inquiry ? and cannot I reach unto Rome , Pope , and over the darkness and sottishness of all people ? who blindly will speak and question things as to matter of evil consequences , calling them so in their inquiries , before they come to see the substance of the good which cometh only from God , and thereby in perverse ignorance calls the good evil , and are setters up of evil for good . Should the love of God extend beyond measure , & compassion reach over a Nation , to touch idolatry with a tender visitation of putting a people upon enquiry , before wrath as an overflowing Flood doth overwhelm ; and if the people of that Nation should rise up against the servant in that work , and slay him that the Master sent ; would not such a people plainly appear to be fallen below the spirits of men ? yea far below a beastly part which are naturally out of the sence of rewarding their kind , so unspeakably full of evil , and wickedly . Many such things came to pass through the cruelty of the ungodly , forwhich cause God overturned , and utterly overthrowed the places of great renown , and made beautiful Palaces a howling Wildernesse , when in ages past their iniquities , Whoredomes and Murders were filled up . But this I shew as to what hath been chiefly ; now that which is to be , I write . I cannot run from the Porch of wisdoms Gates , or fly from the door of her House ; forasmuch as I would shew the greatest among men the entrance into her habitation , that that onely beautifull habitation may be known to be the Kings Pallace , where Infamy shall never touch the Head of his Dignity . And here is Wisdome for the Emperor , to know the birth of the Imortall Seed in him ; to know something of God brought forth unto Majesty and Dominion in him , which shall rule the Nations as with a rod of Iron . Many parables might my life utter , and seal up the Mystrie in hidden sentences , and leave the sons of men in the same obscurity , groveling as in the night-season , and groping as in a black Dungeon , and after wearisome times to lye down in sorrows , and never able to come to know the light of the Day of God , which is more clear then Cristal , and the Wisdome springing from it , which is more excellent then Rubies , and more refined and precious , then pure Gold , which is the defence of Armies , and strength of Nations . Oh how might the aged solace themselves in the meditation thereof ? and the yonng men take pleasure in the exercise of the infinite vertue which is hid therein ? which maketh all shine as a Diadem , yet hideth the comely parts from the eye of the vulterous , that the unclean may not see the face of the King : so that the prudent in a pure life can only draw nigh in the presence of wisdome , to stand justified in the Kings Court. Oh that the greatest among men in anthority did but see my affection to the least in the Land ! Oh that mine hand might touch his head : that he might suck of the Breasts of my Mother which bare me , that he might drink and live for ever , and have a dwelling-place over death , to see the powers thereof swallowed up into Victory ! Had I began my meditation in the dawning of the day , and written since the timely sun-rising , and continned to the hour of this season ; yea , could I have pondered since he hour of my conception , and meditated in the Chambers of the Womb , and written since the hour of my birth , yet could not I speak of that which is , as it is , nor that which is to come in the infinite fulness as it is ready to break forth . I may cry wisdom in the streets , and spread forth mine arms in the gates , and open my mouth in the pleasant Fields , and say , Return O ye sons of men , return to the Lord God , whom the whole world hath for saken , and gone a whoring after other gods , and sought strange things , and planted themselves Trees in a wilderness , but behold , the fruits thereof the Lord hath no regard unto ; for how is it that the sons of men are calling upon God with their mouth , whilst they profane his holy Name in their hearts . God heareth not the prayers of the ungodly , and their cry in their early season is but as the barking of a dogge at midnight , and but as the skreech of a devouring beast seeking his prey in his wandering course at evening in the wilderness . Verily I say unto all mankind upon the Face of the Earth , God is wearied , yea the Lord God is burdened , and his soul is laden with the sacrifice of the unclean ; yea how can it be declared in this generation how the Lord hath waited for many generations to be gracious unto the sons of men ; but their iniquities have turned aside his blessing ; for thus it hath been even over the face of the whole Earth , the sons of men in all their wayes have spoken of Gods worship , and have worshipped in this place , and upon that Mountain , and in this Form , and in another Administration so called ; but as soon almost as they are removed from their seats in their Temples made with hands , where they were worshipping the works of their own hands , and the imaginations of their hearts , they turn into lewdn ess , and lying , and swearing , and whoredom , and drunkenness , and robbery , and envy , and hatred , and murder , and scoffing , and scorning , and into the lust of uncleanness , and their sacrifice the Lord God requires not , until they have washed their hands of blood , and their hearts of iniquity , and their whole body of the pollution of their Life . And lo I shew this unto the JEWS of all sorts , that the Jews also may come to be converted , and come to know the healing ; They must all come to the cleansiug of the heart by blood , and the purifying of their consciences by the blood of sprinkling ; which is not used ( in this the mighty day of God , which is dawned ) as an Ordinance of a carnal Commandment , but is come , and coming , as the substance of the eternal Decree of God concerning the redemption from all the former , and restauration unto the first , and as the fulfilling of the promise of an endless life . And therefore be awakened all ye that have slumbered , and are slumbering in the night of your Fathers , who were in the rebellion against God , notwithstanding they had the Law and the Precepts of God , even as from the mouth of God : Oh how did your Fathers the Jewes rebel and tempt the Lord God , although his mercies unto them were the greatest ! Yea ▪ I may say there was not a Nation that tasted of mercy as your fathers did , eat and drink of salvation from many Enemies , and deliverance from numberless afflictions ; yet how was it from age unto ages ? often in their streights they murmured , and when they were at ease they waxed fat through mercies , and kicked against God , until Shiloh came , the promise unto the Remnants of your Seed ▪ but he coming not according to your Fathers expectation , even as the wonders of God in all ages were wrought contrary to the expectations or imaginations of the hearts of men , and therefore they took counsel together , and put him to death : And thus the promise came unto many , for without blood there could be no remission of sins ; although by the wilfulness of your Fathers in this matter ye have from that time been as a curse over the whole earth . Neverthelesse for you there is a hope left , yea for you a promise remains , if yet ye return and enquire , and seek diligently as in the morning , and be found early , and earnestly striving as in the timely season , before the advantage of the day pass over your heads , and ye be left as in the place of blindness , where all your hope and expectation shall wither , and be made fruitless as a thing of nought . And therefore I say , Not as you will have times and seasons , and Dayes and Worships , and Deliverances come to pass , shall it come to pass unto you , or be brought to pass concerning you ; but as the Word of the Lord God is and hath been the same from Ages which reacheth also unto this Age , from the Dread of which the sons of men shall not escape , nor find a hiding-place to rest themselves , who walks in the wayes of uncleanness and doth traverse the paths of iniquity and unrighteousness . And therefore wait for the word of the Lord God unto you , that you may come to know your motion in righteousness , that you may feel the vengeance removed which hath been long over your heads , that thereby you may come toknow the redemption in your dayes , and the restauration of God in the season of his appointed time ; until which , in vain is all your Synagogue and Temple-worships , and Altar-Offerings . And therefore all people upon the face of the Earth , Jew and Gentile , Barbarian , Scithian , Bond and Free must all come to know that principle and measure of the gift of God , which is in bondage in them , to be made free by the powerfull operation of the work of the Lord through them , which thousands , and ten thousands for want of the good understanding are strangers unto , and therefore are found actors daily in enmity to the motions of it ; and that is a dangerous state , in whom the God of this world ( whom the Heathen worships ) hath blinded the eye of their minds , mark , hath blinded the eye of their minds , whereby the whole world are but in the History , out of the understanding of the Mystery and Power of godlinesse , and life of the Prophets , and holy men of God of old . I say therefore unto all flesh living , Keep silence , and listen to the word of the Lord God in silence , ( mark ) listen to hear the word of the Lord in spirit , in silence , when all reason and earthly consultations and disputings , and questionings in the mind , is cast out , in the bed , in the vineyards , in the secret closet , in the fields , and then it shall come to pass to your remembrance , that there is something in man which convinceth a man of the evil of his wayes , and that will shew a man the iniquities of his youth and the sinnes of his riper years , and bring all unto his remembrance in the fight of the Lord ; and then it will be seen , that not any Sacrifice or Oblation hath blotted out any one sin out of the remembrance of God , when as man in his own Conscience is accused for all ; yea , then is the sacrifice short of blotting out iniquity , and his prayers short of removing his transgressions : nay further , If a man should offer ten thousand Rivers of Oyl , and the blood of a thousand Bulls and He-Goats , and as many Rams , and were it the Fruit of his body for the sinne of his soul , it cannot purge the heart , or cleanse the spirit , and therefore not clear the conscience from the just accusation of God in the hidden parts of a mans mind , and secret meditations of his spirit ; and if in this state a man perisheth , where is the refuge which he shall flie unto in the last hour ? and in what standeth the hope of life everlasting ? all sober hearts in this may read the danger of ignorance and peril of blindness in the lust of sinne and unrighteousnesse , out of the true understanding of the true worship and service of God. And forasmuch as wisdom removeth the vails of darknesse , and openeth the path of iniquity , and leadeth to the Fountain of righteousnesse , and bringeth to the Well-spring of truth , I hereby hold forth the ground thereof , and from whence it springs , and how it comes to be received and stood in , to the honour of the living God , and beautifying the Face of the just , and renown of the upright . The dreadfull God of Heaven and Earth , who is a spirit infinite , who is light , is the Vertue , Fountain and Treasure of wisdome , peace , and life everlasting . [ Mark and read with understanding . ] God who hath been a stranger unto the Inhabitants of the Earth , is light , who searcheth every heart , and tryeth the reins , and the hidden part of the bowels , hath sent his onely begotten Son a Light into the world , whose light shineth in the consciences of every man that cometh into the world ; by which light in a mans conscience he is convinced and condemned for his wickednesse . This light convinceth a man in his own heart and understanding , of lying and swearing , and pride and envy , and persecution , and dissimulation , and murder and whoredome , and all unrighteousnesse , and uncleanness both of flesh and spirit . This light is pure , which sheweth a man every unclean spot of his life ; and unto this light in a mans conscience must a man turn in his mind , to be guided by it in his heart , which cometh from God who is light ; and by it which cometh from God , who is the Fountain , a man will be led to the first principle of the good understanding , that is to say , unto the fear of the Lord , which is the beginning of wisdome , which Solomon the wise King spoke , which was not only his words but also it was his life , whereby he came to grow in the wonderfull Understanding and admired wisdome , which Regions round about were amazed at . And unto this day the Lord God is the same to all that fear his Name in truth , and his loving kindnesse is not shortned , not his mercy and favour slackned , but as man hath slackned his steps in diligence , waiting upon the Lord in the fear and dread , and awe of his Name . Therefore I cease not to cry , Fear , fear , dread and tremble , tremble before the Lord God of Hosts ye Sons and Daughters of Adam , be ye shaken as in a tempest , ye strong Oaks and tall Cedars , bow down ye lofty Hills and exalted Mountains ; let the Rocks , and stony places of the Nations be rent , let al be made as a smooth place for the Lord God to execute his judgments in righteousnesse , that the Lord God alone may be exalted in majesty in every heart ; let all knees bow , & every tongue confess his Dread and infinite Power , that under the Fountain , the Nations and People may stand , that the streams may issue and run down upon every head , and make glad every heart , with the oyl of annointing , the living , and pouring wisdome down as Floods , making way in the hearts of the sons of men , in counsel and prudence , to receive the Oracles of God as a portion of a plenteous Treasure , thereby to encrease in the vertue thereof , which shall cause a mans brightnesse to glimmer in the eye of his enemies , & make the Heathen wonder at the appearance thereof , & make the fool roar out when he feels his back smitten with the Rod of Prudence , which his younger in years bears in his right hand , ruling the heart in uprightnesse . This is the Treasure , [ Wisdome ] whereof the Messiah is the Fountain , who hath revealed himself the light of the understanding of the heart of man , who is the seed made manifest , which was spoken of ( after man fell into the degeneration & subversion ) should come and bruise the Serpents head , to restore again that Image which was lost through mans disobedience . And now unto the appearance of his grace , that is to say , the light wherwith every man is lightned which cometh from the Messiah , they must be turned , which shines in their consciences , which ( as I have said ) doth shew a man in spirit and in secret his sinnes and the reward and wages thereof , wch is death everlasting to all that dye and perish in their sinns : And this light in a mans conscience will keep his heart pure , and in pure fear , out of the offence , as he is led by it , & it will lead into patience , temperance , meeknesse , chastity , charity , peace , and all vertues , so that every day of a mans years , shall add to the understanding of his heart , until all the gloominesse of the former time , and darknesse of the night be driven away by the dawning of the day , & day-star arising in the heart , & the revelation of the Son of righteousnesse in the glory of his light and life . And much more of the beauty and vertue then I do mention it will lead unto , as unto quietnesse and setlednesse , out of strife and hard contentions , fighting aud quarrellings , or raising of tumults or seditions , or heresies , or sects , or many Opinions , to the dividing of Nations , but will unite all , and make all of one heart and of one mind , to establish Authority , & set the supream in his Seat of Dominion to rule in righteousnesse , and establish his Seed for ever , and will lead all into subjection to Authority , and all unto the knowledge and Understanding of the true Power of Authority , and Office of Magistracy in the place thereof , which is , for the punishment of evil doers , and for the praise of them that do well . How might this be spoken of ! Oh how might it be declared ! No Scepter so glorious , no power so strong , no Dominion so certain & stable , as his who walks in the light , by it to be redeemed from under every curse of God ; ( mark ) I say , Redemption and blessing stands onely to the Seed , and the Seed is the light of the world . He that hath an ear , let him hear . And to this Seed in man must man come , that is to say , to the light wherewith he is lightned , that the Seed may live , unto which the promise of Life and blessing is ; for not unto Seeds , as unto many , was the promise made unto Abraham , but unto thy Seed ; in which God spake a parable to the whole world ; so that mankind in the blindnesse hath stood , out of the knowledge of the Promise , and that unto which the Promise was made , and therefore far from receiving the blessing which is with the Promise unto the Seed . This is the sum . Man must know the Light in his conscience to rule him , else he is as a wild Ass , unruly , without a brdile in his mouth , or curb to his way , and knows no restraint to the wickednesse of his heart , but is ready to run swiftly in the open passages of mischief , and rushes on fiercely in wickednesse , as a fed Horse in the battel , having not in his heart the regard of God , or his soul , and so he murders Abel the just Seed in him , and that lets out a mans heart to murder the just man upon the earth without him , as if blood were of no price or value , or as if it should never more be required by the Lord at the hands of the guilty and blood-thirsty . I say , A man must know a guide in spirit , the light in his conscience to rule his mind and heart , that by the light in his conscience he may witnesse and know what the abundance of his heart is , and so see whether everlasting blessing or cursing is to it ; for thus it is , out of the abundance of the heart the mouth speaketh , and so doth every member of the body act , whether good or evil . Let all hearts ponder this thing , and know , That Gods blessings are not to the wicked , murderers , blood-thirsty , Whoremongers , covetous , lustful-hearted , abominable beastly natured ; but his heavy curses , and vengeance and judgements and plagues hangs over the heads of the ungodly and corrupt walkers ; and behold , the day cometh which shall burn as a Furnace seven times over-heated , and as an oven filled with burning flames , and all the proud , and all the Adulterers , whores and whoremongers , envious and wicked-hearted , the Drunkard and all manner of the ungodly , shall be as straw in the drought of Summer , and shall be consumed in perplexity and horror ; many then shall seek a hiding place , but shall not find any . And the wicked Kings and Princes of the Earth shall arise unto that great judgment , and shall feel the terrors of Hell , and Wrath and Woe from the Lord God of Hosts , to compass them on every hand , and the recompence of fools shall be the reward of the unrighteous , who have sinned out their time in pleasure and delight in corruption . Had I the tongues of many Orators , and the hands of many swift writers , I could not express the misery and infinite endless horror of Gods fierce Wrath and Vengeance , which shall overtake the wicked as a snare ; and how the Lord God will be avenged of all those that have slaughtered ( mocked or reviled their neighbors , or the man of a meek heart ) his Prophets and Messengers , as in all ages they were persecuted as hereticks and seducers . And therefore a warning to the whole Earth is sounded forth ; Repent , repent , repent , the mighty day of the Lord God of Hosts is at hand , a day of howling draweth nigh and the hour of bitter lamentation cometh to pass , and thousands , and ten thousands shall roar and lament , and curse the day that ever they were born , and yet not find ease of their misery ; behold , behold , Gods jealousie even already burns like fire , and who can quench the flames ? Come forth , come forth , oh ye sons of men , who have had ease in the flesh for many years , & have sported your selves in the pleasure thereof , and made your hearts gross in uncleanness , and fatted your selves with fraud and with the slaughter of your innocent Neighbor ; repent , and turn from your sins , let the Elders of the Nations lament themselves , and the inhabitants of the earth rent their hearts , whilest the Lord God is warning and visiting you , before his judgements in sore displeasure as an overflowing irresistable flood overtakes the people , and sweeps the Nations as with a beasom of utter destruction , and scatters the wicked as the dust and chaff of the high-wayes , as in a tempest of a mighty Wind , with the breath of his mouth , and there be not a resting place upon the face of the earth left for the sons of men to inhabit , because of their abominations and trangressions , which God will repay with vengeance . Remember Sodom , and call to minde the destruction of Gomorah , Nineveh also was warned , and Nineveh repented , and was spared in the dayes of Ionah , and be it known unto you , this also is the day of your visitation , written forth according to the commandment of God , and the motion of his word from on high . And therefore whilest ye have time , prize it , that as wise , ye may learn wisdome , and live , and not as fools , hate instruction , and persh . I say unto thee O Turk , the Great One , I am not come into thy Coasts to hide knowledge from thine eyes , or understanding from thine heart , but in love to visit thee with the Message of a goodly Treasure , which never failed to strenghen my Fathers in a strange Land , or to nourish their seed in a Wilderness , or to give courage to them in weakness to vanquish the mighty force of their Enemies , that thou mayest come to the same , to drink of the same , and eat of the same , to be nourished with the same , unto the same life & dignity which the Lord giveth , which excelleth the honour of all mortall flesh , which the Lord God will stain , that his honor , and such as he honors , may be onely honorable . Lo , I declare the substance of all things , that thou mayest apply thy heart in diligence to the fear of the Lord , that thereby thou mayest know the operation of the substance in thee , that with the vertue , power and life thereof , thou mayest come to prophesie upon thy Throne , as Dauid did upon his Throne ; and judge in Wisdom in thy Pallace , as Solomon did in his Pallace and Court , unto whom a heart of understanding was given , that he judged the people aright , and sought not for counsel , or instruction , or advice from man , but had the word from the Lord , of Counsel , of Prudence , and of pure judgement ; so that his Courts was bounded with Peace as with an Iron Band , and fenced as with a Fort of Brass , untill Solomon committed idolatry , and then was an adversary stirred up against him . Behold the Lord God will work mighty wonders by thee , and thorow thee , if thou takes counsel of him with an upright sober heart , upon thy bed ; God is a Spirit and in spirit the Lord God will inrich thee , if thou keepest thy minde to the Light in thy conscience , to be ruled by it , that thou mayest rule and govern according to it , all that are thy Subjects , the inhabitans and people that are within the compass of thy Dominion . And herein thou shalt come to bear me testimony in the Spirit of Light ( as thou turns thy mind to the Light which shews thee thy sins ) that will cleanse thy heart , and purifie thy minde from the thoughts and motions of sin and evill , and redeem thy soul and spirit from corruption , and restore thee as in the day of the first Adam , in innocency , out of hurt and abuse , unto that state which God Almighty blessed , and all the creatures thou wilt come to have Dominion over , and the Earth subdue , and many will bless the day of thy birth , if Gods Seed in thee comes to live , that thy Seed may replenish every Island and Continent of the Earth ; Thou knowest not Gods work what he is about to doe ; if thou hearken , and obey , and with one heart , and with one consent thy Nobles and Nation sayes Amen , Let the work of the Lord be done . I say then , If thy Ancients , and thy honourable men , and the Mothers of many children in thy Coasts , with the man of low degree , turns from the evil of their walking , and corruption of their wayes , unto the Light in all their consciences , to stand in righteousness for the renown of the Lord , even the jealous God of his glory , as they come to honour and worship in spirit , them will he crown with dignity , and cause their fame to spread ; and make the frame of thy Dominion to be the pattren of his mighty work , until the whole Earth be subject unto the same dreadful authority and power ; and behold , this is the good which I shew thee , and the evil I have not hid from thy heart , that thou mayest not meditate it upon thy bed ; but have opened both , and therefore choose thee whether ; my conscience to thee in the sight of the Lord God I have cleared ( touching this matter ) in tender pure love to thy soul , and prosperity of thy Nation in every quarter thereof . Finally , Take this for thy standing place , that thou mayest never be removed , Stand in the Light , as thy heart comes to be turned to it , and thou shalt know , that as thou stands in it , wisdome will never depart thy habitation , and the deepest counsel , thy secret Chamber , which will establish thee in thy Throne , as it did Solomon the wise King in his Throne . But as thou hast sinned with thy lips , so thou must come to the mourning of a broken heart , that God may be honoured in the humility of thy soul and spirit , and thou thereby come in mercy to be exalted in his Kingdom of peace , plenty , and prosperity ; Remember Nebucadnezzar the King , unto whom Daniel the Prophet prophesied , and shewed him the interpretation of hard things , chap 4. Now I come to question a few things , that the worth of Wisdome may be noted , which giveth alwaies the answer of true things , and such as none other can stand against , to overturn , or gain-say . Query 1. God looked upon the earth , and behold , all flesh had corrupted his way before the Lord upon the earth . Now I do ask , In what can the truth and true worship of God be rightly holden ? and who are the sons of men that are not in the corrupted wayes ? and what is that which they have attained unto , which will lead out of the corrupted wayes ? and are not all Nations living in lying , and swearing , and whoredome , and pride , and envy , and murder , and drunkenness , in the corrupted wayes ? Q. 2. By what is it that God tryeth the wayes of men ? and what makes the truth and error , the corruption and incorruption of all wayes manifest to man , whereby man comes to have assurance beyond all the traditions of his forefathers , that he is in the true way , a faithfull servant of the Lord , or that he is out of the true way of God , a servaut of Satan , through the lust of corruption in sin and transgression ? Q. 3. What is the equal measure in man , which when the hand of the just measureth , giveth unto every man full due , and keepeth not back the due from his Neighbor , neither can oppress any , but giveth unto his Enemies just weight and full measure also , and loveth his enemies , and rewardeth his enemies good for evill , shewing by his good , that his conversation is just , and his Religion not in vain ? Q. 4. Whether is it love or wrath , patience or rashness , humbleness or pride , temperence or immoderacy in life and gefture towards acquaintance or stranger , the good or the evil , that establisheth the Prince or the King upon the Throne ? and what is the good that leads unto the good order of the best part ? and how ought a man to follow it to be established in righteousness and in peace to the end ? And whether if a man knows not the good in him to guide him , is not his foot subject to slip , and he to fall ? Q. 5. Whether would my owning of one Prophet in vertue , before another Prophets life , avail me any thing if I had not received the spirit of the Prophets ? And how can the confession of any Prophets Name , shew thereby that a people is of the Truth ? And what if any man should own God in words , and all the Prophets in words , and the Messiah in words what would that avail any man if he were not in the same pure way which the Prophets stood in , and knew something in him which is of the nature of God ? Q 6. Will not that which trieth all people and Nations , try all Elders and Prophets also in all nations , and give testimony unto all people fearing God , whether they are of God , yea or nay ? And is not this also the testimony of false Prophets , to say it shall come to pass according to the words of their Prophesie , and it comes not at all to pass , but they speak presumptuously , as saith the Lord unto Moses concerning the false Prophets ? And doth not this give testimony of a true Prophet , when the word of the Prophet cometh to pass according to his Prophesie , that the Prophet shal be known to the people that the Lord hath truly sent him ? Q. 7. The Messiah was the promise of God from the beginning , and he was manifest in the flesh in spirit ; but how doth he now bruise the Serpents head ? and what part in man is that which is the Serpent ? and who hath felt the power and operation of the other Seed in his heart to bruise the Serpents Head without which there is no Salvation ? Q. 8. What and how is the world set in mans heart ( as saith Solomon ) whereby a man cannot find out the beginning or the end of the work of God ? And how comes the mystery of the writings of the Prophets , which speaks of the Kingdome and glory of the living God tobe known & understood in spirit and life , as they were given forth . Q 9. Let me ask of the Prophets in Asia , and enquire of those that prophesie in Africa , what is the interpretation of my vision ; & let the Emperour enquire of them one by one , lest they dream a Divination of their own heart , and consent together in falshood , and so deceive thee , and but mock him that uprightly enquireth , that the Emperor may have the understanding of the Times . In my Vision I saw seven Trees planted in seven places , and the ground of six of them ( where they grew ) was of one nature , and each Tree had his Fence about him ; and I saw many Workmen labouring to raise the defence higher ; they began to labour when it was a little light , & the night shortly overtook them all that they could not work any longer ; so that they saw not good of the works of their hands , and therefore they sate down and slept in sorrow . And it came to pass that there arose a Star , which while the Workmen slumbered , it shewed me , that the first Tree was full of Moss , and withered without shooting a leaf , & so waxed rotten ; and I heard one say , that notwithstanding it should remain for a season , untill a fire be kindled . The second sprouted out some certain leaves , and it grew into two bodies from one root , the one was more green & fresh in colour then the other ; and it came to pass that a wind blew , and they dashed each other , but the green part stood longest , although her leaves falled therewith , and the body waxed dry at the Root . The third prospered for a little season , but much heat parched the branches thereof , and that also decayed . The fourth had a time of prosperity , but the Winter-season blowed cold winds over her boughs , insomuch that the rind therof peeled away , so that the body was left naked , and it with ▪ red standing . The fifth grew by a pleasant Brook , & the Waters thereof refreshed her Root , but the ground being not good to retain the moisture although that she buded and blossomed , yet it came to pass that a wind from the north , gently blew over it , and many of the blossoms were blasted , and the rest that remained , although they came to grow towards the goodness of Fruits , yet afterwards there came a rushing wind from the rising of the Sun , and they all fell in an untimely season . The sixth grew mightily , more tall and lofty then all the other five , and was the most of all beautified with the largest leaves , and delightful coloured blossomes , which covered her large quick spouting boughs , but imediately her root became a nurse of rottenness . And I saw an Ax ▪ blade in the hand of a certain Shepherd , and Io he looked over all the six , and said , This is because of their unfruitfulness , and yet a sorer thing must come to pass ; and he turned unto the seventh Tree , which was planted in a low valley , unploughed , and behold her body bowed , and she stooped unto him that had the Ax blade in his right hand , & he took a member of that Tree , without hurt to the body , and he made therewith a Helve for the Ax , and fastened it thereunto . And he turned again towards the sixth Tree , and smote it that it fell to the ground , and so he passed to the Fences of all the other five first , and made breaches upon them , that they may all utterly become a desolation for ever . And he again said , Even so must it be unto many Oaks and Cedars , and wild Apple Trees , in the Woods , and Wildernesse of the Forrest of the Regions of the Earth . ▪ And. ▪ ●… he returned to the seventh Tree , and digged about it , and pruned it , and it bare Fruit to his pleasure . And he again uttered his word , and said , This is to spread , and I will dig a well by her , and make her field pleasant , and a refreshing River shall compass her banks , that my flocks which I have in secret places may openly feed as one Herd within the compasse of this Fence which I have framed , and will build it round about , that no Thief may reach to tast of her fruit . And I saw it , and blessed the Lord , and magnified the Name of the Most high God. Q. 10. Is there any pure Religion upon the Face of the Earth , but where the people doth do unto all men as they would men should do unto them , which the light in a mans conscience teacheth to do ? And is not all profession of pure Religion and holiness without that pure peaceable practise , any other than abomination and rottennesse in the account of the holy , just God ? Q. 11 ▪ God blessed me in the womb , and sanctified me in the day of my birth , who hath separated me from the land of my natural nativity ; and now how if my love is constrained to be more towards the Seed in the Turk then unto the flesh of Englands Inhabitants ? ought I therefore the more to be cursed by my own Nation , or lesse blessed by thy Nation ? Or am I faulty to stand against iniquity in the gate , to stop the flood of wrath which is ready to enter in as through a gap ? or may I be blamed in wrestling , that blessing may over-spread the length and breadth of thy Dominion ? Q. 12. I would not offend the just , or trouble the righteous , yet I enquire of the wise men of thy Court , whether is it against the Law of God , and life of the holy men , to try all things , and hold fast that which is good ? and how shall any know the good simply as it comes from the Fountain , so as to be plainly distinguishable from that which is but a shew in hypocrisie ? is there any thing that makes manifest , or that can make manifest truth in a mans spirit , and seal it to his heart , beyond the traditions of men or the perswasions of women , besides the light in a mans conscience , which convinceth him of his sins ? Now I querie concerning that which will discover such in the Closet of a mans heart , who are in other Nations , to be a people walking in the pure Religion : there is a stone to try all mettals by . Q. 13 And what is the Touchstone of tryal of all Nations ? What is that by which Abel , and Enoch , and Noah , and Abraham , and Isaac and Iacob walked , who walked by a Rule before Moses was , to whom first the Law in Tables of stone was given ? what was the Rule before the Prophets or the Scriptures , and the Law in Tables , by which the Holy men of God had the witnes & testimony of the truth and Kingdom of God , which if the Scriptures and the writings of the Law given in tables of stone , had been always hid from this generation , & the prophets writings from the people of this age , yet might the seed have the same testimony by the same thing which Abel and Enoch had of God , and which Gods servants now have . Q. 14. Hath thy Nation the Faith of living after death ? if they have not , I am then answered before I aske ; but if they have that Faith , I then enquire , whether is it better to die as a stranger among men for conscience sake , and be received as an everlasting sojourner with the Lord in the endlesse day of blessing , then to be the most acquainted and beloved amongst men , and after the time of man to perish worse then the beasts of the field ? And what is honour or profit of riches in this life , to be for ever miserable in the life to come ? Q. 15 It was the great sin of the Jews in the dayes of old , in making Idols of Gold , and Silver , and Stone , and Wood , and Men , and Prophets , and of their own strength ; it was also their sin in having the Law and the Commandments , and yet walked with loose hearts , worshipping only with their lips and mouth , and in spirit and minde , were strangers to God , the eternal spirit : And is it an evil for me to say , Enquire and see , and search in thy own borders to find out if such a thing , or the resemblance of this thing be not within the compasse of thy Dominion . Post-script . FRiend , Thus the Lord God gently tries thee , who is jealous of his glory , and yet further will he search thy heart , and try thee as gold , if thy countenance turns unto purity ; yet thus far thou mayest not be jealous of any other thing to hurt thee ; for behold , God hath turned my face towards the Jews scattered in thy borders , and hanging upon thy skirts , that they may be turned in spirit unto Shiloh , that in peace they may for ever rest in the Dominion , out of all heart-burnings , or evil surmizes , in the best content , not by constraint onely , but of a willing mind and heart in the sight of God. And the Lord God of truth knoweth the uprightnesse of my heart , that I deceive thee not with flatteries , whose servant I am in dread and fear , and not my own . JOHN PERROT . The end . Immanuel The Salvation of ISRAEL . The Word of the Lord came unto me the twelfth day of the sixth Month , in the year accounted , 1657. concerning the Jews and scattered Tribes of ISRAEL , As I was waiting upon the Lord in spirit , in Legorne in Italy , which in the Name of the Lord I give forth to be copied , and sent throughout the World. Written by a lover of Righteousnesse , a mourner over the scattered Tribes , a seeker of the lost , that the Remnant may be saved , J. P. LONDON , Printed for Thomas Simmons at the signe of the Bull and Mouth near Aldersgate , 1660. The word of the Commandment of the Lord to his Servant concerning the scattered Jews in Italy , Spain , Portugal , France Holland , and the rest of the Regions , and every Island throughout the Earth and the Seas , to write these words following to them all . WHether you will hear , or forbear , this is the word of the Lord God unto all you scattered Jews throughout the whole Earth , God of a truth is arisen to gather unto himself his peculiar Seed , from the four winds of the Earth , that Jacob may possesse and inhabit his inheritance , and the Seed of Israel the Holy Land. And according to the Prophets , he hath began at the North , and is streching , and hath streched forth his Arm over the South , and over the East , and over the West . And behold it cometh to pass , and is at hand , and not as a day afar off , but even nigh unto the door , that the Lord will separate of all Nations , both Jew , and Gentile , the just from the vile , him that feareth God , from him that feareh him not ; him that keepeth the Law of God which is written in his heart , ( through the sanctification thereof by the power of the Lord ruling in his conscience , mind , spirit and life , from him that in words which professeth God , and his Law and Statutes , and ordinances , and yet walks in his life and daily practices , contrary to the Law written in the heart , which God spake unto Moses saying , The word is nigh thee , in thy mouth and in thy heart , that thou mayest do it , See , I have set before thee this day life and good , death and evil . And unto ye , Oh Jews is the same come , and before you , in the Name of the Lord coming unto you , do I set life and death , light and darknesse , in this the day of the Lord , which is dawned . unto ▪ a measure of the Remnant , even in this day which is light and not darknesse , wherein the promise of God is fulfilled , and it came to pass according to the Prophesie , in a day when it was neither night nor day , neither dark nor light , but in the evening it was a little light . And not as from the traditions of my forefathers , or the generations of men in the corrupt and polluted nature , in the degeneration from God , and alienation from the Covenant of life and promise : ( who confessed the Messiah as this generation doth , to be come in words , with their corrupted tongues , and polluted lips , but in their works , and by their practise and life , make his coming void , and of non-effect unto them ) neither by the reading of the Scriptures came I to know that he was come as he is come , but by the spirit of the Lord , ▪ by which I was chosen in the womb , and sanctified in the day of my birth , by which also I am seperated from the Land of my natural nativity , and brought unto the feeling of sorrows in a strange Land for your sakes ) I come to know , and now to declare unto you , that Immanuel , who is God with us , who is the light of the world , the Messiah in the power of God , who is a spirit , is come reigning in spirit in the hearts of his people , over whom , and in whom he rules as King , treading down , and trampling upon all principalities and powers , making the Earth new , and the Heavens also , warring against all which is contrary to his own pure nature , in many , until he hath put all his enemies under his feet , and then will he give up the Kingdome to the Father , that God may be all in all . And for this cause also , even for your sakes ( who are of most men despised in heart ) I pass as one desolate , and despised , and hated and mocked of many , and many more of the nation of my naturall birth would gladly have my blood ; yet am I not forsaken of him that sent me with his message unto you of salvation , and everlasting glad tidings of Redemption . And now he that hath an ear , let him hear , and a heart to perceive , let him understand . Be it known unto you all , That God hath more regard to your souls then that you should perish in your sins , and your souls is more precious in his eye ( for which he hath ordained life everlasting , for as many as come to believe ) then the pleasure and ease of your corrupt careases , which are to rot in Graves and Sepulchres . And therefore for the Lord to regain his own Image which is lost in man through fall in the transgression , and to r store man unto the same uprightness , where in man was created which was the promise of God unto man in this wise , the seed of the woman shall bruise the Serpents head . Behold unto you it is given forth and declared , for the redemption and restauration of the seed , the Messiah came , and now is coming the second time without fin unto salvation , even he cometh now in spirit and in power , who was the Rock whom your Fathers in the Wilderness forsook ; and the light of the world whom your Fathers slew at Ierusalem , which brought a grievous curse upon you of being a people troden upon by all the world , and not onely so , but the most lamentable thing and curse which is over you , for which cause my soul mourns for you , that such cruel hard-heartedness , distrust , doubt , jealousies and unbelief , coveting , fraud , deceit , dissimulation , and Hypocrifie hath vailed your hearts , and grossely darkned your understandings . Oh that is the worst of all ! that is the greatest curse , in how much throughout ages , the Iews have been given over unto vile affections , hard-heartedness , sinn and unbelief ; which is the cause why ye cannot rightly speak of the things of God , and understand the Prophets writings which were spoken , and do stand as mysteries , yea deep mysteries to your thick hearts , your understandings being covered as with a thick cloud of darkness , ( which now we the seed Abraham , of the true Iew inwardly , do walk by the light thereof as a Pillar of fire by night ) and therefore said the Lord by his Prophet , for want of knowledge my people perish . The Prophets they prophesied of the Messiah to come in spirit , in a mystery to the whole world Iew and Gentile , so that when he came he was not received but by the Remnant in them dayes , as he is received now in these dayes ; but unto whom the spirit of wisdome and understanding was given , to read and understand that which the Prophets spake forth in Parables , to the whole world of mankind , which lay in sin and wickedness ▪ And therefore ye Iews now in these dayes , ye ought not to speak of God , or to name his name in perversnesse , whilest ye hate to be reformed in your hearts , minds and spirits , but ye ought to hear the Message of the Lord God , and to ponder it in your hearts , that you may see how farre ye are yet from the Promise , being not come in truth , in spirit and in life , unto the condition thereof fulfilled and made up in you , untill which ye cannot justly expect the fulfilling of the promise unto you in the substance . For whilest you are in your sins , as your Fathers were in their sins in the day that they slew Jesus at Ierusalem , you cannot but as men in the flesh , look with any other than an eye of flesh , for a God of flesh to come among you , and to save you by the Arm of flesh . Oh blind and sottish , of dull ears and dark understandings ! and so could not your Fathers , neither can you now as you stand , see him that cometh to ransome the seed in spirit and in power . Behold none other but Immanuel the Messiah which is God with us ▪ the light of the world that is come unto us , and is passing through the whole world , who will smite the earth with the Rod of his mouth , and with the breath of his lips he shall slay the wicked . Now this is wisdome , to know and understand that birth and nature of the wicked in you , and to feel the power of that breath in you , thereby to taste of the pangs of that slaughter in you , and then ye will witness the Messiah come in you in spirit , and in wisdome , and in a deep and quick understanding , making the Heavens new in you , and the earth new in you , as Solomon saith , God hath set the world in mans heart , wherefore man cannot find out the work that God maketh from the beginning to the end thereof ; he that hath an ear to hear , and heart to understand , may now come to discern and read ( Nations , Kingdoms , Countries , Armies , Philistines , Egyptians , Aliens , the seed of the Iew , and the generation of the Gentile ) in him , Mountains , heaps of Stons , Sodom Built , and Gomorrah fenced , Ierusalem trodden down , Zion and her Daughter in bondage , and her seed in great Captivity , lamenting as in solitary places , left and forsaken as in a wildernesse , and as a Virgin Daughter in a strange land altogether left comfortlesse , the poor , the widow and the fatherlesse , the blind , the halt , and the maimed , all left without pity ; I say , search your hearts in secret , and see if this be not truth , the light of Immanuel , answering in all your consciences and hidden parts . Again , I say wait upon God , with your minds staid upon the light in all your consciences , and thereby God will shew you , even by the coming of his son Iesus the Messiah the light of the World , the fulfilling of the Law and of the Prophets in you , ( that is to say , thou shalt love the Lord thy God with all thine heart , with all thy mind , and with all thy soul , and thy Neighbour as thy selfe , ) this is the sum and substance of all , which the light in all your consciences if ye follow it in your minds , will perfectly lead to the fulfilling of ; and then ye will know that Immanuel the light of the World , came not to destroy the Law but to fulfill the Law ; that the righteousnesse of the Law might be fulfilled in us , who walk not after the flesh but after the spirit ; which is according to the leadings of the light in all our consciences , and this is from the Lord both to the Iew and the Gentile . Furthermore to the scattered Tribes of the house of Israel , this is the word of the Lord God of Heaven and Earth , who is the God of Abraham , Isaac and Jacob , who by a mighty hand and out-stretched arm , by the hand of Moses his Prophet and Messenger unto the seed in Bondage in great Captivity , brought the children of Israel out of the land of Egypt : Even vnto you Oh ye Iews this is the word of the dreadfull Lo●d God of Hosts , and as a sign unto you , and among you , and in you , it shall stand unto the end of your dayes , if you perish in unbeliefe and in your sins ; that the Messiah is come , Jesus whom your Fathers slew through unbelief and hard-heartednesse in their dayes , who slew him for saying in words , that which they themselves did own concerning themselves in the substance , according to their profession , that is to say , he declared that he was the Son of God , and therefore they put him to death as a Blasphemer , and they said that God was their Father , yet were in their wilfulnesse so far blinded that they could not discern that their words in manner of the declaration , tended to the same thing , and was of the same nature , and this shall stand the sign thereof unto the end , if ye perish in unbelief to your perpetuall judgment , that he hath lightned you all with his true light which shineth in all your conscences , which sheweth you in secret the deceitfulnesse of your hearts , and convinceth you in your minds , of lying , cheating , coveting , envy and of all sin and unrighteousnesse , ( which is not according to the Law of God , written in your hearts , this sign ) the light in your consciences shall never dye in you , which all your burning Lamps , and washings , and Altars , and vails , and holiest of holiest , and all the other ceremonies were but signs and figures and shadows of this everlasting signe and substance , which shall perpetually stand to justifie you if you love it , and follow it , and walk according to it , or to condemne you for evermore if ye hate it , and walk contrary to it . And be it also known unto you , that if you expect another Messiah then him that is come ( which is Immanuel , God with us in spirit and in life and power ) leading out of sin , the land of bondage and darknesse , and in vertue , and in wisedome , and in counsel , and in judgment , not judging according to the seeing of the eye , or hearing of the eare , but with righteous judgment in spirit , who searcheth every spirit , and the bottome of every heart with his light in every conscience ; ye are but Seekers unto this day for flesh to come , yet farther to be an ease unto your flesh , and to purchase more ease and liberty for your flesh , in which state ye already stand , even in the ease and lust of the flesh , which God Almighty by the coming of his Son will destroy , for because of sin and iniquitie , and men living in the ease and lust of the flesh , the Lord God will hasten judgement upon the earth . Now consider , search and see , ponder it and lay it to heart , that you may know what you have waited for ; that you may understand whether you have waited and sought for the true thing to come to pass , that henceforth ye may seek aright , else you may all waite till your limbs fails you , and your eyes perish in their holes , end in the end you fail of the expectation and fulfilling of your vain conceptions , and blind imaginations ; wait therefore in spirit in humility of heart , that Immanuel the light of the World , Iesus the Messiah , by whom ye are lightened , ye may come to know and feel the power of his light in your consciences , by it leading you out of all your sinnes and iniquities , which is Satans bond , the Devils chain of darknesse , linking you together in hard-heartednesse , and binding you in the lusts , ceremonies , customes , and traditions of blindness and ignorance , thereby ruling in your minds and spirits , that knowing him , ye may also know by him the breaking of the bonds of Hell , and the disanulling of the Covenant , which is made with death , & ye set at liberty in life and spirit , to serve the Lord God of life who is a spirit ( and of purer eyes than to behold iniquity or countenance sinners in their evil wayes ) in the uprightness of your hearts and integrity of your souls , that ye may be made unto him the praise of his name throughout the whole earth , according to his promise , that so ye may descern and feel the curse removed and taken from you , which for many ages past , hath stood upon the heads of the generations of your forefathers , and remains unto this time upon you , untill the eye of your minds which the God of this world hath blinded , be opened by the Messiah , which is come and coming to open the eye of the blind , and to give the simple an understanding to discern the day of redemption , and to be made partaker of his hour of salvation , which is held and hid in a mystery , who is appointed for a way , and to be a high way for the ransomed of the Lord , such as the wayfaring men , though fools shall not erre therein . Oh how do I mourn ! Oh how do I travel as in pain and great grief and sorrow for your sakes O ye Iews ! reading , seeing and feeling , that darknes which is over your hearts , even the same which was , and is in Egypt ( Spiritual Sodom and Egypt ) even such thick darkness as may be felt . Oh why do ye yet in your hearts seek murther ? Why say and contend ye for more blood ? Seeing the slaughtered Lamb is already come , whom you say is to come , and not yet come ; for if he were to come , whom I declare in the name of the Lord is already come , behold your generation are to be his slaughterers , and the shedders of his innocent blood , for the fulfilling of the Prophets , that by the offering of his blood once for all , he may for ever perfect them whom God sanctifies , read Isa . 53. Chapter , which is fulfilled , and see how far you put our selves from salvation , by seeking yet cruelty & murder in your hearts , which your unbelief and wilfulnesse is the ground of . How many signs would ye have ? ye have heared how many were shewed unto Pharoah , yet would not he let Israel go free , and will ye have , or do ye seek greater then the Sun to be darkned , and the Moon not to give her light , and the stars of heaven to fall ? and is not this manifest unto thousands ? And cannot you yet read within ? Will you say that you believe all that the Prophets have written ? Or can you say so , and speak truth , whilest you have not that spirit by which the Prophets writ forth the Scriptures ? Or could your Fathers understand the writings of the Prophets , who wickedly persecuted and slew the Prophets ? Nay , nay . Behold this is the word of the Lord unto you all , Iesus the Messiah hath cast his Rod before Pharoah , the Prince of darkness in you , and it is become a serpent which woundeth you in secret ( I speak unto you that have any sense or the least feeling of God ) and it devours your rods , yea and will eat your life , and will bring all the plagues of Pharaoh upon you , ( for as much as your unbelief is but his sin ) untill destruction unto death as a flood overwhelms you , except ye repent , that God may be intreated for you . And know ye that God hath been long suffering , and now sheweth his mercy in this visitation of his love unto you , shewing you the Messiah which is come , and hath lightened you , and is the light of the Gentiles also , that he may be the salvation of God unto the ends of the earth . Of a truth from this ye cannot be hid , neither can ye in righteousnesse deny but that ye are lightned with the light of the world , which is Immanuel the light of the Gentilies , which also enlightneth the understanding of the Iews , else could not the Iews unto this day understand that Moses was a Prophet of the Lord , for he was and is the same , even the word from the beginning , which God said unto Moses is nigh thee , in thy mouth , and in thy heart , which shewed him the Law to be nigh , and not to be sought for from a strange Land , by which the children of Israel were condemned for their sins , so that the guilt thereof stood upon their heads from year to yeare , as in like manner the guilt of your transgressions stands unto this day upon your heads , which your sacrifices cannot clear you in your consciences from , for it is impossible that the carnall things can make satisfaction unto infinite justice , which standeth over , and measureth all transgression , and therefore saith the Prophet , Wherewith shall I come before the Lard ? and bow my selfe before the high God ? shall I come before him with burnt offerings , with calves of a year old ? Will the Lord be pleased with thousands of Rams ? Or with ten thousand Rivers of oyl ? Shall I give my first borne for my transgression , the fruits of my body , for the sin of my soul ? He hath shewed thee O man what is good , and what doth the Lord require of thee ? but to do justly , to love mercy , and to walk humbly with thy God. In this ye are all concluded with the great idolaters of the earth , and with the Arminans and heathens also , they have their Images without , that is to say , beads , crosses , pictures , vessels , and herein the Iews in the nature are also one with them , who have their synagogues , and vessels , and Offerings , and knows not him whom you imagine you make offerings unto , and these are offerings of strange fire unto the Lord , for which cause God hath not regard unto your services ; for your Fathers forsook the fountain of living mercies in their dayes , and then he spake by the mouth of his Prophet , saying who hath required these things at your hands ? your solemn meetings are abomination unto me . And ye are now in the same footsteps of your forefathers in the corrupted way of sin , and blind path of hard-heartedness and unbelief , and yet ye say , ye worship God aright ; and furthermore this is your great sin and dangerous evil , as other professions , have their abominable Idolatries in the shew without , your Idols are set up in your hearts , and ye put the stumbling block of your iniquity before your face ; read diligently with true understanding , Isa . 8. 14. 15. and marke your stumbling offence and fall . And with you in the same nature all the Protestants , Presbyterians , Independants , Baptists , Seekers , Ranters , and the rest called Christians in general do worship , although you and they are all divers in the Traditions of your and their Fathers in the manner of the practising your services , yet in the substance , you are but one , that is to say , Cains nature ruling in you all , who offered a sacrifice and killed the just in him ; he killed just Abel without him , and that nature which murdered Abel without him slew the just within him , and so your severall words , and diversities of opinions , which stands but in the shadow , is not at all that which makes a difference , in the ground and substance , being all but in one nature of transgression , and way of the ungodly in unrighteousness ; and you cannot one stain or spot another , or take glory unto your selves over another , seeing the best of all your sects upon the face of the earth , are but speckled beasts , and parti-coloured birds , and not one of you all are come into the way of the promise of God , which is come to pass , wherein the ransomed of the Lord shall onely walk , and no unclean thing can tread therein . And as for us who are the remnant of God , and his seed gathered to his honour , praise , infinite , endlesse , everlasting glory ; all ungodliness and worldly lusts our life abhors , and we are the redeemed of the Lord , through the purchase of the blood of Immanuel , the light with us , and in us , by which we are kept in the pure fear of the Lord God eternal , to spread his name among you , unto whom also the promise is , that the seed shall be gathered . God hath begun in the north Islands to perfect his prais throughout the earth ; and because the Lord hath redemeed us from Nations , Kindreds , Countries , tongues and people , we are dispised of all Nations , both Iew and Gentile , and of the scornfull people of our own Nation England , are called Quakers , who are the Servauts of the Lord in spirit . This is written by an upright tender lover of all souls , John Perrot . THE END . Notes, typically marginal, from the original text Notes for div A54452-e2210 Isa 41. 25. Jer. 23. 6 , 7 , 8. Jer. 16. 14 , 15 , 16. Ezek. 20. 41. to the end . Deut. 30. 14 ; 15. ●…ch . 14. Ezek. 17. 2. Hos 4 1 , to 9. Jer ▪ 23. 22 Jer 31. 22 Jer. 30. 6 ▪ ●…k . 20. ●…sa . 11. 4. Isa . 11. 2. Eccle. 3. 11 ▪ Isa . 28. Hab. 1. 13. Isa 42. 7. Isa . 35. 8. ●oel 2. 31. Isa . 49. 6. Isa 60. 1. 3. 19. Isa . 42. 6. Mic ▪ 6. 6. 7. 8. Jer. 2. 3. Isa . 1. 11. 12 , 13 , 14 Ezek. 1●… 4. 
A65480	----	The word of God to all the elect number with a few words in a deep lamentation over the seed of life, to its tender father concerning them that have transgressed in Israel. West, Thomas, of Hertford. 1664 Approx. 15 KB of XML-encoded text transcribed from 4 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A65480 Wing W1392 ESTC R217334 99829011 99829011 33446 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A65480) Transcribed from: (Early English Books Online ; image set 33446) Images scanned from microfilm: (Early English books, 1641-1700 ; 1860:14) The word of God to all the elect number with a few words in a deep lamentation over the seed of life, to its tender father concerning them that have transgressed in Israel. West, Thomas, of Hertford. 7, [1] p. s.n., [London : 1664?] Caption title. Signed at end: Thomas West. Hartford the 17th day of the second month. 1664. Imprint from Wing. Reproduction of the original in the Friends House Library, London. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Quakers -- Early works to 1800. Repentance -- Early works to 1800. Salvation -- Early works to 1800. 2004-03 TCP Assigned for keying and markup 2004-03 Aptara Keyed and coded from ProQuest page images 2004-04 Jonathan Blaney Sampled and proofread 2004-04 Jonathan Blaney Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion The word of God to all the Elect number with a few words in a deep Lamentation over the seed of Life , to its tender Father concerning them that have transgressed in Israel . DEar blessed precious Lambs and Babes , ye children of the most high God , holy innocent and undefiled , I feel a Remnant a very small Remnant , that are but few in number , with whom my life dwells in pure unity never to be separated , that God Almighty hath gathered and is gathering in this day of his mighty power from amongst all people , nations , kindreds , Countreys tongues and languages , upon the face of the whole Earth , who shall be one of a Family and two of a Tribe , which is but very few in number , even you shall shine , as the lights of heaven , glorious as the Sun , cleer as the Moon , Glittering and sparkling as the Stars . Yea , the very brightness of your pure light , and beauty of your glory shall shine from corner to corner , and from end to end of all the world , that so all nations may see , and hear yea dread tremble and fear . But you must and shall come through many and great tribulations and be refined even as the pure gold , that is seven times tried in the fire , and must have your garments died in the blood of the Lamb , and be clothed in fine Linning clean and white , mark that , it must be clean and white there must be no filthyness neither any defilement : not one spot nor blemish , for if there be while that remaineth , Mark while any spot remaineth thou maiest not be suffered to dwell with the Lamb and to follow him whethersoever he goeth , who is of more purer eyes then to behold iniquity , so the pure Virgin state every perticular must witness before the heir of life can be born to whom all power belongs in Heaven and in Earth and power sufficient to withstand the power of the wicked one in all his temptations can never be received till he the heir of life is born up in dominion over all , and hath the government upon his shoulders , and now may not the cry of many be who hath been long convinced even as the cry of some of the Disciples was when the Lord said , he that eateth my flesh and drinketh my blood dwelleth in me and I in him as the living Father hath sent me , and I live by the Father even so he that eateth me shall live by me , shall live by me , this is that bread that came dovvn from Heaven , not as your fathers did eat Manna and are dead , he that eateth this bread shall live for ever . Did they not then cry out this is an hard saying who can abide the hearing of it , and did not many of his Disciples from that very time go back and forsake him , and walked no more with him , then said Jesus to the Twelve , Will yee also go away then Simon Peter answered him Lord to whom shall we go , thou hast the words of Eternal life , and vve believe and are sure that thou art Christ the Son of the living God. My dear Friends , I do not write thus to you onely as it is the Scriptures Language neither because you know it not already but even as the Lord hath given it me in his own eternal word of Life and power , therefore every one search your own hearts try your selves even all the secret motions of your minds and all your deep thoughts , and see with the light of Christ in you whether or no your hearts are upright , and approved of in the sight of the Righteous God. Who searcheth secretly all your hearts and tryes your reins whose name is the Lord of Host the Almighty and wonderful Counseller and Conquerer very dreadful and terrible to all his enemies before whom , and in whose presence ye are all naked and bare , to whom you must all give up your accompts whether Just or Unjust and the time is near at hand : Therefore my Dear friends , see that every one of you lay true Judgement to the line , and Righteousness to the Plummet , and all Judge your selves least you be Judged and try with the pure holy Light in your own Consciences whether or nay , ye are of that number as is before mentioned for verily and in Gods name I am made bold in his everlasting authority and endless dominion to declare it , none other shall dwell with the Lambe in the new City Sion for ever more , therefore O weigh it in the deep Considerations of your pure mind . For I do proclaim it in the name of the Lord our God and shall be ready to seal it with my Dearest blood , yee have already received the first and last and greatest Messuage or dispensation that ever was is or ever shall be , therefore look not for another but always in that you have already received grow and increase , holding fast that you have and letting nothing of it go least another take your Crown and to rob you of your honour , even the pure holy and undefiled Light , and whosoever shall presume to declare of any other or a greater dispensation then that which hath been declared of already let him or them to you be accursed for evermore if an Angel or Angels from heaven for such do and will pervert the way of God , and so will strive , to lead poor simple innocent persons , people after them into their own pernissious ways quite contrary to the way of God where they shall never know peace for their immortal souls , but they who dwell in the everlasting light truly fearing his dreadfull name and evermore trembling in his pure presence at the word of his Power who is God , blessed for ever more Amen , Even they and none but they shall sing the song of Moses and the Lambe for evermore , for they onely are found worthy , worthy , worthy , to sit upon the Throne Judging and ruling amongst the twelve Tribes of Israel for ever more who hath been and ever shall be taught by the Lord , and have learned the pure Language from his own Mouth and speaks no other words then he hath taught you , even you are the pure virgins indeed who must alwaies dwell with the Lamb in the presence of his Grace singing praises and sounding fourth Hallelujah's to him that sits upon the Throne , who was slain by our sins but is now become our eternal Resurrection who onely is worthy to receive of all his blessed number power and riches and wisdome and strength and honour and glory and blessing , World without end , Amen . So all dear Lambs dwell with the Lord , that you may at all times walk with him in the deeps where you may evermore behold his Glory , that so in his living presence yee may be refreshed in all times of need , even eating of the living bread when yee hunger and Drinking of the pure Fountain when you are athurst that so all may be wholy satisfied and none to go forth but that all may dwell within where your strength is that is able to support you now and for evermore . That so great may be your unity in the pure spirit that in unfeigned love and holy fellowship , your hears mindes souls and spirits may be lincked Joined and united together in one bond in the band of Peace and in the Covenant of Life never to be seperated from the presence of the living God nor one from another so in patience possess ye your own hearts and dwell together in the meek seed of life where in the deeps you may feel the inocent life of your dear suffering brother . A Word to the Transgresser O All Mighty , all Powerful , God of Power of Heaven and Earth who in the Majesty of thy Power and strength of thine Almightiness , art risen by the strength of thine Arm to plead with all that are back-sliding in Israel and in this Cause wherein thou hast been provoked by a backsliding People , whom thou by a mighty hand and outstretched arm hast brought out of the Land of Darkness and from the house of Bondage , who have again Provoked thee : Even in the Wilderness and also in the good Land : And now although Moses and Samuel should stand before thee : and although thy Righteous Servants should petition to thee never so much yet thou wilt not hear as concerning this thing whereby thou hast been provoked , neither wilt thou be intreated by us , but certainly thou wilt arise and plead strongly with them all because they have so grieved thy good spirit in so often provoking and sinning against thee . Yet O holy righteous father thy own blessed suffering seed is very tender and I know t is very Pretious in thy sight , O our Dear Father , and is not its inocent tender babelike cry in the meekness of thine own spirit aloud unto thee O spare dear Lord , O spare thy People for blessed Abraham , thy servants sake , and for the sake of the seed of thy Covenant with whom and to whom all thy Promises are as yea and amen for evermore , oh remember , Dear Lord remember and keep not thine Anger for ever . oh let it be but in thy fatherly pitty a tender gentle Chastisement to draw them nearer to thee then ever , that so they may have great cause to bless and honour thy great name now and for evermore Amen . And as I was thus in my Measure very quiet and very still innocently in peace and in joy with my Maker he shewed me Concerning thee O Israel that some within thy Borders had caused and do yet cause thee to erre , the effects of which cause will and shall bring sad tediousnesse to them in thee O Israel who have so highly offended the righteous pure unchangable God ; in minding poor changable man beyond what he is or ever was or ever shall be while he is here in this bodie , I tell thee O Israel that which hath been seen concerning this matter hath so highly provoked God that he will not easily be reconciled to them in thee who have thus offended , nay nay but for this offence thou must be Chastized and Greatly afflicted and now in this day have ye not throne down one and set up another , and is there not now a very great cause given unto us to bear in remembrance at all times the words of our Blessed Lord and Saviour Jesus Christ concerning that evill slothfull servant , but if that evill slothfull servant shall say in his heart my Lord delaieth his comming and shall begin to smite his fellow servants and to eat and drink with the drunken , the Lord of that servant shall come in a day when he looketh not for him , and in an hour that he is not ware of : Oh consider this all you that have stolen a side from the deep sence and from feeling of your first love wherein there was no evill neither any Guile , that so with speed you may return and receive him as in the beginning that so love unfained may spring up in your hearts and life and vertue abound in you that ye may be Grafted into the true Vine to receive of its pure sap and vertue before you are wholly cut off as drie and fruitless withered branches , O Remember this every on that hath forgoten God , and with speed return least he arise in his Mighty power and Cut you asunder and appoint you your portion with hypocrites there shall be weeping and wailing Gnashing of teeth , and as the daies of Noah was so shall the comming of the son of man be . Friends it is sealed in my heart by the Eternal spirit of the Lord. These be the daies he spake of , and are not many now to the great Griefe of the pure spirit , Marrying and given in Mariage not being moved of the Lord , and is not the Arke of God prepared and preparing , and is there safty any where else save only in the Arke and should not all make hast thither , Namely into the Arke of God before the flood over take you which I can assure you all , is very near O let every one that readeth understand , and is not the righteous life of Noah now Preaching to all while the Arke of God is preparing that are Making merry , Namely eating and drinking Marrying and giving in Marriage , bulding Planting and inhabiting as though the day of the Lord should never over take you being out of the fear of the Lord and dread and awe of his holy Name , alass , alass , how many have been sporting themselves against the faithfull Ministers and true messengers of God , who have often told you in tears and in deep lamentations such a day would assuredly overtake many and how faithfull have they been in Laying it before you and Charging it upon you to watch always , and pray continually , least you enter into temptation but oh how have you slighted them and have not many amongst you in your own Immaginations Judged one and Condemned another whom God hath Eternally sealed in the Everlasting Covenant of life and peace for ever more : and are you still indeed so blinde to thinke that the Lords eye is not open beholding these things yes verily he taketh true and perfect notice of them all and his blessednesse is vexed there with and his good spirit is grieved and the holy seed is greatly oppressed Even as a cart is pressed with sheaves , and now there is heard a deep and Lamentable morunfull cry sounded in the Eares of its tender Father because of these things . Oh my burthen , my burthen , my greife , my greife , my lamentation , my lamentation , my sorrow , my sorrow , my Mourning , my Mourning , yea my very soul dwells in heavinesse and I am even bowed down down down , my tears are many my sighes are very deep my Groans are very heavy my travell is in the depths of sorrow , concerning thee , O thou beloved City part of whose walls are broken down yea and verily the Enemie shall and will be suffered to pray upon thee because of the great Iniquitie that is found amonst many in thee . Oh gird on sackcloath and sit in ashes ye carlesse daughters that are therein , and morun and weep yea waile and lament that so the Lord in mercy may yet return and for his own blessed name sake and the seed of his covenant have mercie upon you and show kindnesse to you before the day of your tender visitation be wholly past away . THis is given fourth in the pure Life of Virginity and in Love unfeigned that thinketh no evil wherein there is no Guil , but is without fault before the Throne of the Lamb for ever more through a broken heart in tender loving Issues streaming from the Fountain of Life through the Deep travels of my wearried soul to the holy crying breathing seed in the Living commandement of the Almighty powerful God of all Wisdome life and vertue that filleth heaven and Earth . To be read in the fear of the Lord amongst all the Congregations and Assemblies of the people of God called Quakers . By a Servant of the Lord and a Sufferer for the Testimony of Jesus Thomas West . Hartford the 17 day of the second Month. 1664. 
A65481	----	The word of the Lord God Almighty that liveth for ever, and ever, to all persecutors, who are dead, though yet alive, upon the face of the whole earth: that so they may hear, fear, and repent, before it be too late. West, Thomas, of Hertford. 1664 Approx. 24 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A65481 Wing W1393 ESTC R217346 99829021 99829021 33456 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A65481) Transcribed from: (Early English Books Online ; image set 33456) Images scanned from microfilm: (Early English books, 1641-1700 ; 1860:15) The word of the Lord God Almighty that liveth for ever, and ever, to all persecutors, who are dead, though yet alive, upon the face of the whole earth: that so they may hear, fear, and repent, before it be too late. West, Thomas, of Hertford. 8 p. s.n., [London : 1664] Caption title. Signed at end: Tho. West. Written in my prison, the 16th. of the 5th. month, commonly called July, in the year of the Lord, 1664. This was first written in the year, 1663. and is now given forth to be published all abroad through the nations of the earth, as the Lord makes way for it. Imprint from Wing. Reproduction of the original in the Friends House Library, London. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Quakers -- Early works to 1800. Repentance -- Early works to 1800. 2004-03 TCP Assigned for keying and markup 2004-03 Aptara Keyed and coded from ProQuest page images 2004-04 Emma (Leeson) Huber Sampled and proofread 2004-04 Emma (Leeson) Huber Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion The Word of the Lord God Almighty , that liveth for ever , and ever , to all Persecutors , who are dead , though yet alive , upon the face of the whole Earth : That so they may hear , fear , and repent , before it be too late ▪ WHat are ye ; what ye ; O ye , Sons of men , you are but dust , from the dust you came , and to the dust you mu●● return again ; against whom , do you sport your ●elves even against me , saith the Lord of Host , you are ●oding your heads , and blearing out your tongues , gaping with a wide mouth , shaking your hands , and crying , Ha , ha , ha , the day i● now our own : Are you not Children of Adultery , and a Seed of the evil doers , and dissimulation ? Alas , alas , for you , that you should be so blind , to think the Lord doth not see you , in your wicked corruptible wayes , and vain Imaginations . O all ye mighty men upon the face of the whole earth ; O ye Kings , and Rulers all , how long will you , Plot and Consult , conspirings in your own hearts , and minds , taking counsel together , against the Lord and his Anointed . O when , will ye leave off your works of vanity ; when shall it once be ? Or do you , think the Lord doth not see you , in your great wickedness , and privy conspiracy ? In vain do you strive against your Maker , who is arisen , and arising , to execute vengeance upon you all , who have erred , and are erring from his wayes , and certainly , if you do not repent with speed , and put a stop , to the great wickedness , that is in your hands and hearts to do , against the Lord , and his chosen Heritage , he will arise , in the dread of his Almighty Power , and will throw you down , from your high places , and seats of Glory , where you have exalted your selves , above all that have been called God : Yea verily , he will tumble you down , from your Thrones of Majesty , and finally destroy your Honours , and so will lay all your glory amongst your shame for evermore . For I have heard , I have heard , I have heard ( saith the Lord , even the Almighty God ) the fightings , and groanings of my people , that have been , and yet are greatly oppressed , under the hands of hard task-masters , and I am come down to deliver them ; and if you will not let them go free , according to my Word , to serve me , in the Land of Liberty , which I have prepared for them , quite contrary to all Rebellious Persecutors , upon the face of the whole Earth : Then know this assuredly , I will bring all my Plagues and Iudgements upon you , whatsoever I have threatned against you , and there is none shall be able to deliver you ; nay but you shall be dashed and scattered all to pieces , ( O all ye Potsherds ) and shall be made like the dung upon the face of the earth , and as chaff before the whirl-wind of my wrath , and like the stubble before the fire of my jealousie , which is kindled like hot burning Coals , and shall consume you all , that are lifting up a hand against me , and my Royal S●ed , and Chosen Heritage , the which I will crown with great Glory , Majesty , and everlasting Dominion , far above and over all the Kings and Rulers upon the face of the whole earth . Wherefore now , thus saith the High and Lofty One , that inhabiteth Eternity , whose dwelling is on High , far above all the Sons of men , Yea verily , I dwell high above , and in the Sanctuary , whose Name is Holy , Pure , Living , and Eternal , and will be exalted over all ; I have a secret service to do , for my own oppressed Precious Seed sake , which shall be fulfilled in your sight ; and certainly , I can never forget my faithful Promise made to it ; but I must come and perform it when my Purpose is accomplished , and my Will fulfilled , concerning its Sufferings , even as I did for my People Israel , in the dayes of old , when they were under hard-hearted Pharaoh , and his wicked Task-masters ; And then , Wo , wo , wo , to all you wicked rebellious Persecutors , who are found fighting against God , in persecuting his dearly beloved People and Children , that have , and do believe in his Name : Sure I am , the Lord is bringing and preparing a sharp scourge to whip you all , who have so highly provoked him , with so often transgressing against his Righteous Law , in not doing to every man , as ye would all men should do unto you : For I have seen a dreadful day near to come upon all Persecutors ; yea verily , a terrible stormy day , a day of fire and smoak , a day of Thundering and Lightning , a day of blackness and darkness , a day of storms and tempests , a day of earth-quakes , a day of battelings , of shakings and quakings , a day of trembling and howling , a day of distress of Nations , a day of dread and terrour , and all faces shall be pale and wan ; yea verily , a day of the sound of the Trumpet , and an Alarm to the Battel : And this is a certain sound from the last Trump , that ever shall be sounded in your ears , before your destruction come upon you , and it shall be louder and louder , with more dreadful and terrible afrightments , until the hearts of men shall fail them for fear , for the Mountains shall be covered with fire and smoak , and all the whole world shall tremble ; and then shall God most wonderfully appear , and in the Majesty of his Power shall he go before us , who is our General and Living Commander for evermore ; Yea verily , and all the Chariots and Horse-men of Israel , are on our side already : Ah the Lord open your eyes that you may see clearly , who is with us ; behold the Mountains are full of fiery Chariots round about us , and they are more that are with us , then all that shall be able to come against us , and now we fear not all the Armies of the Philistines ; Nay though Gog and Magog should gather together against us , yet we being the Noble Army of the Lamb , whose weapons are not Carnal nor Temporal , but Spiritual and Eternal , even mighty through God that strengthens us , to the pulling down the strong holds of sin and Satan . and ( he now before us our Leader and Captain ) do you think you can overcome us ? I tell you nay : And if you do think you can , yet your thoughts are but vain , who are but like t●● poor Caterpillers and Grashoppers before our God ; and what are all those able to do against him ? O ye heaps of muck and mire , what will you still heap , what , heap upon heap ? Gods plagues will scatter you all abroad , his vengeance will cut you down , and make you become a filthy stinking savour upon the face of the whole earth , you wicked Persecutors , even all you that are causing poor harmless people , for their tender Conscience sake ( and for no other thing ) to be stocked , stoned , whiped , imprisoned , hanged , burned , or any other shameful tyrannical death most barbarously and bloodily , beyond all expression . O ye Murderers and men-slayers , ye have eat my peoples flesh , ( saith the Lord ) and drank their blood , even as an Ox drinketh water ; What are ye not fat enough yet ! I tell you , ye are almost all fit for the slaughter , ( O ye bruit beasts of the field ) And then shall my slaughtering Ax come upon you all , yea verily there shall not one of you escape that is found without true repent●nce , Therefore O ye Kings and Rulers all , hear , O hear , yea dread , tremble and fear , for God hath spoken , and I cannot but prophesie in his Name to all wicked and ungodly Persecutors to whom this may reach wheresoever it cometh , except you are sealed unto condemnation , and your Consciences be seared as with a hot Iron ; Behold your downfal is near , your destruction is at hand , therefore be warned and awakened to repentance before it be too late , and if you will not be awakened , and hear this deep cry and call ( that is from and through the Holy Seed ) then know this from God that liveth for ever and ever , neither will you hear , if one should arise from the dead , or if an Angel should be sent from Heaven ; So then you may proceed and go on in that wicked rebellious barbarous murdering persecuting Spirit for a little time , that may be suffered until the measure of your iniquities be wholly filled up , and the day of your tender visitation be ended in your rending , tearing , ravanous devouring Nature , that 's worse then the Dogs and Swine , or any of the bruit beasts of the field . But yet know this from God , and be ye assured , it is even so from the mouth of the Lord God , in his own Living Commandement of Life and Power , and shall be fulfilled in its season ; Gods dreadful vengeance hangeth over the heads of you all , and is ready to be poured down upon you , and there shall be no way found for you to escape it , if you do not spedily repent from the bottom of your hearts , and turn to the Lord our God with weeping and with fasting , and rend your hearts , and not your garments : yea , turn , turn , turn , from the evil of all your wayes and doings , and so learn to do that which is lawful , just , right in the sight of the Pure Righteous God , in whose presence you are all naked and bare , to whom you must all give up your accompts , and the time is near at hand ; for behold Heaven and Earth is the Lord God Almighty calling together to witness against you , and all the blood of his Holy Martyrs , Saints and Servants that hath been shed from the beginning of the world , until this very day , ever since the blood of Righteous Abel , until the blood of Zacharias , with Iames Parniel , Marmaduke Stevenson , William Robinson , Mary Dyer , ( one of which was most barbarously imprisoned until death in England , and the other three were hanged in New England , the stain of whose innocent blood will never be wiped away , except you deeply repent and timely return to the Lord who is able to forgive the chiefest of sinners ) the which innocent Lambs dyed for the Testimony of Iesus Christ , and for no other thing : And farthermore , let all Goals and Prisons witness against you for ever ; how many of the Righteous Servants of the Lord have bin imprisoned until death in them , whose innocent blood cries very loud to the Lord God of Heaven and Earth for vengeance against you all : And do you not think the weight of all the innocent blood will not be too heavy for you to bear ? yes verily , it will be too heavy for you all , and shall for evermore lie as a burthensom stone upon your heads , until it hath pressed & weighed you down into the nethermost Pit of eternal destruction , which is the burning fiery flaming Lake prepared for the Devil and his Angels , even Tophet , which was prepared of old ; yea verily , it was prepared for the King ( as saith the Scriptures , Isa. 30. 33. ) and it is deep and very large , the burning thereof is fire and much wood , and the breath of the Lord like a River of Brimstone doth set it on fire . Mark well , and behold where the portion of all wicked Kings and Rulers is ( and for ever shall be ) that leave this world without repentance . Therefore hear , O hear and give ear ye foolish Kings and Rulers all , yea I say , He that hath an ear to hear , let him hear what the Spirit saith , I that am the Lords Faithful Servant and True Prophet , to you all , whose face he hath set as a flint against you , because of Truth and Righteousness ; hath also made my Life strong as a walled City , even double walled , like walls of steel , with gates of brass , hath commanded me to cry aloud ; yea verily , as loud as ever I can call and cry , to set before you your sins and great wickedness , which are all come in remembrance before God ; yea verily , the stinking savour of them hath reached Heaven , and are so loathsom in the nostrils of the Lord , that he hath prepared in his wrathful indignation , a way to destroy you all , and there shall be no way found for you to escape the stroak of his heavy hand , but by turning every man of you from the evil of his wayes and doings , and so live to do that which is equal , lawful , just and right in the sight of the pure God , and with speed put a full stop to all the wickedness that is in your hearts and hands , to do against the Lord and his innocent People and Children that fear him , and tremble at his Word , and dare not break the least of his Commandments ; or else this know assuredly , you shall be dashed and scattered all to pieces , and your names shall be rooted out , both root and branch for evermore , ( in the Name of the Lord I have spoken it , who have stayed so long that I can stay no longer , and have borne so long that I can bear no longer , my Lord and Master having charged all your blood upon me , except I warn you betimes ) and now do you think you are able to withstand God , or are you able to joyn battel with him , and over throw him ; well if you judge you are of ability thus to do , then go on and gather your Armies together , prepare your Chariots , and make ready your Horse-men , arm your selves as well as you may , get ready as soon as you can , and come forth with all the strength and might you have . But yet , wo , and alas for you , poor foolish vain men , ah , what will all this avail you ; why know this from God , that liveth for ever and ever , all them things will be but in vain for you to put confidence in ; for strong and mighty is He , even the wonderful Conqueror ( Iehovah by name ) who can subdue and overcome all his Enemies , whensoever he pleaseth , who is the Mighty God , the Lord of Host , and God of Battels that you are going to encounter withal , yea , he will be too strong for all his Enemies who presume to fight against him ; therefore leave off your work , vain men , and cease striving any farther in your own wicked Wills and vain Imaginations , against him who is too mighty for you , all , and can , and will over-turn you , whensoever he pleaseth . Now therefore consider it ( O ye sons of men ) yea , weigh it in the due consideration of your minds , even the deep Cry of the guiltless innocent Blood , that is all charged upon you , ever since the Blood of righteous Abel , to this very day , who are found persecuting the Innocent about Religion and Worship ; and with speed repent and turn every one of you , from the evil of your wayes ( or else reade your portions , as God hath before proclaimed it by me in his own eternal Spirit ) and think not to escape the Plagues and Iudgements , Wrath and Vengeance of the Almighty God : for certainly it will come upon you , except you speedily repent : for I have heard the dreadful terrible Cry of all the guiltless innocent Blood of the slain Martyrs , Prophets , Saints and Servants of the Most High God , that have been slain for the Testimony of Jesus Christ , from under the Altar , saying , How long , O Lord , righteous , holy , just , and true , will it be , ere thou arise and revenge our Blood upon them that dwell upon the face of the Earth ? and there is a voice in secret hath answered , Wait but a very little longer , until the rest of your Brethren be gathered unto you ( and it be all fulfilled ) that must suffer also for the Testimony of Jesus , and then shall it be fulfilled and wholly accomplished : And will you not yet hear , O ye Rebellious ones , who are like fat full-fed Horses , each one of you naying after his neighbours wife , not having the Fear of God before your eyes , who are drinking wine in bowls , and making merry over God's Witness in you ( that which you have slain and crucified ; ) and yet in this thing , I charge no man , or men , but this I proclaim ( and that from God , who searcheth all hearts , and trys all reins , and shall be exalted over all his Enemies , Whoremongers and Adulterers , Swearers , Lyars , Drunkards , Chamberers , Wantons , and all manner of vain light persons , whatsoever , their guilty Conscience needs no other accuser . ) So thou that reads this , if thou art guilty , thou wilt be accused in thine own heart , mind and conscience , if thou art not seared as with a Fire-brand of Hell , and sealed down in the deep Pit of eternal destruction , where thou shalt never see the light any more ; and when thou art judged and condemned within , then there is no man or men can be able to save or justifie thee without . So this pure Light ( wherein there is Life to be found ( that is able to bring all out of Death and the Fall ) that discovers all the dark deeds of iniquity , and rips up the heart , and layes open all thy wickedness that ever thou hast done , even that which lighteth every man that is come into the world , so that none can be hidden or hide any thing from it : Unto this , only , all are to be turned that desires to be saved , which is indeed the way of Life and Salvation , and leads to know peace with God , for their immortal Souls , which is , and will be , the desire of all nations , people , kindreds , countries , tongues and languages , upon the face of the whole Earth , one time or other , whether Kings , Rulers or Governours , or whosoever else , the Light only is the true Saviour , to all that want or seek after a Saviour , for their poor Souls , even that which checks and reproves , and also convinces the worst of Sinners , pricking you in your hearts after you have dnoe wickedly : O do not kick against those pretious pricks , but alwayes turn in your minds to its gentle reproofs , for that very same is he , that is come to be Salvation to the ends of the Earth , to as many as lay hold of Him by a true and lively Faith , without any wavering , and there is not any other Saviour : So when any one amongst you , is pricked to the heart , by the Witness of God in your own particulars , O then you are to take good heed to that , which pricks you within , and not to turn away from it , but alwayes wait upon God in it . And again , when you are checked , then you are to take heed to that which checks you ; and when you are secretly reproved , within , you are not to be high minded , but fear , and bow low down to that which doth reprove you , and of that learn at all times how to deny your selves , and so take up the Cross against your own selves , and wills , and thus forsake all the vanities of this present evil world , or else you can never have any part in Christ Jesus , or in the Kingdom of Heaven : and here is the true and perfect way for you all , to hate the evil , and come out from amongst it , and so to chuse that which is good , and do it all times , even to every man , as you would all men should do unto you ; that so God may shew mercy unto you , and deal favourably with you . And here in the deep sence of this thing , you cannot but love God above all things , and your neighbour as your own selves , and the same measure of Grace being received in each Particular , even as it is freely given of God ( so that all may thereby be profited to life Eternal ) when obedience is yielded thereto ; in singleness , and uprightness of heart , will lead all men to love mercy , and do justly , and walk humbly before the Lord all the dayes of their lives . So here all men may come and deny ungodliness and worldly lusts , and walk soberly and righteously before God , and so live Godly in Christ Jesus , in this present evil world ; so now when you are sufficiently warned , I shall be clear of all your blood , and can leave you to your own Master , and if you will not hear , but still forbear , your blood be upon your own heads for evermore . All Glory , and Honour , and Power , and Dominion , with Majesty and Everlasting Renown to the Noble , Worthy Honourable Name of our Powerful Lord God ; World without end , Amen . Halelujah . So then all Emperours , Kings and Princes , with all other Rulers whatsoever , upon the face of the whole earth , shall be bowed down , and then God alone shall be exalted in the highest , and reign over all , who only is Worthy , worthy , worthy ; World without end . Even so be it , saith the Spirit in Tho. West . Written in my Prison , the 16th . of the 5th . month , commonly called July , in the Year of 〈…〉 , 1664. This was first Written in the Year , 1663. And is now given forth to be published all abroad through the Nations of the Earth , as the Lord makes way for it . THE END . 
A77124	----	A few words to the rulers of this natio[n] Boulbie, Judith. 1673 Approx. 2 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A77124 Wing B3827A ESTC R170723 45789168 ocm 45789168 172481 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A77124) Transcribed from: (Early English Books Online ; image set 172481) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2634:3) A few words to the rulers of this natio[n] Boulbie, Judith. 1 sheet ([1] p.) s.n., [London : 1673] Attributed to Judith Boulbie by Wing. In ms. below title: By Judith Boulby. Date and place of publication suggested by Wing. Imperfect: cropped, with loss of text. Reproduction of original in: Friends' Library (London, England). Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Repentance. Broadsides -- England -- 17th century. 2008-07 TCP Assigned for keying and markup 2008-09 SPi Global Keyed and coded from ProQuest page images 2008-11 Mona Logarbo Sampled and proofread 2008-11 Mona Logarbo Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion A Few Words TO THE RULERS of this NATIO● By Judith Boulby O England ! Is it a Time to solace thy self in Musick and ●●●cing ? Is not the Time exceeding Precious ? and wilt 〈◊〉 spend thy Pretious Time in Pleasure and Vanity ? O 〈◊〉 many wicked Societies that are gathered together in thee , O Na●●●●… some to Carding and Dicing , others to Drinking and Feasting , 〈◊〉 upon the Stages , many to the May-Games , Horse-Matches , F 〈…〉 Matches , Ringing o● Bells , Musick going up and down thy Stre●●●… When alas , O Nation , for ought thou knowest , the Vials of 〈◊〉 Wrath may even be ready to be poured out without Mixture ; 〈◊〉 Wo ! Wo from the Lord God to all Magistrates and Rulers , tha●●●fer such Ungodliness as this to abound . Oh England ! Thou hast far exceeded Sodom in thy Prophane●● How hath Wickedness spread it self over the Land ? How 〈◊〉 Oaths and Drunkenness abound in the Nation ? How 〈◊〉 gross Darkness cover the Hearts of the People , as though they 〈◊〉 made a League with Death , and an Agreement with Hell ? 〈◊〉 your League with Death must be disannulled , and your Agreem●●● with Hell it must not stand : For the Lord God he is arisen ; an● hath raised a Seed , that can never bow to Man ; and he hath 〈…〉 up a Poor People in whom he will place his Power , which Po●●● must confound the Wisdom of the Wise . Oh thou Land of my Nativity ! for whom my Soul breathes 〈◊〉 travels , Lay aside thy great Excess and Wantonness in Appa 〈…〉 and put on Sack-Cloth , and Cry mightyly unto the Lord , if 〈…〉 adventure he may Repent him of the Evil , and spare thee . And Friends , you who are put in Power to be Governours of 〈◊〉 Nation , O exercise your Power for God , and put a speedy S 〈…〉 to this Prophaneness , lest that your Power be given 〈…〉 
A76695	----	Wo to thee city of Oxford ... Biddle, Ester. This text is an enriched version of the TCP digital transcription A76695 of text R212296 in the English Short Title Catalog (Wing B2867). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 12 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A76695 Wing B2867 ESTC R212296 45789158 ocm 45789158 172470 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A76695) Transcribed from: (Early English Books Online ; image set 172470) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2632:5) Wo to thee city of Oxford ... Biddle, Ester. 1 sheet ([1] p.) s.n., [London : 1655] Title begins first line of text. Signed: Hester Biddle. Date and place of publication suggested by Wing. Reproduction of original in: Friends' Library (London, England). eng Society of Friends -- England -- Pastoral letters and charges. Apocalyptic literature -- Early works to 1800. Repentance. Broadsides -- England -- 17th century. A76695 R212296 (Wing B2867). civilwar no VVo to the city of Oxford, thy wickedness surmounteth the wickedness of Sodome; ... Biddle, Ester 1655 2389 3 0 0 0 0 0 13 C The rate of 13 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2008-07 TCP Assigned for keying and markup 2008-08 SPi Global Keyed and coded from ProQuest page images 2008-09 Mona Logarbo Sampled and proofread 2008-09 Mona Logarbo Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion VVO to thee City of Oxford , thy wickedness surmounteth the wickedness of Sodome ; therefore repent whilst thou hast time , least I consume thee with fire , as I have done it ; therefore harden not your hearts , least I consume you , and my wrath burn like fire , and I consume you in my fierce anger , and so be brought to nought ; for thou hast joyned hands with thy sister Jerusalem ; therefore will I uncover thy nakedness , and thy shame will I unfold that the beast in thee may be discovered that sitteth on many waters ; for thou art full of wickedness , thy hands are full of deceit , the well-favoured harlot lodgeth in thee , the mother of witchcraft ; and now I am raising my swift witness to confound her ways : I am the light of the world and do enlighten every one that cometh into the world , saith Christ Jesus . I am the sure foundation , and he that buildeth upon me shall have eternal life ; I have mourned for you as one mourneth for her first born , and you would not come unto me that you might live : I have knocked and called , and none would hear ; therefore will I thunder out my Judgments upon this wicked generation which hath not the fear of God ; therefore the wicked shall see it and tremble : horror and terror , and pain shall take hold upon them as upon a woman in travel , and many shall cry , but there shall be none to deliver them ; therefore repent whilst I give you a day , least you become as fruitless trees which cumbers the ground , for every plant that my heavenly Father hath not planted , will be pluckt up by the roots , and therefore repent whilst I give you a day , for I gave Iesabel a day , and I gave Jerusalem a day , but they would not ; therefore mind what I shall say , and where I do speak be still , and low , and wait in silence , and then you shall hear a voice saying , this is the way walk in it , and if any have any desire to walk in this way , I will be with them , and guide them , and there shall you find sweet paths , and plentious redemption . Therefore for your souls health ; for it was for the good of your souls that I took upon me the seed of Abraham , and became the likeness of sinful flesh , were it not that I loved the world ; t●erefore I would not have you go astray as sheep without a shepheard , scattered up and down upon every Mountain and Valley , and carried away with every winde of doctrine ; but now am I a raising up my own seed which hath been so long under Pharaoh the task-master , Oxford thou task-master , Pharaoh thou oppresser which opresseth the Just seed within thee , in setting up thy own righteousness and wisdom , which shall grow as ragged as an old garment that moths hath eat , and I will make thee know that my righteousness endureth from generation to generation , and so for ever . And now let hills be removed , and mountains be dashed to pieces , and the strong hold be levelled ; for a day there is coming that will make the keepers of the house tremble , woful and terrible will that day be to the wicked , whilst the strong-man keeps the house all is at peace , but when a stronger than he cometh , he then must be turned out ; I came not to bring peace but war , saith Christ Jesus , and now turn in your eys from beholding vanity ; for that eye looketh from Christ , and that nature is accursed from God , for Christ Jesus is pure , and can behold no vain thing : Esau is accursed from God , Jacob have I loved and Esau have I hated , for out of Abraham shall my name be called . Death reigneth over all men till they be regenerate and born again : and they that be born again of God sin not , but their sins are forgiven them ; therfore repent that your sins may be forgiven you also , the master hath given you a tallent to see how you will improve it , that you may be found faithful Stewards , that when the Lord shall call for that which he hath given you , that when the Lord comes He may say , come yee good and faithful Stewards , enter into your Masters joy : but for the wicked , go ye cursed and ye that forget God shall be cast into hell . Praises , praises to the Lord , that he is raysing up his own Saints to Judg the earth : and many now do witness their Judgments true , but to the wicked Judgments are terrible : and none but them cometh to see the fresh springs of eternal life , but they that live in the life of them that gave them forth , and there they will come to see the filthiness of these two wicked Cities , how they ly wallowing in their blood , and their blood shall be required at their own hands ; for they that come forth of Oxford & Cambridge , they are such as Isaiah was sent to , to cry woe against , greedy dumb-dogs that never have enough , and love greeting in the Market-places , and long prayers in the Synagogues and the upper seats at feasts , and be called of men Masters ; they are filthy bruit-beasts which maketh my people to err , therefore the ground is cursed for your sakes : thorns and thistles shall it bring forth for your sakes until you return to Adams first estate . And now I have shown you the way that you should walk in , take heed to the light that shineth in a dark place : light shineth in darkness , & the darkness comprehendeth it not ; therefore repent that the darkness may be taken away , and so become children of the light , and not children of the night , but children of the day ; for they that walk in the day stumble not , because they have the light with them : but they that walk in the night stumble , because they are in darkness ; And now let the light search you , for Christ Jesus is now searching Jerusalem with Candles , and not one corner of it must go unsearched . Beware of seducers that cometh in sheeps cloathing , but inwardly are ravenous wolves ; for such Christ Jesus spoke of that should come in the latter days , Oh Oxford thou art full of filth , thy Priests are all corrupt as brass and iron is corrupt and cankered , so is this City full of hainous sins thou art full of pride and covetousness , thou art poluted in thy blood , and joyns house to house , and field to field , until there is no place left for the poor . God exalteth the poor in spirit , but the rich he sendeth empty away ; it is the humble and lowly mind trembles at my Word , that I teach , and now see in you , and search in you whether you are not in Cains ways , murdering and killing the just in you , and whiping , and stocking them that the Lord hath sent to you ; therefore repent and do so no more , take heed and do so no more , least I render my plagues double on thy head ; and when the book of conscience is opened then shalt thou witness this to be true ; therefore remember that thou wast forewarned in thy life time , therefore wait in silence till the day dawn , and the day-star arise in your hearts , then will you come to witness sweet springs , fresh ones of eternal life ; but for the wicked they be like the raging Sea that tosseth to and fro , that casteth up nothing but mire and dirt : your hearts are full of dirt , and filth , thy pride shall become as filthy rags upon the dunghil ; therefore sit down and bethink thee what thou art , thou art but dust and ashes : and cannot I kill and make alive , cannot I cast down and raise up , spread abroad and bring together : yea , my hands have done all these things ; I am a gathering all my sheep together where they have been scattered in this dark and cloudy day , I will bring them from under Pharaoh that they may have one Master , one Shephard , and one sheepfold ; the true Shephard will lay down his life for his sheep : but the hireling will fly when persecution comes ; and therefore will I gather my sheep out of their mouths , and he that hath an ear let him hear ; and therefore will I pour out my Iudgments upon them , to cut down and burn up & to destroy ; for it is to the cutting down of pride , of filth , of covetousnes voluptuousnes , and all wicked ways , & what delight is in the pride of life ? If thy conscience accuse thee , what peace canst thou have ? therefore have I sent light into the world , but men love darkness rather then light , and there is their condemnation . Christ Jesus is the eternal life , and they that come to witness him in power and glory , cometh to witness Christ Jesus the substance ; and this light will lead thee out of all forms & shaddows , and in it will come to see all things have an end but Christ Jesus , and he endureth for ever ; and therefore build upon him that endureth for ever , build not upon the sand , for the waves beating to and fro , they bring the sand into the Sea and so the builder looseth his work , and he that waiteth upon me shall not wa●● in vain , but have eternal life : it is them that endureth to the end shall be saved : it is not him that cryeth Lord , Lord , but them that doth the will of my Father which is in Heaven shall be saved ; and see whose will thou art doing , & see if thou be not in thy own will & man in his own will hath never seen God at any time ; for Adam when he was in his fallen estate , he was driven out from God , & so alienated from God & see if you be not vagabonds as Cain was , for Cain was a vagabond & a runagate , he slew the just , and so dost thou ▪ therefore thou hast run after other Gods , & hast cast my righteous Law behind thy back ; and therefore am I coming to rip up all hearts , it is I that tryeth the reins , it is I that knoweth the thoughts long before , annd how can you hide your selves from such a God as I ? I will render Judgments upon the head of the wicked , and all the world shall see the Glory of God ; for he is arising in his Glory to Judg the earth , with righteous Judgment and equity will he Judg the earth , and the wicked shall see it & tremble ; and now am I looking for the corn & wine & oyl I gave to feed the poor , but you have spent it upon your lusts ; the whole Creation groans under you , for your evil deeds & corrupt language : in Cains nature you are , and death speaketh of the fame of God . Powerful , Powerful is the God of Glory in all his works his ways past finding out , and to them that live in Christ Jesus , they know the mind and will of God their guide and keeper ; but to the wicked he is a destroyer , to destroy their wicked ways with fire and with a sword to cut down the fruitless branches ; for what is the wild grape-tree good for ? men cannot make any Instruments of the wood ; therefore it is good for nothing but to be cast into the fire : so shall the wicked ; for Tophet is prepared of old for them that will not obey Gods Word , and his servants , but obey sin and Satan ; and therefore will I pour out my seven vials upon the seat of the beast , the wicked beast is in every wicked heart , and therefore sink down & wait and see how thy soul lyeth in death , drowned in filth , smothered in wickedness ; therefore repent that that which presseth down thy soul may be taken away , for the soul is mine , and I desire nothing of any but my own , and that with advantage ; for he is the sloathful servant that improveth not his Masters goods ; & therefore from him that hath a little , that little he hath shall be taken away & given to him that hath most , and he that hath an ear let him hear : and while you have time prize it ; Remember you are warned in your life time , and all left without excuse . Hester Biddle . 
A75336	----	Andrews resolution to return unto God by repentance Directed unto all the elect children of God which truly repent, perfectly guiding them in the right way therein. Right godly to read, as delightful to hear, but most profitable to be practised. Newly published by John Andrews minister and preacher of Gods Word. Being first seen and allowed. Andrews, John, b. 1582 or 3. 1673 Approx. 35 KB of XML-encoded text transcribed from 13 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A75336 Wing A3124A ESTC R232395 99897975 99897975 137612 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian literature -- Early works to 1800. Repentance -- Early works to 1800. 2007-06 TCP Assigned for keying and markup 2007-06 Aptara Keyed and coded from ProQuest page images 2007-08 Robyn Anspach Sampled and proofread 2007-08 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion ANDREWS RESOLUTION TO RETURN unto GOD BY REPENTANCE . Directed unto all the Elect Children of God which truly repent , perfectly guiding them in the right way therein . Right godly to read , as delightful to hear , but most profitable to be practised . Newly published by John Andrews Minister and Preacher of Gods Word . Being first seen and allowed . LONDON , Printed for William Whitwood , at the sign of the Golden Bell in Duck-Lane , near Smith-field . 1673. The Author to the Reader . IF thou dost read or hear this work , Only see thou do this , Have care to mend thy evil ways , Now past and done a miss . All those that still presume in sin , Not minding to amend , D●yly this Book will wtiness be Revengeful in the end . Each day repent , oh still repent With speed , I humbly pray , Even for his Sons sake , Jesus Christ , So sin is washt away . The Book to the Reader . IF that my lines could speak with voice , Oh then most loud still should they cry , He tha might hear them wou'd rejoyce , No doubt to buy me presently . A great●r Book of price more dear , N●w maist thou have , yet not contain Directions right , as I have here , Repentance truly for to gain . Each line doth guide thee to repent , With phrase most plain unto thine ears ; Esteem it well , do not relent , Sweet is the fruit Repentance bears . To the High and Mighty King of Kings a , Prince of Peace b , Conquerour of Death c , Hell d , and Sin e , the great Judge of the World f , and Bishop of my Soul g , Christ Jesu my Saviour h . O Gracious and most high God a , most holy b , most strong c , most mighty d most merciful e , most righteous f , and most beautiful Saviour g , I the Son of thy handmaid h , whom thou hast created , and redeemed k , ●a●e in all dutifull affection assigned my , ●elf , and my dearest love into thine hands 〈◊〉 my humble Petition , which I dedi●red unto thee , O sweet J●su , th●u light ●f my soul m , and to the uttermost of my ; ●ower ( by thine assistance ) have made it ●y daily prayer , and true copy of my ●ya●est aff●ction unto thee , O Lord my God n , in the which , through my conti●●ul exercising thereof , I know my sigh●g for my sins is not hid from thee o , nor ●●y tears , which cry from the bottom of My ●eart , for thy crimson priceless drops of ●ood , that trickled down thy azure veins p , 〈◊〉 wash away my scarlet sins q , unknown to ●ee , And now again , O my soveraign delight r , in token of my humblest devotion , and dearest Love , which I owe unto thy most sacred self , I am here imboldned ( although far u●worthy ) to dedicate this other Mite unto thee ( entitu●ed Andrews Resolution ) which I cast into thy treasury ſ , not of superfluity , but meer penury , desiring thee , O my Saviour t , from the tender bowels of my heart , that through the multitude of thy mercies u , thou wilt guide me therein . And I most humbly beseech thee , that thou wilt vouchsafe to entertain and receive me , that I may be wholly thine , and thou co-equal with God the Father , maist be wholly mine , that after my ended miseries , thou wilt crown me with endless mercies : unto this ( sweet Jesus ) I most humbly beseech thee to say Amen . And so Amen , thy earnest , though most unworthy late repentant sinner , John Andrews , Preacher of the Word , desireth with all humility daily to come unto thee . Serò sed seriò . Andrews Resolution . First , what Repentance is . THere is no D●ctrine in the C●urch of God more necessary , than the Doctrine of Repentance , and amendment of life ; neither doth the Holy Ghost so much labour in all the Scripture , as he doth to b●at Repentance into mens leads a It was not only the only Sermon which S. John Baptist preached to prepare the way for Christ b , but ●●so it was the first that ever was made , it was Preached by God himself to our fi●st Parents in Parad●se c ; and ever since both the Prophets , Apostles , and many of Gods faithful Ministers have Preached Repentance unto the people d . Yet notwithstanding many are so wedded unto sin e , and they are become so godless , so graceless , so rooted and fully resolved to live therein , that the most part little understand the Doctrine of Repentance f , and less practise the duty . Many presume to describe it , though few know it : many can talk of it g , but few h walk in it ; many speak of it , but few feel it ; and many think they have caught it when they have b●t the shadow of it : because it is so ●●●●pery that few can hold it , & so secret that many cannot find it : it is ●id fro● the world & revealed unto non● but the Elect chi●dren of God k . It is a work that no men with their fine beats and deep devices can compre●●nd : for the conversion of a si●ner is supernatural , and whosoever doth , o● hath not felt in himself what repenta●ce is , shall be ●amned l , therefore ●e that hath ears to hear , let him hea● , and he that hath eyes to see , let him see what Repentance if , and withall , bring this present of the hilosophers with him , Nosce t●ipsum knew thy self ; it is the first thing to be done in repéntance , and the beginning of all grace . Repentance is a work of grace , arising of a m godly sorrow , from a true faith , and knowledge of a mans own spiritual estate : It is a constant n turning of a man in his whole life , from all his sins unto God , it is an hear●y sorrow for sin , with amendment of life , having a godly Resolution to sin no more o . It is a most necessary thing for mankind ; it is the very supersedeas and discharge of sin , and the cause of unity between God and man. There is no other means to make peace betwen Christ and us , but Repentance : No other to discharge sin , p nor course to avoid ●ell , but Repentance ; neither any way to win Heaven , but repentance and therefore Repentance is most necessary , What wounded body would not seek a salve : much more what wounded soul slain with sin , q would not seek repentance , seeing it is the only salve to cure the soul ? It is an Eybod of purity , and a defiled man may not wear it . The dignity of it is great , and honourable ; and the Lord will not bestow it upon an unworthy person . It is a magnificent guest , r and will not come into a polluted Tabernacle . It is an holy Saint , and will not dwell in the Synagogue of Satan . It is not to be bought with silver or gold , nor to be had from the gifts of Ring● , Popes , or Potentates , it is a thing of inestima●le bal●e , a it sheweth the attonement between the Saviour and the Sinner , and being gotten by Faith b , Prayer c , and hearing the Word of God d , It brings thee unto Christ . e It is libra Donatio , a gift absolute without consideration , which God ever bestoweth upon his friends , upon those that love him . It is called the Spirit of Burning , therefore with speed frepent , that repentance may burn thy sins , f est the fire of Hell bnrn thy soul , Esay 4. 4 The true Essence or Nature of thy Repentance , only consisteth in turning from all thy sins unto God a : and therefore it is not altogether deri●ed of the word Poenitentia , because the Divines say , it doth not comprehend Totum Terminum a quo & ad quem , from what and to whom thou must return . But this is the true repentance which the Latin interpret by this word Resipiscentia , or Conversio , which is not only the changing of the mind , but it is Recessus a malo a forsaking of evil , Accessus ad bonum and return unto that which is good b : Revertimini usque ad me , return as far as unto me . If thou wilt repeat truly , thou must withall have both a purpose in mind , and an inclination in will , and endeavour in life , wholly to forsake all thy sins for ever and turn unto God. To repent , confideth but of two syllables : yet unto the wicked it is too hard to be learned and so unay to be practised , that like as the Camelion can change himself into all colours saving white , so would they change themselves from all goodness , to follow evil , rather then to return unto the Lord by repentance . To conclude this point , thou shalt no sooner repent , but i Heaven shall be confirmed unto thee , habendum & tenendum , for ever and ever . Secondly ; God is the author of Repentance . REpenta●ce is libera donatio , a gift absoluts , without consideration ; and it comes freely from God , who is the very efficient and principal Author or Donor thereof k . It is therefore to be held the more pretious and to be desired with the more hope ; yea : to be thy Summum Bonum for it obtaineth Salvation , unto all those which truly repent and turn unto God. And he that turneth unto God by repentance , must first of all be turned by God ; and so saith Jeremiah , Surely after I was converted I repented , and after I was instructed , I smote upon my thigh ; I was ashamed , yea even confounded , because I did bear the reproach of my youth And our Saviour Christ saith , no man can come unto me except my Father draw him Therefore saith S. Paul Instruct them with meekness : proving if God will at any time give them Repentance , that they may b● saved , For God is good a and merciful unto all those that turn unto him by repentance ; he is full of pity , and hath no pleasure at all that the wicked should die : But is rich unto all that call upon him for mercy ; and hath promised to hear thy petitions , if thou truly repent . Furthermore , if thou hadst repentance in thine l own power , and mightest repent when thou wouldest ; yet it were but a folly ; yea it were a m meer madness to presume in sin because thon hast a remedy . But now seing thy repentance is in the hand of God , and that none can repent without his espocial Grace it were a double and a trebble folly to n d●lay thy repentance from day to day or to seek it from any other but from God. Thirdly , of Examination . BEfore thou confess thy sins unto God , thou must take heed to examine thy self , that thereby thou mayest know them both in greatness and danger : for untill thou know thy sins , that thy conscience may be convicted by them , thou canst never humbly and heartily confess them . Far let any repentant sinner ask his conscience what was the first cause of his conversion , and surely he will say , that when he began to repent , he did first search b himself : and finding his ways dangerous , and his cause fearful , did thereupon resolve to take a new course ; It is the beginning of all grace , to search , try , and examine thy self ; It is also a means to prevent Gods Iudgment : if thou dost not search thy self , then God will search thee with his c fiery crosses and terror of his punishments . But if thou truly examine thy self first to be guilty of Adams sin d . Secondly , prone by nature to all evil e . Thirdly , subject to the curse of Gods wrath f . Thus in the guiltiness of Adams sin sin hath his beginning ; in the original , his continuance ; and in actual , his full perfection . So answerable thereunto is th● wrath of God ; it beginning by leaving thée by nature unto th● flavery of Satan ; it is continued by death , and accomplished by damnation . Now these thrée rules I leave to thy careful consideration , assuring thee from God thou canst never be saved unless g thou repent , nor nev●r repent , except that thou search , try , and examine thy self . Thus if thou wilt repent truly , thou must search and look into thy self , to see in what a miserable case thou art ; as I have said before : and thou shalt find that by h Nature , thou art the child of wrath , out of y ● favour of God , not only wretched and accursed by the Law , a bondslave unto Satan but finally subject to Death , Hell , and Damnation . Thus if thou wouldst know if thou art in the right way of repentance or no. thou shalt find , if thou consider in thy self whether thou hast ever any need of Gods pardon for thy sin ; or of Christ his i blood to salve and cure thy soul : or was thy heart ever wounded or grieved for thy sin , so that thy soul were even sick with the stink thereof ? Or diddest thou ever hunger and thirst after God in Christ ? and with ●●ghs , groans , and k tears , beg for his mercy upon thy l knees ( as for life and death ) If thou hast not felt , nor done these things in some measure , surely thy case is very fearful and dangerous : thou art not yet in the way of Repentance therefore as yet the mercies of God belong not unto thee . Fourthly , of Contrition . Contrition is a fear and inward sorrow of conscience , perceiving that God is angry with sin and is sorry that it hath ●●nned . And to speak more largely of it , thou maist know this , that Contrition also comphrehendeth first t●e o knowledg of God , requiring obedience ; and discommending disobedience ; and not to remit sin without full and perfect satisfaction , eit●er in respect of obedience it self , or else in respect of punishment . Secondly , the discussing and examining of thy nature , p thy thoughts will , affections , and all thy actions & deeds according to the square and rule of Gods Laws in every point ; for as S. Augustine saith , Peccatum puniendum est aut a te aut a Deo : si puniturate , tunc punitur sine te ; si vero a tenon punitur , tecum punietur . Sin must néeds be punished , either of God , or of thy self , if by thy self , then sin is punished without thee , if of God then thou and thy sin must be punished together . Therefore if thou wouldst repent with a true contrition , that thereby thou maist reap a most plentiful harvest , thou must sow in Gods field the q seeds of Repentance , and oftentimes water then with the tears of thy humble Contrition : r so shalt thou gather t●e true fruits of everlasting joy and felicity ſ . For as the déeper the wound , the more diligent the cure : so let thy repentance bring forth as much sorrow , as sin gave the delight . And as S. Ambrose saith , Expectat lacrymas nostras Deus , ut profundat pietatem suam ; God looketh for thy tears in thy contrition , that he may pour down his grace upon thy amendment . t Laudatum est cor Penitentiae lacrymis ; Thou must wash thy hart in a troubled Pool of u Bethesda , in the true tears of repentance . having an inward sorrow wrought by the holy Ghost , for thy sins before committed , against so good and gracious a God ? joyned ●oth with a perfect faith , x to be forgiven for Christ his sake , and also from hencefortb with a full and de●erminate purpose to amend and lead 〈◊〉 new life , Fifthly , of Confession . SAint Chrysostome saith , that nothing pleaseth God more than Confession , if it be joyned with true Contrition ; and that it is a part of Humiliation , ever joyned with true Repentance , because they cannot be truly humble and repent , who confess not their sins unto God : neither will be give them pardon ; for God covers when men uncover a and acknowledge ; he justifieth when men condemn themselves , and fly unto him for mercy . If any plead unto God , Non est factum , and deny his deeds and debts of sin : there is no reason why he should have the Acquittance of Grace . Therefore , saith Solomon , He that hideth his sins shall not b prosper , but he that confesseth them and forsaketh them , shall have mercy . If thou confess them effectually , it will cause thee to weep like c Mary Magdalen , wraffle with God , like d Jacob ; and pour forth floods of tears like Ezeckia . Thou e must confess them in this , or such like manner , First , thou must put up an inditement against thy self , and accuse thee before God wherein thou must acknowledge both thy particular and unknown sins generally without any excuse , extenuation , or defence , inbiding the least of them . An example thou maist find in David ; f I know my iniquity is ever before me . Secondly , thou must with ●rief of heart ( as a Iudge upon the Bench ) give sentence against thy self , acknowledging thy unworthyness , by reason of thy sin , to have deserved everlasting damnation ; as the g Prodigal child did , who said , Father I have sinned against heaven , and before thee ; Or the poor Publican , who standing far off , would not so much as cast up his eyes to Heaven , but smote his breast , crying , Lord be merciful to me a sinner . Thou must also accuse thy sins , thy very conscience must witness against them , and thy heart convince them ; thou must accuse them , 1. as strangers dejected , 2. as adversaries convicted , and 3. as enemies professed . In so doing , said Augustine , when thou accusest thy self by confessing thy sins unto God , thou preventest thereby the Devil of his purpose , so that he cannot accuse thee at ●he day of Iudgment , For saith he h thou plottest out all thy sins by repentance . Where there is no accuser there is no crime produced for the Iudge to condemn ; For that which is not hath no punishment : forgiven sins are not ; ergo , forgiven sins have no punishment : And so saith the Author to the Hebrews , 10. 18. Leo saith that those sins shall never be condemned which are purged before with i confession and repentance . Neither is Iesus Christ any longer ●hy Iudge to condemn 〈◊〉 , but thy Advocate to plead for thee , if thou accuse thy self by confession . Therefore confess thy sins unto God without any accuse or k delay . For it is another manner of thing to ●epent , than many take it for . It is ●ot every a sob or sigh that brings re●entance : God is merciful , &c , And thus ●●ghtly da●● them over , as though Gods mercy were to be gained in a ●oment . Let no man deceive him●elf ; it will cost thee many a prayer , ●nd many a tear in thy confession , ●efore thou canst have pardon for thy ●●ns , If thou didst feel the smart of sin but a prick in thy wounded conscience , thou wouldst never give God any rest ; but like David , cry unto God b again and again , until thou hast found some comfortable perswasion of Gods mercy in Christ , for the forgiveness of thy sins . Vntill thou do thus , thou shalt never find any quietness in thy conscience , no● any sound comfort of Gods Spirit in thee . David could c never repent until God sent Nathan unto him to reprove him for his sin ; but so soon as he saw his sin , and that it was not only committed against d Uri●h , but also against God , it presently so bounds his conscience , killed his poor heart , and so grieved his soul , that he cryed out in his conscience , Against thee &c. As if he would have said , Oh my God , it grieves me exceedingly , and wounds my ve●y soul , that ever I was so vile a sinner as to sin against thee , O my most gracious and merciful God. Therefore the only way to repent , is , from the bottom of thy heart , in thy conscience to grieve for thy sin , especially for that it is against God , ●nd causeth thee to break his Laws ; ●or if thou couldst be sorry for thy sin , ●ecause it is against God , more than ●or g fear of punishment , it were a good sign that thou wert in the ready way of repentance . Wherefore if there were no shame ●or punishment , no Hell nor damnation , yet thou oughtest to repent , ●ecause thou hast sinned against so h good and gracious a God , who hath i ●reated and redeemed thee . Sixthly , Faith is the ground or root of Repentance . FAith may be added unto repentance not as a part , but as the ground k or root thereof ; for it cannot be , that the root and the fruit should be doth one thing : & without faith there can never I any true repentance , therfore they are still joyned together : To clear this doubt , thou must consider three things : 1. the order of nature ; 2. the time ; 3. the manifestation of them both In order of nature , saith goeth before repentance : in manifestation of ●hem , repentance is first ; in time they are both joyned together . By order of nature , first a mans conscience must in some sort be setled , touching his reconciliation with God in Christ before he can truly repent . As S. Ambrose saith , No man can rightly repent , unless he hope for pardon . So that remission of sins is believed , then upon that comes Repentance . By manifestation , repentance goeth before faith , for it is sooner descryed than faith . Regeneration is like the sap of a trée , hid within thee bark ; when as repentance is like the bud , that speedily sheweth it self . If we respect y e time , neither of them are one before the other but are begotten both in an instant . So soon as there is fire , so soon it is hot : and so soon as a man is m regenerate so soon he repents : for he that believes , instantly repents . Therefore none can truly repent , except he believes , that he is Gods. And none can have belief n but he that hath this grace , & faith in him . Fur●hermore , none repent , unless they hate sin , & faith causeth a man to hate sin Now none can hate sin , except he be sanctified , and none can be sanctified , without he be justified , & this cannot be without faith o , faith comprehendeth justification . Again the inward or instrumental cause of repentance , is faith which may be called the mother of repentance , because it brings it forth as the word is the begetter ; and so may have the name of a Father : for he that is without faith is dead . No life without faith , no repentance without life : & therefore neither the Pharisees Prayer p , the harlots vow q , y ● Traitors kiss r , the Sacrifice of Cain ſ , the fast of Jezabel t , y ● oblation of An●anias , nor the tears of Esaux , could ●e accepted of God , because they were not truly dedoted from a lively faith . Lastly , the efficient or principal working cause of faith in thy repentance , is a God , whereby , by faith , every true believer receiveth Christ for b himself , as given for him , born for him , dying for him , and rose again for him : for he died for his sins , and rose again for his iustification . And to conclude , repentance separated from faith in Christ , is no true repentance . And thus much concerning Faith. Lstly , the time when to repent . MAn hath no time of repentance certain , no term c of years , but term of life , and that is most uncertain . T●ough God called Saul d twice , Samuel , thrice e , his Spouse four times f the Ninivites 40. daies g , and the Jews forty years ; yet he gives us no time to repent , but to repent now . The time of repentance is the time present without delay , as the holy Ghost teacheth : This day if you will hear his voice , harden h not your hearts : for there is but one acceptable time , which being neglected , is as a Bird escaped out of the hand , or a shaft shot out of a bow , not to be recalled . At what time ( saith the Lord. ) The Lord limits no time , if a man repent truly . The time ; of repentance is double ; 1. it must be done presently without delay ; 2. continually , every day . It must be done k speedily without delay : for who knows whether this be the acceptable time , which if thou neglect when God calls thee in the youth , or in thy health ; it may be he will not call thee hereafter in thy age or sickness ; and the longer thou dost defer thy repentance , the harder it will be for thee to repent . Therefore if thou hast suffered the bud of thy youth to be blasted , thy flower to fade , thy leaves to dry up , and thy boughs to wither , yet keep life in the l root , let the whole become fuel for m Hell fire . Be not like those which begin not 〈◊〉 live untill they be ready to die and ●hen after a foes desert , n come to ●rave of God a friends entertainment . Nor think to snatch up Hea●en in a moment , which the best can ●carce attain unto in many years : ●r jump from o Dives diet to Laza●us crown ; that is , from the service ●f Satan , to the solace p of Saints . O beloved heaven , is to to be gained ●o easily . The thief indeed may be saved on q the Cross ; and mercy found at last , ●ut late repentance is seldom or never true repentance . For if a man repent he can sin no more , then he ●eaves not sin , but sin leaves him . Oh therefore if thou wouldst be from from this doubt , avoid the certainty repent whilst thou art in good health , r take time whilst it is offered thee , for time and tide staieth for no man. Common experience ●ee●eth 〈◊〉 that time is pre●ious , short and ●●revocable , which can never be redeemed , and withall consider , he that is not ready to repent to day , will be less ready to morrow : it may be God hath appointed this day to be the end of thy life . Oh therefore always so live , that thou be ever prepared to die . If thou dost defer thy repentance untill it be to late O I then thou wouldst give a thousand worlds for one days repentance or an hours contrition . Record therefore a decree in thy heart , to keep all thy sins in perpetual exile and neve● admit them again in thy court : But turn O turn from sin to sanctity , from Babylon to Jerusalem , from Bethavan to Bethel , from Sodom to Sion , and from Belial to God , so let not the Sun of thy pleasure be the day of thy lives end , nor night of thy death come before the great work of thy repentance be begun . Oh repent , repent therefore that thou and I , and all the elect children of God , may have all our sins freely forgiven us , and be with Christ Iesus Saviour , who hath so dearly bought us : To whom with the Father and the Holy Ghost , be all f Honour , Power , Glory , and Dominion , both now and evermore . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A75336-e470 a Rev. 17. 14 b Ep ▪ 2 14 c Heb ● 1● d Hos 13. 14 e Hos 10. 8 f Gen 18 28 g 1 Pet. 2. 9 h Luk. 2. 1● . a Psa . 113 5 b Esay 6. 3 c Psal . 99. 9 d Gen. 17 e ●sa . 145. 9 f Esay 42 6 g Can 5 10 h Ps . 86. 16 Gen. 1. 26 , 27 k Eph. 1. 7 1 Cor 1. 30 m Esay 9. 19 ; 20 n Psa . 98 9. Psalm 8. 1 Psalm 18 1 o Psalm 38 p ●● . 22 44 q Es . 1. 18 r Sol. s●ng 1 , 7 , &c Mat. 12. 41 ſ Luk. 21. 1 t 1 Tim. 4 , 20 Acts 5. 31 u Psal . 5. 7 Mat. 1. 21 2 Sa. 22. 3 Notes for div A75336-e900 a 2 Kin. 17 , 13 Eze. 18. 21 , 22. 23 Act , 11 18 Pet. 3. 9 Hos . 14. ● Pet 18. 11 Jer. 25. 5 Jer. 36. 3 Ma 3. 2 , 6 , 8 Mar. 4. 17 Luke 3. 2 Luke 24. 4 Acts 2. 38 Acts 17 30 b Mat 3 2 , 6 , 8 c Gen 3 17 d 2 Kin. 17 13 Esay 1. 16 e Joh. 8. 3 Rom. 6. 20 f Rom. 2 g Mat. 72 h Psal . 1. 19 Rev. 3. 10 k Lu 12 , 32 l Lu. 1● . 5 Esay 59 2 Nahu . 1. 2. Pla●● , Aristotles , T●eophrastes . m Eph 2. 8 1 Cor. 7. 8 , 9 Jer. 4. 1 n Joel 2. 13 o Joh. 5. 14 John. 8. 11 Eze. 33. 15 Rom , 12 5 Rom. 5. 1 p Joh. 3. 5 Ge. 50 17 , 18 2 P. 1. 3. 9 q Esa . 1. 16 Ez. 33. 5 Luk. 13. 5 ▪ r Joh 14. 1 & 23 a Heb. 1. 6 b Gal. 3 14 c Jam. 5. 18 d Rom. 10 , 17 e Act. 5. 11 2 Ti. 2. 25 , 26 Joh. 12. 40 f 1 Thes . 5 Esay 4. 4 a Eze. 18 30. 31. 32 jer . 18. 11 2 Ki. 17. 13 Esay 55. 7 Eze. 33. 11 Jer. 14. 1 b Ro. 12. 9 Gal. 4. 18 1 Thes . 5. 16 Acts 26 , 28 i Gen. 54 , 17 , 18 Deut. 4. 29 1 Kin. 8. 33 Job . 11. 14 , 15 Eze. 3. 28 k Jer. 31. 18 Lam. 5. 21 2 Ti 25. 26 Acts 5. 21 Joh. 12. 40 Jer. 31. 19 John. 6. 44 2 Tim 1. 25 a Ps . 11. 8. Jer. 33. 11 Mat. 19 16 Psalm 105. Ez. ch . 18. Ro. 10. 2 Ps . 10. 15 Psal . 91. 15 Ps 145. 18 l Esay 48. 8 , 9 m Deut. 29. 20 n Deut. 30 3 , 4 2 Chr. 7. 14 ● 1 Cor. 11 2 Cor , 13. 5 b Ps . 77. 6 c 1 Pe 1. 7 & 4. 11 d Psal 51. 5 1 Es● . 4. 30 Gen. 8. 21 e Rom. 23 f Wisd . 14. Psal . 54. 6 Psa . 14. 4 Pro. 15. 8 , 9. 29 Esa . 1. 15 g Luk. 13. 5 2 Cor. 13. 5 h Eph. 2. 3 Mat 26. 28 Heb. 10. 13 18 1 Pet. 1. 2 1 Joh. 1. 7 k Jam 4 9 Luk. 6. 21 l 1 Ki. 8 54 Dan. 6. 10 Augustinus de poenitentia . o Job . 11. 13 , & 19 2 Cor. 13. 5 p Lu. 2. 29 Acts 20. 20 q Mat. 13. 8 r Jam. 4. 9 , 10 ſ Mat. 5. 4 Luke 6. 21 t Ps . 4. 6. 6 u Joh. 15. 2 x Psalm 19. 10 , 12 Chrysost . in Psalmes . a 1 Joh. 1. 9 b Prov. 28 c Joh. 20. 15 d Gen. 32. 24 e Eze. 12. 3 f Psa . 51. 3 g Lu. 15. 21 Luk. 28. 13 h Jer. 29. 13 , 14 Leo. i John 1. 9 k Ecc. 5. 7. 1 Thes . 3. a 1 Cor 12. 7 Acts 2. 37 b Psa . 51. 9 c 2 Sa. 12. 13 ▪ d 2 Sa. 12. 9 Psal . 51 h Ps . 136 10 i ● Cor. 2. 30 k Heb. 11. 1 m Joh. 3. 3 4 , 5 , &c. n Pet. 19 o Rom. 3. 4 , 25 , 26 27 , 28 p Lu. 18. 11 q Pro. 7. 14 r Lu 22. 48 Mat. 26. 18 ſ Mat. 14. 44 Gen. 4. 5. t 1 Kin. 21. 9 , Acts 5. 2 Gen. 37. 38 a Joh. 12. 4 Acts 5. 21 2 Tim. 2. 25 16 b 1 Jo. 3. 16 Mat. 2. 1 Luk , 2. 6 , 7 John 6. 35 Joh. 25. 26 Joh. 20. 29 John 3. 16 2 Cor. 5. 15. Rom. 5. 5 1 Tim. 2. 6 1 Pet. 3. 18 1 Cor. 15. 1 Mat. 28. 6 Mat. 16. 6 Joh. 20. 27 c Acts 9. 4 Ecc. 9 10 e 1 Sa. 3. 4 f Cant. 5. 2 g Jon. 34 Deut. 8 , 2 h Psa . 95. 8 k Ecc. 5. 7 1 Thes 5. 9 l Joh. 25. 1 n Ps . 54. 6 Wis 14. 9 Psal . 14. 4 o Lu. 16. 19 p Lu. 16. 22 q Luke 23. 42 , 43 r Eph. 5. 15 f Rev. 19. 1 
A81422	----	A Dialogue between Satan and a young man, or, Satan's temptations to delay repentance answered by J.J., a pious young divine, for the benefit of young persons. J. J. 1700 Approx. 6 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A81422 Wing D1323A ESTC R228369 36282062 ocm 36282062 150034 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A81422) Transcribed from: (Early English Books Online ; image set 150034) Images scanned from microfilm: (Early English books, 1641-1700 ; 2226:7) A Dialogue between Satan and a young man, or, Satan's temptations to delay repentance answered by J.J., a pious young divine, for the benefit of young persons. J. J. 1 sheet ([1] p.). Printed for Thomas Parkhurst ..., London : 1700. In verse. Imperfect: tightly bound with loss of print. Reproduction of original in the Newberry Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Repentance -- Early works to 1800. Broadsides -- London (England) -- 17th century. 2007-10 TCP Assigned for keying and markup 2007-10 Apex CoVantage Keyed and coded from ProQuest page images 2007-11 Emma (Leeson) Huber Sampled and proofread 2007-11 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A DIALOGUE Between Satan and a Young Man. OR , Satan's Temptations to Delay Repentance Answered . By J. J. a Pious Young Divine , For the Benefit of Young Persons . Satan . WHat Haste ! Young Man , why up so soon i' th Morn ? Young Man. 〈◊〉 Work is great , and , to do it I 'm Sworn . Satan . 〈◊〉 too soon , ly down , and take thy Rest . Young Man. 〈◊〉 Work is weighty , and I must not Jest . Satan . ●●●'ve Time enough , be grave , Fifty Years hence : Young Man. ●●ough ? When Life 's a Span ! Is that good Sense ? Satan . ●●●e Nice Preacher hath rais'd those needless Fears Young Man. ●ithout such Fears , I 'm sure to die with Tears . Satan . 〈◊〉 ●ou'll believe such Stuff , 't will make you Mad ; Young Man. 〈◊〉 choose such Madness , I am sure 's not bad . Satan . ●●●d you not better spend your days in Joys ? Young Man. ●●s Joy I 'd have , therefore I scorn such Toys . Satan . ●ho lives in Joy that takes this uncouth Course ? Young Man. ●●ars have their Pleasures , and short Joys are worse . Satan . ●hat need you fear ? your God hath Mercy store . Young Man. 〈◊〉 blessed Love ! then I 'll hate Sin the more . Satan . 〈…〉 need you must do thus , put off that Sorrow . Young Man. ●od saith to Day , I dare not say to Morrow . Satan . ●●'er lose thy Youth , nor quench that pleasant Fire . Young Man. 〈◊〉 that be Loss , such Losses I desire . Satan . ●●me , come , fond Youth , Is no Man wise but you ? Young Man. ●isdom's but rare , those that be wise are few . Satan . ● Year or Two's not much , come Tarry , Tarry . Young Man. ●●ay's not good , by that most Men miscarry . Satan . 〈…〉 now in Pleasure , what wilt lose thy Flower ? Young Man. ●●en Time is past , I can't recal an Hour . Satan . Look out i' th' World , who live at such a Rate ? Young Man. The World is Mad , and will be wise too late . Satan . You may reach Home , tho' you set out at Noon . Young Man. The Morning's best , Who e'er was good too soon ? Satan . Age best becomes such Thoughts , let Youth have play . Young Man. Venture who will thus , I will live to day . Satan . When Sickness comes , then think such thoughts as these Young Man. Then I can think of nothing else but ease . Satan . One Prayer serv'd the Dying Thief at last . Young Man. 'T is dang'rous ventring all on one poor Cast . Satan . Who saw the Game you hunt , 't is a false Scent . Young Man. I 'll hunt on still , I 'm sure I sha'nt repent . Satan . What hazard all on such slight Terms as this ? Young Man. The World is Trash to this , Give me this Bliss . Satan . Then take what follows , you 'll become a Scorn , Young Man. That Scorn's my Joy , and 't will my Head adorn . Satan . I 'll Dogg thee still with Fears , I 'll vex thy Mind . Young Man. Lord , hear his Threats , I would not have him kind . Satan . Go on , Rash Youth , before thy Death , thou 't fall Young Man. Who told thee so ? To Christ for Help I 'll call . I am resolv'd , and in this Mind I 'll stand , Which , that I may , thy Help , Oh Christ , command . Lord , here 's my Heart , 't is thine , take it to guard , Give it thy Grace , and then thy Gift reward . Lord , I am thine , and for thee I was born , Lord , I am thine , and to thee I am sworn . Awake , my Soul , what meanst thou still to stay , God calls , Christ woe's , make haste , make haste away ▪ ●●●don : Printed for Thomas Parkhurst , at the Bible and Three Crowns , near Mercers-Chappel in Cheapside , 1700. 
A83023	----	An ordinance of the Lords and Commons assembled in Parliament. Being an exhortation to all His Majesties good subjects in the kingdome of England, and Dominion of Wales, to the duty of repentance and humiliation, with an earnest confession of particular and nationall sinnes For the obtaining a firme and happy peace, now in agitation. To be used privately in families, but especially publikely in congregations. England and Wales. Parliament. This text is an enriched version of the TCP digital transcription A83023 of text R212210 in the English Short Title Catalog (Thomason 669.f.9[20]). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 7 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A83023 Wing E1810 Thomason 669.f.9[20] ESTC R212210 99870855 99870855 161118 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A83023) Transcribed from: (Early English Books Online ; image set 161118) Images scanned from microfilm: (Thomason Tracts ; 245:669f9[20]) An ordinance of the Lords and Commons assembled in Parliament. Being an exhortation to all His Majesties good subjects in the kingdome of England, and Dominion of Wales, to the duty of repentance and humiliation, with an earnest confession of particular and nationall sinnes For the obtaining a firme and happy peace, now in agitation. To be used privately in families, but especially publikely in congregations. England and Wales. Parliament. 1 sheet ([1] p.) Printed for John Wright in the Old-baily, London : Febr. 11. 1644. [i.e. 1645] Order to print signed: John Brown, Cler. Parliamentorum. Reproduction of the original in the British Library. eng Repentance -- Early works to 1800. Church and state -- Great Britain -- 17th century -- Early works to 1800. Great Britain -- History -- Civil War, 1642-1649 -- Early works to 1800. A83023 R212210 (Thomason 669.f.9[20]). civilwar no An ordinance of the Lords and Commons assembled in Parliament. Being an exhortation to all His Majesties good subjects in the kingdome of En England and Wales. Parliament. 1644 1206 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2007-10 TCP Assigned for keying and markup 2007-10 Apex CoVantage Keyed and coded from ProQuest page images 2007-12 Mona Logarbo Sampled and proofread 2007-12 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion AN ORDINANCE OF THE Lords and Commons Assembled in Parliament . BEING An Exhortation to all His MAJESTIES good Subjects in the Kingdome of England , and Dominion of Wales , to the duty of Repentance and Humiliation , with an earnest confession of particular and Nationall sinnes . For the obtaining a firme and happy Peace , now in agitation . To be used privately in Families , but especially publikely in Congregations . THat flourishing Kingdoms have bin ruin'd by Impenitent going on in a course of Sinning , the Sacred Story doth plainly tell us ; and how neere to such a Ruine our sinful Nation now is , the present lamentable Face of it doth too apparently shew . And though we should feele the heavy stroakes of God , yet seven times more , It is our duty to accept the punishment of our Iniquity , and to say , Righteous art thou O Lord , and just are thy Judgements . Yet because the Lord who is just , is also Mercifull , and in his infinite Mercy hath left the excellent and successefull remedy of Repentance to Nations brought neere to the Gates of destruction and despaire , O let not England be negligent in the application of it . Humble addresses of a penitent People to a mercifull God have prevailed with Him . They prevailed for Nineveh when the sentence seemed to be gon out against her , and may also prevaile for England . It is therfore thought most necessary by the Lords & Commons in Parliament , that all his Majesties Subjects in this Kingdom of England , be excited and stirred up , speedily to lay hold upon this only and unfailing Remedy of Repentance ; freely acknowledging , and heartily bewailing even with the deepest humiliation , godly sorrow , and detestation , secretly and in Families , but especially publikely in Congregations , both their owne personall sins , and chiefly those sins that are and have bin the sins of this Nation : A confession of Nationall Sins being most agreeable to the Nationall Iudgments , under which the Land Groanes , and most likely to be effectual for the removing of them . Neither ought this confession to sleight or light , when there is so heavy a weight of Sins , infinite in number , and hainous in nature , that lies upon this Nation . Such are the high Contempt of Gods holy Ordinances , and of Holinesse it selfe : Grosse and affected Ignorance , under the glorious light of the Gospell cleerely shining among us ; unfruitfulnesse under the precious meanes of Grace , Ingratitude for Mercies , Incorrigiblenes under Iudgments , multitudes of Oathes , and Blasphemies , wicked Prophanations of the Lords Day , by Sports and Gaming 's , formerly encouraged even by Authority ; All sorts of uncleannesse ; Luxury , and Excesse in Eating and Drinking ; Vanity , Pride , and Prodigality in Apparell ; Envy , Contention , & unnaturall Divisions , Oppression , Fraud , and Violence ; From diverse of which Sins , & many other , not one Person throughout the whole Nation , can say that he is wholy free ; but all must confesse that they have contributed toward the great Stock of Nationall Sins ; And so have increased the Treasure of Wrath , against these daies of Wrath ; and therefore since , according to the Language of the Holy Ghost , we are a sinfull Nation , a People laden with Iniquity , and that from the sole of the Foot , to the Head , there is no soundnesse in Vs , we may justly expect the desolations that are denounced against so great and generall a corruption . And as it is our duty to humble our selves and to give glory to God , the searcher of all Hearts , by confessing all Sins ; So ought we to be affected and humbled with deepest sence of sorrow , for those most crying Sins , which now we find , by too sad Experience , to have a more immediate Influence upon the Destruction of a Kingdome ; some of which are Idolatry and Bloodshed . That of Idolatry , as it was the Sin of our Ancestors , so it is the spreading Sin of these latter times , while by a generall connivence , and almost Tolleration , it hath beene severall wayes Fomented and encouraged : The grievous Effects whereof this Kingdome of England now begins to feele , from multitudes of Armed Papists and their Abettors , and the Kingdome of Ireland far more heavily hath felt , being brought almost to utter Ruine , by the Intestine Warres of Romish Idolaters . And for that other crying and cruell Sin of Bloodshed , that cals aloud for Vengeance ( besides many Murders not expiated , and the blood-guilty pardoned ) did it not goe hand in hand with that abhominable Idoll of the Masse , in the dayes of Queene Mary , and some of her Predecessors , when many hundreds of the deere Martirs and Saints of God lost their precious Lives in flames and prisons ? And though severall Acts by which that Innocent blood was shed , have beene repealed by Parliament : yet to this very day , was never ordeined such a solemn Publique and Nationall acknowledgment of this Sin , as might appease the wrath of that Iealous God against whom , and against whose People , with so high a hand it was committed . Now that all the Sin and Misery of this Polluted and Afficted Nation may be bitterly sorrowed for , with such griefe of heart , and preparednesse for a thorow Reformation , as God may be pleased graciously to accept : It is required and Ordeined by the Lords and Commons in Parliament , That every Minister and Preacher of Gods Word , in the Kingdome of England and Dominion of Wales , in their severall Auditories and Congregations , especially upon the Fast daies , shall most earnestly perswade and Inculcate the constant practice of this publique acknowledgement and deepe humiliation , for these , and all our Nationall and crying sinnes , and likewise the necessity of a Personall and Nationall Reformation , and shall publish this Ordinance concerning the same : That so at length we may obtaine a firme and happy Peace both with God and man , That Glory may dwell in our Land , and the prosperity of the Gospell , with all the priviledges accompanying it , may Crown this Nation unto all succeeding Ages . ORdered by the Lords and Commons assembled in Parliament , that this Ordinance shall bee forthwith Printed and published , and read in all Parish Churches and Chappels throughout the Kingdome of England and Dominion of Wales , by the Parsons , Vicars , and Curates of the same . John Brown , Cler. Parliamentorum . London , Printed for John Wright in the Old-baily . Febr. 11. 1644. 
A85193	----	A warning to England in general. And the cities of London and Bristoll in particular. Fell, Leonard, 1624-1700 or 1701. 1693 Approx. 2 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A85193 Wing F624A ESTC R176987 45789303 ocm 45789303 172612 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85193) Transcribed from: (Early English Books Online ; image set 172612) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2641:9) A warning to England in general. And the cities of London and Bristoll in particular. Fell, Leonard, 1624-1700 or 1701. 1 sheet ([1] p.) Printed by T. Sowle ..., London : 1693. Imprint from colophon. Reproduction of original in: Friends' Library (London, England). Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Repentance. Broadsides -- England -- 17th century. 2007-09 TCP Assigned for keying and markup 2007-09 Apex CoVantage Keyed and coded from ProQuest page images 2007-10 Mona Logarbo Sampled and proofread 2007-10 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A Warning to England In GENERAL . And the Cities of LONDON and BRISTOLL in PARTICULAR . The 11th . of the 10th . Month , 1693. IT came upon me to write as followeth . Oh! Nation of England , and City of London , how often have you been warned , and called to Repentance , yet how slow have your Inhabitants been in answering the Lord by Humiliation and unfeigned Repentance . I am truly concerned for thee , Oh City of London ! lest thou hast given the Lord cause to complain against thee , and upbraid thee as he did Corazin and Bethsaida ; for the Lord doth not send his Judgments without great Provocation ; therefore think not Repentance to be a hard thing for thee , for God wills not the Destruction of any , but their Destruction is of themselves . I pray God , O Nation of England , thou mightest be prevailed with to turn to God , and he will turn to thee , and instead of Ashes thou shalt have Beauty , and instead of Mourning , Joy , and for Heaviness , a Garment of Praises : And thy People shall be called Trees of Righteousness . And now Oh City of Bristoll ! What hast thou to say for thy self , when the Lord makes Inquisition for Blood and Persecution , that has been in thee : Hast thou made thy Peace with the Lord , or hast thou sought thy Peace with the great good God. To thee this is the Word of the Lord , If thou be willing to come out of the Pool or Puddle of Sin and Transgression , a Pool of Water ( or Desolation ) thou shalt not be . The Mouth of the Lord hath spoken it . Oh City of Bristoll , I am truly concerned for thee , that thou might shine with the Beauty of Holiness , to the Praise and Glory of the great God. This from him that desires the good of the whole Creation , and is seeking the good of all People , Known by the Name of Leonard Fell. London , Printed by T. Sowle , at the Crooked-Billet in Holy-well-Lane , Shoreditch , 1693. 
A66437	----	Warnings to the unclean in a discourse from Rev. XXI. 8. Preacht at Springfield lecture, August 25th. 1698. At the execution of Sarah Smith. By Mr. John Williams pastor of the Church at Deerfield. Williams, John, 1664-1729. 1699 Approx. 84 KB of XML-encoded text transcribed from 35 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A66437 Wing W2743 ESTC W15452 99831019 99831019 35481 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A66437) Transcribed from: (Early English Books Online ; image set 35481) Images scanned from microfilm: (Early English books, 1641-1700 ; 2086:23) Warnings to the unclean in a discourse from Rev. XXI. 8. Preacht at Springfield lecture, August 25th. 1698. At the execution of Sarah Smith. By Mr. John Williams pastor of the Church at Deerfield. Williams, John, 1664-1729. 64 p. printed by B. Green, and J. Allen, for Michael Perry, at his shop over-against the Town-House, Boston : 1699. Copy has print show-through. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Smith, Sarah, d. 1698 -- Early works to 1800. Repentance -- Early works to 1800. Christian literature -- Early works to 1800. Executions and executioners -- Massachusetts -- Early works to 1800. 2005-01 TCP Assigned for keying and markup 2005-03 SPi Global Keyed and coded from ProQuest page images 2005-04 Melanie Sanders Sampled and proofread 2005-04 Melanie Sanders Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion WARNINGS TO THE Unclean : IN A DISCOURSE From Rev. XXI . 8. Preacht at Springfield Lecture , August 25 th . 1698. At the Execution of Sarah Smith . By Mr. John Williams Pastor of the Church at Deerfield . Boston , Printed by B. Green , and J. Allen , for Michael Perry , at his Shop over-against the Town-House . 1699. THE TREE OF KNOWLEDGE HENRY STEVENS of Vermont , FSA , &c. 4 Trafalgar Square , London . 1882 TO THE READER . ALthough in the Popish Sense we m●y allow no sin to be Venial ; ( For the wages of every sin is death ) yet there are doubtless degrees in sin , some are in their nature & circumstances more peculiarly aggravated , and expose to a much sorer Condemnation : Among which may be reckoned those which are not only violations of positive Precepts , but of the very dictates and law of nature ; in such sins there is both a contempt of the Divine Authority , and a great deal of violence offered to Conscience , which would restrain from the commission of them , and is a plain demonstration of prevailing Atheism of the heart , and mighty power and love of sin in it , to over-bear the light they have ; but that such sins should be committed under the clear light of the Gospel , shews men to be wholly without excuse : It therefore is , and ought to be for a lamentation , that though we live in such an Age of the World , wherein the Light of the Gospel shines with greater clearness probably then it ever did since the first revelation of it ; yea , in days too , wherein the Wrath of God is revealed from heaven against the unrighteousness of men . That in such days there should be found so many sad instances of these horrid and unnatural sins of Murther and Uncleanness ; but especially of this latter , that there is ground to fear , that it hath been one of the things for which God hath so long had a controversie with the Land : As for what is obvious to men of this nature , we have reason to hope , that the Land is free from the guilt of it , by the vigilance and faithfulness of those to whom God hath committed the Sword of Justice ; but there are many things of this nature secret , which the method of God in his Judgments seems directly to point at . It is noted among the procuring causes of Israels miseries , 2 King. 17.9 . That the Children of Israel did secretly those things that were not right in the sight of the Lord ; probably this may re●err to what we read , in 1 King. 14.24 . There were Sodomites in the land : However that be , it 's certain the Prophets reckon up the sins of Whoredom and Adultery among the black Catalogue of their abominations , and the causes of their calamities , Jer. 5.7 . They assembled themselves by troops in Harlots houses ; and Hos. 4.11 . Whor●dom and Wine take away the heart ; these are such things as defile the Land , where-ever they are committed , and will certainly procure an increase of Judgments , unless repentance prevents ; & whensoever God in his just Wrath leaves any to be monuments of shame & ignominy before the world , it is a loud call to all who lye under such guilt , to be speedy and thorough in repentance . God both requires and expects it should be so . Deut. 13.11 . All Israel shall hear and fear , and do no more presumptuously , on which account it seems very sutable to accompany such sad instances with solemn warnings , that those who are under the like guilt , may be awakened , and others may be awed ; and it is especially needful , that persons be put in remembrance of the dreadful consequence of these things in the world to come ; in comparison of which , the greatest shame , and severe penalties here , are as nothing ; and as the Judgment of God is more severe , so it is more certain , he hath positively declared , Heb. 13.4 . Whoremongers and adulterers God will Judge ; these works of darkness may escape the notice , so the Judgment of men , but there will be no escaping the Judgment of God ; there is no darkness or shadow of death where the workers of Iniquity may hide themselves ; the eye of God follows men into their darkest recesses , and he will surely have a day to bring to light the hidden things of darkness . To promote these Ends , it is that many of the Hearers of the following sollid and seasonable Warning delivered just before the Execution of a person convicted of these horrid sins of Murther and Adultery , have desired the publication of it ; to which the Author hath consented , being desirous to further the right Improvement of such a sad Example , to deter others from the like abominations . As for the person Executed for these sins , she is an awful instance of the infatuating , hardening and stupifying power of this bruitish Sin of Uncleanness , her love to , & frequent practice of it , having occasioned her stifling many convictions , & contracted a fearful stupidity and sottishness upon her , near the approaches of death . It is earnestly to be wished , that such Warnings and Examples might not be in vain ; that all would so improve them , that we might see no more such Examples . To conclude therefore , let me perswade all to consider , the heinous nature , and dreadful effects of these sins ; the Apostle gives a particular account hereof , 1 Cor. 6.9 , 13 , 14 , 15 , 16 , 17. It s a sin against a mans own body , it is a defiling of that which should be the temple of God ; it is a Sin loathsome in it self , and makes those who are guilty of it , loathsome to God , and to men too , when it is discovered ; it is a sin that is ordinarily the punishment of other sins , Prov. 23.27 . A Whore is a deep ditch , and a narrow pit , the abhorred of the Lord shall fall therein . It is a Sin that dreadfully hardens and besots those who are guilty of it . Prov. 21.9 . 't is said of the Harlot , n●ne that go in unto her return again , neither take they hold of the path of life . ( 2. ) That persons would more carefully avoid the inducements to this Sin which are too common : Such are , over cos●ly , light garish Attire , impudent and immodest carriages , filthy communications , idleness , intemperance , by which the body is inflamed , and modesty banished ; the command that forbids the acts of Uncleanness , forbids also the occasions and tendencies to it ; and unless there be a tenderness and watchfulness to avoid these , there will be little hopes , that gross pollutions will be avoided . Thus commending the following Warnings to the Blessing of God , and to the serious consideration of the Rising Generation . I am Your Souls well-wisher . W. Williams . WARNINGS TO ALL Unclean Persons . Rev XXI . 8. But the fearful , and unbelieving , and the abominable , and murderers , and whoremongers , and sorcerers , and idolaters , and all liars , shall have their part in the lake which burneth with fire & brimstone : which is the second death . SInners promise themselves a great deal of pleasure , satisfaction and delight in the ways of Disobedience , to the holy Commands of God ; but the destinations and appointments of God to them are far otherwise . They say they shall sollace themselves with love , and take their fill of love . But in these words you see what God appoints them too , not to a bed deckt with coverings of tapistry , with carved works , with fine Linnen of Egypt , perfumed with myrrh , aloes and cinnamon ; but to a lake burning with fire and brimstone ; a righteous allotment from God , to all them that burn in their filthy lusts here . In these words by an elegant Antithesis , we have represented to us the differing frame of the wicked from the godly ; and the differing portion of these from the godly ; the Godly in the foregoing verse are described from their constancy , and perseverance in opposing whatever was contrary to the holy nature , or holy Law of God : and happiness in its full complement , or perfection is promised them of God : The Ungodly spoken of in these words , are such as are for pre●ent ease , and endless sorrow , and pain are threatned to them . In which words , we have as it were a Catalogue of those that are appointed to Wrath , or a very severe Commination , or Threatning , &c. With the Subjects thereof . 1. The Commination or Threatning , shall have their part , &c. an absolute peremptory threatning , ( shall have ) not that its probable , or who can tell but it may be so , they are in danger , its very much to be feared it will be ●o ; but they shall have their part . Part ] share or portion , so much as hath been demerited by their sins , and is appointed them of God : who will give to every man , according to the fruit of his doings . Lake ] figuratively put for the place of Tor●ent ; Hell , wherein the reprobate shall be ●ormented . Burns with fire and brimstone ] denoting the ●xtream torments of Hell ; when 't is said they ●hall have their part , &c. 't is as much as though ●t had been said , they shall be adjudged to a most grievous Damnation , by an irreversible Sentence . Second Death ] Eternal Death , &c. Damnation of Soul and Body in Hell , concludes under it the separation of the whole man , Soul and Body from the glorious presence of God ; and the delivering of the Sinner to endless pain and torment in Hell. 2. The Subjects of this doleful Commination . Fearful ] Such as through fear of man , swerve from the holy profession , and practice of Godliness ; comprehending all those who are afraid , from the encouragements of the Gospel , to commit their Souls to Christ ; who dare not on Gospel Encouragements believe on Christ. Unbelieving ] all that remain in a Christless and Impenitent State , on whatever consideration , whether from sloth , love of sinful pleasures , or contempt of Christ , and his Glorious Grace . Abominable . ] Those that are left to sin against nature , and such as are guilty of Sodomy , and Bea●tiality . Murderers . ] Those that unjustly take away the life of others , or do that which hath a tendency thereto ; those that offer violence to the blood and life of others . Whoremongers . ] Unclean persons , whether married , who are termed Adulterers ; or unmarried , who are called Fornicators . Sorcerers ] Witches , those that have familiar amity with Evil Spirits . Idolaters ] Idol worshippers , that use Idols in Religious Worship : Such also are all that put the Creature in the room and stead of God. All Lyars ] Such as are deceitful , and dissembling , who speak otherwise then they think ; and do otherwise then they speak ; such as accustom themselves to speak falsly ; comprehend those that fall into Heresie , and all practical Lyars , as Hypocrites , who profess that they know God , yet in works deny him ; any dying under the guilt of these sins , are the Subjects of this Commination : Any living under the single guilt of any one of these heads of sin ; are at present under a Sentence of Death , and nothing but un●eigned repentance towards God , and faith in Jesus Christ , can prevent their being the Subjects , of this threatning eternally . DOCTRINE . Murder and Uncleanness , are sins that God punisheth men , and women dying under the guilt of ; with Eternal Damnation . Or thus , That Impenitent Murderers , and Unclean persons , will ●e made the Subjects of Hell Torments . Hell Torments will be the portion of all Impenitent and Unclean Persons . I have singled out these two , rather then the rest ; because God in his Providence , calls me to ●ear testimony against these , and to warn one in a peculiar manner convicted of both these , and under a just Sentence of Death , speedily to repent , and get a pardon in the blood of Christ. Uncleanness and Murder are Sins that God punisheth not only in this life , but in the world to come ; when the natural life of these shall be expired , and that by Divine Appointment , worse sorrows then ever they endured here , shall seiz● upon , and apprehend them ; the sufferings of wrath here , and loss of li●e , by divine vengeance , will not expiate , guil●iness ; but divine wrath will pursue and abide on the guilty in the other world : One Death will lead to another ; the First Death makes way for the Second . God don't punish the Guilty only with Damnation , but Everlasting Damnation : Sinners dying under the guilt of these sins , shall not only be Damned , but everlastingly Damned . Quest. How doth it appear , that God will punish them that dye under the guilt of these sins , with Everlasting Damnation ? 1. From Scripture Threatnings and Comminations , God is not a man that he should lye , n●ither the Son of man that he should repent , hath he said , and shall he not do i● ? Or hath he spoken , and shall he not make it good ? God that said of old , that he would Chastize , as their Congregation had heard , God who is truth , and cannot l●e , who after he had threatned his imp●nitent people in ancient times for their Apos●acy , warned them against flattering themselves with hopes of impunity , by saying , the Lord have spoken it ; this God hath in his Word threatned thus to deal with Unclean Sinners , & commanded them not to deceive themselves with hopes of a less punishment . 1 Cor. 6.9 , 10. Gal. 5.6 . these Exclusions from the Kingdom of Heaven , comprehend in them positive punishments , even the punishment of Eternal Damnation . If Sinners hearing the curses and threatnings of Gods Word , embolden themselves with promising themselves happiness , they will find themselves in the issue , separated to all evil . Deut. 29.19 , 20. For heaven and earth shall sooner pass away , than one jot or tittle of Gods word fail of its accomplishment . 2. Because these are Transgressers of the Holy Law of God , and Damnation is due to them on this account . Rom. 6.23 . Rom. 1.13 . Every Sin is a transgression of the Holy Law of God ; it s therefore a meet and a reasonable thing that they should have their due : Hell and Damnation are as really due to them , and deserved by them in this their last end , as ever wages were to a man , at the end of his days work . God is neglected & slighted , his holy Law trampled upon , for a little present carnal satisfaction ; so that the Justice of God is concerned thus to deal with them . 3. Because these their sins are of a scarlet and crimson dye , aggravated iniquities filling up the measure of other sins ; not barely transgressions and violations of a holy Law of God , but breaches of his Law , with such aggravations , that ripen for Damnation . 1. Uncleanness is an aggravated iniquity , filling up the measure of other sins . Prov. 2.18 . this appears , 1 In that it is a sin that God leaves the abhorred of his Soul , and reprobates to a wallowing and continuing in . Eccles. 7.26 . Prov. 22.14 . A Sin that he leaves them to , that he never intends good to ; these are left of God , to go the way to Hell ; and not escaping these sins , they may not think to escape damnation . Prov. 7.27 . Prov. 5.5 . these expressions that the abhorred of the Lord shall fall therein , plainly intimates , that many previous and foregoing sinful courses , have provoked God to jealousie and hot displeasure ; and that he will leave them to this sin , to prepare them for a day of Vengeance . 2. A Sin that takes away the heart from God , and that which is good . Hos. 4.11 . It alienates and estrangeth the heart from God , and the holy Commandment ; it causeth sinners to disregard and slight promises and threatnings ; it takes away the heart from thinking , and meditating of God , and his Word , from delighting in God and his Commandments , from contriving and studying how to please God , and obey his voice ; so that they will not hearken to his voice , they will none of him ; when the heart is thus taken off from God , and that which is good , the measure of sin will be filled up apace . Prov. 2.17 . 3. In that they are addicted and accustomed to this Sin , are hardened persons , and seldome truly repent . Prov. 2.19 . Prov 7.13.23 . the Scripture speaks of these , as the most impudent and shameless sinners ; yea , as those that refuse to be ashamed ; many of these past feeling . Eph. 4.18 , 19. Now , when any are hardened from Gods fear , they will fall into mischief , and the heart of those will be set in them to do evil . 4. A Sin that hath ruined and made desolate Nations and Lands , guilty of it : It drowned the Old World ; it brought down Fire and Brimstone on Sodom and Gomorrah , Gen 19.13 . Sodom had many other sins , as Pride , Idleness &c Glu●tony ; but this sin of Uncleanness made it a desolation ; and a sin that eternally ruins and undoes the Soul. Prov. 6.32 . 2. Murder is an aggravated Sin , filling up the mea●u●e of other sins ; other sins treasure up wrath against the day of wrath : This sin ripens for cutting down , finisheth the transgression , and brings forth death : this appears , in 1. That the cry of this sin , pierceth the very heavens , and brings down the Curse of God. Gen. 4 10 , 11. he sinned in his wrath against his Brother ; he finished that sin , in the murder of him . God admonished and warned him , for his passionateness , and angryness , but when he had committed this s●n , saith God , Thou art cursed from the earth . 2. Inasmuch as usually they are hardened against Gods ●ear , and contemners of God , that are thus guilty . Gen. 4.9 . he doth not fall down and cry out against himself , for his own guiltiness , but as though it were a light thing to break with God , he adds sin to sin ; he lies , to hide his murder , and takes up God disdai●fully , Am I my Brothers Keeper ? A Parent , a Master , a Prince , would account such language from a Child , Servant or Subject , unallowable sawciness and contemp● . He speaks as though it was an affront to put such a question to him : and therefore after God denounced a Curse on him , he doth not bewail the greatness of his sin , he doth not relent or manifest sorrow that he had sinned against God , as he had done ; only faith , My punishment is greater than I can bear ; and instead of busying his mind to get his sin pardoned , by building a City , he diverts his mind from contemplating on his guiltiness . 3. In that God will not permit Murderers to li●e here , but causeth them to dy before their time ; Blood thirsty men shall not live out half their days Exod. 21.14 . Flying to the horns of the Altar , shall be no sanctuary or security to them . Numb . 35.31 . there can be no compensation m●de for the expla●ing of guilt as to this life . God will have no man plead that the natural life of such a● one , may be spared . Prov. 28.17 . 4. In that a whole Land cannot be innocent , but polluted , that suffer innocent blood to cry against it , in neglecting the Execution of Justice , for such a transgression : In that a whole Land shall smart for sparing a convicted Murderers Life : When Murder is uncertain as to the author of it ; see what is incumbent on a people , for the preventing the Wrath of God. Deut. 21.1 . ●● ▪ 10. A people have no reason to expect that it will goe well with them , li● they neglect execution of Judgment , for this sin . Deut. 19.11 , 12 , 13. Numb . 35.33 . the conniving at , and suffering of such sins , greatly moved God to wrath against Israel . Jer. 2.34 . 5. In that the very light of nature , teacheth that God is not wont to suffer this Sin to go unrevenged . Acts 28.4 . the Wrath of God is not only revealed from Scripture light , against this Sin ; but the Barbarians by the light of nature , judge it too great an offence for the Judge of the World to permit , long unrevenged here . USE I. Of Information . 1. What great reason they have to be humbly thankful to God , that are restrained and kept from these Sins . Every one by nature , hath the seeds of all Sin , and disobedience : Its God that witholds all as well as Ahimelech Gen. 20.6 . Religious Education , our own wisdom and resolutions can't restrain even from such wickedness : Its God that makes us to differ one from another , that keeps from such pollutions ; many of the Wise and Learned of the World , many that make a profession , have been guilty : We are not to be unthankful for restraining grac● ; we are humbly to acknowledg God , when he keeps back from presumptuous sins . 2. What great reason Ministers , Parents and Heads of Families , have to warn all under their Charge against , and to restrain them from such sinful practices and courses . These Sins will not only expose theirs to such calamities in this life , that will make the ears of them that hear , to tingle , but render them obnoxious to Eternal Damnation . 3. How they are to blame , who suffer and permit such things under their eye , and roof , that are leading occasions to such Sins . They are to blame that suffer and allow their Children and Servants in the black and dark night , to be absent from the Religious Orders of their Families , to be going the way to such houses ; they are to be reproved , who bring up their Children and Families in Idleness , which doth occasion the abounding of sin , even this sin of Uncleanness . Idleness occasioned Sod●ms being so vile . Heads of Families are to be reproved , that see Young Ones , Children or Servants wantonly toying & dallying one with another , foo●ishly sporting on beds before their eyes , unreproved . I● Parents and Heads of Families countenance and wink at such things : I know no reason they have to exercise charity towards them , that they won't play the Who●e , and be grosly Unclean out of their sight ; they are to blame that know their Children make themselves vile , and restrain them not . 4. That the case of some is exceeding hazzardous and full of danger , they have the astonishing guilt of these Sins of Uncleanness & Murder upon their Souls ; they have not only committed th●●● evils , but have not repented of them , have the guilt of these sins still lying upon their Souls . If the Consciences of the●e are a●l●ep , and they under security , yet they are in hazzard and great danger . It may be they s●id , when they were tempted to these sins , they would yield to them , it would be only repen●ing of them afterwards . Oh they are but a few who addict themselves to such a way and course of Sin , that un●eignedly repent and turn to God. Prov. 2.19 . These had need to flie for refuge , to escape for their lives . 5. It s a thing much to be lamented , that any among us at this day should be left to such Sins . It s sorrowful to hear that Pagans and Papists should be guilty in these respects : much more lamentable , when any among our selves , especially at this day , are walking on in these ways . God hath been hedging up our wayes with thorns , to stop us in ways of sin ; shall any in such a day when God is purging us , be thus Unclean ? Shall any contemn the Justice of God , and flight his anger ? Rivers of tears should run down our eyes . We should behold these Transgressors and be grieved . USE II. Of Awakening to all that are guilty of these Sins : Know it , that for these things cometh the Wrath of God upon the children of Disobedience . There is reason that such Sinners should tremble at the Wrath of God ; hear what the Text and Doctrine saith to such as you . I would fain have charity , that there is but one in this Assembly , that hath been guilty of Murder in the highest degree of it ; yet I fear there are several that have Murdered in their hearts , and some who have been guilty of interpretative Murder , for hiding and concealing the Uncleanness of which this poor Condemned One was guilty , before she became guilty of Murder , for which she is to dye . I fear the guilt of Innocent Blood lies also upon some that through a greedy desire to get gain , have made drunk the heathen , to the occasioning quarrels to death among themselves , and ploddings of death to others . Oh consider of the words and truth of God to you this day , and labour to get a pardon for your Blood-guiltiness . Here also is certainly matter of Awakening to all unclean Sinners , Adulterers or Fornicators : It may be there are not many before God , that have before man been convicted of Uncleanness , not many who have in the sight of man , had Bastards laid to their charge ; yet to be feared , much Uncleanness to be charged on several , who are Whoremongers in the sight of God , and exposed to this Wrath , that you hear determined from the Lord God of Hosts against the Unclean . Hear & tremble all you Unclean Ones , elder & younger who have not only been in heart , but actually unclean before the eye of your Judge : How can you escape the Wrath of God under the guilt of these ? This Sin of Uncleanness is one great cause why the Land mourns this day , and is a sin for which many will despairngly mourn at last , unless they speedily repent . This evil is thought to be a prevailing , growing evil . I shall therefore more specially have a regard to the guilty of Uncleanness in what remains . Awakening , 1. To all those who can commit this Sin with greediness , and without remorse ; these have got the mastery of their consciences , who can commit this sin without terror , the wounds that this sin makes , are not felt ; time was when the accusations of conscience made them tremble , fill'd them with inward horror ; time was , when they could not yield to lesser acts of Uncleanness without much difficulty , from the arguing of a conscience informed from the Word of God. But now they are greedy after the pleasures of sin , will and can argue for Uncleanness , and promise themselves security . So the whorish Woman spoken of in Prov. 7.15 . She becomes an Orator for it , useth all her Eloquence , to inveigle a companion , doth not barely hint a desire of the commission of that sin , but useth much fair speaking : Now they can watch for fit seasons , and for suitable companions . Eph. 4.17 , 18. Fear of Hell , a Religious Education , fear of shame and reproach will do nothing to prevent the commission o● this Sin. 2. To all those who are guilty of this Sin just after Sabbaths , & soon after they are com● from hearing the Word of God. Some ther● are , who before they sleep , or give themselve● rest in their beds , are Unclean : It s much to b● feared , there are those who on the evenings a●ter Sabbaths , are wanton and unclean ; who 〈◊〉 as though God had been giving them a Dispensation to be vile ; rather than exhorting of them to Holiness of Life and conversation . How many who do in this way as it were bid defiance to God ? and say , they don't value his word , or like them , the word that hath been spoken to us in the name of the Lord , we will not do it ; but we will certainly do whatever goeth forth out of our own mouth ; such are surely impudent . Prov. 7.14 , 15. 3. To all those who descend from Godly and Religious Parents , who to the grief , and against the Godly Warnings , and admonitions of their pious Relations , are Unclean . 1 Sam. 27.25 . Those may boast themselves of their priviledges ; and say , they have Abraham to their Father ; but they are to God , as Children of the Ethiopians : hath not God in his Word said of such as you ? If they forsake me , I will cast them off for ever ? Prov. 29.1 . 4. To all those who break their Covenant with God and man , for the fruition of adulterous pleasure . Mal. 2.14 . Prov. 2.17 , 18. Fornication is not connived at by God ; but he is a swift witness against these . Mal. 3.5 . those who sin with so many aggravating and heightening circumstances as these , can't be very long in filling up the measure of their Sin for a judicial process ; they have before witness on earth , in the presence of God , promised Chastity . 5. To all those who condemn it in others , and know that it hath brought down the Wrath of God upon them , and yet live in it ; some that are guilty of this Sin , cry out against others , and speak as though the sorest punishment that could be thought of , could not be too severe : So did Judah , when his daughter-in-law , was guilty of Whoredom , yet himself as deeply guilty . Gen. 38.24 . Surely these are inexcusably guilty , and in very great hazard and danger of being filled with the Wrath of God. Rom. 1.32 . Rom. 3.1 , 2 , 3 ▪ these ●o as it were Justifie those that have been guilty after God hath punished them , and slight the Justice of God ; therefore you find God so sharply reproving these , and declaring these more abominable in his sight . Ezek. 16.47 , 53. Jer. 3.7 , 12. God is not wont to suffer such that harden their hearts against Examples of Wrath on others , to escape his Wrath. Dan. 5.22 . 6. To them that live in Uncleanness ▪ whilst they make a high profession of Godliness : they come , and sit at the Table of the Lord , and yet wallow in Uncleanness . God that sees what they do in Secret , sayes , Shall not my Soul be Avenged of such as these ? Oh! in what great danger are Church Member Unclean persons . If God will answer them according to their Abominations , who set up their Idols in their hearts , and put the stumbling block of their Iniquity befor● their face , when they come to enquire of a Prophet Ezek. 14 4. What will the end of these ●e 〈◊〉 These have had impressions made by the Spiri● of God , from the word on their Consciences and have been like the Earth that drinketh i● the Rain , that cometh oft upon it ; and i● they do after all this , continue to bring ●ort● briars , and thorns , may they not look upo● themselves nigh to cursing ? Heb. 6.8 . 7 To all those whom God hath suffered to escape long Unpunished , in the pursuit of Unclean delights , an awful symptome , and groun● of fear , that God intends to punish them Eternally . Oh! many are glad at heart , that they can sin unpunished , and not be brought to shame , and smart for it here : truly such have awful ground to fear , that God intends to Damn them Eternally . The letting of Sinner● go unpunished is threatned , as one of the fores● Calamities , inflicted in this world , for the preparing of the Sinner for endless Torment . Hos● 4.14 , 17. Let such read , Rom. 9.22 , 23. And se● if they have any reason to account it any part of their happiness , that they are suffered of God , to escape long unpunished , in such a way of sinning . 8. To all those who cover their Uncleannesses with Lies , to the doubling of their guiltiness : These take a course to carry the guilt of their doings into another world with them . Those that commit Adultery , and walk in Lies , will be as Sodom to God. Jer. 23.14 . Prov. 19.5 . They are doubly an Abomination to God : the Text doth once and again threaten those persons . Here 's nothing but matter of awakening and terrour to all Unclean persons , older or younger . God saith that he will punish such as you are : He will take you into his own hands . Heb. 13.4 . Oh! what reason have you to tremble and be afraid ! your Sin is Damning . The damage it doth you , is not only in this life , and on your bodies , but it destroyes your Souls , and that Eternally . Consider , that Eternal Separation from God , and every act of disobedience receiving a meet reward , will make you perfectly miserable . Here consider , for your awakening . 1. That the pleasures of sin will be dear bought . You are now resolved to live a life of pleasure . You are doubly guilty of folly , as well as wickedness ; you make choice of pleasures : that lye in common with bruits , and refuse the joys of holiness , and communion with God. You chuse also those that you can enjoy but for a season : they will be but as the crackling of thorns under a pot ; and they will cost you the loss of all happiness , and the sustaining all misery : You live a jolly , jocund life now , but what will you do in the end thereof ? Madness in your hearts whilst you live , and after that you go to the dead . 2. That God wont punish you for one sin only , or but for a few , but for all . He will remember all your Iniquities , and visit all your sins . Eccles. 11.9 . Amos 3.2 . All your Uncleanness , all your Sabbath Pollutions , all your Sinful thoughts , words , and actions . Oh! you will find it a fearful thing to fall into the hands of the living God , under the guilt of Innumerable sins : Can your hands and hearts indure under this ? Can you bear the wrath of God , for numberless transgressions ? 3 God wont only bring you into misery , but the Cup shall be full of wrath , without any mixture of mercy ; that he will make you take and drink down . Wrath wont fall heavily only on one member of the body , but all ; not only on the body , but Soul and Body too : No friends to pitty you , pray for you ; no comforts of this life , to comfort you . Rev. 14.10 . Oh! how hard do afflictions sometimes come upon you now ; you say , you can't live long under them , if they are continued ; and yet you have many mercies mixt with your bitterest afflictions , many comforts : But then forsaken of all , nothing but wrath , not one single mercy . 4. God will have no regard to any thing you can devise , to alleviate your pain . He will take no notice of any of the prayers you made , or profession you made of Religion . If you took lamps , and went forth to meet the Bridgroom ; if you eat and drunk at his Table : if in his Name you cast out Devils ; if you gave of your Estate to charitable uses ; if your Estate were laid out for the maintaining and upholding the Ordinances of God Worship ▪ and your natural or acquired parts and abilities , were improved for the good of Gods Church ; your wisdom and your courage improved many years , for the preservation and defence of Gods people ; it would not be Esteemed by God , to prevent your Torment . Matt. 7.21 , 22 , 23. and Matt. 25.12 . God wont regard the Prayers of the most holy Ministers and Relations that prayed for you , to ease you of your pains . Jer. 15.1 . Ezek. 14.14 . God wont regard your earnest pleadings . Matt. 25.11 , 12. Dives can't get one drop of water , with all his pleadings . Your descending from Godly Parents , and that you were the Children of the Covenant , won't procure any abatement of pain : The rich man crying out in torment , though he crys , Father Abraham , and is called Son , yet hath no ease . Luk. 16.25 . 5. God won't only rank your sins before your eyes , but he will make them manifest to your contempt , before the world . God will reprove you , and set your sins in order before your eyes , when he comes to execute Vengeance , as Matt. 25 41. Psal. 50.21 , 22. He will also make known to the world , what manner of persons you were to your disgrace and reproach . Psal. 52.6 , 7. Luk. 12.2 , 3. All your Secret sins , wicked thoughts , your Hypocrisy , and Apostacy , will all be proclaimed before all the world . You would be ashamed to be seen in any company , if the wickedness of your hearts , and thoughts ; if the wickedness committed by you in Secret , were known to all ; Oh! how do those that seemed to be without shame , hang down their heads ? How shy are they of any company , or society , when but a little of their sin is made known ? or but a few of their ungodly pranks brought to light : but now all shall be made manifest , to their everlasting disgrace . 6. God won't design any good to you in any , in all those sorrows , and torments that you shall indure . Here when God chastens he aims at profit ; he puts into the Furnace to puri●y : but then his wrath will be a confirming fire : Reprobate silver shall they be called . God who was so long abused , slighted , and disregarded , will not have one thought , or intention to do you any good , or to prepare you by these miseries for his favour : He sentenceth to everlasting fire , prepared for Devils . You will be separated from all those that God designs good to : the Judgments of God will be to make you miserable . Oh! Consider of these things , you that forget God , least he tear you in pieces , and there be none to deliver you . It s an ease to the Spirits of many a man and woman under afflictions , to have comfortable hopes and perswasions , that God is carrying on a design of Love & Grace to their Souls , by such Dispensations ; that by these he is preventing worse Judgments . 1 Cor. 11.32 . but no ease can come to the Damned from any such consideration . God never designs to bring them out of torment , but the Smoke of their torment will ascend for ever and ever . USE III. Of Warning . To Warn all to take heed of those sin ; and to warn them that are guilty of them , speedily to repent , and fly to Christ for pardon and forgiveness . 1. To warn every one of you to take heed of these sins . 1. Or God may justly suffer you to be punished in the same way that you abuse others , Job 30.10 . God permits this many times by way of retaliation ? 2 Sam. 12.11 . Hos. 4.12.15 . they themselves had been unclean . You would be far from taking pleasure in having these sins paid back into your own botomes ; to have Husbands or Wives , to have Children , Sons or Daughters left of God to Uncleanness ; but it would be a righteous thing with God to permit you to be exercised after such a sort . 2. Or you will take a course to bring an unremoveable reproach , blemish and spot on your selves . Prov. 6.33 . If you get a pardon as to everlasting punishment , yet a spot will remain . 1 King. 15.5 . Solomon tells you , a Good Name is better than precious Oyntment . I am sure , they justly forfeit the reputation of wisdom that will part with a good name , for the pleasures that are to be enjoyed in this way . 3. Or the best that can be expected , is sorrow unspeakably greater than any pleasure you can reap in this way of sinning . Sorrow from the Judgments of God , and that will be sure to overtake you in this life , and rottenness of bones ; being brought to a morsel of bread . How many heart distressing troubles was David followed with , after he fell into these sins ? how was he punished in and from his own Children , and how by his Subjects revolting ? Sorrows from the Influences of Gods Spirit , in bringing to a sound repentance . He tells of broken bones , his moisture turned into the drought of Summer , he lost the joy of Gods salvation . Oh how will Conscience accuse and perplex ; who would undergo the horrors of Conscience , that will fill the Soul of such , to the causing of them to have a dreadful sound in their ears for all the delight that is this way to be enjoyed ? the Psalmist , Psal 51. acquaints us how such pleasures bite at the last . Cain says , his punishment is greater then he can bear ; his guilty conscience makes him fear , that every one that meets him , is Gods Executioner . 4. Or , it 's to be feared , that if once you yield , that you will hold on in such wayes till Death overtake you : Sinners are stupified , that are left to these wayes of Sin : You have heard that few are recovered by unfeigned repentance . Stollen waters are so sweet and pleasant to ignorant carnal men , who know not that the dead are there , and that her guests are in the depths of hell ; that they oftimes go on , till a dart strike thro' their liver , Prov. 7.23 . the young man had so much conscience left him , that he would not yield , till with much fair speaking he was sollicited , and then he goes on till death ; these are oftimes so far besotted by their lusts , that reproofs will be slighted by them , Hos. 4.4 . 5. They are Sins that bring great wrath upon a Land. Hos. 4.23 . when the Sons of Eli had given themselves to these sins , God was wrath , and Thirty four thousand men fell in the Battle , and the Ark of God was taken . The wrath of God distresseth a Land where such Iniquities abound ; Wars , Impoverishing Dispensations , to many Families and Towns , are the effects of Gods Anger , stirred up 〈◊〉 kindled by such provocations . Why should you rebel thus against the Lord , and so provoke God to be wroth with the whole Congregation . 6. Or you may fear that God will destroy you for defiling his Temple . 1 Cor. 13.17 . Direction 1. Don't disobey Gods Counsels and walk contrary to them , in refusing Christ Psal. 81.11 , 12. they take a direct course to fall into these abominations , to their everlasting contempt , that cast contempt upon the Word of God , and on his Son. A Christless Soul can have no assurance , that he shall not be left finally to the worst abominations . Prov. 2 . 10.16● Prov. 5.12 , 13. 2. Don't rely on your own wisdom to be security to you from these abominations ; but endeavour to have your ways such as may please God. Eccl. 7.22 . Some are ready to say , as Hazael , are we Doggs , that we should do such things , and yet both do them , and have pleasure in them that do them : Yea though they know the Judgments of God against them who do such things . Solomons Wisdom was no preventive ; grace it self is no preservative from foul acts of sin ; where persons are carnally confident of their own strength . Peter after his boasts , is so scared by a sorry dams●l , that he denies Christ , and Curses and Swears . See that your wayes are well pleasing to God , that you may be kept by the mighty power of God , through faith to Salvation . 3. Abstain from all appearance and leading causes to such sins ; don't come ●igh the door of her house , don't be out in evenings , & among foolish vain jolly company , when you should be in your Closets , and on your knees before God. Prov. 5.8 , 9. Prov. 4.14 , 1● . the young man spoken of , Prov. 7.1 . was going the way to her house in the black and dark night ; he is insnared . Prov. 17.18 , 19 , 21. beware and take heed of Idleness , as that which will occasion your sinning after this sort . Usually Unclean persons , are idle persons ; there was abundance of Uncleanness in Sodom , and that because there was abundance of Idleness . Ezek. 16.49 , beware of drinking away your precious time : Drunkenness ushers in Murder and Adultery : Drunkards are often Unclean . 4. Beware of giving way to other sins against the motions and strivings of Gods Spirit . So did this poor Condemned Woman , before she was left of God to this Sin of Murder ! for which She must Dye : So did Herod , and he imprisoned and murdered John the Baptist. Seven worse and more wicked Spirits often enter into such , and so their last end is worse than their beginning , Mat. 12.44 , 45. 5. Consider that all your ways are before God , and the darkness hideth not from him . Prov. 5.21 . 6. Beware of indulging your selves in secret sins ; you must endeavour to be cleansed from secret faults , if you would not have presumptuous sins have dominion over you . 2. To warn them that have fallen into these sins , not to delay repentance ; to beware of doing any thing to the continuing of the guilt of these sins upon your Souls , and Consciences . Oh hasten , escape for your lives ; fly for refuge to Christ. Look not back , with a desire after them . 1 You have been antecedently guilty of many other sins , ripening you for these ; besides the guilt of these sins , you have the guilt of many other . 2. God will else tear you in pieces , and none shall deliver you . Psal. 50.22 . 3. All your former righteousness , and religigiousness will be disowned , if you live impenitent under these sins . Ezek. 18.24 . & 32 12 , 13. 1. Remember them against your selves so as to be heartily judging and condemning of your selves for them . If you would not have God to loath you , loath and abhor your selves for your Violations of his holy Law : If you would not have God remember against you former iniquities , you must remember them against your selves . Your iniquities must be before you ; and you must be judging your selves , before God for them : So did Ezra , Chap. 9.15 . So did David , Psal. 51.3 , 4. This we are counselled to . 1 Cor. 11.31 . Thus did repenting Ephraim . Jer. 31.18 . 2 , Follow and trace the footsteeps of these your sins , till you find out your Original Sin , & your impure Nature . Psa. 51.5 . Unless men come to see and know the plague of their own hearts , they will be partial and feigned in their repentance : They that dont turn with their whole hearts , will fall back again , when a suitable Temptation and Occasion is offered and presented . 3. Beware that you dont flatter your selves as though you had repented before you have ; repentance is not a saying before God with tears , that you are sorry for your transgressions : many turn , but not to the most High. 4. See that Christ as a Sanctifier and Justifier be sought after by you , in respect of the guilt you lie under : you had need improve Christ as a Justifier , and as an Advocate . Oh! then go to Christ as to him who only can Justify , acquit , and absolve you from the guilt of Sin. 1 Joh. 2.1 , 2. Joh. 1.29 . From the consideration of the Power and Dominion of Sin : you have need of Christ as your only Sanctifier . Your Prayers , Reformations , Tears , won't Justifie you : Christ must be a Satisfyer for you , or Gods Justice can't be Satisfyed . And you have no way to get power against corruption , but by going to Christ as your Sanctification : Your Vows , Promises , Resolutions , Fastings , won't mortifie and kill any one sin in you ; 't is Christ must subdue your Sin in you , and for you . 5. Improve present influences from the Spirit of God to draw you to Christ. Unless God by his Spirit draw you , you will never come to the Son : the Number of your Sins won't make you go to Christ ; the Greatness of your Sins won't make you go to Christ : natural desires of happiness , and escaping Wrath & Hell , won't bring you to Christ ; these may cause you to play the Hypocrite , but they won't bring you to Christ : times of common Calamity & Judgment won't drive you to Christ : thoughts and apprehensions of Deaths drawing near and just at hand , ready to arrest you , won't prevail with you to go to Christ. You that delay and put off your repentance when God is striving with you , take heed , you can't convert your selves when you will , without Gods Spirit . Look upon this poor object before your eyes , and then consider whether any , or all the forementioned things , will make you fly to Christ. Improve the Spirit while it is at work on your Souls . 6. Beware that you don't hearken to vain words and reasonings , tending to the lessening of your guiltiness , and your danger of Gods wrath and Judgment . Eph. 5.6 . Oh! know that for these things cometh the wrath of God upon the Children of disobedience . And since the Apostle hath cautioned thus , as to this sin ; I would particularly warn you , to take heed that you don't by vain reasonings prevent your speedy repenting , and turning to God : And shall in a few particulars shew you the Vanity of such reasonings , as have a tendency to extenuate , and lessen your sin and danger , that you may not hearken to them , and deceive your own Souls . 1. Some are ready to reason away apprehensions of Divine anger , because 't is so long since they were guilty of them ; if they had committed these sins to day , yesterday , or but a few weeks ago ; they should be afraid , and concerned to get them pardoned : but it s so long since , that they have almost forgotten them ; and if God had been much provoked he would not have born with them thus long . 1. Consider . God remembers them all , as though committed but yesterday : they are sealed up among his hid treasures . God said , Psal. 50. That he can set them in order before the sinners eyes . God won't only punish for a few of your latter sins only , but for all : If they were committed when you were Young , he hau 't forgot them , for he sayes , He will bring you into Judgment , for all your Youthful sins . Eccle. 11.9 . They that have gone to God aright , have gone for the pardon of former sins ; sins of Youth , as well as latter transgressions . 2. God punisheth some men a long time after they have committed their sins . 'T is true because Sentence against an evil work is not speedily executed , that the hearts of the Sons of men are set in them to do evil ; it s no argument that you shall escape punishment , because God hath not yet punished you . Though God did not destroy the people in the Wilderness presently , but bore with their evil manners for forty years , yet he wasted that Generation . Hear what God sayes , Exod. 32.32 . God waited on , and warned his people for twenty three years by his Prophet , and yet after all he destroyed them in his anger . Jer. 25.3 , 7. Jude verse 5. 2 Pet. 2.9 . 3. It may be you have been under a Judicial process ever since . Sinners are sometimes stupid and don 't observe the Strokes of God upon them ; hear how unobservant they were that had been for so long a time under a course of Judgment . Jer. 44.19 . compared with 20●●●24 . The Judgments of God are sometimes more Spiritual , and so more undiscorned ; God layes his plagues on some mens Souls , when he layes them on other mens bodies ; He sends leanness into some mens Souls , when he sends leanness on others Estates . Ha●'t God let you alone and poured upon you a Spirit of deep sleep ? given you eyes , that you should not see , nor perceive , nor be converted to this day ? To be left of God to go on stupidly in impenitency , is a very great testimony of Divine Wrath. Soul plagues are the forest plagues . 4. The longer ago your sins were committed , the more hazardous your unconcernedness about ●epenting of them , & getting a Pardon of them : God wont be patient alwayes , though he is ●ometimes long suffering : if he waites on Sinners till they bring forth briers and thornes , he would have them know , they are nigh to Cursing . Yea , such as are impenitent after much long suffering , may fear that they are Vessels fitted to destruction , Rom. 9.22 . God sayes , I come three years looking for fruit , and find none , cut it down why cumbereth it the ground . Luk. 13.7 . ult . 2. Some are ready to argue that their sins are but little ; if they had been left to gross acts of Fornication or Adultery , they acknowledge they should have had need to have haltened to Chrst for a pardon ; but they were only guilty of some wanton dalliances , therefore they don't think God is very angry with them . 1. Though some sins comparatively considered are little , yet no sins absolutely considered are little and small , because against an Infinite God , and Violations and Transgressions of his holy Laws , and Commands . 2. Such little sins , if your Consciences were awakened and enlightned would fill you with great perplexity , and distress : As long as the commandment did not come , with Convictions of its exactness , and spirituality on Pauls Conscience , he was alive and could do well enough ; but when such an exposition , as Christ put upon the Commandment came , sin revived , and ●e dyed ; he was slain , and could justifie himself no longer . 3. God finds stubbornness & rebellion which are as that Sin of Witchraft , where Sinners can see only humane frailty and sins of Infirmity , 1 Sam. 15.23 . Saul saith , he had obeyed , the● he had a good end in varying from the command , or the people are to blame , but God tell● him of rebellion and stubbornness which were to him as Witchcraft and Idolatry : God tell● him that he had in so doing rejected the Word of the Lord. Christ tells us , he that looks upon a Woman to lust after her , hath committed adultery with her in his heart . Hear what account God makes of that which you call a look , a cast o● the eye , a little thing . Isa. 3.16 , 17. 4. The more madness to break with God , and expose your Souls to Hell Torment for these things , that had but a little of pleasure to entice . Ezek. 13.19 . 5. Little Sins make way for greater . One Sin allowed , stupifies and makes way for great ones ; the greatest Sinner began with that which you call little . Eve first saw that the tree was good : Cain was first wroth with Abel , and then slew him . 3. Some are arguing thus ; God is long-suffering and patient ; no hazzard of present danger . Eccles. 11.8 . If God strike Sinners dead presently , they should be afraid to put off Repentance ; but God waits and forbears ; he waited long on the Old World , on Sodom , on many wicked men of old ; they don't doubt but God will yet wait on them , they see no appearance of wrath as yet : to this , Consider , 1. Is not this to despise the riches of Gods Grace and Patience , to the treasuring up wrath against the day of wrath , Rom. 2.4 , 5. can't you be content without a treasure of wrath ? that you can find in your heart thus to delay Repentance . 2. God did not exercise any patience towards the Fallen Angels , and he is under no obligation to exercise any towards you . Jude 6. 2 Pet. 2.5 . What reason can you give why God should wait any longer on you ? can you do him more Services ? God is very arbitrary in his waiting , longer or shorter on Sinners . 3. God doth not ordinarily wait so long on Gospel Sinners . Rom. 9.28 no Sinners ripen sooner for cutting down in vengeance than Gospel Sinners . God makes very quick work with some . Acts 13.46 . how quick and sudden was God with Ananias and Saphira ? 4. God threatens to make quick work with them that harden themselves in Sins , in hopes of long-suffering . Ezek. 12.27 , 28. So that you have no security in putting off repentance ; it s very hazzardous . 4. Some will reason thus with themselves . God is very gracious and merciful , and pardons great Sins , and Sinners . God pardoned Manasseh , and Mary Magdalen , and other great Sinners : If God had not proclaimed his Name to be gracious and merciful , slow to anger , & forgiving Iniquity , Transgression and Sin , they should be afraid of delaying repentance ; but inasmuch as God is so very merciful , they hope it will be no very hard thing to perswade him to pardon afterwards . To this consider , 1. That he is a just and righteous God too , and pardons no Sinners but such as are penitent ; it 's true , God gives great Sinners encouragement to turn to him ; and upon their repentance , he will forgive their iniquities , yea multiply to pardon ; but remember he is a just God too ; when he proclaims his Name with so much encouragement to repenting Sinners , he subjoyns that he will not at all acquit the guilty . Nahum . 1.3 . as merciful as God is , he will not shew mercy and grace to the wronging and injuring of his Justice . 2. You take a course to be shut out of all mercy , and to have God appear shutting up all bowels , and pitty from you . Deut. 29.19 . Such reasonings are to be abominated . Rom. 6.1 . surely you turn the grace of God to wantonness ; when you improve it to encourage you on in ways of sin and rebellion . 5. Some plead for themselves , that they are weak and ignorant ; God hath not given them muck knowledge as others ; wherefore their sin is not so provoking to God , as the sins of them that have more knowledge ; they hope God will pity their weakness , and not be so very severe with them . 1. One sin won't excuse you for another ; a gracious act presently after a sinful one , will not excuse you before God ; surely the pleading of that which is a sin , will be no security for a sin . It 's true , the more any sin against knowledge , the more aggravated is their sin ; but ignorance is no defence against Gods anger ; especially in such as you that have had your Education in New-England , under the plain convincing preaching of the Gospel . You must of necessity have refused to attend to the Word preached , that remain ignorant , as to the plain principles of Religion ; you must have set at nought Gods Counsels , and closed and shut your own eyes . What excuse will it be for you ? if you are willingly ignorant ; you did not see , because you shut your eyes , and would not . 2. You know that such and such courses that you allow you selves in , are sins ; and so your sins are not from weakness , but wilfulness . You know that Whoredom is a sin ; that prophaning Gods Sabbaths is a sin , that Unbelief is a sin . You can't plead ignorance here . 3. God hath declared that your ignorance & weakness shall be no expiation of his wrath : Isa. 27.11 . Hos. 4.6 . 6. You say , you don't make such a profession of Godliness as some others do ; if you made a very great profession , and did such things , you are ready to think , God would be very angry ; you do therefore condemn lesser evils in Church members , and admire how they can be so insensible . 1. Sin will damn them that don't make a profession , as well as others . God will damn Heathen for their Impenitency , as well as Professors . 2. You do so far make a profession , that your sin will be aggravated . You pray in your Families , come and joyn in prayer , and hearing the Word of God. You do many things , tho' not all commanded Duties ; you profess so high , that your sin will cast you down as low as Hell , if you repent not . 3. By these things you incapacitate your selves from making a suitable profession . Will saying that you lived in sins and wickedness , that rendered you unfit for respecting all Gods Commandments , prevent your being beaten with many stripes ? Luk. 12.47 . 7. Some will say , that it s not in their power to change their own hearts , and withstand temptation : If they had sinned after such a sort , & had a power to have resisted temptations ; they think God would have been very severe , but they can't change their own hearts . 1. Because you can't do that which is not your work , and what you can't , won't you do what is your duty , and what you can ? though you can't change your hearts , you can reform your life . Many that have no principle of grace , reform their lives . 2. 'T is in your power not to run your selves into temptations , as you often do ; you may as well on an evening , go into your Closet , and confess your sin , as go into bad company , and bad places . 3. 'T is your sin and madness then to provoke God not to help you . Can't you repent of your selves ? and will you run away from God , who only can ? Will you sin away his help from you ? He bids you turn , and he will pour out his Spirit : if you turn from him , and will not cherish the motions of his Spirit , you take a course to dye in your sins . 8. 'T is your grief and sorrow that you do sin . If you were not affected and sinned without remorse , you conclude , God would say , shall not my Soul be avenged on such a Sinner ? But you are sorry , you confess your sins with tears ; you can say you are grieved at heart for your sins , you hope God will not be so exact with you . 1. Some are grieved and sorrowful , but 't is for the shame and punishment of their sins : they acted as though they had no shame in them , when their sins were hid from man , but when men know of them , they grieve and are sorrowful . Shame and fear of punishment , not the Violation of Gods law is the moving cause of some men and womens grief and sorrow . 2. Your grief and sorrow won't quench hell fire , nor wash away the stain of sin . If you cry night and day , and weep never so much ; yea , you cover the Altar in this sense with tears , God won't regard : these are not the blood of Christ , which only cleanseth from iniquity . 3. Your sorrow and grief are but flattery & dissimulation , so long as you take no heed to reform . You read of the Pharisees , that they appeared to men to be sorrowful : yea of those whose Fasts God abhorred , though they made a very plausible show of sorrow , because they did not reform sayes God , Will you call this a fast ? and an acceptable day to the Lord ? Isa. 58.3 ▪ 8. 9. You say , you were sollicited , drawn in , and over perswaded by others to these sins ; if you had enticed others , you had been very much to blame ; but for your part you had no intention , not a thought in your heart to do such wickedness ; but others would give you no quiet till you make one with them , and so you impute it to your being good natured and willing to gratifie others , rather than to the enmity of your heart against God. 1. Could they that enticed you , do as much for you , or against you , as God could ? Surely if you use this reasoning to be looked upon to be good natured persons , you lay your selves open to a just Censure for folly : Who that is wise will despise God , to please man ? 2. If you are so good natured , why don't you yield to God in his beseechings and entreaties ? you are stubborn , wilful and stout enough here : How earnestly hath God invited you to come to him ? he hath not failed in giving you suitable and proper encouragements ; God hath stood long entreating , many years called with al●earnestness , & sent by many to perswade you . 3. Others could not make you yield , if Sin within did not entice you , to a giving a consent , Jam. 1.14 . the Devil himself han't a power to make you yield ; it may be you say , the Scripture seems to carry it in the favour of the young man , spoken of , in Prov. 7.21 , that she forced him . To that I say ; you would do well to consider , that the Scripture relates it , as preparing him for such wickedness , and how fully he yielded ; 't is said , he was one void of understanding , one that had refused Christ as his Prophet , that would not come to him for Eye salve , and that he was out of his place , and idling away his time , seeking occasions of Sin ; he was passing through the Street , near her corner , and he went the way to her house ; and then that he goes after her straightway , or suddenly as it may be rendred ; she did not pull and drag him along , not forcibly drive him ; but he comes after , not make a stand , a stop , or turn back ; but goes after her straightway , and perseveres in the Sin. 4. That God doth strike dead even such as these . Prov. 7.23 . God don't only take Vengeance on them that entice , but on them that are enticed . God gives you no reason by his dealings with such , to hope that you may escape unpunished . 10. You say the days are such days of Apostacy , and the times so degenerate , that you should be a meer laughing stock if you did not sin ; you are ready to say , that you have found , that the end of such mirth is heaviness : Conscience hath galled , accused & condemned you for them ; but if you did decline wanton expressions and gestures , you should make your selves a prey ; others would censure you as silly creatures , not fit for Society ; if others would reform , you would be glad to reform ; but as things are circumstanced , you are afraid to reform . 1. Better Sinners laugh at you here , than God laugh at you for ever . God will be ashamed of them that are ashamed of Him , before an Adulterous and Wicked Generation : God will have them in Derision : Yea , he will laugh at their Calamity , and mock when their fear cometh as desolation ; that on such pretences set at nought his Counsel . Prov. 1.26 . You are afraid sinners will laugh at you , and count you a silly Creature : you take a direct course to be a fool for ever . 2. Others have kept from Sin under greater Temptations . Moses , Joseph , Lot , Daniel , and the three Children . 3. It would be no damage but a benefit to get rid of such Company , whose favour you think to lose . The Psalmist says , Depart from me you wicked men , I will keep the commands of my God. Moses counted the reproach of Christ greater riches than all the pleasures and treasures of Egypt . 4. It may be your Conversion might be an occasion , not only of the Reformation , but found Conversion of many others . It may be your being so concerned for Christ , may cause them to say , O thou fairest among women ! Whither is thy beloved gone , that we may go and seek him with you ? Cant. 6.1 . It may be you may make them ashamed , that falsly accuse your good Conversation : you are not sure you shall be reproached by any . 5. Your Conversion to God will rejoyce many , God , Christ , your Godly Relations , and Ministers , will be glad and rejoyce . Luk. 15.32 . 2 Joh. 4. & 3 Joh. 3. 11. You say you are not convinced that such and such things are Sins , you see no great harm in them ; God prospers you in such wayes , if you really thought them to be sins , you would reform : You have heard such Unclean words and gestures reproved in the Pulpit , but you are not of the Ministers mind : you have known others that have fled from such things , have been Afflicted , and you have been Prospered . 1. You don't bring your deeds to the light to know what they are , that it may be made manifest what they are ; you might have been Convinced . Your refusing to try your actions , renders it suspicious that you have a Secret jealousy they are naught ; you would not willingly know them to be sins Joh. 3.20 . 2. You have often from the Ministry been warned of such courses , and have heard them condemned from Scripture arguments ; your saying , you are not of the Ministers mind , who cites Scripture for what he layes down , whilst you refuse to search with the Bereans , whether the things be so or no , will be no plea for you . 3. Your own consciences have accused you for these things , when you have lookt upon Death to be near ; when you are well , your love to your lusts , puts a new darkness upon your judgments , that were before corrupted by the fall . 4. Outward Prosperity is no argument that your ways are good . You can say by experience , that Soul prosperity don't go along with such ways and courses . Prov. 1. penult . others have been converted , and you blinded and hardened ; you have lost the things that have been wrought , and are gone backward . 12. You say your Sins are Secret from the eyes of the world , and you were never left above once to be actually and grosly Unclean . If you had been an open sinner , one addicted to wayes of Filthiness , you think God would be very angry : but you sinned but once , you hope God will over look that , and pa●s it by . 1. God that is to be your Judge sees in Secret , and will Damn for Secret Sins : Secret Sins will Damn you as well as open . Christ denounced woes against Scribes and Pharisees , for Secret sins . God will bring every Secret thing into Judgment . Eccl. 12.14 . 2. Adam by one act of disobedience was shut out of Paradise : the Angels thrust out of Heaven . 3. One act of these Sins may fill up the measure of other sins . Ananias and Saphira they fill'd up the measure of sin in Lying : one of these sins don't go alone ; many other sins prepare and make way for them . 13. You say you have many good things as well as evil ; you hope your good may be set against your evil . You Pray , Hear , Read , and do many good things ; you hope no present hazard , you should be afraid , were it not that you are Religious in many things . 1. Such have perish'd Eternally . The Pharisies could say as much as you in this respect : Yea Herod did many things gladly ; and the young man that came to Christ , could say , All these have I kept from my youth up . 2. Those things which you call good are an abomination to God , whilst you give your selves liberty to sin : See what God sayes to them Isa. 1.11 . God threatens to make them as Shiloah . Jer. 7.14 . 3. By your impenitency you take a course to be openly wicked , and to lose your Religiousness . Though Herod had a respect to John the Baptist a while , by retaining his Herodias , he is left first to Imprison him who he had heard gladly , and then Beheads him . 14. You say you have known several do such things , and yet when they come to dye they have made a very good end , you hope you shall too . 1. Did you never know any that seemed to be as good and religious as they whilst Sick , that after recovery were worse ? Oh! do you think that all that were prophane in Health and Hypocrites in Sickness recover ? And that they all go to Heaven that are full of good Expressions on a Sick bed to Death ? 2. It may be God may come upon you with a sudden destruction , that you may never come on a Sick bed . Who can tell what a morrow may produce ! When you think Death farthest off , and promise your selves years , God may say , Fools , this night shall your Souls be required . 15. You say you saw religious and good men do such things , and therefore you apprehend no great harm in them , surely they would never have done such things , if there had been so much provocation , and therefore so much hazzard in them . 1. It may be they were only Hypocrites that you saw act so : So was Judas , so was Demas , so the Scribes and Pharisees , that were had in such Veneration for their Sanctitie . 2. You are to follow none only wherein they follow Christ. Good men are not the rule you are to walk by . Consider how the Prophet was punished that was deluded , upon a Prophets suggesting to him , that an Angel had so spoken to him . 1 King. 13.13 . I would conclude with a Word of Warning to you , that are the occasion of our being here this day before the Lord , who are under a Righteous Sentence of Death : To turn to the Lord under the guilt of these sins , before the Decree bring forth . You have stood before an Earthly Tribunal , and are found guilty ; How will you stand before the Tribunal of Christ ? to answer for all your sins ? your day of Grace is almost gone , and within a few hours , you will either be in Heaven or Hell. Oh! now turn to God , or you will never . I would offer some things to your consideration , for your conviction of guiltiness , and need you have to get your peace made with God. You are by nature , a Child of Wrath , and guilty of Adams Sin ; you brought a guilty , defiled Soul into the world with you : You were shapen in Iniquity , and in Sin did your Mother conceive you . You have long refused and slighted Jesus Christ , and would none of him as your Prophet , your Priests , and your King , and so are under a Sentence of Death , from the Gospel , as well as the Law ; by your unbelief you have sealed down , the Wrath of God upon your own Soul ; you have fallen also into great Land-polluting moral evils , Lying , Stealing , Adultery , and Murder . You would not hearken to the voice of your eminently pious Father-in law , warning of you . You have accustomed your self to these ways of sin , tho' you Lived under the convincing preaching of the Gospel . You closed your eyes , and would not see , tho' for many years you Lived under an eminently Soul-searching Ministry ; & you have given up your self to these sins in the day that God was pleading his Controversie , and hedging up your ways with thorns ; in the day of the Lords anger , you have sinned more and more : when God had driven you out of one Plantation , into another , by the Enemy ; when God had taken away your first Husband by Death , and suffered your second to be carried into Captivity ; when he was in bondage , you were wantonly doting on your Lovers ; yea though you could not look out an your door , but the Garrison and Souldiers before your eyes proclaimed it to be a day of Gods anger ; your sin is very great , in your violating your Marriage Covenant . You have relapsed after God filled your Soul with horror for these abominations , and turned again as a Sow that was washed , to her wallowing in the mire . You refused to be prevented from Murder , by covering your Adultery with lying , though so solemnly admonished and cautioned . You have unnaturally murdered the fruit of your own body , & what in you lay its Soul ; have abused patience and long suffering exercised towards you of God ; multiplying lying , and hardening your heart , & have not feared God , being under a righteous Condemnation , and Sentence of Death ; but to this day continued in lying . You have slighted the Word of God , quenched the Spirit of God , refused Christ ; and have by these things filled up the measure of your sins ; so that you must Dye , that the Land be not guilty : None may stay you from death , and suffer you to live ; least the Land be greatly polluted . And you are now Enjoying your last Opportunity in Gods House ; you that have idled , slept away , yea whored away part of so many Sabbaths and Lectures , shall have no more . You that have disregarded Gods Counsels , how righteously might God say ? I will laugh at your calamity , and mock when your fear comes● . Yet he sayes after all these things , turn , Jer. 3.7 . For the life of your body , your case is hopeless . Your sin is so heinous , that your life can't be saved without injustice . Well then , since you can't live guiltless , labour to die penitent ; & since your Body can't be saved alive , endeavour that your Soul may be saved alive in death ; there is yet a possibility that your Soul may be saved . See Prov. 1.20 , 22 , 23 , 24. Jesus Christ the essential wisdom , calls after such an one as you , to come to him ; though you have been long sinning , lov'd , and delighted in sinning ; yea , tho' you have hated knowledge , you are called upon , & encouraged to come . God in Christ is shewing how ready he is to show you mercy upon your repentance , and to help you in your repentance , he offers you the best help , and help suitable . Oh then come away to Jesus Christ now ; left upon your refusal , the after verses be made good against your Soul. Direction . Come away to Christ now upon the call and encouragement of the Gospel . Stay away no longer : Don't think your Prayers , good promises , and others praying for you , will save you . But hasten away to Christ : There is no other Name given , whereby you can be saved . Act. 4.12 . And no other way of being saved by Christ , than by coming to him , or believing on him . You are called this day in an Ordinance of Christ to come for Reconciliation . 1 Cor. 5.19 . Christ came to save guilty sinners : It s a faithful saying and worthy of your acceptation , that Christ came into the World to save Sinners , chief of Sinners . The greatest sinners have been justified in this way . 1 Cor. 6.11 . So Manasseh that shed much innocent blood . Consider , for your encouragement , that Christ fully accepts of them that ran far from him , that refused to come as long as they could retain any hopes of being saved in any other way , upon their coming to him . Luke 15. God won't upbraid you upon your coming . Jam. 1.5 . Yea , he that comes unto me I will in no wise cast out ; though he have been a great and an old Sinner , though he have sinned away many Convictions , yet if he come he shall have mercy . Christ Jesus calls you to come ; not to sell you pardon , but give you Grace . Matth. 11.29 . I will give you rest . Christ aimes at your present gain , and not at his own : and therefore if you have no money , yet you may have the mercy you want . Isa. 55.1 . Consider . 1. That Christ don't call you to come to him to be Punished , but Pardoned . Christ in the Gospel comes to you to save you , calls you to come to him , to be pardoned . It s true , if you refuse the calls of Christ in this life , he will call you in the next life to be punished , and condemned . Oh! Christ calls you , and you need not be afraid to come to him now ; for he doth not call you to come to be punished for sins al●eady committed ; but that he may pardon and forgive them , blot o●t the hand-writing of Ordinances that was against you . May you have a free and full pardon of so many and great sins upon coming ? then delay no longer . 2. Jesus Christ calls you to come , not to pass a Sentence of Death upon you ; but to take it off from you : There will be no Condemnation against your Soul , when once you are gotten into Christ. Rom. 8.1 . yea , Christ says , such shall not enter into Condemnation ; for they are passed from death to life ; there is a sentence of death gone out against you in the Law , & 't is a holy and righteous sentence too ; now the Gospel offers no mercy , to the repealing and taking off this Sentence of Condemnation without coming to Christ. 3. Christ calls you to come to him , not to shut you up in the Prison of Hell , but to set you at liberty . Oh! Christ would bring you out of the pit , wherein is no water ; for Christ received a Commission from the Father , to proclaim liberty , and the opening of the prison doors , to them that are shut up , Isa. 61.1 , 2. the prison and dungeon of Hell is the place you will assuredly be shut up in , if you stay away from Christ ; but the Son will set you at liberty , if you come to him ; who don't chuse liberty and enlargement before prisons and dungeons ? 4. Christ calls you not to feed you with the bread and water of Affliction , but to feast you . Rev. 3.20 . Luk. 15.23 . Here 's bread , which if you eat of you shall never hunger : Is not bread to the hungry Soul desireable ? Why should you stay away , when you are ready to perish with hunger ? Christ Jesus will feast you , if you come to him . Christ hath Spiritual delicacies to entertain you withal . 5. Jesus Christ don't call you to cloath you with Raggs , and bring you to shame and disgrace , but to cloath you with his righteousness . Christ won't take away any thing that is good and desireable , and worth keeping , but to give you Grace and Glory : Nor to speak angrily , but to speak comfortably to you ; not to put you to drudgery , and ignominious service for ever ; but to stand before him to do him Service , in Praising and Glorifying his Name . See what you are counsel'd to come to Christ for . Rev. 3.18 . 1. Come to him for that which he came into the World for , to be your Sanctifier ; to have Sin taken away ; that he would give you repentance . Christ is Exalted at the right hand of the Father , to give repentance unto Israel , and remission of sins . God hath sent him to bless his people in turning them from their iniquities . His Name is JESUS , and he will Save them that come unto him from their sins . You want Christ for this , how can you else think of going into the holy Heavens ? Nothing that defiles enters there : Without Holiness you can't see God. Oh! then let that be upon your Soul , to have Christ for Sanctification . 2. Come to him as a poor guilty , polluted Creature : come therefore self Condemned : They that come because they have made so many Prayers , and have gotten something good , are not like to be accepted . Remember the poor Publican , that went down to his house justifyed ; he was one that smites upon his breast , the Lord be merciful to me a Sinner ; he don't say , be merciful to me , who was once a great Sinner , but I have reformed my life , I have made many an affectionate prayer , I have taken a great deal of pains ; but he comes as guilty , sayes not a word to justify himself . So the Prodigal , when he come home , he comes judging & condemnning himself for what he had done , that he was so guilty , that God might now justly put him by , he does not say , I did displease , but I have now done something to turn away thine anger , and to procure thy favour . See what he sayes . Luk. 15.18 , 19 , 21. And yet ●●e what wellcome he met with . Verse ●2 . And don't you think to go because you have sorrowed , mourned , and kept from Sinful co●●●es . See how David went to God. Psal. 51.3 , 4. 3. Come as a helpless , shi●tless , lost Creature . Oh! Consider that in him the F●●●erless findeth Mercy : As one that must have all ●●om Christ. Oh! go to him as one that is lost , and knows not what to do of your self . Christ came to seek and save the lost . 4. Justifie God in all his comminations , threatnings and curses against sin , and sinners . So did David , Psal. 51.4 . 5. Come to him from the encouragements of the Gospel , from what encouragements Christ gives you in his Word ; nor because you have gotten a heart to ha●e sin , love God ; or because you are not quite so bad as you have been . 6 Come to him to be Saved from the wickedness of your heart . Oh that you may be Saved from the unbelief , hypocrisie , worldliness , hardness and carnality of your heart . So did David , Psal. 51.1 . Create in me a c●ean heart 7. Come to him with a desire to be put into his Service , to do work for him ; so did the Prodigal ; make me as one of thy hired Servants . You will say , what work can I do ? that am just going out of the world . Oh consider , that you may Serve Christ , in making confession of you sin , warning of others , justifying God ; oh come away , consider that Christ will call to you from off the Mercy Seat no more after a few hours ; if you refuse now , how will you dare to make your appearance before the Throne of Justice ? If you are afraid to come to Christ so affectionately calling you to come to him , where he is Sitting on his Throne of Mercy , & holding forth the Scepter of Divine Grace ? Oh! Come ; behold now , even now , is yet an accepted time . Come , and give your self to Jesus Christ. Oh! Lift up your heart to God , to draw you , to turn you ; and we will lift up our hearts and desires to God with you , and for you , that he would draw and turn you . FINIS . 
A45428	----	Of sinnes of vveaknesse, vvilfulnesse and appendant to it, a paraphrasticall explication of two difficult texts, Heb. 6 and Heb. 10 / by Henry Hammond. Hammond, Henry, 1605-1660. 1646 Approx. 214 KB of XML-encoded text transcribed from 38 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A45428 Wing H565 ESTC R10930 13011409 ocm 13011409 96487 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45428) Transcribed from: (Early English Books Online ; image set 96487) Images scanned from microfilm: (Early English books, 1641-1700 ; 741:2) Of sinnes of vveaknesse, vvilfulnesse and appendant to it, a paraphrasticall explication of two difficult texts, Heb. 6 and Heb. 10 / by Henry Hammond. Hammond, Henry, 1605-1660. [2], 70 p. [s.n.], London : 1646. Added t.p. on p. [34]: Of a late, or, a death-bed repentance. Also appears in his "Several tracts", 1646. Includes bibliographical references. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sin. Repentance. 2005-12 TCP Assigned for keying and markup 2006-01 Apex CoVantage Keyed and coded from ProQuest page images 2007-01 Ali Jakobson Sampled and proofread 2007-01 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion OF SINNES Of VVeaknesse , VVilfulnesse : And appendant to it , A Paraphrasticall explication of two difficult Texts , Heb. 6. and Heb. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thucid. l. 3. By HENRY HAMMOND D. D. LONDON , Printed in the yeere 1646. OF SINNES OF Weakenesse . Wilfulnesse . THe second Covenant being that by which we are now all either justified or condemned , and the condition of that , in respect of the facienda , being sincere not exact obedience , not the not sinning at all , but the not sinning wilfully after our receiving the knowledge of the truth , Heb. 10. 26. ( which though it seeme to damne all irreversibly that sin wilfully after conversion , yet sure is to be understood according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Gospell , unlesse he doe repent and returne sincerely unto God againe , for whosoever doth so , there is certaine mercy by other places made over to him in Christ , and what is the full importance of that place will anon be explicated ) It will be an enquiry though of some difficulty , yet of as great use and necessity as any one other in all Divinity , to search what sinnes there are , for which mercy is to be had under the Gospell , and for what not . For that some men are damned , and not all finally saved , there is no doubt , and yet as little there ought to be , that this is for sinne that one man is guilty of , and tother not ; from whence it followes that seeing no man is guiltlesse of sinne , some degrees or sorts there must be of that guilt in one , which are not in another , and according to those different degrees , ( though every of them be of it selfe or without Christ , or by the tenour of the first Covenant damning , yet ) under the Gospell or second Covenant , the adjudging of men to heaven or hell is proportioned . From all which this results , that some kinds , or sorts , or degrees of sinning , or more plainely , some states of sinners , are under the Gospell damning , some are not ; some reconcileable with a good estate , some not ; some for which there is sure mercy in Christ , some for which there is as certainely no mercy ; for though the mercy of God be infinite , and so unfathomable by our finite wits , yet when he hath in the Gospell defin'd how farre his mercy shall extend , and beyond what termes it shall not , 't will be no insolence to affirme , that God will not have mercy on any who are not qualified according to that second Covenant of his , who are not such persons to whom onely he hath promised mercy , at least if they be such as of whom he hath affirmed [ they shall not have mercy . ] Thus farre to justify the fitnesse , and use , and necessitie of this search . Now for progresse in it . It will be eafie to define in the generall . 1. That all sinnes in the world , be they never so great , of what sort or kind soever , if they be retracted with true repentance , shall certainly be forgiven ; ( for that any act of sin should be irremissible , they that affirme doe it on this ground that they that commit that act shall never truly repent , implying that if they did repent , it would be remissible ) and in this the onely difficulty will bee , 1 What true repentance is : And 2. Whether that be necessary to the obtaining pardon for every sinne . To the first , I answer , that true repentance is a change , a through change of mind , ( called in the Scripture , and the ordinary style of Divines , the new creature , being regenerate , conversion , spirituall resurrection , forsaking of sinne , mortification , habituall sanctification , sincere , faithful resolution of new life , reformatiō , amendment , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it superaddes to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and what ever doth not amount to thus much is not true saving repentance , to which the promises or mercies of Christ doe appertaine . And so consequently many specious pretenders to that Title are excluded . Such are bare sorrow for sinne , such the votum poenitentiae , the wishing they were penitent , such a bare warring of the law of the mind against the law of the members , whil'st we are carried captive to the law of sinne ; and many the like . To the second , I must answer by distinguishing the equivocalnesse of the question . For the meaning of it may be , 1. Whether amendment , or forsaking , or overcoming every particular sinne be necessary to the obtaining of pardon for that sinne , whether it be of infirmity or otherwise : and if that be meant , I answer , No. For that some sinnes are of that nature , that as long as we have this mortall infirme flesh about us , we can never hope to be rid of them to get victory over them : such as for which the sacrifices were appointed to be offered under the law , and for which Christs sacrifice once offered is a perfect expiation ; and these by the tenour of the second Covenant , or through the mercy of God in Christ shall never bee imputed to the penitent sinner ; I meane to him who hath amended all others , and humbled himselfe before God , and besought his mercy in Christ , and by faith laid hold of it for these , which though he labour against them sincerely , he cannot throughly amend or overcome . But if the meaning be , secondly , Whether the actuall amending of all his knowne sinnes which consequently may by the Christian be amended , be required necessarily to make a man capable of the pardon even of his sinnes which cannot be amended ; I answer , that it is very probable to be so . Because Christs sufferings seeme not be advantageous ( at all , not so much as to the washing away of humane frailties ) to any but those who are in Christ , i. e. to new creatures , who alone are so ; however that will not bee a material scruple , though it should be left disputable , as long as this other proposition be taken for infallible ( which is so ) that except we repent we shall all perish , i. e. that he that hath not forsaken all wilfull sinnes , shall ( whether for his wilfull sinnes onely , or his wilfull and frailties both together , it matters not ) be certainly condemned . By the answering of these two questions so much hath been gained , as that we may make another generall resolution , and define secondly , that some sinnes are reconcileable with a true penitent , convert , regenerate estate , others are not . And consequently some not destructive under the second Covenant , though others are . What these are in generall will also in the third place be easily defined . Sinnes of infirmity are reconcileable , wilfull sinnes are not . Vnder infirmities I containe all sorts that are usually reduced to that head , and which have beene briefly mentioned in another discourse ; Whether those that proceed from any not culpable defect of my understanding , as sinnes of ignorance , or from some present prevailing temptation , which though I use all meanes in my power against it , I cannot overcome ; or from some advantage taken by Satan , &c. in the assaulting me either on the suddaine , when I have not time , to use those meanes which I might otherwise use which we call suddaine surreption ; or from the frequency or repetition or almost continuednesse of the temptation , which when I have repell'd it never so often , returnes againe , so that if ever my watch be intermitted ( which considering our humane frailty it is though not logically , yet morally impossible , but it should some time or other ) I shall infallibly fall , ( which we use to call sinnes of dayly incursion ) or from the levity and undiscerniblenesse of the matter , or from any other principle , which by that measure of grace that God affords me , ( or if I be not culpably wanting to my selfe in neglecting the use of the means prescribed he is ready to afford me ) I am not able to resist . Supposing al this while that 't is not upon some former wilfull sinne of mine that God by way of punishment withdrawes this grace necessary to the resisting of it ; for if it be so , then though it may truly be said , I cannot now resist that sinne for want of that grace so withdrawne by God , yet will not this passe for a sinne of infirmity . On the other side under the name of wilfull sinnes I meane not all willingly committed , or voluntary sinnes , ( for all sin as far as it is sinne is voluntary , and therefore sinnes of infirmity are voluntary ) but all that are not excusable by any of those former titles of infirmity , or all that are not included under some of those heads . Thus farre in the way of generall defining there is no great difficulty . That begins to shew it selfe when we come to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or particular , to mention what sinnes in specie , or individuo , what sorts of sin or acts of those sorts , are sinnes of infirmity , what not ; And this is indeed an insuperable difficulty , 1. Because one man hath more knowledge , more quicknesse of understanding , and also more grace then another , and so that sinne in specic , or individuo , that sort or particular act of sinne , which he hath power to resist and overcome , that other man that hath lesse power , hath not power to overcome ; and if so , t will be an infirmity in him , though in tother t is not . 2. Because any specificall sinne comes backed with more temptations ( and so makes a more forcible impression upon the will ) at one time then another ; & consequently though it were not above his strength at one time , yet at another time it may . Yea and thirdly , because the same man is at one time more able to resist and overcome , then he himselfe at some other time , as of a man in state of desertion it is cleare , as also when either by drunkennesse or any other culpable extravagancy ( through rage or lust not resisted in the first motion ) the man is utterly debauched from his naturall and spirituall strength , and no way able to resist those temptations , which at another time he would scorne to be captivated with . But these two causes will not be very pertinent to the businesse in hand : because , as is supposed in them , that which brought this weakenesse upon the man , was some culpable , nay wilfull act , ( or yeelding of his ) committed then against strength , ( though now that strength be not sufficient against the consequent assault ) and so no way apt to excuse the sinne , that it primarily betrayed him to . But if the case be set of some innocent accident which causes this alteration , then it will be pertinent to the thing which I now affirme , ( to wit the evidencing the difficulty of such particular defining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) as we know a man in time of sadnesse will be able to reject some jolly proposalls , which yet in time of mirth ( supposing that moderate and harmelesse , and as perfectly sinlesse in it selfe , as that contrary sadnesse ) he will not perhaps be able , nay , as Hippocrates affirmes in his tract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one aire or place may strongly incline a man to one whether virtue or sinne , which another doth not , & where the inclinations are stronger or weaker , there we know the strength being in degree supposed the same must prove unproportionable to the one though not the other , able and sufficient to resist the weaker , though unsufficient to subdue the stronger inclination . To come yet more clearely to that which is of every dayes experience . Suppose a man a little drowzy at one houre ( which drowzinesse at that time particularly , is not a sinne , but a naturall desire of sleep , which is natures due debt ) and suppose him throughly awaked , and out of that fit of drowzinesse at another time ; and then suppose that the same proposall be made to him at both those times , it may very probably be received at one time , and rejected at another ; nay if the proposall be an undertaking destructive of his present desire of sleep , it may easily be affirmed that in that drowzy fit he hath no strength to resist it , though at another time he hath . The reason is , because sleepe being a ligation of the faculties , drowzinesse likewise is so in some degree , and the want of that degree may disable the understanding or upper soule from representing strongly enough at that time , that which at another time it shall be able to represent so strongly , that the contrary proposalls of the sense shall not dare to appeare before it . From whence I conceive it followes , that if the proposall , supposed in this cause , be a sinfull proposall , that sinne committed by that drowzy man will be a sinne of infirmity , which if it were committed by the same man broad awake , would be a sinne against strength , and so a wilfull sinne . From whence yet the man so deceived once or twice ought to receive admonition that hereafter , if any weighty matter , wherein his duty be concerned , be represented to him in the like posture , he will before he consents or refuses , discutere somnum , shake off sleepe , that he may not be so unfit a judge , or if he find his owne weakenesse such that he cannot , he will appoint some body else to awake him throughly , that he be not thus constantly impotent ; For if he doe not use these meanes to recover his strength , when he is aware of them , it may cease to be an infirmity . From all which as we have evidenced the difficulty of the problem applyed to particular individuall sinnes or persons , so we conceive our discourse to have given some hints which will be usefull toward this discovery . Especially this , that any sinne committed by him that hath at that time strength or grace to resist it , or whose wilfull fault it hath beene , that he hath not that sufficient strength ( as if either some former wasting sinne of his , whether act or habit , have grieved the holy Spirit of God , and provoked God to withdraw it from him , which he would not otherwise have done , or if by the use of some meanes beforehand he might have prevented the strength of that impression , or better fortified himselfe , or by use of some other meanes , as of prayer , &c. at the present he might yet get strength , or remove the tempter , and he make use of none of these meanes through sensuality or sluggishnesse ) is a wilfull sinne , ( not a sinne of infirmity ) to that man at that time . And so though we have no other particular way of defining , yet this we have , that will stand any man in as good steed for the examining himselfe , and his owne guilts , or any confessor ( that hath received of his confitent an exact account not only of the action , but the circumstances of the action , his qualifications at that time , and the particular vigor of the assault ) as particular definitions concerning this , or that sinne universim would . As for example , if I would know whether any act of mine owne , ( or being a confessor ) of my poenitent , be a wilfull sinne or no , I must first inquire , whether in that point of time , when being tempted I committed it , my understanding or upper soul , and the spirit of God in me did move me more , or as strongly not to doe it , as the flesh did to the commission , allowing farther somewhat of grace to incline the will , or of the understanding to move it as much in proportion as the will since the fall is naturally inclined to the carnall appetite , ( as you know when one Scale is heavier of it selfe then the other , or by some default in the beame one is more apt to turne then the other , you must , if you would even the ballances and make an aequilibrium , put more weight in the Scale that is apt to fly up ) Or if this be an obscure operation , why then I must desire thee to examine whether at that time thy Spirit or Conscience told thee , this was not to be done , and that on paine not only of Gods displeasure but also of thy eternall damnation , ( which must certainly be farre greater motives of determent even to flesh and bloud , then any pleasure the flesh can represent , can be allective to the contrary ) and if thou findest it did , and yet for all this thy will consented to the flesh in its proposall , then this is a sinne against strength , a wilfull sinne , and not of infirmity . But if thy conscience , or spirit or upper soule , at that time did not this , then 't is to be resolved on , that it failed to doe the duty of a watchman , and if it did so , then my second inquiry will be , From whence that failing of thy spirit arose ? ( for if it be awake and disposed as it should be , ( and as even yet by grace it is prepared to be , if we make use of that grace ) it will speake and admonish us , and that not in words which are subject to misunderstanding , but in sense which therefore we cannot conceive ) Whether , first , from Gods just desertion the punishment of some former sin , or secondly , from some present actuall sinne of mine upon me at that time , as drunkennesse , crapula , &c. or thirdly , from some habit which I have , by former acts of the sinne which I am now tempted to , contracted , to the blinding of my understanding , or grieving of the spirit , or glibbing that sinne , that it shall be able to passe downe insensibly and escape the search of my understanding ; In all these cases , the originall of that failing being sinfull , the failing it selfe will not yeeld any excuse or compleat apology , but the sinne will still remaine a wilfull sinne . If none of all these be found chargeable upon thee , as the originall of that failing and negttive productive of that sinne , then I can as yet thinke of but one inquiry more , whether thirdly , thy understanding and the grace of God in it , being thus layed asleepe as it were , by some naturall , sinlesse , or at least invicible and so excusable frailty , or else ( as in a drowzy fit ) not perfectly awake , there be not some meanes prescribed and presented to thee by God , which if thou hadst used , thou mightest have wakened thy understanding , or fortified thy will , or weakened the temptation : and if so , and thou hast , through negligence , or confidence , spirituall security or pride , omitted to make use of them , then will this still amount to a wilfull sinne or a sinne against strength ; as when the Lunatique Son was brought to the Disciples of Christ , and the Text faith Mat. 17. 21. they could not cast the evill spirit out , and Christ gives the reason why they could not , because , saith he , this kinde goeth not out , but by prayer and fasting , Christ yet chargeth them with infidelity almost unsufferable , ( O faithlesse generation , how long shall I be with you ? how long shall I suffer you ? ) because there being such meanes to enable them to doe the worke , they neglected those meanes , & so only by that neglect became unable . The style of faithlesse in that place gives us yet a more perfect notion of a wilfull sinne , then hitherto we have arrived to , that it is not only that which is against naturall conscience , or spirituall infusions , but also that which is particularly against faith , i. e. comes to be committed by neglecting the use of some meanes , which the word of Christ , or the Scripture offers and prescribes to us , especially if by our former faylings we have discerned the want we have of such helpes or auxiliaries . For in this respect of directing to such meanes of victory Faith is said to be the overcoming the world , 1 John 5. 4. as well as in presenting us with the promises and terrors of the Gospell . Farther yet in the fourth place , if at the time of commission of the sinne thou caust truely say , 't was not in thy power to resist it , because of the strength of the temptation so hurrying thee , as not to give thee leasure to judge or deliberate , ( which may seeme to intitle that action to the title of infirmity ) thou must then enquire , whether thy yeelding ( voluntarily from contēplation of the pleasure &c. ) to some entrances and beginnings of that sinne , whether marose thoughts , or somewhat father , be not that , that hath made the temptation so strong , or thee so weake ; which thou wilt discerne by this enquiry , whether before those morose thoughts &c. were entertained , thou wert not able to make resistance to the actuall sinne , and then , if so thou wert able , nay actually didst , and only the intervenience of those preparatory yeeldings did betray thee to this impotence , and it was in thy power ( by naturall or supernaturall strength already had , or prayer either as it hath a promise of more strength , or as it is an excellent meanes of diversion ) to have resisted those beginnings , when thou didst yeeld , then still is this a wilfull sinne , or sinne against strength . As for other sinnes more clearely and immediately against naturall conscience , against Faith , ( or directions of the Scripture for the overcoming the world ) against supernaturall strength or grace , as contumacious stubborne presumptuous sinnes , there will be little scruple to any man , or cause to keepe him from pronouncing of , and charging on them the crime of wilfulnesse , and concluding ( without reall change ) the certaine damningnesse of them even under Christ . I say particularly , presumptuous sinnes , when ( presuming that Gods mercy in Christ is either unlimited , and may belong to any the most unreformed , or that it is decreed absolutely to some persons , without any respect to qualifications or demeanures , to Saul the persecutor , as well as Paul the Apostle ) the sinner runnes comfortably and alacriously on , without any regret of conscience : the doing so is certainely no sinne of infirmity , because though some errour may be pretended for his so doing , and that errour seeme apt to lend him excuse ; Yet first , errours , that are not simple errours , but bring vitious life after them , are not excusable ( because not invincible ) errours , the rule of the agenda or duties of life being so cleare in the Scripture and in the heart , that no man can be invincibly ignorant of that , Rom. 10. 8 , 9. and Deut. 30. 14. The word that is now commanded is not hid or impossible , or like fetching Christ from heaven , or the grave , a thing quite out of our power , but it is nigh thee , in thy mouth , and in thy heart , that thou mayst doe it . And secondly , it will be apparent , that even those errours on which that presumption is built , being simply considered , are demonstrable to be errours ( suppositâ fide ) or to one that acknowledges the Scripture , because there be so many places in the Scripture point-blanke against them , particularly those of the conditionall promises every where scattered . Neither circumcision , &c. but the new creature , but faith consummate by love , but keeping the Commandements of God ; Without holinesse no man shall see the Lord ; He that confesses and forsakes shall have mercy ; He that hath this hope purifies , &c. And having therefore these promises let us cleanse , &c. From what hath beene said , it will be more then probable , that all acts of fornication , adultery , &c. ( which I shall suppose never to be actually committed without some space of deliberation , or if they be , then I meane those other wherein that deliberation inteposes ) are wilfull sinnes , and so also all acts of drunkennesse , unlesse when through ignorance of the strength of the liquor , or the weakenesse of the braine , the man suddainly fall into it by desiring to quench his thirst , or doe somewhat which is lawfull ; wherein yet , if after one or more trials he miscarry the second or a third time , it will still be a wilfull sinne ; So also lying or speaking that which we know to be false , to the defrauding and wronging of another , or for any vainglorious designe ; So againe , any sinne of oppression , injustice , &c. or generally all those where there is any time of advice and deliberation ; For where ever that liberty is , there is supposed an ability and readinesse in the upper soule of a Christian to present arguments for obedience to God , stronger then any the devill , or the world , or flesh , can offer for the contrary . As for killing a man , though the Law of the Land is wont to distinguish of wilfull and not wilfull murther , yet to any man in his wits , the stabbing his neighbour ( or using any other such meanes as may probably take away his life ) would seeme so strange , that I cannot conceive but his spirit should be able to deterre him from it in that space , which is required that any such weapon may be prepared ; For if it be said , his rage doth gag or silence his spirit ; I shall answer , that the raising of his rage to that pitch was not in a minute , but grew upon him by degrees , and then there was time and meanes to prevent that growth , which he that did not make use of will hardly be able thereby to excuse or extenuate the subsequent sinne . For swearing also I know not how in ordinary discourse or in any case ( extra causas juramenti legitimas , where it is supposed perfectly lawfull ) it can be made a sinne of infirmity ; for in communication Christ's words are so plaine [ But I say unto you , Sweare not at all , and particularly , Let your communication be yea , yea , &c. for whatsoever is more , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the evill one ] that it would amaze any man to see that it should become an ornament or tolerable part of a Christians dialect . And if it be in rage , then I dare say , that either that man hath formerly in some measure enured his tongue to swearing , or not so strictly made conscience of an oath , as Christ's precept obligeth him ; for he that never swore , will not in impatience probably fall out into those formes of speech that he never used , ( but alwaies vowed and resolved against ) but into some other which he hath been more used to , or which he could heare in others with lesse horrour and detestation , or which were a more naturall remedy for that passion . And if you marke it , that which rage doth is onely to blind the understanding , ( and so to steale out any proper effects of rage , as presuming of their impunity , or not considering the contrary danger ) but not to hurry us to the commission of any or every other sinne indifferently , and at a venture . And why a rage should cast one upon using Gods name in oathes , ( which before he had never phansied for any use but in his prayers ) any more then on many other unheard of sinnes , I am so farre from conceiving any reason , that I must conclude it impossible , unlesse it proceed from the being used in some measure to that sinne , or having a more favourable easy opinion of it . And yet after all this , that rage it selfe being so Vn-Christian a thing , which we are so obliged to prevent , ( and if in time it be not prevented , will not alwaies passe for an infirmity in a Christian ) will be unable to patronize or excuse any such one oath , which that puts into our mouthes ; but on the other side , the observing that my rage hath made me sweare , must in any reason give me so strict a watch over my selfe in time of provocation , as never to let loose into a rage , which proves so inconvenient and so complicated a sinne unto me ; as he that finds himselfe quarrelsome in his drinke , hath the greatest obligation to temperance of any . As for any other meanes that bring on swearing , custome , pride , ostentation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , filling up the discourse , none of these will excuse it from a wilfull sinne ; especially considering the naturall intrinsecall untemptingnesse of that sinne , that were it not for some accidentall or extrinsecall advantage , evill example , ( which if it had been a good one , we could easily enough have rejected and not imitated ) or custome locall or personall , or that other of the company we are used to , scarce any man that heares swearing forbidden by Christ , will discerne himselfe to have any carnall invitation to sweare , no not in time of rage . The same I thinke may be defined of all the grosse outward acts of sinne , or sinnes in the members ; because for the acting of them , over and above the consent of the will , some space is necessarily required , wherein the spirit or upper soule , if it be about us , will be able and ready to interpose , if it may be hearkned to , ( which me thinkes is intimated by the Turkes in a custome of theirs , who when they meane to give themselves liberty to be drunke , use to make a great noise , which they say is a warning to their soule to retire into some extreame part of the body , that it may not be spectator or Censor of this their beastiality . ) And if it be thus driven away , gagg'd , or not hearkened to , then that is a sinne against strength , a wilfull sinne . Which perhaps was Saint James his observation , when he said , Sinne being perfected bringeth forth death . For the conception of lust precedent signifies certainly the consent or conjunction of the will with the carnall appetite , when in the wooing ( or canvasse for that consent ) of the upper soule on one side , and of the lower soule or carnall part on tother , the will which is thus courted by both , yeelds to the second , and so they joyne in mutuall embraces , from whence , saith the Apostle , sinne is brought forth , that very consent of the will to the sensuall faculty , being formally sinne without , or before the acting of it ; but this perhaps a sinne of iufirmity , as the case may be ( for universim or alwaies it is not ; but very often wilfull and damning , though it never come to act ) whereas if this sinne ( of infirmity while it was onely in the conception , i. e. consent of the will ) come to birth ( i. e. actuall commission ) or perfection , and fitnesse for birth , ( which requires some space , and time ) it may justly be said a sinne against strength , & so in the very Covenant of grace a fatall mortiferous sin . And therefore though before we said that the same sinne in specie , might be but an infirmity in one , and yet a wilfull sinne in another , yet this affirmation will need this caution to interpret it , that the meaning of it be onely this , that a sinne that is onely an infirmity in one , may by some meanes of aggravation become wilfull in another , but not è contra , that that which , upon some grounds or supposition of strength common to all men , may be in universum defined a wilfull sinne , can by any meanes be extenuated into an infirmity . That which I now say , I meane of any grosse outward act , or habit of sinne , because in these I conceive there is some mora or stay , wherein the spirit may be advised with ; and then that being supposed in good health or regenerate state will not faile to suggest sufficient arguments against that sinne , and so be a meanes to retract that sudden stolen consent , before it come to act , at least to habit ; Or if it be not it selfe without auxiliaries able to combat with the temptation , yet it will out of the word of God be able to direct us to some aid , which being called in , will either improve us to a competent strength , or help to disarme and weaken the temptation , which we shall find by trying , and making use of those meanes ; be they our prayers either for grace in time of need , or as I said prayer as a meanes of divertisement , or be they fasting , vigilance , &c. or be it but a tempting to do our best , for this is very ordinary to observe in our selves , that ( when we put our selves to it , and do our best ) we prove able to doe farre more , then ever we dreamt , we had been able . And this is very remarkable , whether you consider it , as a truth in morality , wherein it hath been observed that necessity or extreame danger enables men to doe miracles , which when they are past they are amazed to see them done by them , ( as Hierocles excellently shewes on that golden Pythagorean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) or as a truth of Scripture , wherein there be many promises that God will aid when we fight , cooperate when we work , assist when we endeavour , and not be wanting to them which are not first culpably wanting to themselves . Having said thus much of wilfull sinnes ( for the disabusing of those who are over apt to flatter themselves that their sinnes are infirmities and no more , and therefore sure of their pardon in Christ , though continued in , or not retracted by particular repentance ) I shall not thinke this discourse chargeable or accusable of any dangerous or hurtfull seuerity , by being apt to drive men to despaire . 1. Because it is knowne in Scripture and acknowledged by all , and now confest by this paper , that there is a tabula post naufragium , a planke after shipwracke , repentance , as it implyes forsaking , and change of mind , and the working of that in every such sinner , is the thing that all this while I intend , and there is no way possible for the working it , but this , by representing the danger , if it be not wrought , which he , that takes all his sinnes for infirmities , will never be convinc'd of , while he so thinks . And 2. because the despaire that is dangerous is that which is contrary to the purifying hope , to that hope that sets upon amendment , by assuring that there is mercy to be had on such termes ; And as any other hope is but groundlesse confidence , so any other despaire but that which makes us give over amending , is in some respects a very usefull , at least not very noxious , despaire : usefull , if it set us on mending , when without it we would not ; as in case of despaire or distrust onely of our present condition , in respect of our present sins , but not of the future , because there is yet place for repentance : or not noxious , I meane not so farre , as to damne , or do any thing but deprive us of some comfortable assurance here , ( the want of which , if we want nothing else , will never prejudice any mans salvation , whatever they thinke , that take this assurance to be Faith ) as in case of dying without all hope of Heaven , when that no hope proceeds onely from an amazing sight of former sinnes , which though we have sincerely forsaken , yet none but God infallibly sees that we have , and our selves out of an humble lowly conceit of all our owne actions , ( our repentance particularly undervalued by us ) thinke and resolve we have not . For sure if God see we have changed sincerely , and so there be assurance respectu objecti , in respect of the object , t is an errour in us to thinke we have not ; ( from whence proceeds the non-assurance of the Subject ) and this errour if it be onely in the understanding , and produce no evill life , will sure damne none that should not otherwise be damned . For whereas it may be objected , that he may seeme to want that affiance in Christ for salvation , which is a saving necessary grace , I answer , that that affiance ( that is so ) is the rolling my selfe on Christ for salvation , and if I perish , I perish , the denying and renouncing all trust in my selfe in my owne righteousnesse , faith , repentance , my owne any thing , but only Christ , and God's mercy in him ; not the beleeving my personall election , or that I shall be saved what ever my sinnes be , and how unreformed soever . For besides that this is in an unreformed sinner ( speaking of wilfull sins ) were the beleeving of a Lye , because there is really no mercy or Salvation for such ; besides this I say there is no obligation or command in Scripture , which can be thought to make it duty or necessary for any to beleeve himselfe a true poenitentiary even when he is so . 'T is true we are commanded to prove our worke &c. Gal. 6. 4. i. e. to ponder and ballance every action we take in hand whether it will beare the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tryall of the test or no , and this we are incouraged by that which follows , that we shall have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boasting only in our selves . But then , first , this precept of trying is not a precept of knowing or beleeving . Secondly , this trying his owne worke , signifies the direct act of conscience , the doing each action with a good conscience , but belongs not to the reflexive act of Conscience upon the whole life past , or if it doe , requires not , that every man should at every minute of his life beleeve or know infallibly that this state is good , and shall be so to the end . Thirdly , the boasting there is set only in opposition to boasting over another ( as appeareth by that which followes v. 5. for every man shall beare his owne burthen , i. e. another mans being worse then you will doe you no good ) to judging well of our selves by that deceitfull way of comparing our selves with those that are worse then wee : and therfore , fourthly , 't is observable that it is not said by way of promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he shal have matter of boasting in himselfe , ( for sure the best man living hath little of that ) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , only in himselfe , all the boasting or comfort that he hath shall be in himselfe and in the uprightnesse of his owne conscience , as that is opposed to comparing or comforting himselfe ( as the Pharisee with the Publican ) because others are worse then hee . And so still the want of this assurance being the utmost inconvenience that this doctrine can possibly at the worst view of it bring upon him , this will amount no higher then some present discomfort , which will be recompenced abundantly by the gaines it brings with it of being disdeceived and brought timely and happily to repentance . The short is , let these sinnes which thou seest improved , perhaps beyond thine expectation into wilfull sinnes , be sincerely resolved and laboured against , and all meanes used for the performing that resolution , & then if by any unsuperable weakenesse of thine thou failest in performing it or overcomming them , perhaps I shall retract my doctrine in some part as it is appliable to thee ; or if I doe not , be confident I have done thee no considerable injury , though I should have deceived thee in some particular ; I am sure I am not guilty to my selfe of any designe to do so , and therefore I hope my errour shall not be a culpable one , because error amoris , an errour of kindnesse , or care , or love , in that I desired to make heaven as sure to thee as I could , though not to make thee over sure of heaven . Somewhat being thus set downe by way of character to know wilfull sinnes by , we shall suppose that that will also be helpefull to the defining what sinnes of infirmity are . For of that no scruple will be made to affirme , that what ever sinne is not wilfull in any of the former descriptions of it , must be resolved to be of infirmity ; there be no middle or third betwixt those two in the second covenant-account of sinnes . By the rule therefore of contraries we shall best proceed . 1. In generall , to define a sinne of infirmity , that which is not against strength or grace , or that which ( though we labour and endevour sincerely against all sinne , and use what meanes we are convinc't will tend to the overcoming of sinne ) we yet fall into , either through humane frailty alone , or through Satans cunning , taking advantage of that our frailty . As first , when ( as at first we gave hints of resolution ) any invincible and so excusable ignorance of Gods will in some particulars betray me to some sinne , ( for then my understanding or spirit is not of strength sufficient to advise me ) then the sinne is of weaknesse , and therefore Rom. 14. they that are called the weake , v. 1. are explained to be they that lacke knowledge v. 10. which all they that have are called the strong through that Chapter . Or secondly , when the suddainnesse of the assault gives not my spirit leasure to represent those perswasives and determents which it would doe if it were not so surprized ; and so for want of those representations on that side , the present promises of the temptation doe preponderate and prevaile against all that is offered to the contrary ; for as a man that hath time to set himselfe upon his guard will be able to resist and vanquish that enemy which by surprisall takes , and bindes & conquers him with ease , so is the will of a man in case of suddaine surprisal ; It hath no leisure to make use of those succours that reason could afford , if it had time to muster them up . And so being more weake at such times then at other , the sinnes that at such time it yeelds to , but would not at another , are sinnes of Infirmity . For 't is to be observed that the upper soule moves the will not as a naturall but rationall agent , uses syllogismes and arguments to perswade , hath not that despoticall power to have it at its becke or nod , 't is not by a Goe and it goeth , and come and it cometh , ( as Aristotle's Philosophy seemes to set it ) that what the understanding prescribes to be done , the will must doe ; but the course is of some more length . The understanding must dispute and canvasse it against the carnall appetite , answer the motives brought by that , and then give more perswasive ones for the contrary ; and then perhaps the understanding is otherwise busy at that minute when the temptation comes , and the popular carnall argument that it hath used , hath prevailed and gotten consent before the understanding was aware of it , either through present businesse and inability to attend more things at once , or for want of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suddennesse of mind to represent presently the arguments it hath on its side , or to find out the Sophismes on t other . Or however , To dispute it throughly and cleare all difficulties , and indeed ( if it be but ) to make this one Syllogisme , [ the terrours of the Lord belongs to him that commits such a sinne as thou art now tempted to but that man is mad that will upon any carnall motives venture upon the terrours of the Lord , therefore that man is mad that will adventure on that sinne , ] and then to prove and make good against the contrary fallacious suggestions of the flesh , &c. every part of that Syllogisme , and moreover to bring it home particularly to thee at that time , will require some space , and that ( by the suddainnesse and no warning of the temptation ) being not afforded , the spirit in this case is not able to doe its duty , and so the sinne will be committed for want of strength . For the want of strength that especially denominates the sinne of infirmity , is not any want of bodily strength ( for whatever is committed for want onely of that is a kind of rape , no voluntary action , nor consequently any sinne so much as of infirmity , an act or defect of the body , not of the will , and so not chargeable upon the man which is primarily his soule , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thy soule is thou ) but of spirituall or inward strength , i. e. of grace , and of motives and suasories to obedience , more effectuall , or operative , or powerfull , then any the world , or flesh , or devill hath to the contrary . And seeing these arguments are perpetually to be had from every regenerate Christian 's spirit , and the only want is the non-representing or non-producing of them in time of neede , if the case stands so , that by reason of the suddaine surprizall , ( or which is somewhat different ) clancular surreption , when from some indifferent acts a sinne steales on us , as by drinking one glasse of wine I am prepared to a readinesse to drinke a second , and perhaps by that sending up some cloud to the understanding , or warming , and so emboldning me , I may be much induced to a third , and so every step make me more unable not to proceed ) they cannot be thus produced , this sinne thus consented to must needs be a sinne of infirmity in him that meerly through ignorance of the power of wine is so betrayed , though to him that had one such warning , and yet thus fals againe as before I said , I cannot be so favourable . Or thirdly , when the vigilance and importunate diligence and indefatigable siege of the temptation is such , as that if the man doe not watch with as continued a diligence , the will will be taken unfortified , and so by that disadvantage won to consent , ( as in case of daily incursion of any one temptation , or of all sinnes , some at one time , some at another , every minute almost some ) then the sinne that is committed meerly thus , may passe for a sinne of Infirmity ; because though every assault particularly considered be such as that the spirit might have beene vigilant enough to prevent it , yet to be so perpetually upon the guard is morally impossible ; and so sometime to nod , and slip , or fall may passe uncensured for an infirmity . And therefore when to that which is said truly of the second Covenant [ that the condition of it is feisable because there is now under the Gospell no more required sub periculo animae , but to doe what we are enabled to doe , and no man can be unable to doe that ] 't is wont to be objected that no man ever did all that he is able to doe , and therefore though it be Logically possible to doe so , and so to performe the condition of the second ( though not of the first ) Covenant , yet 't is moraly impossible , i. e. 't is not to be imagined that ever any man will do it , ( & then that will be all one in effect with the condition of the first Covenant , which is acknowledged utterly impossible . ) To this we answer , that therefore the Gospell hath made provision even for these morall impossibilities , and not required the regenerate Christian , sub periculo animae , to performe alway what ever he is able to performe , but indulged so much to humane frailty , that what ever is morally consequent to that , shall be matter of excuse to us , and so particularly to fall sometimes through daily incursion of temptation , onely because I doe not ( which it cannot be expected I should ) watch alwaies , will be matter of excuse also . Besides these 3 heads of sinnes of infirmity , some others there are , which will not so clearely be put under one or severall heads , such as are those that the levity of the matter and that inadvertence betrayes us to , ( supposing that that be not grosse , or affected , or caused by some wilfull sinne ) for some degree of this there will be in the most knowing and most vigilant man , and some sinnes will drop from us by this meanes , which wholly to avoid may be truely said to be above Humane Power . One head of these sinnes of infirmity there is yet behind , containing many branches under it , of which 't would be too long to treat particularly , and yet without a particular descending to particulars , hard to define whether they be infirmities , or no. Namely , sinnes which passion betrayes us to , meaning thereby such passions which 't is not in the Christian's power so to quell , but that they will be apt thus to betray him . These sinnes are either 1. the inordinacy of these passions themselves , which I thinke neither nature nor grace can so wholly conquer in this life , but that in some kind or other there will at some time appeare some inordinacy , some act of either immoderate anger , or feare , or love , or joy , or sorrow , at some time or other , and of these we may define in generall , that he that first studies himselfe so carefully as to discerne which of these he is most inclinable to by his temper , and then labours sincerely against all , but with most industry against that , to which he is most inclinable , ( of which sincerity he will be able to passe some judgement by the daily impairing of the violence of those passions , for sure if he labour sincerely , especially by the use of proper meanes , he will be able to advance somewhat toward victory , though not absolutely arrive to it ) shall have the excuse of infirmities for his some few acts of immoderate passion . Or 2. These sinnes are some other specificall acts of sinne which these passions betray men to , which though much different in guilt as well as nature from the mother sinnes , and many times very far from infirmities , ( for sure he that for feare would sacrifice to Idols , through anger kill &c. will hardly be thus excused ) yet is it very possible that such sinnes that some passions may betray us to , may deserve that title of infirmities . As when any naturall trembling or other passion incident to the flesh , being ( without any improvement into an inordinate passion ) an incitation of mind , makes me not discerne or not weigh the sinfulnesse of some small light sinne , which offers it selfe to rid me from my feare &c. as if the venturing of some lesser sinne should promise me rescue from death , which being otherwise represented to me as unavoidable , were withall very formidable to me . For although in this case the least sinne be not in strictnesse to be admitted , though it be for the saving of my life , and though the deliberate resolution that in such a case I will venture on such a sinne , because it is but a sinne of Weaknesse and so excusable , do make it in that case to be wilfull and unexcusable ; yet abstracting it from this , and considering it not before-hand , but onely at the time of suddaine surprizall , it may be said , that the temptation of the feare being so great above the proportion and size that the sinne is at that time represented in , this may passe for a sinne of infirmity . To come now to specificall or particular sinnes , and define universim that they are sinnes of infirmity ( as of some I did that they were wilfull ) I shall not adventure , because as I said , some circumstances might improve some acts under those species into wilful sinnes , in some men at some time . All that I shall say is , that 1. Evill thoughts being suddenly ( or assoone as they are deprehended ) rejected with indignation , 2. Wandring thoughts in time of prayer , following us onely out of custome of thinking on some honest or lawfull things ( which yet I desire and in some ejaculation pray for strength to cast away from me , when I set about that worke ) and never distinctly consented to , but crouding in upon a confused imperfect consent , or non-rejection , 3. Wicked motions unconsented to , or if on the suddaine consented to , yet presently retracted againe , ( and not onely strangled or frustrated for want of opportunity of acting them ) are most capable of that title of infirmities . For any more particular knowledge of them , every man will best be able to advise himself , when he hath tryed his actions by this touchstone , that [ Those onely are sinnes of infirmity , when our sincere endeavour and industry and the use of grace given us , and prayer for more grace , and other meanes prescribed us , are not able to free us from some acts of those sinnes , or when all our failings in endeavour &c. are but consequents of humane frailty , not of wilfull sinne . Of these that which I shall say for close , will , I conceive , be matter of as much comfort , as the former part was of discomfort to any . To wit , that through the mercy of Christ under the Second Covenant , Infirmities unconquered , unforsaken , sticking to us till our very deaths , may be and shall be most certainly pardoned to them , that have nothing else to be charged on them . i. e. by whom all wilfull sinnes be sincerely forsaken , and for infirmities 1. their soules humbled in confession , and contrition , 2. pardon humbly begg'd in Christ's name , and 3. sincere endeavour used against them ; they shall I say be pardoned , if not so farre as not to be punished in this life , yet so farre as not to separate from the love of God here , or vision of God hereafter , though they be here never wholy overcome , or put off . This I would make the interpretation of that distinction of a generall and particular repentance , so ordinary among Divines , that the particular repentance should not onely descend to particular wilfull sinnes , especially those that are committed after the receiving knowledge of the truth , but also extend to the actuall forsaking of them ; but the generall repentance belong onely to sinnes of infirmity ; and that 1 without descending to all particulars of that kind , 2 without extending our sorrow &c. for them to actuall forsaking . For the sacrifices of the law being appointed to be offer'd for these sinnes , but not for wilfull , argue that Christ typified by those sacrifices , when we were weake , dyed for us , and by his death hath obtained pardon ( for all that walke not after the flesh , but after the spirit ) for all their sinnes of weakenesse , on termes onely of humiliation , particular , or , where that cannot be , generall confession , prayer for pardon , and affiance in Christ for that pardon , without any actuall overcomming or casting off , or getting rid of them , ( which in wilfull sinnes must be superadded to the former ) , so , that he that at the time or minute of his death should be guilty of one of them , it would not hinder his salvation , any more then the same would be inconsistent with a regenerate justified estate in time of life . So that the conclusion may be safe and cleare . A true Christian may safely live and dye with sins of infirmity about him , but live or continue in any wilfull sinne , much lesse dye he cannot , or if he doe , he ceaseth to be such . He that is borne of God sinneth not , and he that doth sinne is the servant of sinne . Some spots there are which are not the spots of sonnes , Deut. 32. 5. and they that are guilty of them , may be resolved , either never to have right unto , or if they had , to have forfeited all their priviledges of Saintship here , ( such are justification , &c. ) and hopes and benefits of it hereafter . A PARAPHRASTICALL EXPLICATION OF Heb. 6. FOR this cause ( or because it is an evidence of children and babes to be alwaies fed with milke , still taught nothing but the elements of the beginning of the Oracles of God , ● . 5. 12. and to know nothing of that higher doctrine of righteousnesse , i. e. of our justification and sanctification , v. 13. which depends extreamely on the doctrine of Christ's Melchizedekian Priesthood , v. 10. to which being consecrated , v. 9. he [ became the author of eternall salvation to all those that obey him , ] which words are the compendium of the Doctrine of our Justification annd sanctification . ) Let us proceede to this higher and more perfect doctrine , or such as is proportionable to an upper forme of Christians , leaving or passing over these doctrines that Christ began with , ( such was that of repentance and faith , Mark. 1. 15. the first words of his preaching ) and not beginning at the very elements of Christianity , againe , those fundamentall docttrines that the rawest Christians are taught ; as by name those , First , of repentance and turning from our unregenerate workes . Secondly , of Faith or beleefe on God. Thirdly , of baptizing , as that containes both the baptisme of Repentance and of Faith precedent , both John's baptisme , the baptisme of repentance , and Christ's baptisme administred by the Apostles , the baptisme of Faith in the Father , Son , and Holy Ghost . Fourthly , of laying on of hands , whether that which is answerable to our Confirmation , oft mentioned of those that had beene baptized , or that in Absolution , or a third , that on the diseased , the ceremony of curing them , ( of which there is so frequent mention in the Gospells , Matth. 9. 18. and 19. 13. Mark. 5. 23. and 6. 5. and 7. 32. and 8. 23 , 25. and 16. 18. Luk 4. 40. and 13. 13. and many times in the Acts in the description of miraculous cures . ) Fiftly , of the resurrection of the dead . Sixthly , of eternall judgement or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , adjudging of men to eternall life and eternall death . And by the help of God , this we purpose to doe , i. e. to proceed to those sublimer doctrines of Christ's Melchisedekian Priesthood , fore-mentioned , c. 5. and resumed v. 20. of this Chapter . Onely for those that are such non-proficients in Christianity , that after so long profession of that doctrine need still to be taught the principles againe , even that of repentance from dead workes , being themselves turned backe or in danger so to turn to their former Vn-christian unregenerate courses , let them know this important truth , for which I cannot but goe out of my way a little , and tell them in a parenthesis ; That it is impossible , that those who have bin once regenerated ( for this is the result of that which is expressed by many phrases ) that have once been baptized or enlightened , the word signifies both , because adulti were not baptized , till they had beene catechised , and sufficiently instructed in the faith . 2. That have had a gust or tast of the celestiall gift , whether of Christ , that Tit. 2. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , salvificall saving grace , or whether the grace of Christ . 3. That have beene partakers of the Holy Ghost , of those gifts and graces which that worketh in the heart by the preaching of the word , or invisible overshadowing . 4. That have had a gust of the good word , or Gospell ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being all one ) of Christ , and of the powers whether of the Kingdome of grace , the state of Christianity , ( for that is cal'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the age to come , by the LXXII . Is . 9. 6. where it is set , as the title of Christ , that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the father of the age to come , as opposite to that Judaicall State ) or whether of the Kingdome of heaven , ) and fall from that state of regeneration , and those priviledges of Gods Spirit that attend it , ( for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of equall latitude with all the former particulars , and is the falling from , or forfeiting of them all ) should renew , or recover in an intransitive sense , or in an active reciprocall , renew or recover themselves to repentance , ( or once more being applyed to Saint Paul's discourse of repentance , that Saint Paul's preaching ( taken by it selfe without superordinary measure of grace , should renew such in a plaine active sense ) being by such sinnes of theirs guilty of a kind of recrucifying of Christ , and putting him to a shamefull death ; for Christ who was once crucifyed and slaine , is as it were revived in the regenerate Christian 's heart , lives and rules and reignes in him by faith , and when that man falls to his old unregenerate course againe , he crucifyes Christ anew , and puts him to a contumelious death . The cleare understanding of these 3 verses 4 , 5 , 6. depends upon these 6 Gospell-truths put together . First , that without God's Spirit or special grace no man can convert , repent , renew himselfe , much lesse recover after a defection . Secondly , that by this grace and strength of God , man may convert and repent , and being a regenerate convert , do all things through Christ that strengthens him , worke out his owne salvation , and when he falls , if God do not with-draw that grace , according to the words of our article , he may by the grace of God rise againe . Thirdly , that if in case of fall God doth so with-draw his grace , then the man cannot so renew himselfe , or recover to repentance , nor can the ordinary power of the ministery worke upon him . Fourthly , that God hath in the Gospell threatned upon our not making use of this grace , to with-draw it or take it away from us , as appeares by the parable of the talents , where 't is said , [ To him that hath , shall be given , and from him that hath not , shall be taken away even that which he hath ] i. e. To him that makes use of the grace given him , to the end for which 't was given , the resisting of sinnes , denying of lusts , and living soberly , and justly , and godly in this present world , Tit. 2. 12. to him shall more grace be given ; but from him that makes not this use of it , ( is an unprofitable steward of grace , hath grace , but doth not thus resist sinnes by the helpe of it , from him ) shall be taken away even that which he hath . Fiftly , that God doth not upon every sinne committed by a regenerate 〈◊〉 , no not upon every sinne committed against knowledge , against grace ( if it be but some single act ) presently with-draw his grace , for this sinne may be presently retracted by repentance , not indulged or staid in , and then to such humble sinners God gives grace doth not take it away from them . The case that such acts of sinne bring regenerate men to , hath from the Scripture beene explained in another discourse , which I desire may be there considered , and not repeated here . And though it be a sad one , even God's delivering up to Satan , yet doth not that inferre the with-drawing of his Grace , or forsaking , but rather the giving or continuing sufficient grace , 2 Cor. 12. 9. passage out , and power of bearing it , 1 Cor. 10. 13. But then sixthly , that upon the regenerate man's walking after the flesh , relapsing into the sinnes of his former unregenerate life , like a dogge to the vomit , &c. or into a new set of other sinnes , spirituall pride , faction ( able to denominate a man carnall , 1 Cor. 3. 3. ) and the like filthinesse of the spirit , then doth God with-draw his spirit from that man , and therefore such sinnes as these are called peccata vastantia conscientiam , & tristantia spiritum , grieving and quenching of the spirit of God ; which though it strives with sinners , yet shall it not alwaies strive , Gen. 6. 3. when unrighteousnesse commeth in , i. c. any old or new vicious habit , then the holy spirit of discipline will not abide , Wisd . 1. 5. And therefore t is said , 2 Pet. ● ▪ 21. That they that after they have knowne , turne from the holy Commandement , or the way of righteousnesse , and are againe entangled in the pollutions of the world , which they had once escaped , v. 20. fall into a worse estate then they were in before their regeneration ; which must needs be by the totall with-drawing of grace from them . To which purpose is that of Saint James out of Solomon , that God resisteth the proud , where resisting is opposed to giving of grace , and so notes taking it away , and the proud opposed to the humble , are the proud impenitent obdurate sinners , or they that go on in any impenitent course against knowledg or conscience . All which being premised , 't is cleare that they that are thus fallen from a regenerate state to their old unregenerate course of sinne , &c. and so by Gods just punishment deprived of his grace , without which they were able to doe nothing , are not now possibly able to recover or renew themselves to repentance . As they that are only slipt or fallen , but not layne downe in their mire of sinne , might by the grace which they yet have , and by the preaching of the word , be able to doe . That this is the meaning of the place , may yet farther appeare by the similitude following , v. 7 , 8. brought on purpose to explaine it . For the ground that hath the benefit of the raine to moisten its naturall drinesse , and so to make it able to beare fruit , and that hath suck't in that raine , and been actually moistned by it , ( which is the lively expression of the premised regenerate man ) if it doe bring forth fruit to the husbandman , performe that which it is enabled ( and is expected from it ) to performe , ( which is an expression of him that makes good use of grace , lives like a regenerate man , this [ he that hath ] in the parable of the talent ) it shall receive blessing from God ( the more grace in the parable . ) But that same moistned and manured ground ( the same regenerate man ) which bringeth forth nothing but thornes and briars , ( the servant that proves evill and faithlesse , that makes not use of grace to its due end of resisting lusts , and overcomming the world , but falls into his unregenerate sins , lives as if no culture had beene bestowed upon him ) is rejected , ( deprived of that reward which tother had ) for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an agonisticall word , signifies generally in this booke , as 1 Cor. 9. 27. one that misses the prize , the reward ) the blessing of more grace : And contrarywise is nigh to cursing , that punishment of withdrawing of grace due to it , and the end of it is to be burnt , or to burning , which whether it be set to note eternall perdition , or else an extraordinary kinde of husbandry , which we call Devonshireing , cutting off the turfe and burning it upon the ground , to make that beare which ordinary culture would doe no good on , I shall not define . Onely from that latter interpretation , which I suppose will be rejected , I shall take the hint to say that which though the interpretation be not admitted , will yet be without contradiction true , that how impossible so ever it be for such an one to recover himselfe , or for the ordinary meanes to worke upon him , yet 't is still possible , that God may by some extraordinary meanes of spirituall husbandry recover and reduce that man. All that is here affirmed is onely this , that there is no promise that he will , and the thing is onely in the hands , the free hands of God , not so much as constrained by a promise , and so no ground either of depending upon it for my selfe that God will doe it for me , or prejudging others that for them he will not doe it . I can foresee but one objection now producible against the probability of this interpretation , and it is this , that this impossibility of doing any good by our owne naturall strength without Grace is so universall a truth , that it cannot be here appropriated to this one case of apostasie or recidivation of the regenerate . For the regenerate , remaining so , can doe no good thing without it , and those that are not yet regenerate are as unable to convert themselves , as these are to recover or renew . To which though I might answer , that the instancing in this particular , is most ( and only ) proper to the Apostles present purpose , who speakes to converts , who were either thus fallen or in danger thus to fall , ( and therefore though the Aphorisme might be extended to those others , yet we have no reason to expect , that the Apostle should so farre recede from his businesse in hand as to doe it , and so the objection will be of no force ) yet will the answer be more cleare and satisfactory , if I adde , that indeed that which is here said , is proper onely to this kind of sinners , the relapst regenerate . For of the regenerate not so falne , it is most certaine and agreeable to Scripture-doctrine to affirme , that by the spirit of Christ he can do all things , that he hath sufficient grace , and by that sufficient strength to doe what God in the Gospell requires of him , and therefore 't is affirmed of him , i. e. his person thus enabled , that he is thus able ; and consequently he is every where exhorted to doe accordingly , to worke out his salvation , to stand , to quit himselfe like a man , to purifie himselfe , and a hundred the like , which ( every one ) suppose him to have grace by which to doe it . And for the unregenerate , though indeed he having no grace , can as yet doe nothing , yet some promises there are in the new Covenant of giving of grace to him , ( mention of giving Christ for every man , ( that Christ being the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the salvificall grace that appeares to all , teaching them , &c. ) and in Christ striking a Covenant with those to whom he is given , and part of the effect of that Covenant , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to give strength to serve him , and againe mention of the talents dispens'd among the servants , to all some , and upon the good use of the least more bestowed . From whence sure it may be concluded , that 't is by some default of our owne , whosoever have not sufficient grace given us , especially the promise being so punctuall , that God will give the Holy Spirit to them that aske him of God by importunate unwearied prayer . ) Whereas in case of the fore-mentioned relapse , there is no such promise of Grace , to give us such a claime to it , nor consequently the same degree of possibility to renew , that the other hath to convert , God's promise of giving grace to them , which doe not resist it , adding much to that possibility ; and his no promise to the other , being sufficient proofe of the impossibility of the other , according to the importance of Aquinas his note out of Aristotle , l. 3. Eth. that those things are said to be possible to us which we can doe by the helpe of our friends , ( which we can doe by a derived power , though of our selves originally we cannot ) and God being a friend ( I meane no enemy , but lover and helper beyond all friends ) to unregenerate men , so farre as to give Christ to dye for them , and his holy Spirit to descend to them , being such enemies , to love them and give them the effects of love , whereas to them that have rebelled and vexed his Spirit , he is not such a friend , but an enemy to fight against them , Is . 63. 10. And so no such secundary derived way of possibility competible to them , because no such assurance of any friend to aid them in it , there being none other imaginable but God , and he being to such an one an enemy rather . Parallel to this place thus interpreted is that in the same Ep. c. 10. For those that after the accepting of the knowledge of the truth , after the embracing the Gospell , or Christianity , being regenerate and born a new of water and the Holy Ghost , doe fall willingly into their old ( or other new ) courses of sinne ( for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , not the single act , but the habit of sinne , 1 Joh. 3. 6. and 5. 18. Rom. 2. 12. Heb. 3. 17. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added thereto notes it to be a voluntary wilfull trade of sinne , which is supposed by having received knowledge of the truth ; whereas 't is possible to continue ignorantly , and so by infirmity in such habit , and then that will not be capable of such aggravations as there doe follow , nor withall pertinent to this case ) by this meanes fall into a condition , for which the Gospell hath not provided any ordinary remedy . Which is the meaning of [ there remaines not now a sacrifice for sinnes ] And that sense ariseth thus . For them that had sinned ignorantly under the law , there was place for sacrifice , the Priest was to offer a sinne-offering for them ( called ordinarily in the 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and they were not to be farther punished or proceeded against in foro , but he that did wilfully or despightfully breake the law , was upon sufficient proofe of it by witnesses , put to death in capitall , or otherwise punished in other crimes , without mercy or pity to him , ( which is the sum of the 28 verse ) & so in like manner proportionably to those types , he that hath sinned through ignorance or ignorantly , lived , and gone on in sinne , ( and such the sinnes of the unregenerate life are counted to be , done ignorantly in unbeliefe , as Saint Paul saith of himselfe , and the same will hold of the sinnes of those that are Christians in profession , baptized , &c. and yet have not amended their lives or forsaken their sinnes , for they are still in an unregenerate state , not capable of that description , c. 6. 4 , 5. ) there is mercy to be had for him ( as Saint Paul saith of himselfe , 1 Tim. 1. 13. ) Christ hath dyed , offered himselfe a sacrifice for sinne , and so delivered men from the danger of such sinnes , upon condition that they doe repent of them , and amend , nay by this sacrifice of his he hath purchased grace for such , sufficient to bring them out of that darkenesse to light , from that state of unregeneration to repentance , so that for that man considered in that state , though he be a sinner , yet ( as Saint John saith , 1 Epist . 2. 1. ) Christ is an advocate and a propitiation , and here there remaineth a sacrifice , a meanes of pardon and a meanes of converting , Christ giving himselfe , both that he might redeem and purifie , Tit. 2. 14. justify and sanctify . Yea farther , when this man being regenerate falls into any single act of sin , ( if it be through ignorance or weakenesse ( as still there remaine some relicks of them in the regenerate , the state in this nonage of ours , being but an imperfect state ) then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet of still this sacrifice remaines , and pardon is had by it to the regenerate disciple upon acknowledgement and petition ; nay if it be not capable of the excuse of ignorance or weaknesse , yet if it be not continued in , but retracted presently by repentance , this sarrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still remaines in force for him , as in the Law when the leprosie doth not spread , Lev. 13. 23. or is healed in the leper , 14. 3. then though the Priest shut him up againe seven daies , &c. answerable to excommunication or delivering up to Satan , yet still v. 4. the Priest shall offer sacrifice for his cleansing , and so here though the sinne be leprosie , an uncleane spot in the soule , yet being not spreading but presently retracted by repentance , it may bring some inconveniencies upon him , such as have been mentioned elsewhere in the case of delivering up to Satan ; but yet it may passe for a spot of sonnes , at least such as shall now not hinder from being a sonne ; and this sacrifice here , or 1 Joh. 1. 7. the bloud of Christ parallell to it , cleanseth from such sinnes as these , continues pardon and grace as yet to such , obtaines of God that he with-draw neither . But if any man , after the embracing of Christ , receiving the truth and grace , i. e. being thus regenerate , shall returne to his old pollutions again , ( or some new in exchange for them , the filthinesse of the spirit in stead of that of the flesh ) to a course and trade of sinne , having not now the excuses or alleviations , of which before he was capable , shewing himselfe to contemne both the mercy and grace of God , to despise that pardon , and ( to make no use of , but contrariwise ) to resist that grace ; there is no direction for any offering for such ; this very sacrifice of Christ belongs not to him so farre as by Covenant to obtaine continuance of pardon for him , or continuance of grace ; God may justly with-draw both , and Christ's bloud say nothing to the contrary ; nay , God hath told us that in this case he will with-draw both in the places forementioned , and the same may be collected from this place from the aggravations here set upon the sinne , that it is the treading upon the Sonne of God , profaning the bloud of the Covenant , i. e. making the bloud of Christ uneffectuall to his pardon , and contumeliously using the spirit of grace , and so grieving and quenching that spirit . And so v. 27. all that remaines behind in justice , or by tenour of the second Covenant expectable from God , is that he should proceed to judge such a sinner , and his zeale or wrath burne like fire , to consume all such gainesayers or adversaries that walke thus contrary to all his methods of mercy , of grace , and from hence all that can toward comfort of such be concluded , is , that 't is not here said , that God cannot or never will give grace againe to such , or use meanes for the recalling them , because of God this is not here affirmed . From which negative argument , though the possibility of such recovery may be concluded , yet there are little grounds to conclude it probable , or reasonable for any man ( that should by that be encouraged to spirituall security ) to depend or hope in it , for if the weight of one passage be observed ( how much worse punishment shall he be thought worthy of or adjudged to ? i. e. worse then that under Moses law , when the offender , 28. was put to death without mercy ) we shall rather have reason to feare God will punish such with excision or cutting off , without giving any new stocke of grace to recall them againe : For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this booke doth not so often import being thought worthy , ( which might consist with contrary mercy ) as meeting with that reward , actuall receiving of it . So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 3. 3. is to have honour bestowed upon him , ( and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Tim. 5. 17. ) and not onely to be thought worthy of it . In proportion to which if the words should be interpreted and taken without exception or dispensation , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. he shall be punished in a worse manner ] there will be little place of comfort for such to depend on , and from thence to fall into such dangerous snares ; and yet because after all this 't is possible that though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the good sense signifie actuall giving , yet it may not in the ill , actuall punishing , because to thinke worthy and to reward , still goe together in God , in retribution of good , but not so in evill , his pardoning mercy oft interceding ; and againe , because those words may well passe not for any law set to God , ( but onely as a meanes to keep us from so falling , when we stand , by setting such a direfull character upon it , shewing us how promiselesse and dangerous such our state is ) it will therefore be no temptation to anywho is in this sad estate to be hopelesse or give over labouring to get out again , but rather a Summons or Proclamation of terrour , straight to awaken him out of that estate to humiliation and prayers to God , lest it be too late . And in this the example of David will be encouragement to him , who after a years sleepe or lethargy in those sins of adultery and murther , &c. ( which were such falls of a regenerate man , and by God's ordinary meanes never retracted all that while ) was yet by God's grace , and mission of a Prophet extraordinary recalled and reduced again , though it cost him afterwards many flouds of teares & penitentiall expressions to wash out those spots which he had thus contracted ( & though even still he lies under the reproach of that sinne , when he doth not of any other , because that only was indulged in so long ) 1 King. 15. 5. And the same may be said of Solomon also , who after such heavie falls , which beyond all the children of God are sadly recorded of him in Scripture , was by God brought back to repentance ; God's mercy being beyond all promise ( I shall adde beyond all other example ) to him in this behalfe . And therefore the close must be , that if we have followed them in their sinnes , we must be sure to imitate them also , not only in the repentance , and sincerity of that , but in all the degrees and demonstrations of their repentance , if we hope for the mercy which they met with . To which I shall adde no more save onely this , that the product of that which from these places hath beene concluded , seemes to be very agreeable with that famous case set by Saint Augustine , l. de persever : of two men supposed to be converted together , to live the life of converts in the same manner , to fall together , and so to continue some time , and then one of them before death to recover and rise againe , and the other to dye in his state of relapse ; where he makes this an argument and example of God's making a discrimination betwixt men , supposing this last act of recovery in the one , to be an act of spirituall extraordinary grace to him , which was not given , nor by any obligation due unto the other ; which is the most that from these two places thus paraphrased hath beene collected . He that thinketh he standeth let him take heed lest he fall . 1 Cor. 10. 12. If any man be overtaken in a fault , you that are spirituall restore such a man , considering thy selfe lest thou also be tempted , Gal. 6. 1. Then saith the Devill , I will returne to my house from whence I came out ; and comming he findeth it empty , swept , and garnished ; then goeth he and taketh with him seven other spirits worse then himselfe , and they goe in and dwell there , and the end of that man is worse then the beginning . So shall it be to this evill generation , Mat. 12. 42. Behold thou art made cleane , goe , sinne no more , lest a worse thing happen unto thee . Joh. 5. 14. OF A LATE , OR , A DEATH-BED REPENTANCE . Brutus in Epist . ad Pergamen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . By HENRY HAMMOND D. D. LONDON , Printed in the yeere 1646. OF A LATE OR A Death-bed Repentance . CONCERNING a late or Death-bed repentance , ( which I conceive much fitter for a sad secret consideration in the presence onely of God , and the Scripture , & ones own soul ; then for a dispute or debate , wherein either each party may be unwilling to yeeld , or willing to retaine their owne prepossessions , or else that person that hath long depended on the benefit of a late repentance , may thinke it great rashnesse to resigne up that hold upon slight grounds , and such will any seeme to be at a suddaine transient representation ; ) It must first be acknowledged , that one of those two things is ordinarily understood by it , either the perfecting our accounts with God at that time , reinforcing all our former good resolutions , and shutting up that busines of our soules , which in time of health had beene sincerely begun , but not perfected ; or else the Beginning of that worke of Repentance at that time . For the first of these it is acknowledged , that the Close of our lives , whether it be old age , or sicke bed , is very proper and usefull to that purpose . For the person that hath before that , sincerely converted to God with unfained sorrow and confession of all former sinnes , and firme resolution of amendment , ( which is the least that true repentance can consist of ) may then , when he sees himselfe drawing toward a period of a life , mixt with infirmities , and sinnes , lay his full load on his owne shoulders , and so with true sorrow and compunction , come heavy laden to his Saviour , lay downe that burthen before God by particular confession , and beseech his pardon through the sufferings and satisfaction of Christ for every of these ; which pardon the true sincere penitent hath on those termes promise to receive from Heaven . Nay , he that had before made many good resolutions , and yet through custome / of the place , through strength of naturall constitution , and such like temptations , hath hitherto not beene so faithfull to his resolutions , as he ought , may now at last upon God's visitation , and by helpe of this discipline of Heaven , radicate and settle such resolutions so deepe , that they would be constant , and persevering , if he should againe recover ; and so this discipline may in that case be thought to have beene designed by God to this wholsome end , and the working of such an effect will no doubt be acceptable in his sight . But for the second , the beginning , I say the beginning the worke of repentance at that time , I desire these particulars may seriously be laid to heart . 1. In a generall view of it , whether it be not reprochfull and contumelious thus to offer God the refuse and vilest of our age and parts , like that offering to Ceres Phygaliensis in Pausanias ; none of the hony of their bees , but only the wax , or juicelesse part of their labour ; and of their wooll ; those fleeces which were not fit for use , but full of the daglockes , the coursest and foulest part of it . That kinde of wooll , if a late Critickes bold conjecture might be heeded , was it in which the spunge of vinegar was put , when 't was given Christ on the Crosse . The Criticisme I shall confesse very insolent , but the observation on that supposition , true and obvious enough , that it was the greatest contumely that could have beene offered unto Christ . 2. Whether a person that now in time of youth or health , depends in any measure upon that repentance of old age , or disease , that deferres the forsaking of wilfull sinnes , or labouring to overcome passions or vanities for the present , in contemplation of the possibility of doing all this at the last , and of the conceived benefits or usefulnesse of such repentance , do not , for the present , grieve , and resist , and refuse the holy spirit of God , which at that time importunes to be heard and obeyed . 3. Whether he do not promise himselfe , that though Gods spirit be thus grieved and resisted , yet he will never be wearied out , but will be as bountifull and constant in giving of grace , after such resistance , as before . 4. Whether to hope this be not contrary , as to that of the Prophet , Is . 63. 10. They rebelled and vexed his holy spirit , therefore he was turned to be their enemy , and he fought against them ; so also to the method of God in dispensing his Grace described in the Gospell , especially in the parable of the Talents , which goes upon this rule , that he that makes use of , and improves that measure of Grace which God affords , shall have more , but he that doth not , that which he hath shall be taken away from him ; As Gen. 5. 3. where we read my spirit shall not alwaies strive with flesh ; the Greeke hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall not abide or dwell with him ; & the Hebrew is thought to have a peculiar notion ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sheath ) my spirit or the spirit which I have given to man , shall not be thus unprofitably laid up , and sheathed in him , the talent that lies so long idle shall at length be taken away , and the floud be sent to awake or drowne such unprofitable-spirited-men . It is the phansy of a very learned man , that these were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Pet. 3. 19. the spirits ( in prison say we ) of whom God so complaines that they were sheathed , lay idly and unprofitable in mankind , in Noah's dayes who went and preacht to them . Which if it be rightly conjectured by him , will conclude them , and all such others in the number of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 20. disobedient , whose repentance and amendment Gods patience ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) once expected , but at length gave over expecting ; the very same provoking condition ( exprest by the same word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that Heb. 3. 18. is put under that direfull oath of God , that they should not enter into his rest . Thus the preaching of the Gospel , the means of working grace being allowed in an eminent manner to God's people the Jewes , and after the death of Christ , yet farther continued to them for some time , upon their resisting of those meanes , is taken away from them , Mat. 21. 43. To which purpose that terrible passage so oft repeated and so little understood ( Matth. 13. 13. Mar. 4. 12. Luk. 8. 10. Joh. 12. 40. Act. 28. 26. Rom. 11. 8. all taken out of Isa . 6. 9. ) is very observable , being in the place of the Acts peculiarly applied to this matter , the removing of the meanes of grace from the Jewes to the Gentiles , v. 28. of all which severall repetitions of the same words , this is the plaine constant sense , that because they had first resisted that powerfull meanes of grace , so long vouchsafed unto them , therefore they were by God's just punishment deprived of those meanes ( that spoken to them obscurely in parables , which was to others plainely , as the places in the Gospell specify ) and so delivered up to hardnesse of heart . For this reason or cause ( so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes ) because their heart was ( in the preter tense , was before , not is , in the present ) waxen grosse , and their eares were dull of hearing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the aorist , they had for some indefinite time been so slow and dull in hearing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their eyes had they closed , lest they should at any time see , or heare , or understand , or convert , and so God should heale them . That this is the meaning of that hard place ( a proclaiming of consequent desertion from God upon their precedent obdurating their hearts against God's meanes , and not any absolute , antecedent , unprovoked act of God's hardning of them ) the manner of setting downe the place both in Saint Matthew , and in the Acts , and the rendring it as a reason of Christ's speaking to them in parables , in three other places , will inforce ; as might be more largely here manifested , if it were seasonable . And indeed ( to returne from this short digression ) the promises of the Gospell goe generally on this ground , assurance of grace to the humble , that is , to those that being sensible of their danger through sin , doe obey God's call , and resigne themselves up as Subjects to Christ , but withall that threat adjoined of resisting the proud or disobedient , Ja. 4. 6. And though it may be said that God doth not alwayes with-draw his Grace , and his cals the meanes of grace upon every such resistance of ours , and therefore I may still hope that he will continue them to me to the houre of my death , and then I may make use of them ; yet the answer will be pregnant enough , 1. That although God upon every act of our resistance doth not wholly withdraw all grace , yet we have reason to think that the oftner we refuse , and resist , the more apt God is to forsake and desert us , and perhaps the weaker are his after-cals ; As the Angel of God which he promised to send as a guardian before Israel , Exod. 23. 20. indued with the power of God , v. 21. was , say the learned Jewes , upon their worshipping the calfe , taken away from them , and an inferiour weaker Angel given in his stead , with no more then meere Angelical power ; and this they ground on Exod. 33. 3. where God , that v. 2. saith he had promised to send his Angel before them , now tells them , he will not goe up in the midst of them , for they are a stiffe-necked people . And then sure this will be able to inforce that warning of God's concerning that Angel , Exod. 23. 21. Beware of him , and obey his voice , provoke him not ; as being sure that any such provocation will bring some revenge or punishment after it . A gleame of which truth it was , that the Heathens conceived that their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Gods , or Angels of Cities or Nations , did upon the provocations and sinnes of the inhabiters solemnly forsake their Altars and Temples , resigne up their care and tuition of them . 2 dly . That every act of our present resistance adds to our future obduration , as the beating of an hammer on an anvill ( such is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theod. the soule that reverberates every stroke or call ) makes the anvill the smoother , and in effect the harder , I meane lesse capable of impression ; and then in the ordinary dispensation of the spirit , though God should continue the same degree of grace , after our frequent resistances which he gave before ; yet we should then be lesse likely to receive it , then we were before , when yet it appeares we did not receive it . Whether by one or both of these meanes it comes to passe , I know not ; but sure every such sinne that is thus added to the tale , makes the reduction of any sinner more difficult and improbable then before it was ; and I shall appeale to the conscience of every such man that hath for any time flattered himselfe with the hopes of what a Death-bed repentance may do for him , whether he do not find that ever since he entertained those hopes , he hath grown more wretchlesse , prophane , Atheisticall , and so much farther from the end he hopes for , or depends on , and every day in an estate more deplorable , and desperate , then other . 3 dly . That we have no reason of beleeving , or hoping , farther then we have grounds from the word of God , ( the foundation of all beliefe and hope ) and that either from some promise , or example there . And therefore the next thing I desire should be considered , is , 1 How farre those promises and examples may be extended , and from thence that it be resolved unreasonable and unsafe to extend our hopes or perswasions of our selves any farther , then those will make it prudent for us to extend them . For the promises , that which is most familiar with us , and on which 't is most likely most men take up this hope , is that , wherewith our Common prayer-booke begins , At what time soever a sinner doth repent him of his sinnes &c. of which ( that we mistake it not ) these two things are observable . 1. That that place containes no promise of Gods giving the grace of repentance at all times , which is the only thing which all this time we consider ; but onely that at all times God is ready to forgive on supposition that we doe repent . 3 That that place cannot so fitly or probably be applyed to a death-bed repentance , because if we look into the margent of our bookes we shall see the place cited from Ezech. 18. 21 , 22. and therefore is in justice no farther to be extended , as an infallible promise of Scripture , then that in Ezech. will beare ; and that upon examination will yeeld no more then this , that at what time soever a wicked man shall convert to God , turning from all his sinnes , that he hath committed , and on the contrary live , and performe the actions of a new life , keep all Gods Statutes , that is , performe ( though not perfect , yet ) sincere , universall , impartiall obedience , and doe that which is lawfull and right , he shall surely live , he shall not dye , his transgressions shall be forgiven ; and in his righteousnesse , his renewed sincere obedience , he shall live . Which doing , and keeping , and righteousnesse , how it can be applyed to him which begins his worke not till he sees that he is just ready to dye , will hardly be imaginable . But having said thus much of this one Place , I remember the saying of an ancient ( uncontradicted by any that I have heard of ) that though God promise pardon to all penitents at all times , yet he hath no where promised repentance to those all at all times , and that is all we now speake of , & therefore shall now suppose there are no such places , and therefore seeke no farther for them ; and though without such promise 't is possible God may still give that grace of repentance , yet that he should do so ; 1. It is extraordinary , and therefore he that despises his present offers , hath little reason to hope that those extraordinaries shall be reserv'd for him , and if still he will hope , Job hath told him , The hypocrites hope shall perish , and I shall be bold to adde , that there is no greater degree of Hypocrisie , then this want of sincerity , which appeares now in him by his not accepting of grace for the present , by refusing or deferring to do that which he is enabled and sollicited to do . In stead of seeking after more such promises I shall adde one terrible threatning , Psal . 95. which is repeated by Saint Paul in the Epistle to the Hebrews , and by our Church thought fit to begin our dayly morning service . Where after these words To day if you will heare his voice , harden not your hearts , which signifies the time present , or at farthest the time of Gods calling to them in his word to heare his voice , 't is straight added to all others , I have sworne ( and Gods oaths are irreversible ) in my wrath , that they shall not enter into my rest . To which these two other places may fitly be subjoyned , Prov. 1. 26. where as the punishment of those that have refused God's calls , 't is added in God's name , I will laugh at their Calamity , and mocke when their feare cometh . A terrible place to him that hath neglected Gods seasons and opportunities , and at last comes to be surpriz'd with Death , and the feares that accompany it , and then begins to fly to God for succour , and grace , and pardon , & God in stead of compassionating , scoffes , & laughs , & mocks , at him ; The least that this can import , wil be that that time is a very improbable time for that most necessary work to be wrought by Christ in us . The other place is that admonitiō of the author to the Hebrewes 12. 16 , 17. that no man be prophane as Esau was , in selling his birth-right for a morsell of meate . i. e. ( at least by way of accommodation ) that pretious priviledge and birth-right of grace here , and ( consequent to the Christian use of that ) his eternall inheritance in Heaven , for some transitorie pleasure of this earth , lest it befall him eternally , what befell Esau here in respect of his father's blessing , he found no place of repentance , could not get his father Isaac to repent , or reverse the donation from Jacob to him , though he cryed bitterly for it , Hast thou but one blessing , O my father ? blesse me , even me also , O my father ; and so , as it follows there , sought it carefully with teares . The full importance of the place is , that they that are guilty of Esau's despight and contempt , which is there called prophanenesse , may have reason to apprehend that they may fall into the same hazard for their spiritual estate , that Esau did for his temporall , be irreversibly lost , and finde no place for repentance in God , though they seeke it with sorrow , and griefe , and bitter compunction , carefully with teares . To which purpose Christ's dealing with the people of the Jewes , is matter of example , and admonition to every of us , Luk. 19. 42. when weeping over Hierusalem he said , If thou hadst knowne , or O that thou , even thou didst know , at least in this thy day , the things which belong unto thy peace ; and as if that time were past , just as he was a speaking , he adds , But now they are hid from thine eyes . For the dayes shall come , &c. It seemes before the point of the comming of those dayes of their surprizall , the things belonging to their peace were hid from their eyes , to wit , upon that criticall fatall act of their crucifying Christ , adding that bloody transcendent impiety to their former killing , and stoning of the Prophets , on which certaine irreversible destruction went out against them ; In which case though Noah , Daniel , and Job should intercede , they should not be able to reverse it . To which purpose 't is observed generally by Divines from these , and the like grounds , that there is to every wicked man a time when the measure of his iniquities are filled up , and Gods patience in waiting for him so wearied out , that he gives over calling , or expecting , or waiting his repentance . This was wont to to be called by the Jewes the measure of judgment , i. e. a pitch of sin , upon which judgment infallibly followed , destruction of whole Kingdomes , and the like . This time is not to be knowne by any man of himselfe , ( nor to be discerned by any observation , and comparing of himselfe with others ) either by the number of sinnes , or calls of God , or yeares spent in sinne contrary to those calls , there being so much variety in these , and in God's dealing with men , that nothing but Gods revelation can give us any certaine knowledge in this point ; Only this may be said of it , 1. That the death of an impenitent sinner , i. e. God's plucking him away in that state , is , when it comes , a certaine indication of it . 2. That it is possible , I say possible , that it may be before the time of death , i. e. that the man which is come to that fulnesse of sin and ripenesse for excision , may be kept alive by God beyond that time , and if that , which I say is possible , ever actually be , then is that man concluded under a finall sentence , an irreversible estate in evill , even in this life , and consequently 't is possible some impenitent sinner may in this life arrive to that estate . For as Numb . 16. 38. the censers and the lives of Corah and his company were forfeited to God together , ( as that place should be read , the censers of these sinners with their soules , or lives , v. 38. are hallowed , v. 37. i. e. consecrated , forfeited to God , their goods and their lives together ) so is it with grace , the speciall suppllex or furniture of the soule , that , and life are betray'd together , the same degree of sin , the same pitch of provocation makes forfeiture of both , and then God may use his power and dominion , as he please , take both together , or take one and reprieve the other for some time , withdraw grace , and leave life , for some ends in his wisedome seeming good to him ; and as there the censers were not destroyed , but made into broad plates for the Altar , used to the service of God , when the owners were swallowed up quick , so no doubt on the other side , might the owners have been kept alive , & used by God some way to set out his glory , and yet the censers have beene destroyed . It being free to God to take the forfeiture , when , and how farre he please , and in case of such filling up their measure , either to withdraw grace only , ( which if it be totall and final makes up the irreversible estate ) or else if he so please , to call for both the deposita at once , take away grace and life together . That I thus take confidence to conclude , is upon the authority of Scripture , which hath made it cleare to me that it was thus actually with Pharaoh at one time of his life , after the sixth judgement peculiarly ( but not before , through all , or any part of the space of the former calls , much lesse at , or before his birth , or before Gods messages to him ) when God is said to harden his heart , & to make him stand , or keepe him alive , ( when otherwise he had cut him off from the earth , but that he intended thus to reprieve him ) that he might shew in him his power . Exod. 9. 14 , 15. Which because it is a notable ( and as farre as I have observed in Scripture a singular ) example , and because by some mistakes in our translation and by other prejudices it is become somewhat obscure , I will here set downe as it lyes in the story . Moses & Aaron are sent to Pharaoh with that message from God concerning the dismission of the Israelites , and with miracles and signes to give authority to their message , and Pharaoh refused to harken or obey , but hardned his heart , Exod. 7. 13. In which place our ordinary Translation hath mistaken , for it is not to be understood , as we read it , that he , i , e. God ( as yet ) hardned Pharaoh's heart , for the words do not beare that in the Hebrew , nor had any such thing by way of story at that time beene intimated ( only by way of prediction , and evidence of Gods praescience , Ex. 3. 19. and by way of Decree what God would doe upon it , c. 4. 21. and 7. 3. which was after fulfilled , and not yet , and might therefore be referred to that after-time ) ( but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pharaohs heart waxed strong , or hard , was hardned : and so it followes v. 14. the Lord said to Moses , Pharaohs heart is hardned , he refuseth , &c. and so the very same words are rendred by our English c. 7. 22. and c. 8. 19. was hardned , in the passive , not actively he hardned . And so this denotes only an act of stubbornnesse in Pharaoh , an obstinate resistance or refusall against God's calls and miracles , & not any act of Gods either positive or privative ( by way of desertion ) in hardning him , only the Lord had said that it would be so , ( in the end of that verse ) which referres to Gods prediction of his stubbornnesse , c. 3. 19. I am sure that the King of Egypt will not let you goe ; and that , I say , grounded only in Gods praescience , which hath no more to doe with ( no more influence on ) the effect , nor degree of causality in the producing it , then my seeing of any object , hath on the object , being perfectly as extrinsecall and accidentall to the effect , as my sight or my knowledge is to another mans action , and the thing foreseene no more necessitated to be by that meanes , then it would if God did not foresee it , it being common to God with us to worke by his will , and not by his praescience , and the absurdity being as great , to affirme that he willeth by his knowledge , as that he knoweth by his will , or that I see with my eare , or heare with my eye , and such like : the truth of which Calvin it seemes discerned by some hint in Valla's writings , and from him Beza learn't , and acknowledged it also . After this obduration of his against a call and a wonder , God proceeds to a judgement of turning the water into blood , v. 16 , 17. and that it seemes was a very sufficient meanes of conviction unto this obdurate Pharaoh , for so saith God , Hitherto thou wouldst not heare , but in this thou shalt know that I am the Lord , behold I will smite , &c. this visible judgment was able it seemes to extort from him the acknowledgement of the hand that sent it , in this thou shalt know , and yet after this , it followes , that Pharaoh's heart was hardned , v. 22. neither did he set his heart to this also v. 23. and the reason is given , because the Magicians did ( in these two signes ) the same thing also by their inchantments . After this comes the plague of frogs , and that it seemes came so neare him ( on him c. 8. 4. and into the Kings Chamber , saith the Psalmist ) that , though the Magicians were able to do the like , yet being not able to deliver him from them again , he calls for Moses , and intreates his prayers for deliverance from this plague , and promises that he will let the people goe , v. 8. and Moses , to improve this mercy to him , that it may be a softning deliverance , that the frogges and the obdurate heart may depart together , bids him choose his time when , v. 9. and it shall be done for him , v. 10. that thou mayst know that there is none like the Lord our God. But it seemes this had no effect on him neither , for when he saw there was respite , when the judgement was removed , ( now God's mercy was his temptation as before the Magicians inchantments ) he hardned his heart , and harkened not , v. 15. and this was a third wilfull act of his owne obduration , agreeable to what God had foretold of him , as the Lord had said . Then comes the plague of lice , v. 17. and in this the Magicians are posed , v. 18. the Devill that before could hurt but not deliver , that could doe destructive , but not saving miracles , is not now able to destroy , to doe mischiefe , confesses and proclaimes the finger of God , as he doth the Messias in the Gospell , when the Pharisees denied him , and yet for all this , this testimony and sermon of the very Devill against him , it followes , his heart was hardened , v. 19. and he harkened not as the Lord had said . After this comes the swarme of flyes , & that not only as a plague miraculously produced , but with a signe , v. 23. a division betwixt God's people and his , no flyes swarming in Goshen , but in all Egypt besides , on purpose to make him sensible of his sin by the particularity of the punishment , to the end that he might know , v. 22. on purpose to teach him piety . By this it seemes Pharaoh is wrought on a little , first to give leave that they shall sacrifice to God without going out of the land ; then when that would not serve ( because by so doing they should sacrifice the abomination of the Egyptians to the Lord before their eyes , v. 26. i. e. those things which the Egyptians would detest to see so used , Gen. 43. 32. to wit in Manetho's phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cattell w ch were sacred among the Egyptians , first by law forbidden to be killed , & after , though not then , received into the nūber of their Gods , for so was Apis saith * Tatitus , a bull and the speciall God of the Egyptians ) he proceeds farther and giveth way that they may goe into the wildernesse , only you shall not goe very farre away , v. 28. and upon this promise , Moses promises to intreate for him , v. 29. But now Pharaoh had already hardned his heart foure times , & at one of those times he had over and above dealt falsely , promised faire , c. 8. 8. but brake his promise , and therefore now Moses after this fift judgment , though he promise to pray upon his promise to mend , yet doth it with a particular warning more then at any time before ; but let not Pharaoh deal deceitfully any more , v. 29. as ominating that , if he bid , now the danger would be greater then ever before , and yet v. 32. as soone as the judgement was removed , Pharaoh hardned his heart , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hac vice , this turn , this time also . Upon this God sends that plague of murrain upon all the cattle of Egypt , c. 9. 6. and the heart of Pharaoh was hardned , 7. and so still all this while though Pharaoh was obdurate , yet this by no act of God's , but Pharaoh hardens his owne heart , and will not let Israel goe , as the Lord commanded . Upon this God sends another judgement , that of boiles and blaines , v. 10. and then 't is said in a new stile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord hardned the heart of Pharaoh , v. 12. ( which sure was the time at first referred to by God by way of prediction to Moses c. 4. 21. as our margent directs , and was the judgement before threatned implicitely in that speciall caution or warning , c. 8. 29. ) and this God never did till then ; and therefore as after that warning 't is said that Pharaoh hardned his heart this time also , so 't is here said , v. 14. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this turne , this time , now , though not before , God would powre all his plagues upon his heart , and those plagues on his heart are sure effects of Gods obdurating . Upon which immediately follows the passage wherin the greatest difficulty lyes , c. 9. 14 , 15. not as we read it [ for now I will stretch out my hand , that I may smite thee and thy people with pestilence , for the event proves there was no such matter , Pharaoh was not smitten by the pestilence , nor cut off from the earth by that meanes , but drowned in the red sea some time after . But thus should the words be rendred , And ( or For ) now I had sent or stretcht out my hand , and I had smitten thee and thy people by thee pestilence , and thou hadst beene cut off from the earth . It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the preter tence , sent , saith Ainsworth , or rather had sent , ( as 't is ordinary in Hebrew for the preter tence to beare the sense of the pluperfect tence ) and Paulus Fagius from the Chaldee Paraphrase , nunc prope erat coram me ut dimisissem , I was neare stretching out my hand , referring as 't is probable to the plague of the murrain , in the beginning of the Chapter , ( called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in this verse , and that v. 3. ) which might have seized upon him and his people , as it did on his cattell , or else to those boiles , v. 11. which might be plague-swellings , and so proper enough to have cut him off ; and so that which followes will be more cleare , But ( not And ) in very deed for this cause , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have ( not [ raised thee up ] but ) made thee stand , kept thee alive , sustentavi te saith the ancient Latine , sustained thee , ( for otherwise had it not beene for this , I had smitten thee with the murrain or plague before , and thou hadst some time since beene cut off utterly , but that I intended ) to shew , or make known , or make to be seene ( for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally signifies ) my power in thee , as in cutting up or anatomizing a man alive , which is condemned to death , ( saith Chrysostome ) that others may be instructed and benefited by that dissection . In this matter 't is true Saint Paul reades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for this very thing I raised thee up , say we ; but that must be understood and interpreted by what we have already found to be the meaning of the story , and not on the other side this rendring of the passage in the story ( which the context inforceth , and P. Fagius , and out of him Ainsworth acknowledge to be the importance of the Hebrew ) brought to the sound of our English phrase in Saint Paul , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must not needs referre to the time of Pharaoh's birth , or to any absolute destination of his person , ( it would be hard to bring any example of such a sense of it in Scripture , or other Author ) but may belong to some particular passage or part of his life , and so directly to this point of time , when God saies he might have slaine him with plague or murrain ; and so be rendred raising , as that signifies a raising one out of a danger or sickenesse , a rescuing or recovering him , and so keeping alive , as 't is ordinarily used in Scripture of raising from sickenesse or death . The sense certainly is , that God continued him alive , when he had filled up his measure of obduration , and so in ordinary course was to be cut off by death ; in the same manner as the author of the booke of Wisdome saith of God's dealing with the Canaanites , c. 12. 20. Those who are due to death thou punishedst with so much long animity , and so it 's intimated by that which follows , Rom. 9 , 22. God willing to shew his wrath , &c. endured with much long suffering the vessels of wrath fitted to destruction . And then when Pharaoh's heart was thus hardned by God in this extraordinary manner , God expostulates with him , v. 17. ( in triumph as it were over this sinner that now is the illustrious object of his judgements of obduration , plague of heart , & a kind of hell on earth , for which he was reserv'd , beyond the ordinary period of life , kept alive for this remarkeable judgement ) as yet exaltest thou thy selfe , &c. and in referrence peculiarly to that expostulation is that objection to be understood , Rom. 9. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; why doth he yet find fault ? i. e. God might indeed , saith the objector , with good reason finde fault all the while of the former six judgements , when Pharaoh hardned his owne heart ; but now when God hath hardned him , and by a totall deprivation of grace ( without which he cannot choose but sinne ) ingulfed him in an irreversible state , as much as if he were in hell , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , why yet or still doth he find fault , or expostulate ? for who hath resisted his will ? then God might be said to will his obduration , which he had inflicted by way of punishment , ( though before 't is confest he could not ) and what possible resisting of his will is there , that he should still find fault ? The answer to this objection ( first by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not for any exact determining or stating any point of controversie or question , particularly of that immediately precedent , [ who hath resisted his will ? ] but for the puzling and silencing of the objecter , v. 20. 21. and then by speaking directly to the matter in hand about Pharaoh , v. 22. ) might out of Saint Chrysostome be fully cleared , if this were not already too large an overgrowne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and this part of it impertinent wholly to the matter in hand . The result of all that I have laboured to lay downe concerning Pharaoh is this , that although his state were a long time but reversibly ill , as long as he hardned his owne heart , yet when his owne obdurations were come to the fulnesse of measure , and he ripe and dropping into hell , as after the sixth judgement he was , then God exchanged the first part of that due punishment of his in another world , that was instantly to have commenced , for a temporary cooler hell here , hardned his heart , and obstructed all possibility of repentance from him , and so concluded him in this life in an irreversible estate . Having gone thus farre , I shall now demand , whether an impenitent Christian , that in the midst of many meanes of grace , many cals of Christ for many yeares together afforded , doth repeate and reiterate his resistances , and hardens so oft his owne heart against God , be not as great a provoker as Pharaoh was ? I am sure , that that which Josephus makes the character of Pharaoh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Folly with wickednesse and malignity , is the just inscription of such for the most part . And if it be objected , that such an one is not allowed those signes and prodigies that he was , I answer , 1. that t is but the greater mercy to him , that he is not , those being all destructive miracles ; and if he complaine for want of them he may within a while ( if he have not already ) meet with some rouzing judgement , some sharpe disease of the stone , or strangury , or feaver , a thunder and lightning about his eares , which will be able to supply that place , and aggravate his guilt , perfectly as high as Pharaoh's , if he be not reformed ; 2. Father Abraham's answer to Dives may be conviction to him , that he that hath the Moses and Prophets in the Christian sense , the many methods of the Holy Ghost , the many cals of Christ in the Church , and is not wrought on by them , neither would that man repent , though al Pharaoh's miracles were shewed before him ; some magician-inchanting-deceit , ( flattery of his owne corrupt heart ) or comfortable hope , which the removall of a punishment would be apt to infuse into him , would be as sure divertisements to avoid the force of the most powerfull worke of Gods upon him , as the like were then unto Pharaoh . 'T is true there may be some disparity ( in regard of some circumstances ) betwixt that Pharaoh and the Christian impenitent , and therefore there will be no certainty deducible from Pharaoh's example , that any man now a dayes doth come in this life to that irreversible estate ; This I am most willing to graunt , and from thence to conclude , that 't will be a great madnesse for any melancholy hypocondriack from this discourse to take occasion to pahnsy himselfe actually in that estate , and from thence to give over all hope , and labour to get out againe . 1. Because the doing so is the sure way to ingulfe him in it for the future , though he be not yet in it , which is one peece of fury , thus to run into that , which I feare , when the feare ought in any reason to drive me from it . 2. Because this paper hath only laboured to prove that a man may fall into it , if he doe not take heed , which if it be beleeved and made use of , he never shall fall into it ; and to give over all heed is a use quite contrary to this doctrine . 3. Because the only reasonable , and the farre more proper use of this doctrine will bee , 1. To hasten our repentance . 2. If it have beene deferred too long , then to helpe to repaire that defect by more zeale and intention , and vehement desire , by more humiliation to root it deepe , and by fruits ( all that are possible ) to evidence the sincerity of it , and in all these respects to lose no time in impious or melancholy thoughts , but by a speedy change to confute our feares , and shew that we are not lost irreversibly . 4. Because whosoever is supposed to be subject to these discouraging thoughts , and so in danger to be hurt by this doctrine , is supposed for the present to be desirous to repent and amend , and then by a principle laid in another discourse , we must suppose his present estate , though it be ill , yet not to be irreversible , this care and desire to get out being a character and indicium of that state of sinne , which is styled sinne not unto death , for which the prayers of others , viz. of the Church have that promise , 1 Joh. 5. that God will in answer to them give him life , i. e. not present pardon or salvation , continuing as he is , but sufficient means of grace to bring him to repentance first , and then to life . But if he have cast of all desire of being better , then as I have no such grounds of comfort for him , so will not the principles of discomfort , that this discourse hath offered , prove matter of despaire to him , but rather of rouzing and wakening him out of his presumption . This one answer is alone aboundantly sufficient in this matter , and then for any man thus to give over the former only hope ( not upon any appearance , or probable argument , but upon a phansie or jealousie of his owne , raised only on some occasion or pretence , I am sure not ground , or cause taken from this Discourse ) will be so unreasonable ( and withall so impossible to cleare or rescue any the truest and wholesomest discourse from such accidentall mistakes , and scandals , and inconsequent conclusions ) that I shall not adde any more words to prevent , or cure it . The truth is , there is another kinde of desperation , that of going on still in our wickednesse ( as Jer. 2 , 25. [ thou sayest there is no hope ] is set to signifie , saith Grotius , abstinere nequeo , I cannot abstaine , and that impotence an effect of a passionate will , or a custome in sinning , as followes in that verse , I have loved strangers , and after them will I goe ) the running headlong upon all the sinne , and danger , and misery in the world , which we are wont to call a desperate state , because it is the neglecting of the condition , upon which all the Gospell promises ( the onely ground of hope ) are made over to us ; and to fprtifie us against that , is the only designe , and project of this paper . I wish it may prove successefull to it . All which being not only granted , but proposed as necessary considerations to be taken along with this doctrine , it remaines still cleare and uncontrolled , that God may , if he will , thus punish a hard heart with totall and finall substraction of grace , and so with hardning irreversibly , either here , ( which I only say he may , but know not that he will ) or at the hower of death , at which time there is no doubt but he will thus proceed with every impenitent . And though it be hard , if not impossible , to judge , when the former of these times is come , or before-hand to divine when the latter or former will come , either to another or to my selfe , and so still there is hope , to him that will make use of hope to present amendment , not to secure procrastination , yet these three things may be resolved on . 1. That there is or may be such a time , as to nations and people , so to particular sinners also . In the 10 th generation the deluge came upon the old world , and in the 10 th generation after that , the fire and brimstone came upon Sodome , and nothing but repentance could then have reprived them , or put off their ruine ; To that end 120 yeares warning was given to the former , and Noah designed a preacher of that repentance ; and to the latter , the Chaldee reades , that God came downe to see , whether they had made to cease , or made an end ( so paraphrasing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) i. e. repented , Gen. 18. 21. & if not , I know , saith he , what I will doe ; Irreversible destruction in that case . And our Saviours parable of the Tree that for so many yeares received the owners expectation , is to the same purpose , and the issue of it , Cut it down , why cumbreth it the ground ? Secondly , that every day spent in an unreformed state , brings a man nearer to one of these periods of obduration , or excision irreversible , as every of those generations contnuing unreformed , came nearer to that 10 th and last generation . Thirdly , that every call of Gods being rejected , brings him yet nearer to it , as every step in the way brings nearer to the journeies end . Fourthly , that an unreformed sinner , if he do ( on confidence of longer space , and resolution not to begin that so necessary a worke of repentance till the last , but in the meane to enjoy the pleasures of sinne , till the dayes come , that he shall say , I have no pleasure in them ) continue so one minute longer , doth by such presumption terribly provoke God to bring that fatall punishment on him , and so , if he will goe on , may that next minute ( for ought he knowes or any can ensure him ) engulfe himselfe in that irreversible estate , out of which , when he is once in it , no escape or issue is to expected . And though after all this , one of Christ's parables seemes to allow as free a reception , and as faire an hire to the labourer , that cometh latest into the vineyard , as to any other , yet this is in case he be not sooner called , but come as soone as he is , not when the earlyer call hath beene oft rejected , on purpose to avoide the heat and burden of the day ; much lesse when 't is therefore rejected , because it is too early , and because the going in later will serve turne as well ; for sure God is not likely to be circumvented , and cheated , and mockt , by such crafty merchants as these , nor to call such at the eleaventh howre that would not come , at the 3 d , nor 6 t , nor 9 th , nor to admit , or reward them that come in that manner , as they are likly to comewith , ( i. e. only a desire of heaven ) when the doors are shut , when they are not called . To which purpose his dealing with the Israelites is remarkable , God commanded them at his bringing them out of Egypt to invade the Canaanites , and promised them strength to overcome them , and possesse the land , but they refused to go up ; afterwards when he bid them not , they would needes go up , & then they miscarried in the attempt ; the application is easie and terrible to the delayer , or refuser , and the parable of the foolish Virgins seemes to bring it home to our pupose , they come knocking when the doore is shut , and finde no admission . Mat. 25. 11. And beside the deterrements that may thus be offered us on Gods part in ths businesse , many other are ready at hand from consideration of our selves , as 1. that though God doe continue to call , yet we may be as likely to deferre still , as before we were , and to thinke that other one act of procrastination may be as safe , as the many former have beene . 2. That leisure , will , or strength may then be wanting , and then farre more probably then before , by how much a more chronicall habit doth harden the heart , weaken , and stop the eare , and many the like ; and so still nothing is safe , but present instant returning . The Prophets speech is remarkeable to the confirmation and enforcing of this , Esa . 55. 6. Seeke the Lord while he may be found ( it seemes there is a period of that time , and so a time when he may not be found , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when the storehouses are sealed up , saith Epiphan : ) call yee upon him while he is neare . Let the wicked forsake and returne , &c. an actuall forsaking and returning ( sorrow for losse of heaven , or apprehension of instant hell , will not serve the turne ) and then comes the promise that God will have mercy , &c. and so Prov. 8. 17. Those that seeke me early shall finde me , the promise is to the early seekers , and to no others , and so farre of the promises . Then for any example in the word of God , on which to ground this hope , or make it prudent that a future death-bed repentance should be depended on , I thinke there is but one that will be pretended , that of the thiefe upon the Crosse ; concerning which it is observable , 1. That it appeares not of him , ( nor have we any reason to charge it on him ) that he ever procrastinated or purposely posted off his conversion , till this so late a date , and so he will not be matter of comfort to them that do . 2. That as farre as we have any knowledge , he seemes not ever to have heard of Christ , at least to have beene called or instructed by him , till he met him upon the Crosse , and consequently he can be no precedent to any that hath lived an age or a great part of it under the preaching of the Gospell . 3. That for the thiefe to be converted then , and beleeve in Christ in that state of greatest humility , upon the Crosse , ( which so scandaliz'd the Jewes , when by all other motives they were inclined to have beleeved on him ) was a most notable illustrious eminent act of faith , and ought in any reason to be preferr'd before that which is ordinarily found among men . 4. That it was accompanyed with as many effects of sincere conversion , as that condition was capable of , confession of Christ , and devout prayer to him for his mercy , or remembrance when he came to his Kingdome . 5. That it was not extorted by the fear of death , but proceeded from a sight , and acknowledgement of the innocency , and power of Christ , even upon the Crosse , and this was an argument to himselfe and others , ( and was it seemes so acknowledged by Christ ) of the sincerity of his faith , and conversion to God , and that being supposed sincere , will undoubtedly be accepted , be it never so late . 6. This was done by the thiefe in the midst of all temptations to the contrary , the Crosse one great temptation , and such as almost all the Disciples were shaken with , and besides the other thiefe was his tempter to the contrary , railing on Christ , &c. Luk. 23. 29 , and also the chiefe Priests , and Scribes , and Elders , mocked him , and they that passed by reviled him wagging their heads , Mat. 27. and so that new-convert-Thiefe was a singular person , almost the only confessour in the company . These particulars being observed will give us reason to acknowledge the difference great betwixt the example of the thiefe , and any that make use of that example to deferre their repentance till the last , and will consequently advertise us , that though it succeeded very well to him , it may succeed very ill to us . For other examples it will , I beleeve , be very hard to produce any out of Scripture ( and for allegations out of humane story , or observation , it will not be pertinent to produce them , because they bring not with them any evidence how they were accepted by God , as that of the thiefe did , This day thou shalt be with me in Paradise ) and yet to be sure to omit nothing , that may to any seem pertinent , we will suppose the conversion of Saint Paul to have somewhat in it , something like that of the thiefe , for he was strucken to the earth , in the midst of his threatnings and slaughters against the Church , and before he was recovered againe , undoubtedly converted , and after lived to be a most gracious Apostle . To which example as farre as can concerne our case in hand , I answer , by proposing these three considerations . 1. Whether , supposing that Saul had died when he was thus stricken , ( yea though it had been after the delivery of those words , v. 6. [ he trembling and astonished , said , Lord what wilt thou have me to do ? ] conceiving no more to be meant by them then was by Saint Peter's auditours , when they said , Men and brethren what shall we doe ? to which he there answers , Repent , &c. whether I say any man would affirme , that he had been saved ( and yet sure that trembling and saying amounted as farre as sorrow for sinne , without actuall amendment ) or at least bring any evidence o● Scripture to confirme any such affirmation . If God's absolute decree , that of Electing of his person be produced for such argument , that will as much hold for the saving him , though he has died in the midst of his blasphemies , without any such trembling ▪ and then he might have been saved , without ever having been converted ; which I have not yet heard to be asserted by any , unlesse the Antinomian doctrine may amount so farre . 2. Whether the case of Saint Paul be not quite distant from that of a Christian , delaying and deferring repentance to the last . For that is sinne against light , and so a willfull , deliberate crime , and by that God is provoked to with-draw , rather then invited to give more grace . But Saint Paul affirmes of himselfe that he obtained mercy because he did it ignorantly , in unbeliefe , 1 Tim. 1. 13. and therefore though ignorant Christians , zealous in their erroneous way may be allowed some of our charity , upon this precedent of Saint Paul's conversion , and it may be agreeable to analogy of faith , to hope that God will by an extraordinary way bring them to a sight of their errours in time of life , or accept their repentance for all sinnes knowne and unknowne , ( so there were in them a preparation of mind to have deposited their errours upon sufficient light , and to have reformed the sinnes consequent to those errours ) yet that a bare sorrow shall be accepted for wilfull sinnes , when it is on purpose deferred so long , till it cannot bring forth fruits worthy of repentance , and so in effect can prove nothing but sorrow , ( no amendment being added to it actually ; and whether the resolution of amendment be sincere , it is both to the party himselfe , and to others by ordinary meanes utterly un-evident , because he is supposed to dye before any sufficient triall of it ) I conceive will not be thought concluded convincingly from that example . 3. Whether the enlarging of Sauls life and aboundant labouring and suffering of his , after conversion , be not an intimation ( very observable ) that great sinners , when they are converted , must doe much more in Christianity , ( I meane exercise more acts of sorrow and repentance , whether by way of restitution to those that are wronged , or of satisfaction to those that were scandalized , or to expresse the sincerity of the change by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Cor. 7. 11. of revenge on himselfe ) then would be necessary to the salvation of another : and if ' were so of Saint Paul , whose former sinnes were committed ignorantly , then how much more of wilfull continuers in sinne , as he , that thus deferres his repentance , is supposed to be ? The promises and examples from Scripture being considered , and found unconcluding : the fifth thing to be considered , is , whether he that thus depends on a death-bed repentance , doe it not because that time will be more probable for him to repent in , then any other , and that though he repent not before that time , yet then it will be probable , which if he doe , then must he think it either , 1. in his owne power to repent without grace , and that is Pelagianisme , or 2. that God's terrours , and the imminency of approaching dangers have that or a greater force in them , then Ordinary Grace ; which is quite contrary to the doctrine of Father Abraham , Luk. 16. 31. ( If they heare not Moses and the Prophets , neither will they be perswaded though one rose from the dead ) & indeed to all Divinity , which asserts the principall or sole cause of true saving repentance , to be no outward impellent ( for such were an extorted , not voluntary , nor consequently true repentance ) but the gift of sanctifying grace , meeting with an humble malleable heart ( supposing that humility to be first wrought by God's preventing Grace ) in that sense that 't is said , God gives grace to the humble . Or 3. that there is some assurance or probability that that speciall grace shall not then be wanting ; For which yet we have shewed there is no Assurance ; and for the probabilities which may induce perswasion , though not assurance , let us now consider , 1. Is it probable , that in this case God shoul'd give more grace then ever he gave before ? Or 2. That the same or a lesse measure of grace then , should worke that which before it wrought not ? Or 3. That that performance which would not have been accepted before , should then be accepted ? For the first , the rule of Scripture is , From him that hath not , that is , hath not made use of grace given , God will with-draw that which he had given , and Rev. 22. 11. He that is unjust let him be unjust still , and he that is filthy let him be filthy still ; and this not onely God permitting , but God deserting , and sometimes God delivering up , and possibly obdurating also . For the second , 't is certaine that the longer a habit of impenitence in any sinne hath continued , the more obdurate the person is , especially if it have been sinne against light , ( as our case supposes ) and though it be not simply impossible to God to melt such , yet extreamely improbable it is , that they shall be melted without a farre greater degree then that , by which before they were not melted . And though sicknesse it selfe may be a meanes of some force to worke good , and being added to that grace , which without it prevailed not , may now possibly prevaile , yet is this a great uncertainty . For , 1. Some men are worst under the rod. Exod. 6. 9. They hearkned not for anguish of spirit and for cruell bondage , their anguish kept them from hearkning . This Hippocrates observes , de aqua , aere & locis , and from thence hath a pretty heathenish argument , that a disease among the Scythians which he speakes of , was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of God's sending , because it fell not on poore men , on whom he conceived the Gods would inflict all their evill things because of their murmuring and blaspheming . 2. They that are affected by the rod , doe not all repent sincerely , Hos . 7. 14. They have not cryed unto me with their hearts , when they howled on their beds ; thus Ahab's humiliation , which the judgement produced , was we know no thorough reformation , onely a putting on sackcloth , and going softly , ( not much of an higher pitch then what hath been related of an horse that by the help of a hot floore and some traces was taught to dance to a tune ) and to that perhaps belongs that of the Psalmist , God's enemies shall be found lyers unto him , submit themselves , as our other translation reades , but submit feignedly , their love of God is but little improved , though there be an outward forme of submission , extorted it seemes even from haters ; and so to this may belong that censure of Saint Chrysostome , ( l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ) which he brings as an argument why men should be onely perswaded , not forced to reformation of any fault or errour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because God rewards not those that upon necessity abstaine from evill , but only those that voluntarily do it . And it is observable in the ancient canons , that they that deferred their baptisme til they thought they should die , the Clinici or bed-baptists , had an ill character set upon them , and if they recovered , though they were acknowledged Christians , yet were excluded from any farther dignity in the Church , could never be admitted to orders , a marke of the Churches judgement of such men . Nay , 3. that which is then done by any man , there is no certaine judgment to be made , whether it be his will and intention , or no , whether it come from the man , or the disease . 'T is a rule in Justinian that surdus & mutus testamenta non facit , there is small heed due to a testament made by one that is brought so low : and sure repentance is a very easie taske , if he that is disabled for all things else is strong enough for that . 4. The great diversions which the sick bed presents would be considered ; 1. disquieting , if not enraging , or stupifying paines ; 2. decay of spirits , and a consequent numnesse and dulnesse ; 3. the hurry of worldly businesse then to be composed and set in order ; all which being put together will add extreamly to the improbability of any mans being wrought on , or melted at that time , and rather define that it is undoubtedly the unfittest and unlikeliest season to begin or perfect a worke so great , so weighty , that before he could find no leasure , even when time lay on his hands , to set about it ; and yet farther , many diseases there are , a Consumption by name , wherein the more desperately we are sicke , and the nearer our end , the lesse are we apt to beleeve we are so , and other sharper diseases , when they come to an height , deprive us of our wits , and hopes together , and by their indications to others , that they are mortall , disable us utterly from preparing for that mortality . For the third there is little hope of that , the condition which is now required under the Gospell , being as indispensably required of all that come to yeares and powers and meanes of knowledge , as ever the condition of the first Covenant was under that ; And that condition is , Repent and beleeve the Gospell ; & , Except you repent you shall all likewise perish ; now I hope 't will be no newes to say , that repentance is more then sorrow ; if it be , then observe 2 Cor. 7. 10. and it will be convincing . Besides , the example of Judas , that had this sorrow before he hanged himselfe , and the example of Esau's birth-right lost , and the insufficiency of sorrow at last to get Isaac to repent , or reverse the blessing , which God had decreed from him to Jacob , will argue that bare sorrow will not serve the turne to regaine the spirituall inheritance . Besides this sorrow , the most that that state is capable of , is a resolution of amendment , ( as for actuall amendment , or the evidencing of that resolution by actions , this state is supposed uncapable of that . ) Now concerning a death-bed resolution of amendment these 8 things may be observed , 1. That it is at that time most improper and out of season , very unreasonable that the end of the life should be the first minute of living well ; It is an old rule in Hesiod , that 't is too late to sow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for then the corne should be growing up ; the death-bed is a speciall season for the exercise and evidence of many Christian vertues , and consequently very improper for a seedes-time , or plantation . 2. That it is a ridiculous thing , for a man to resolve to live well upon no other consideration , but because the time is come when he thinkes he shall dye . The very foundation of the resolution being contrary to the performance of it , the condition of all his good life , a presumption that he shall not live . And not only ridiculous , but null ; 't will be but an act of reason & justice to himself , to change the resolution when the motives are changed , and a contrary imprudence and unkindnesse to adhere to the conclusion , when the praemises are confuted , and to doe that which he resolved , when that upon which the resolution was made , ( selfe-love and carnall advantages , and interests ) shall as much oblige him to make contrary resolutions ; the invitations of the flesh being as perswasive in health , as the terrours of hell affrighting in sicknesse , the present pleasure now as strong an argument as was then the approaching paine , especially when the pleasure hath the advantage of being represented alone , without the rivall ; which was the only meanes by which the other came ever to prevaile . From such grounds of discourse as this , what can be expected of this sick resolver , but that he resume his sinnes with his health , leave his new vowes in that bed , where first he tooke them up , discharge his feares , and his good motions , his Physitian and Confessor together . 3. That a desire of dying well , of having heaven in another world , may then easily be mistaken for that resolution . 4. That as a wearinesse of paines may be taken for a wearinesse of this world , so that wearinesse may be taken for mortification , and that mortification for resolution of amendment . 5. That the no strength then to sinne , may easily passe for this resolved amendment ; or however resolution to amend at a time when I have no strength to sinne , may last no longer then that impotence lasteth . 6. That although this resolution , if it be sincere , ( and such as God sees would bring forth fruits of repentance , of time were given ) shall certainely be accepted by God , ( according to that of Wisd . 4. 7. although the righteous be prevented with death , yet shall he be at rest ) yet this resolution while it is no more ' then so , first may be mistaken and thought sincere , when it is not , ( there was little difference to any mans sight , betwixt the seed that sprung up without root , and that which was sowed in good ground , till the shining of the Sunne made the discrimination ) and that errour not only others , but our selves may be subject to ; we commit many things in time of temptation which in absence of the temptation we resolved against , and really beleeved that resolution had beene sincere ; & so we omit in like manner : and the reason is , because we resolved it only absolutely , but foresaw not the price to be laied down for it , either did not discerne , or else did not resolve on the paines or difficulties that it would cost us to performe it . He that is sicke , and is assured that such a potion will cure him , resolves firmely he will take it , & is perhaps at that time perswaded that this resolution is sincere , & yet when the potion comes , and proves extreme offensive to the tast , he will rather dye then swallow it ; This argues the resolution either not largely enough extended , or not deepely enough radicated ; he had only digested the potion , as physick , but not as loathsome , as prescribed for his good , but foresaw not then ( or after is not courageous enough to overcome ) the bitternesse of it . And though I shall not affirme or conceive that every resolution is unsincere which ever actually failes , or possibly might faile in time of temptation ( because those failings may be but infirmities , and those are reconcileable with sincerity , or but single acts of sin , and those if presently retracted againe by repentance , and not continued , or persevered in impenitently , are reconcileable also ) yet still sure there is such a thing as unsincere resolution , and of the many kindes of that I shall name a few 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. The resolution that doth not ( or would not on supposition of tryall ) hold out against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ordinary humane temptations , such as are proportioned to the strength which we have , or which , if we use the meanes prescribed , we shall be sure to receive . 2. The resolution that is not deepely rooted in an honest heart ( as that is exprest first by the good , then by the moyst hospitable soyle , contrary both to the thorny and stony ground , the one when the cares of the world are unweeded , unmortified , the other when the hard heart is unsoftned , unhumbled ) 3. The resolution that doth not forecast the meanes , as well as the end , the difficulties and temptations , as well as the easier and more amiable part of the taske : the man in the parable that sets on building without considering the charge , without laying or disigning the meanes whereby to goe through with it , the Herod that rejoyced in John Baptists light , i. e. saith Saint Augustine , beheld with joy the lustre of his doctrine , heard him gladly , and in obedience to him , did many things , but fell off , when he lookt upon himselfe , and the pleasant sinnes , the brothers wife , that in obedience to him he was to part with ; the resolution that doth not extend to the undertaking the condition , the unpleasanter part of the work , but onely layes hold on the prize , or the duty abstracted from the condition , which is the pleasanter , the Balaams wish for the righteous mans death , without any reall change , productive of a righteous life , or the young Augustines wish , that would be chast , but would not yet part with the pleasures of incontinence , or the generall humour of the world , to like heaven as the place of blisse , and piety as the way to Heaven , but not to mortifie one lust for the compassing of either . 4. The resolution that proves weake , and failing , not for want of strength , but of courage , not for want of the gift of grace on Gods part , but of our making use of this grace when 't is given , or of those meanes to which 't is promised , ( such are that spirituall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of prayer , humility , ardent importunate humble requests to heaven . ) 5. The resolution that is not universall against all both sinnes , and temptations to those sinnes , and those not onely such as now he findes inclinations to in time of disease , but also all other that in time of health may be most likely to assault and to winne him ; And in a word , the resolution which God , that sees unerringly , sees to be but temporary , or partiall , or hypocriticall , in any , or all these or any other respects ; And then such a resolution as these ( whatever it appeare to us who are not such infallible judges of our selves , but whose hearts are deceitfull above all things ) cannot have any rationall , or Christian ground of hope ( meerely by the good hap of being taken away before tryall , i. e. in effect , before this hypocrisie was discovered ) to be accepted and rewarded by God ; or if it have , it must not be by the second Covenant , under which nothing but sincerity hath that promise . Secondly , supposing this resolution to be sincere , and so sure to be accepted by God , yet there is no evidence to us that it is sincere , or will be thus accepted , but by worthy fruits of repentance , by enemies and temptations wrestled with , and overcome ; from whence though it follow not , that God will not accept of that resolution , ( because he may see it sincere without those tryals , which I conceive is the ground upon which the Schooles affirme that a strong contrition may on the death-bed be accepted without restitution , &c. i. e. that in him , who hath no time and ability for any thing but contrition , God may see that sincerity of change , which he will accept , because he sees it would bring forth fruit if it were allowed time ) yet we our selves in this case cannot know it , and consequently the death-bed repentance , if in any particular it prove to be such as shall availe in another world , yet cannot afford the dying man any comfort or rationall assurance in this , nor consequently his friends any thing but the judgement of charity , which hopeth all things , for which there is no evidence to the contrary . 7. Let it be considered whether any example can be brought in Scripture or story , of any that wilfully and advisedly deferr'd present repentance and rely'd and depended on late death-bed repentance , to whom it succeeded well . I professe my selfe to have heard terrible ones to the contrary , but as yet none in favour of such deferrers . Methinks the mention of Felix in the Acts 24. 25. hath some efficacy in it . He when ( after some preaching of Christ , v. 22. and knowledge of that way ) he heard Saint Paul reasoning of righteousnesse and continence ( things in which it appeareth by the text and by story , by Tacitus and Josephus , that Felix was much failing ) did , as 't is added , tremble and answer , Go thy way for this time , when I have a convenient season I will call for thee . This man upon advise and deliberation through the prevalency of his sinnes which he loved dearely , deferres his repentance till a convenienter season ; And all that I observe is , that we never read of any such season that he made use of to this purpose . 8. Let it be considered , whether when the last hand of God comes on any man , ( I meane that disease that cuts him off speedily ) if that man have remained impenitent till then , it be not a very ominous and inauspicious signe , that that man hath fill'd up the measure of his iniquities , and now the voice be peculiarly gone out against him , as against the tree ( even now mentioned ) that had frustrated God's continuall expectation , [ Cut it downe , why cumbreth it the ground ? ] If on the comming of a disease , ( which like the laying the axe to the root of the tree is oft times an hazning call to repentance ) this use be suddenly made of it , and God's long suffering do interpose in the counter-voice , Nay but spare it one year longer , and if it beare fruit , well , but if not , then cut it downe , and that voice be hearkned to , that is , if that disease doe not prove the last , but upon resolutions of new living , the life be enlarged and the resolutions performed ; then 't is very well ; But if not , if it be ( without more time of repentance ) cut downe ; if God's long-suffering , and patience , which was on purpose to bring to repentance , have been made use of ( as it was said of God's long-suffering to Pharaoh ) as a meanes to harden his heart , have we not reason to feare , that God's comming to strike is an argument of a severe purpose against that man ? or have we any reason to hope that when his patience is at an end , his mercy and gift of effectuall grace is not at an end also ? that which the Apostle saith Heb. 10. 26 , 27. 29. 31. is much to this purpose . And I know not what will be called falling into the hands of the living God , if this be not , viz. to continue in sin impenitently til we fal into God's attaching apprehending hands , of which the doom is there most sad ; It is a fearefull thing so to fall . Having proceeded thus farre in defining ( as warily and as safely as I could ; by the conduct of God's word and Spirit ) one thing may perhaps be necessary to be added , though not by way of answer to the possible exceptions and objections of disputers , because the doing of that , I find , would lead into some more nice and lesse profitable speculations , and contribute little to the direction of practice , the onely aime of this paper , ( and therefore what was thus prepared shall not here be inserted ) yet by way of necessary satisfaction to a practicall question . And the question is this , In case I be a minister , call'd to give comfort to such an one , viz. an habituall customary sinner , which were thus surprized by the hand of God , any mortall disease or wound , and were thus cast downe with extreame horrour of mind , and from thence professeth himselfe resolved that if God shall spare him , he will certainly lead a new life , whether I would not give that man comfort in that case , but suffer him to be swallowed up with desperation . To this I answer , 1. by setting before our eyes an example of God himselfe in a case not very distant from this proposed , which may be matter of direction to any who shall be called to for comfort in this kind , Judg. 10. 6. The children of Israel did evill again in the sight of the Lord , and served Baalim and Ashtaroth , &c. and forsooke the Lord and served not him , v. 6. upon this Gods anger was hot against Israel , and he brought a double distresse upon them , v. 7 , 8 , 9. and Israel was sore distressed . And then v. 10. the children of Israel cryed unto the Lord , saying , Wee have sinned against thee , both because wee have forsaken God and also worship't Baalim . Here is that confession and sense of the provocations , which our case supposes , and that in time of the sore distresse , and so in that parallel also . And then God's returne to them is remarkeable , 1. An expostulation continued for three verses , to aggravate their crime and ingratitude , and the close an absolute refusall , a denying present pardon to these confitents , Wherefore I will deliver you no more . And then farther yet a bitter reproach and sarcasme , v. 14. Goe and cry unto the Gods which yee have chosen , let them deliver you in the time of your Tribulation . And then the story proceeds to tell us the good use and effects that this severity wrought upon them . And the children of Israel said unto the Lord , We have sinned , do thou unto us whatsoever seemeth good unto thee , deliver us only we pray thee this day , v. 15. And they put away the strange Gods from among them and served the Lord , v. 16. their penitence is approved to God by their patience , and submission , and importunity , by present reformation , and contrary acts of piety ; and then it follows , his soule was grieved for the misery of Israel , i. e. God ceased to afflict them , and on the other side prospered them to victory in the next Chapter . And then this dealing of Gods being examplary to us , as farre as the cases shall appear parallel , may passe for a generall or first answer . But then 2 ly . and more distinctly to the question , I answer , that in this case the course I would prescribe to others , or observe my selfe , is this , according to this copy premised , not presently to make haste to apply comfort to that man ( meaning by comfort words of pardon , or promise , or assurance , that his sinnes , in this state , shall certainly be forgiven ) but to dispense my comfort discreetly , and so that I may lay a foundation on which he may more safely build , and I more in fallibly ascertaine comfort to him ; I mean by preparing him to a right capacity of it , by encreasing yet farther in his heart , and rooting as deepe as I can the mourning ( which if sincere hath the promise of comfort , Mat. 5. ) the sorrow for sinne , the humiliation and indignation at himselfe , the vehement desire , the zeale , the revenge , the all manner of effects of Godly sorrow , and indeed by doing my utmost in perfecting this so necessary worke in him ; which if by the helpe of God it be done , and those graces deepely rooted , ( through a consideration not onely of the instant danger , but detestable uglynesse of sinne , the provocation offered to a most gratious Father , & most mercifull Redeemer , and sanctifying Spirit , together with al the other humbling matter from the particular sinnes , and aggravating circumstances of them ) it will then be that Godly sorrow which the Apostle speakes of , and that will ( if God afford space ) bring forth that repentance , which consists in a sincere change and reformation , ( called by the same Apostle , 2 Cor. 7. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or as some manuscripts read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. as I conceive a repentance , a change , or amendment , which will not be retracted againe , a lasting or durable reformation ) and then there is no doubt , but to him which is in this estate , mercy infallibly belongs ; And to him I shall then hasten to ascertaine it . And yet of this mercy if I through some errour or neglect of mine , should not give him ( nor he himselfe through the greatnesse of his sorrow , the floud of teares in his eyes , otherwise finde ) any comfortable assurance , yet is he by God's immoveable promise sure ( certitudine objecti , though not subjecti ) to be partaker , [ and all that he loses , by not being assured of it here by me , or by his owne spirit , is the present comfort , and joy of some few minutes , which will soone be repaired , and made up to him at death , by God's wiping off all teares from his eyes , the gracious revelation of his Saviour-judge unto him , with a Come thou blessed of my Father , thou hast cordially mourned and converted , and thou shalt be comforted . Whereas if I should goe about too hastily and preposterously to grant him any such comfortable assurance that he were already accepted , ( I meane not now that he should be accepted , if his change be sincere , or his sorrow such as would bring forth that change , for that conditionall comfort I have all this while allowed him , but positive assurance for the present upon a view of such his sorrow ) I might then possibly raise him up too soone , before the worke were done , the plant rooted deepe enough , ( and that were utterly to ruine him ; by giving him his good things , his comfort here , to deprive him of it eternally ) or at the best refresh him a little here before-hand , but not at all advantage him toward another life ; which losse being so unmercifully great , and acquisition so unconsiderably small , it were great uncharitablenesse to runne that hazard , and so still the best way must be by proposall of conditionall , but not of absolute comfort , to humble him unto the dust , if so be there may be hope , to set him this only taske of working out his salvation with fear & trembling , laying hold on God's mercy in Christ ▪ his generall but conditionall mercy for all penitent purifying sinners , ( for confessours , and forsakers , and none else ) and so labouring for that sorrow , that purity , that confession , contrition , and forsaking , and then if he perish , he perisheth , no way is imaginable to doe good upon him , if this doe not . And if it be farther demanded , whether in this case supposed , I would upn his demand deny him Absolution ? I answer , that Absolution may signify two things . 1. The absolution of the Church , as it is the Churches pardoning him all offences done against her , quantum in ipsà est , to wit , the scandall of his sinnes , &c. and this absolution the Church ( and I , if she have intrusted to me that power ) ought to grant him in articulo mortis , when the binding him , or retaining his sinnes is not probable to doe him any further good , by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or discipline ; In like manner , as every single person offended , or injured by him , is by charity obliged upon his demand ( though he be not confident that he is sincerely contrite ) to grant him his free forgivenesse , & the denying of this being thus demanded , were hurtful not to the dying man , but to him that were so uncharitable as to deny it ; and the giving it an obligation of charity both to him and to my selfe : But for the second thing signified by absolution , viz. the pronouncing him absolv'd in heaven , all that I am obliged to , by duty or in prudence , is then to doe it , when by examination of his sorrow and resolutions , I am inwardly perswaded that his repentance is a well - grounded and radicated repentance ; and in that as I would not perswade any man to be over easy , or popular , ( that humor of the Emperour now a dayes stolne into the Confessor , neminem tristem dimittere ) because of the possible hurt , and unproportionable gaine of it ; so if any man should be over austere , and difficult , onely out of desire to make the penitent yet more penitent , ( and not to bruise the broken reed , to tyrannize over his wounded soule ) to make heaven more surely his , by his being not yet sure of heaven ; this will be at the worst but an errour of charity , which will never be imputed to the confessour , much lesse to the penitent , it being acknowledged that the Ministers absolution doth not availe , nisiclave non errante , and consequently that his denying absolution ( clave errante still ) will never doe any hurt ; the errour of his key in shutting or retaining being in reason no more mortiferous , then the like errour in remitting is salvificall . Agreeable to this decision you shall finde the practice of the Church anciently , when ecclesiasticall discipline was in its vigour , In such or such cases they would not afford the dying man absolution , because they had no grounds of assurance , that the state of the person was capable of it , and yet would they make no scruple to allow him place of comfort and hope , that God might possibly absolve him , God having other wayes of discerning the sincerity of repentance , ( viz. by seeing of the heart , or by conditionate prescience ) which they had not ; and somuch for the satisfying of the question . All that I have now to add to this theme is only this , ( which will bring the whole discourse home to the particularity of the present estate of this Kingdome , and so give you the full end of the writing of this discourse ) that by this long debate , and the evidence of the truth asserted , concerning the soutes of particular men , the condition of this poore calamitous Kingdome is now dissected also . We have enjoyed a long day of God's mercifull and gratious calls to repentance , and many solemne admonitions at the doore as it were of every Church , at the beginning of our daily service , [ To day if you will heare his voice , harden not your hearts ] and it is most sadly evident by our present punishments , that we have not heard the voice in that day of peace and prosperity , but hardened the heart ; The judgments being now faln most formidably on the Land , and no part of it now remaining which hath not had its sympathy in this shaking , falling fit , some sorrow , and humiliation , and withall some acts perhaps of confession have beene extorted from us ; Were there to these an addition of that other part of repentance , that of a sincere change & thorough-reformation , no doubt there would be mercy ; God would returne upon our returning ; Nay were the resolutions of amendment , ( which perhaps may be observed in many ) sincere resolutions , such as that all-seeing eye doth discerne , would hold out against all the temptations of peace againe , there were yet hope that for that sincere change of those many , the judgment ( of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at least , that finall totall excision , that seemes to be threatned ) might be reverst , ( according to the purport of the treaty that was about Sodom , betwixt God and Abraham ) But by the continuance and no kind of relaxation of God's heavy hand , it is as cleare , as if Euclid had demonstrated it , that yet that work is not done , that the repentance of the Land is but hypocriticall , such as the present weight of the judgements hath extorted from us , not such as would continue upon their removall , like the strange quicke sent that is reported of the wild boy of Leige , to have beene acquired by a thin Forest-diet , and to have been lost again assoon as he came to full feeding , ( perhaps only a sarrow for the smart we are under ) and this is such a repentance as would not be for the honour of God to reward with such a donative ; The only course that a whole Synod and assembly of Angels could upon consultation advise us to , and promise it Prosperous for the averting of ruine from the Land , is so to improve our sorrow above the occasion of it ( the afflictions that are upon us ) as that it may be a sorrow for sinne , purely for sinne , ( for though judgements may be the monitor to put us in minde of those sinnes , and so the occasion of that sorrow , yet nothing but sin may be allowed the cause of that sorrow , or if it be , as soone as ever that be removed , the sorrow will be superseded also ) and then that sorrow bring forth such a change of mind as would prove immutable upon God's allowing us a time of respite , bring forth fruits of repentance worthy of such reprievall . When the whole heart of this Kingdome , or of that part of it that still cleaves to the house of David is thus smitten , and really affected by God's rod , so that he to whose eyes all things are naked , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as when the skin is pull'd off , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 4. 13. ( as the entrails of a satrifice cut downe the back , which the Priest doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , view it censoriously , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , examine strictly , whether it be perfect , whether there be any blemish in it or no ) may pronounce it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a blemisblesse repentance , a sincere hearty change , then will there be a place for hope , assured hope , then may the Priest intercede with confidence , Spare thy people , O Lord , and give not thine heritage to reproach ; and the hearer of prayers will be obliged by that his title to answer that importunity . But till this Rod of the Lord be thus Heard , all hope in God for mercy to the Land , or for victory , ( though to the justest cause that ever man espoused ) will be little better then Presumption . If yee offer the blind for sacrifice , is it not evill ? and if yee offer the lame and sicke , is it not evill ? Offer it now to the Governour , will he be pleased with thee , or accept thy person , saith the Lord of Hosts ? Mal. 1. 8. Si tu sis securus , at ego non sum securus . Aug. FINIS . Notes, typically marginal, from the original text Notes for div A45428-e160 Sect. 1. Sect. 2. Sect. 3. Sect. 4. Sect. 5. Sect. 6. Sect. 7. Sect. 8. Of Conscience . Sect. 9. Sect. 10. Sect. 11. Sect. 12. Sect. 13. Sect. 14. Sect. 15. Sect. 16. Sect. 17. Sect. 18. Sect. 19. Sect. 20. Sect. 21. Sect. 22. Sect. 23. Sect. 24. Sect. 25. Sect. 26. Sect. 27. Sect. 28. Sect. 29. Sect. 30. Sect. 32. Sect. 33. Sect. 34. Sect. 35. Sect. 36. Sect. 37. Sect. 38. Notes for div A45428-e15060 v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Of Conscien p. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Notes for div A45428-e22490 Sect. 1. Sect. 2. Sect. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heins : in Arist . 21. Sect. 4. Sect. 6. Sect. 7. Sect. 8. Sect. 9. Sect. 10. Qui promisit ●oenitenti ve●iam , non pronisit peccanti ●oenitentiam . Sect. 11. Sect. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect. 13. Sect. 14. Vid. Instit . l. 3. 9. 23. num . 6. praescientiâ so●â nullam necessitatem creaturis imponi libenter concessero , tametsi non omnes assentiantur ; sunt e●im qui ipsam causam rerum esse volunt . Vecùm acutiùs , & prudentiùs Valla , &c. Sect. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sect. 16. * Caeso ariete in contumeliam Ammonis . Bos quoque immolatur quem Aegyptii Apim cotunt . Sect. 17. Sect. 18. Tom. 5. p. 781. Sect. 19. Rom. 9. Sect. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chrys : t. 5. q. 778. & againe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( a figure of depelling the intention , or avoiding the hate of the objection ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sect. 21. Sect. 22. Sect. 23. Of Conscience , Sect. 24. Sect. 25. Sect. 26. Sect. 27. Sect. 28. Sect. 29. Sect. 30. Sect. 31. Sect. 32. Sect. 33. Sect. 34. Sect. 35. Sect. 36. Sect. 37. Sect. 38. Sect. 39. Sect. 40. Sect. 41. Sect. 42. Sect. 43. An ancient ●n● in Magdalen Colledge in Oxford . Sect. 44. Sect. 45. Sect. 46. Lucian de sa●rif : 
A77959	----	The testimony of the Lord concerning London. Witnessed in truth and faithfulnesse, to the consciences of all people in it, that they may returne to the Lord, and repent. Also, the great abominations discovered of this people, who draws near God with their mouths, and professes self-separation, when as their hearts be far from the Lord. With a warning to all sorts of people in it, what the Lord requires of them. By a lover of all your soules, E.B. Burrough, Edward, 1634-1662. This text is an enriched version of the TCP digital transcription A77959 of text R207563 in the English Short Title Catalog (Thomason E925_9). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 38 KB of XML-encoded text transcribed from 10 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A77959 Wing B6033 Thomason E925_9 ESTC R207563 99866607 99866607 118884 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A77959) Transcribed from: (Early English Books Online ; image set 118884) Images scanned from microfilm: (Thomason Tracts ; 139:E925[9]) The testimony of the Lord concerning London. Witnessed in truth and faithfulnesse, to the consciences of all people in it, that they may returne to the Lord, and repent. Also, the great abominations discovered of this people, who draws near God with their mouths, and professes self-separation, when as their hearts be far from the Lord. With a warning to all sorts of people in it, what the Lord requires of them. By a lover of all your soules, E.B. Burrough, Edward, 1634-1662. [2], 17, [1] p. printed for Giles Calvert, at the Black-spread-Eagle, near the west end of Pauls, London : 1657. E.B. = Edward Burrough. Annotation on Thomason copy: "Septem: 18", "Sept: ye 18th". Reproduction of the original in the British Library. eng Repentance -- Early works to 1800. A77959 R207563 (Thomason E925_9). civilwar no The testimony of the Lord concerning London.: Witnessed in truth and faithfulnesse, to the consciences of all people in it, that they may r Burrough, Edward 1657 7420 1 0 0 0 0 0 1 B The rate of 1 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-04 Aptara Keyed and coded from ProQuest page images 2007-06 Angela Berkley Sampled and proofread 2007-06 Angela Berkley Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE TESTIMONY OF THE LORD CONCERNING LONDON . WITNESSED In truth and faithfulnesse , to the consciences of all People in it , that they may returne to the Lord , and repent . ALSO , The great Abominations discovered of this People , who draws near God with their mouths , and professes self-separation , when as their hearts be far from the Lord . WITH A WARNING to all sorts of People in it , what the Lord requires of them . By a Lover of all your soules , E. B. LONDON : Printed for Giles Calvert , at the Black-spread-Eagle , near the West end of Pauls , 1657. THE Testimony of the Lord concerning LONDON . Witnessed forth in truth and faithfulnesse , to the Consciences of all people in it , that they may returne to the Lord and repent . OLONDON , thou art weighed in an even ballance , and found too light ; thou art measured by an equall line , and found too short , and too narrow , and thy People cannot stand in Judgement ; for aboundance of iniquity lodgeth within thee , and thou abounds in all unrighteousnesse , thy sins are grown over thy head , and with transgression thou art covered as with a garment , from the head to the foot thou art corrupted , and there is much unsoundnesse in thee . O how doth pride abound , lightnesse and wantonnesse , and the lust of the eye , and all the works of the flesh is increased to a large sum ; Aboundance of Idolatry and vanity springs out of thee , vaine fashions , foolish customes , and all manner of evill hath its abiding in thee ; yea the very Seat of Satan is established within thy walls , and works of unrighteousnesse doth proceed out of thee into other Nations . Aboundance of deceitfull Merchandize , and of oppressing Merchants , who grind the face of the poor , doth inhabit thy borders , thy wayes are evill in the sight of the Lord , and his spirit is grieved and his soule is vexed from day to day , every moment of time . Aboundance of treachery , flattery and hypocrisie , dissimulation , and double heartednesse , posesseth thine Inhabitants , from Teachers to People , high and low , rich and poor , you are fulfilling your own wills , and seeking your own pleasures , and following the Counsells of your own hearts , and doing that which is right in the sight of your own eyes ; and your hearts are corrupted before the Lord , and the very best of your works are evill , and the purest of your wayes are filthy . And all your Observations , your dayes of Humiliation , and Thanksgivings , and all your worships and sacrafices , are abomination in the sight of the Lord : For no good fruit can spring forth , for your root is not the vine Christ Jesus , who cannot own the light , with which you are enlightned , and that makes all your Profession vile , and not accepted , but it is wholly unfruitfull in the sight of the Lord . Much Profession there is in thee of righteousnesse , and Religion , and many formes , and gatherings of people , which are but as so many images , and likenesses of divers sorts , which must be overturned , and overthrown by the roots . You are all measured with the line of true judgement , and your buildings cannot stand , when the Lord comes to try you , and search , and try you for your life , for though you professe much , yet you performe little , your knowledge puffs you up , and you are not sincere hearted , but loose , and unsavoury are you in your wayes and words . There 's much wisdome in thee , and many wise men whose wisdome is devi●lish , and it doth not lead to God , it must be confounded and trodden down , for it profits you not in the sight of the Lord , but in it you are wise to doe evill , but to doe good you have no knowledge ; And the Lord God is forgotten , and his judgements are not known , vanity , vanity , hath so stollen away your hearts , and after Idolls are you run , worshipping strange Gods , and following strange lovers : Aboundance of subtilty and craft lodges in thee , vaine glory excells above measure , pride , idlenesse ; and fulnesse of bread abounds in thee , even as in Sodom , unto whom thou art become equall in transgression . Whoredome , drunkennesse , wrath and envy , gluttony and excesse , spending the creation upon the lust , and all the works of the flesh which are evill , hath their full grouth in thee , and in evill art thou fully ripe . O London ! Consider , and be awakened ye Inhabitants thereof , for the Lord is grieved day by day , and his soule is vexed every moment , the weight of thy transgression is upon him , thou even makest him to serve with thy sins ; hath there been any evill committed by any Nation which is not in thee ? hath there been any abomination brought forth , which is not in this day to be found in thee ? Oh what haughtinesse , and stretched out necks ! oh what pride , and vaine glory appears in thee , even thy Infants are nourished up in vanity , and thy old men are over-grown with craft , and deceit ; Thy young men gives their strength to folly , and thy Maidens are trimd in wantonnesse : all sorts of People are prophane in their way , old and young , rich and poor , are abounding in evill , all seeking their own things , and few the things of Gods Kingdome , the way of truth is even despised , and they that depart from iniquity are become a prey to the mouths of the ungodly , who are grievously prophane , as though the Lord took no notice , or as though no day of account were to come , so great is the iniquity committed in thee , words reaches not to manifest it , what lying , what swearing , what vaine talking , and what scorning , and what double dealing appears in thee at every corner , what pride , what wantonnesse , and wickednesse is manifest in all thy streets . Teachers and People are out of the way , given to deceit , and to deceiving , oppressors , and oppressing one another , such is the Devills power amongst you ruling , it cannot easily be overcome ; and so deep is wickednesse seated in thee , that it cannot easily be plucked up ; so strong is the lust of the flesh grown in thee , that it cannot easily be removed : How is the glorious name of the Lord continually dishonoured , and polluted , through thy wickednesse , which is grown into a numberlesse sum . But the Lord will be avenged on all you his enemies , and will meet you with judgements , plagues , and vengeance , and the wicked shall not escape . And as concerning all thy profession of God , and the Scriptures in a blind zeale , it is but abomination to the Lord , and all thy severall Sects , and gatherings of people , and separate Congregations , who is not separated by the Spirit of the Lord , they are but like so many molten and carved Images , which the Lord will overthrow . All thy offerings and oblations , preaching praying , and performances , Gods soule hath no pleasure in them , but they are a burden and wearinesse to him ; and though thou wash thee never so clean , and make thy selfe never so faire through thine own labour , yet cannot thy iniquities be washed away , nor thy sin covered , for thy iniquities are marked before the Lord , and thy sin is written as with a pen of iron , and as with the point of a Diamond , all thy Steeple-house worship is nought but vanity before the Lord , all thy publick exercises , all thy Sabboath keeping , all thy set dayes of humiliation , and all thy private duties , and all that ever thou performest unto God , is not regarded of him , while the hearts of thy people is not aright in his sight , and upright before him . So the best of thy Sacrafices are but as the cutting off of a dogs neck , and the offering of Swines blood , for in thee is found the great abomination , open prophanesse abounds , and secret hypocrisie super-abounds , and thou art as abominable in the eyes of the Lord in thy hypocriticall profession of righteousnesse , as thou art in thy open sins . In thee is found the abomination of Israel , mercy and truth , justice and true judgement is neglected : Doe not thy Heads judge for reward ? and doe not thy Priests preach for hire ? and doe not thy Prophets prophesie falsly ? and doe not they divine for money ? and doe not thy People love to have these things so ? Oh how art thou deceived by thy Teachers , and led blind by the blind leaders , even they that lead thee cause thee to erre , and they that should instruct thee teaches thee vaine things . Woe unto them , the Lords wrath is against them ? how doe they make a prey upon the people ? how doe they feed themselves , and cloath themselves , each one of them having a quarter from which they seek their gaine , and through covetousnesse making Merchandize of soules ; the false Prophets of Israel was their example , and they follow in the path of unrighteōusnesse , having run and was never sent of God , and therefore the people are not profited at all , nor turned to God , but from year to year , and time to time , ever learning , but cannot come to the knowledge of the truth . Ignorance abounds in thy old men , and rudenesse , and wildnesse in thy youths , and thy people are without the knowledge of God , and perishes for lack of knowledge ; thou art even as a wild untilled garden , which bringeth forth no pleasant fruit , thy vines are as the vines of Sodem , and thy fruit is loathsome to the Lords tast , wild grapes , and soure grapes is brought forth in thee , which the Lord hath no pleasure in , ye bring forth fruit unto your selves , and not unto the Lord , ye kindle a fire , and warmes your selves with your own sparks , ye sacrafice to your own net , and ye think to be heard for your much babling , and your many performances : Abundance of the first mans wisdome is among you , it leads you , and guides you , and not the Spirit of God , and through your own wisdome which is devillish you conforme to the Saints words , and to their practises in outward appearance , and makes your selves like the Saints , and bowes unto your own Images , and likenesses which ye make , and are grown wise and full of knowledge , but it is not the wisdome of God , nor the knowledge that will endure for ever , For you neglect the one thing which onely needfull to eternall life . Your buildings are high , but they are not upon the true foundation , for many of you stumbles at the corner stone ; your sprinkling of Infants is a very cheat , and all that believe therein are deceived ; and your singing of Davids experiences in rime and meeter , is a very lie unto you ; your worship is but Idolatry , and it will not cover you in the day of the Lord , though none be like unto thee O London in profession , nor any City hardly can compare with thee , in respect of the Multitude of thy gathered assemblies , and self-separates , yet all this will not availe thee , when the Lord searcheth thy heart , which is found not perfect before the Lord , but full of vaine glory , and lust , and pleasures of the flesh , and dissimulation , and guile , with the wrath of God will be revealed against ; a single and an upright heart , is of greater price with the Lord , then all the performances of selfe-righteousnesse that is done in thee , while your hearts are given to vanity , and continue therein . Wherefore O London , this is a Warning to thee , Let thy Inhabitants repent , the dreadfull day of the Lord is coming , I have heard the voyce of war against thee , and not of peace , the cry of howling , and bitter Lamentation , and not of gladnes , nor joy of heart , what wilt thou doe in the day of thy visitation , when the the Lord stretcheth forth his hand to smite thee , to whom wilt thou flee , and where wilt thou be hid when the Lord shewes himselfe thy Enemy , and appears to take an account of thee , what will become of all thy treasures , how will thy vaine glory become a stink , how will the dayes of thy mirth be turned into grievous sorrow , in stead of thy pleasures , and delicacies , and mirth , and wantonnesse , shall be sighing , and mourning , and wofull Lamentation , all thy Gods shall not be able to deliver thee , nor all thy profession shall not justifie thee , nor all thy selfe-separating people shall not be able to stand in the gap to stay the hand of the destroyer , none of thy carved Images shall stay his fury , nor none of thy severall Sects shall be a Mountaine to hide thee , when the Lord strips thee naked , and layes thee bare , and gives thee to know what is in thy heart , which will come upon thee in a day not looked for . Wherefore repent all sorts of people , and turne to the Lord if there may be mercy found . Cease your wickednesse ye wicked , and learne to live righteously . Woe unto you drunkards . Woe unto you whoremongers . Woe unto you coveteous . Woe unto you Lyars , Swearers , and Scorners . Woe unto you dissemblers , and deceitfull dealers . Woe unto you proud , and vaine glorious . Woe unto you lustfull people . The Lord will plead with you all , and give unto you the fruit of doings , and reward according to your works ; his hand shall not spare , nor his eye shall not pity in the day that he comes to Judgement , when he takes vengeance upon all the seed of evill doers , and to pluck up the wild branches , and to cast them into the fire . Sackcloath shall be put on instead of gay Apparell , and all thy Idolls shall vanish away ; as for all thy profession , where is it ? all thy many Sermons , and long Prayers , what is become of them ? and all thy publique and private duties , where are they ? shall it be said , Ye shall all know that there is a God that will execute judgement and justice , and that will plead with all flesh , and in his sight shall no flesh be justified . And all ye who thirsteth for the Lord , and desireth after the knowledge of his wayes , unto whom iniquity is a burden , by you desired to be freed from , who have long sought the Lord , and have not yet found him , who have prayed , and had no answer , and have been weary , and heavy laden , and found no rest : I say unto you , Save your selves from this untoward generation , come ye out of these abominations , that you may be delivered from the wrath ; Fear ye the Lord , and doe not offend him in any thing , stand in awe , and transgresse not , love righteousnes and truth , touch no unclean thing , and the Lord will receive you , meddle not with their worships , nor bow not to their Images , nor sacrifice not to their Idoll gods , have no fellowship with them in their prophanesse , nor yet in their hypocrisie , but hearken ye to the voyce of the Lord , that you may know his judgements in your hearts , and his Law and Covenant established with you ; depart from all iniquity , and cast away all your Idolls , and forsake all your lovers . Give not your selves to the wayes and pleasures of this world , but give your selves to chastity , to sobernesse , and meeknesse , and above all things be upright in heart towards God , and towards man , speak the truth one to another , and let no guile dwell in your lips , nor a deceitfull tongue in your mouth . And cease from all vaine glory , and vaine customes , and fashions of the world , which are evill . And cease from all Men-teachers , which deceives the People by flattering words , who cries peace when the Lord hath not spoken peace , and daubes with untempered Morter , such hath not profited you at all , but your soules are starved under your Ministry , and leannesse is upon you , though you ever learne of them , yet you cannot come to the knowledge of the truth by them . Cease from them all , and from all your gathered and selfe-separate Congregations , and waite upon the Lord that you may know him to be your Teacher , who is the Teacher of all his people , and he teacheth in the perfect way of peace and truth , and gives peace unto all that waite upon him , and causeth the heart of the upright to rejoyce , he taketh away sin , and removes it from his people , and he forgiveth all their iniquities , and healeth all their back-slidings , and blessed are all they that put their trust in him , for he is a God near at hand , for he dwells in his people , and he is worshipped onely in the Spirit , and in the truth . He dwells not in Temples made with hands , neither is he worshipped in outward observations , his soule hath no pleasure among any selfe-separate People , who cryes I am holier then another , neither is he well pleased with a Sacrafice of the proud ; all their Baptismes , and Fellowships , and Meetings , is but a wearinesse to the Lords soule , and he hath no pleasure in any of their works , who follows their own spirit , and are not led with the pure Spirit of God alone , but unto every one of such will he look , who is poor in spirit , and of a contrite heart , and of a single and upright mind , he gives regard unto every one that feares his Name , who thirsts and hungers after him in truth and righteousnesse , and this is of exceeding great prize in the sight of the Lord , yea more then all offerings and oblations whatsoever , even more then thousands of rames , and ten thousands of river of Oyle . Therefore hearken diligently to the voyce of the Lord , and seek him with an upright heart , and thirst for him as for your daily food , I ose not your precious time , but call upon his name while he is near , for he is come near unto many ; he stands at the door , if any will open , he will come in , and will dwell with them for evermore . All sorts of People be awakened , be awakened , how doth the Lord wait to be gracious unto you , he even tarries for you till you returne to him , that his soule may have pleasure in you , who hath long been grieved by you . Therefore search your own hearts , and see how you stand prepared to meet the Lord by following of his Counsell , who hath so loved you , and all man kind , that he hath given his Son into the world to be a light unto you all , and every one of you is lightned by him , and with the light you will know your evill deeds , and are convinced of them , and reproved for them , and with this Light Jesus Christ calls you sinners to Repentance , to turne from your evills that you may be restored . If you love this Light , you love Christ , who will save you from all your sins , and from condemnation : If you hate this Light you hate Christ , and you remaine in your sins to be everlastingly condemned . And thus is the way of life , and the way of death set before you all : if you follow the light of Christ Jesus , it will teach you to deny this world , and all the vanities of it , it will teach you to deny your own wills , and the counsells of your own hearts , and whatsoever is contrary to God in thought , word , or action , and in all things it will teach to follow Jesus Christ , that you may be justified by him ; But if you follow not the light , then you chuse your own wayes to follow your own wills , and your own lusts , and all temptations , and you deny Christ and the way of truth , and so the wrath of God abides upon you , for you continue in unbeliefe , and in hardnesse of heart , and are the servants of sin unto death , if you follow not the light which Christ hath enlightned you withall , who lighteth every man that comes into the world , that they may believe and be saved . Therefore take heed to the light , if you be guided by it , you shall not transgresse against God , but you will receive the power of God to overcome all evill ; all sin and iniquity will be condemned in you , and your hearts will be made clean for the Lord to dwell in , whose dwelling is in his people , and you must all cease from professing of what you doe not posesse , and from talking of what you doe not enjoy , for that is hypocrisie , and to be judged . So all ye Professours be awakened , Christ without you will not justifie you , except yee know Christ within you , the Profession of him will not take away sin , nor justifie in the sight of God , except you come to witnesse the operation of his Spirit in you , and to teach you , from all evill , and into all good . Therefore come to the feeling of the Spirit of Jesus in you , and the working of it , which changeth , reneweth , and sanctifieth , and brings to witnesse the same truth to be manifest in the heart , which the Scripture speaks of without ; and as you receive the same Spirit which gave forth the Scriptures , so you will understand the Scriptures , and by no other means ; For all your Preaching , and talking of the Scriptures without the Spirit is but vaine babling , and that mouth is to be stopt , for God is not known where the operation of his Spirit is not felt in the heart , nor he cannot be worshipped in truth , but where his Spirit leads and guides . Much vaine Profession ther 's in thee O City , in which the Lord hath no delight : And this is the Testimony of the Lord which I give concerning thee , and doe yet once more call unto thee , as often I have done , and doe seale the Lords Testimony against thee , even against all thy righteousnesse , and against all thy sin , which are both alike unto God , and both to be condemned . Thou hast been warned , and thy people , and the day of a glorious Visitation hath passed over thee , the Lord hath reached unto many , and striked many who have not grieved , but carelesly walked , and slighted the day of their visitation , and have not hearkned to the Lords call , unto thousands hath the word of the Lord been declared , and the Kingdome of God preached nigh at hand , and the very way of life and death hath been set before you , for the Lord hath sent unto thee to warne thee , and to shew unto thee what the Counsell of the Lord is ; and thousands have been reached with the power of God , and convinced of the way of life & peace , who yet continues in hardnes of heart , and disobedience , following the counsell of their own heart , and the desire of their own minds , which are wholly evil continually , and the condemnation of such will be just in the day of the Lord , and greater then theirs to whom the way of the Lord hath not been known . And yet amongst thy thousands who are in the way to destruction , the Lord hath a remnant , a few among so many , which are precious unto him , and whom his soule delighteth in , who are despised in thee , and set at nought , and cast out of the favour of all men ; yet is the Lords presence amongst them , and his fear in their hearts , and his encrease is unto them , and his power with them , till all their enemies be vanished as a cloud , for they are of the true seed , and of the true birth , which the Lord will blesse , though they be accounted as thy slaves , and bondmen , yet are they free in the Lord ; and this is the very fulfilling of thy wickednesse , and the height of the transgression of thy Rulers , Teachers and People , in that some of them that feares the Lord , and walks with him are persecuted in thee , even they are made a prey unto the wicked , to the slanderers , to the drunkards , to the scorners , to unjust and cruell men , the people of the Lord are become a very prey in thee , even as meat for the devourers . Oh what wilt thou do in the day of thy visitation , when the righteous Judge numbers up these things against thee ? thystaffe shall faile thee , thy Physitians shall be of no value , and all thy comforters shall be miserable at that day . I have truly considered thy condition , and measured thy state , and I have often seriously weighed thy wickednesse , and pondered what would be the end thereof , and there is no vision of peace unto thee , but even the day of desperate sorrow , a recompence for all thy works from the hand of the Lord . I have often truly lamented thee , and seriously hath thy condition entred into my heart , thy iniquities have often pressed my soule , and my Spirit hath been grieved within me , when I have viewed thy great abominations , and how thousands in thee wholly perish for lack of knowledge , and even resists , and will not be instructed , despightfully using such as doth warne them , even loving and delighting in their abominations ; These things have often made my heart sad , who have walked in thee as a stranger , and measured thee with the line of true judgement , and this is thy height , and length , and depth , Iniquity lodgeth in thee , and Iniquity covers thee , and Iniquity compasseth thee about . And this is a Warning to thee , from the Lord in faithfulnesse declared unto thee , whether thou resist , or receive , and thus far I am clear of the Blood of all men in thee , who seeketh not any thing in thee for my selfe , but seeketh , and hath often , to the Lord for thee , that thy people might know him , and worship him alone , who gives unto them all good things , and hath caused the fulnesse of all good Creatures to abound , and hath given plenty of all things , abundance of which is spent vainly upon the lust , to the dishonour of God who gives it ; how much is vainly spent upon vanity in meats , and drinks , and apparell ? It s hard to be declared what abundance of the good creatures of God is vainely destroyed in thee upon the lust in the excesse , more then what satisfies pure nature , your gluttony and high minds devoureth in abundance the good creatures which God gives , and he is thereby grieved with you , who hath taken notice of this your sin , which is not the least of your transgressions , and he will plead with you for it , even in all things great is your wickednesse , and the Lord hath numbred it . And above all things that is done in thee , thy deceitfull profession and pretence of worship of God , is the Lord most grieved with , who hates all your Meetings of gathered assemblies , which is not gathered by his Spirit , he will confound your wisdome , and overthrow all your buildings ; Wherefore repent ye , and cease from Idolls , and all Idolatry , and cease for ever to warme your selves at your own sparks , for this shall you have at the Lords hands , Ye shall lie down in sorrow . A WARNING to you all sorts of People . YE Merchants , and traders , and trafiquers , and all ye that buy and sell , be plaine and upright hearted , and lie not , swear not , dissemble not for gaine unto your selves , for that is cursed of the Lord , and the gaine that is thereby received ; but speak the truth every man to his neighbour , flatter not such with whom you deale by feigned words of guile , whilst secret over-reaching lodgeth in your hearts , to make a prey upon your neighbour or brother , for this is evill in the sight of the Lord , but speak the truth in all things , and let your yea be yea , and your nay nay , in all your common occasions , for whatsoever is more is evill , and what is advantaged unto you through deceit , or lying , or multitude of vaine words , it shall be a curse unto you , and not a blessing unto you , or to your children ; let the truth guide you in all your dealings one with another , and let the fear of God be in your hearts in all your enterprizes at Sea and Land . I warne you all , seek not by any evill means to enrich your selves , neither oppresse one another in any thing wherein you deale , for you know not how long your time shall be upon earth , nor how soon the day of account will come , wherein every word and every work shall be brought to Judgement , yea for every idle word shall ye give an account , and all those words are idle which are not spoken in the fear of the Lord , therefore live and act in the fear of God , that you may be blessed in all that you doe . And all ye whom the Lord hath blessed with riches and increase , see that you abuse not that which God hath blessed you withall , but in all things that it be used to the glory of the Lord , and not wasted in excesse upon the lust of your own minds , for the creation is the Lords , and all things are given by him , and taken away at his pleasure , and he maketh rich , and he maketh poor whomsoever he will . Therefore every man be content with his own , and covet not one anothers , nor defraud not one another to enrich your selves , for it is cursed of the Lord . And all ye handicrafts people , and labouring people , fear ye the Lord continually , and use no deceit , nor craft , nor policy in what you doe in labour , seek not to blind mens eyes by faire outsides , neither to cozen and cheat the simple by slighty work , but let the truth guide you , and that will teach you to doe for all men as you would they should doe for you , and this is acceptable in the sight of God ; let your commodities be just and right , and let all your labour be with a single heart , and do all things as in the sight of the Lord , and then you cannot doe evill if the fear of God be before your eyes , and the evill in all things will be denyed , and the corruption that is entred into all callings and trades , will be judged out , and be examples one to another of truth and righteousnesse and cozen not nor cheat not one another , nor use not many words , nor vaine gestures , but own the Lord to be your Teacher , which will teach you truth to do it , and to speak it in all things . And all ye young men , and Prentises , Learn ye the fear of the Lord , and take heed of temptations , least ye be destroyed both soule and body by them ; learn not to dissemble , nor to defraud , nor take not instructions how to cozen and cheat , but first seek the kingdome of God and its righteousnesse , and then all outwards things shall be added unto you . Give not your selves to any evill , beware of Wine and Women , which steales away the hearts of many , give not your selves to vanity , nor fulfill not the desire of your own minds in any thing , covet not after riches , neither study how to be pround and vaine glorious , give not your selves to craft and humane policies , nor to deceive any people , but fear God and keep his Commandments , and be subject to your Masters , and obey them in all things that is good , and be dutifull to them in that which is just and righteous , but deny them in whatsoever is evill : Learn not craft and policy from them , neither whoredome , nor vice , nor drunkennesse , nor cozenning , nor any other thing which is evill , but rather reprove those things , then in the least to follow them ; and if you doe the truth , and speak the truth in all things , and keep your selves from whatsoever is evill , then will the Lord blesse you outwardly , and inwardly , and the knowledge of God will be your crown in old age ; and cease from all gamings , and vain sportings , and from all wantonnesse , and vaine pleasures , and from all the works of the flesh , for they that follow such things shall neither prosper in this world , nor be blessed in the world to come . Wherefore take heed unto your selves all ye that are young in the world , be not overcome of evill , nor follow not evill devices , but stand in awe continually , and offend not God , who gives you life , and health , and all good things . And all ye Masters and heads of Families , this is a Warning to you , be examples of all good in your Families unto your children and servants , rule in Authority in the fear of God , but not in tyranny , nor a rigorous mind , teach and instruct in fear , and not in cruelty , give no bad example in pride , vaine glory , drunkennesse , whoredome , dissimulation , nor any other thing , but stand as a terrour over all evill , and as encouragers of all good , bind not the conscience of any under your power , curb sin onely , and reprove not righteousnesse ; seek ye to be taught of God , and then may you instruct all under you in his way ; be pittifull towards your children , and servants , and passe by offences rather then punish them with cruelty , and make not a prey upon your Servants to serve your own ends onely , seeking your own good onely and not theirs , for such things are evill in the sight of God , and it is to be condemned : Let no excesse , neither let want , be in your Families , but that which is honest and right , love that in all things , and follow it ; let not your anger and passion exceed when offence is given you , and doe not correct in cruelty , but in a good understanding , and walk in the truth , and fulfill the will of God , and not your own , and this is of great prize and acceptable in the sight of the Lord . And all ye Tavern keepers , and Inn-keepers , fear the Lord God , and oppresse not your guests neither feed the lust of any til they be drunk , for that is cursed of God both in you & them , and that which he will be avenged of . Oh great is that abomination among you , much of the good creatures is vainly and wickedly spent , and abused in your dwellings , and your advantage stands in the abuse of the creatures by excesse , and the Lord is grieved with you because of that . And all sorts of People , rich and poor , high and low , Masters and Servants , Parents and children , buyers and sellers , Trades men and labourers , Hearken to the counsell of God , and seek to know his will to you in all things that you may doe it , in following all that which is good , and denying all that which is evill , that your soules may live ; Let not the Devill lead you , nor his temptations overcome you in any thing , but resist him in whatsoever he would lead you into which is against God and contrary to him . Repent of all evill that ever you have acted , & let the Lord be your guide that you may not utterly perish , and your City be destroyed for your sakes , the Lords love is towards you , and he waits to be gracious unto you , and desireth your returne , rather then your destruction , and would heale you if ye did waite upon him , and would blesse your City , and make you happy in it , if you doe his will , and deny your own . I am a friend unto all your soules , and a publisher of peace , and of glad tidings to all that thirst for the Lord , and he hath given me to warne you of all your Iniquities , and abominations to deny them , and of all that which is good to follow it . And oh that ye knew in this your day the things which belongs to your peace , which now ye may know , before they be totally hid from your eyes , and there be no place for Repentance , nor time of returning , and this day will come upon many , and they cannot escape it , who now hardens their hearts against the way of your own peace , and even scornes to be reproved for their transgression , and such my soule pitties who are going in the way of destruction , and runs hastily into perdition ; I have many times been made sad by reason of such , when I have measured the condition of all people ; upon my bed , I have pondered what abomination was in thee , and what would be the end thereof , and I have desired nothing so much , as that I might faithfully warne thee , and free my selfe , and the Lord from the blood of all men ; deep thoughts have been upon me concerning what the counsell of the Lord is unto you all , that I might manifest the truth , and discover the abominations , and I have not spared to cry repentance unto sinners , that sinners might be converted , and turne unto the Lord , and thus farre I am clear of the blood of all men , and the Lord is cleare , and if the wicked perish , it is because of their unbeliefe , and gainsaying of the Lord , and this is the Testimony that I give unto thee , and unto all thy people , O London hearken , and consider this is the only day of your visitation , and there is not another way to life , nor to escape everlasting death , and destruction then that which the Lord hath shewed you , Blessed is he that can receive it , and they that deny it doth utterly perish without mercy . London the 15 of the 6 moneth , 1657. I am as a stranger among you , yet well known to the Lord , and the Testimony of God concerning you shall stand for ever ; for it is true , and shall not be confounded , though the wicked reject it to their own destruction . FINIS . 
A33349	----	Three practical essays ... containing instructions for a holy life, with earnest exhortations, especially to young persons, drawn from the consideration of the severity of the discipline of the primitive church / by Samuel Clark ... Whole duty of a Christian Clarke, Samuel, 1599-1682. 1699 Approx. 368 KB of XML-encoded text transcribed from 128 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A33349 Wing C4561 ESTC R11363 13117926 ocm 13117926 97776 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A33349) Transcribed from: (Early English Books Online ; image set 97776) Images scanned from microfilm: (Early English books, 1641-1700 ; 411:13) Three practical essays ... containing instructions for a holy life, with earnest exhortations, especially to young persons, drawn from the consideration of the severity of the discipline of the primitive church / by Samuel Clark ... Whole duty of a Christian Clarke, Samuel, 1599-1682. [15], 240 p. Printed for James Knapton ..., London : 1699. Subsequently published as: The whole duty of a Christian. Errata on p. [15]. Reproduction of original in Cambridge University Library. (from t.p.) Baptism -- Confirmation -- Repentance. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Baptism -- Early works to 1800. Confirmation -- Early works to 1800. Repentance -- Early works to 1800. 2005-02 TCP Assigned for keying and markup 2005-03 Apex CoVantage Keyed and coded from ProQuest page images 2005-04 Rachel Losh Sampled and proofread 2005-04 Rachel Losh Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Three Practical ESSAYS VIZ. On Baptism , Confirmation , Repentance . CONTAINING Instructions for a Holy Life : With Earnest Exhortations , especially to young Persons , drawn from the Considerarion of the Severity of the Discipline of the Primitive Church . By Samuel Clark , M. A. Chaplain to the Right Reverend Father in God JOHN Lord Bishop of Norwich : And Fellow of Cains College in Cambridge . LONDON , Printed for James Knapton , at the Crown in St. Paul's Church-Yard , 1699. To the Right Reverend Father in God JOHN Lord Bishop of Norwich . My Lord , AS the many undeserved Favours , with which Your Lordship has already been pleased to honour me , oblige me not to omit any Opportunity of testifying publickly the grateful Sense which I ought always to have of Your Lordship's Kindness ; so they encourage me to presume further upon Your Lordship's Candour , in publishing these short Discourses under the Patronage of Your Lordship's Name . The singular Zeal which Your Lordship has shown in making frequent Confirmations , gives us reason to hope , that if the Directions which Your Lordship has formerly given for the preparing Persons to be Confirmed , be as strictly observed , as the regular and pious Use of that excellent Institution seems to be a most probable means of promoting true Religion and Holiness ; that Part of the Church , over which God has placed Your Lordship , may become exemplarily eminent for the Restoring of Primitive Piety and Order : To which State that it may effectually arrive ; and that Your Lordship may long see it continue therein ; and that these short Discourses may contribute their Mite towards the promoting so Noble and Excellent a Design , is the Prayer of , My LORD , Your Lordship 's most Dutiful Chaplain and most Obedient Servant , S. Clarke . THE PREFACE . ST . Chrysostom observes concerning the ancient Hereticks , that though their Opinions were never so widely different both from the truth and from each other , yet every one pretended that his particular Opinion was agreeable to the Scripture and founded in it , and that all different Opinions were discountenanced by it , and might be confuted out of it : He observes also further , That the true reason of this their Confidence was , because every one picked out of the Scripture all those Passages , which according to the letter and sound of the Words seemed to favour his particular Opinion , without at all regarding their cohaerence and connexion , or the occasion and design of their being written . Thus from those Passages which speak of Christ as a Man and in his state of Humiliation , some were so unreasonable as to collect that he was but a meer Man , and so denied his Divinity : Others on the contrary from those Passages which speak of him as God and in his state of Exaltation , did as weakly take occasion to deny his Humanity , asserting that the humane Nature was wholly swallowed up by the Divine . I wish the same Observation might not too truly be made , of most of the later Disputes which have arisen among Christians in our Days . For thus I believe , if we search on the one hand into the ground of many of those Mens Assertions , who love to aggravate the Corruption of humane Nature , and the natural Misery of Mankind , we shall find the true Foundation of them to be the applying those places of Scripture to the whole bulk of Mankind , which are evidently and expresly spoken of some of the worst of Men : On the other hand , the reason why others have so magnified the natural Faculties of Men , as to diminish and detract from the Grace of God , is because they applied those Texts to the generality of Men , which are meant only of the most perfect Christians . Again , the Foundation of those Mens Opinion , who have extolled some one particular Virtue , in opposition to , or as an equivalent for , all other Duties , is their having interpreted those places of Scripture concerning some one particuler Virtue , which are plainly meant of the whole Christian Religion ; and the reason why others have thought no moral Virtues at all , necessary to be practised by Believers , is because they have applied those Texts to the most Essential and Fundamental Duties of the Christian Religion , which were intended only of the Ceremonial Performances of the Jewish Law. And thus , to come to the subject of our present Discourses , in the great Business of Repentance and Conversion , the reason why some Men have attributed the whole of Mans Conversion to such an extraordinary and uncertain Grace of God , as has given Men occasion to sit still in their Sins , in expectation of the time when this extraordinary Grace should be poured down upon them ; is because they have fixed that Assistance of God's Grace to an uncertain Period , which God himself has constantly annexed to his Ordinances , and which he certainly bestows upon Men at their Baptism , or at their solemn taking upon themselves the Profession of Religion . And the reason why others have made Repentance so short and so easie a business , is because they have too largely applied those great Promises in the Gospel , to the circular and repeated Repentences of Christians , which are , at least in some measure , confined to the great Repentance or Conversion of Unbelievers . My design in the following Essays , is to endeavour briefly to set this great and most important Matter in its true Light ; from the Analogy of Scripture , and from the Sense of the purest Ages of the Primitive Church : To show that at Baptism God always bestows that Grace , which is necessary to enable Men to perform their Duty ; and that to those who are Baptized in their Infancy , this Grace is sealed and assured at Confirmation : That from henceforward Men are bound with that Assistance to live in the constant practise of their known Duty and are not to expect ( except in extraordinary Cases ) any extraordinary , much less irresistible Grace , to preserve them in their Duty or to convert them from Sin : That if after this they fall into any great Wickedness , they are bound to a proportionably great and Particular Repentance : And that as the Gospel hath given sufficient assurance of such Repentance being accepted , to comfort and encourage all true Penitents ; so it has sufficiently shown the difficulty of it at all times , and the extreme danger of it when late , to deter Men from delaying it when they are convinced of its Necessity , and from adding to their Sins when they hope to have them forgiven . There is nothing with which the Devil more effectually imposes upon Men in these latter Ages of the World , than with false notions of Repentance : And if it must be confessed that many in the Primitive times were too severe in their apprehensions concerning it , 't is certain there are many more in our Days not severe enough : At least I am sure there is no Man who has a true Sense of Religion , and a just apprehension of the vast concern of eternal Happiness or Misery , but will be much more desirous to know the utmost strictness of the Conditions upon which so mighty a Stake depends , than to run the hazard of being mistaken in judging too loosly of them . THE CONTENTS . Essay the First . Of Baptism . CHap. I. Of Baptism in general . CHap. II. What was required of Persons to be baptized in the Primitive Church , in order to fit them for Baptism . CHap. III. In what manner Persons converted to Christianity were Baptized ; to what Privileges they were admitted ; and to what Duties they were engaged , by their Baptism . CHap. IV. What was required of Persons after Baptism . CHap. V. Of the Baptism of Infants . CHap. VI. Of the Duty of God-Fathers and God-Mothers . Essay the Second . Of Confirmation . CHap. I. Of the Nature , Design and Use of Confirmation . CHap. II. What is to be done before Confirmation , Of Faith ; Of the Necessity of Religion ; Of the Necessity of Revelation ; Of the Evidence of the Christian Religion ; and of Consideration . CHap. III. Of right Notions concerning Religion in General . CHap. IV. A Digression concern the Doctrine of Faith and Works , delivered by St. Paul in his Epistle to the Romans , and in that to the Galatians . CHap. V. Of the Duties of Religion in Particular . CHap. VI. What is to be done at Confirmation : Of solemnly renewing the Baptismal Vow . CHap. VII . Of the Certainty of God's Grace , and the Assistance of his Holy Spirit . CHap. VIII . What is to be done after Confirmamation . Of Perseverance ; and of the danger of Apostacy . CHap. IX . Of Innocence , and an early Piety . CHap. X. Of making Religion the Principal Business of our Lives . CHap. XI . Of the Contempt of the World. CHap. XII . Of our Obligation to be particularly careful to avoid those Sins , to which we are most in danger to be tempted . CHap. XIII . Of Growth in Grace , and of Perfection . Essay the Third . Of Repentance . CHap. I. Of Repentance in General . CHap. II. That God allows Repentance even to the greatest of Sinners . CHap. III. That true Repentance must be Early . CHap. IV. That true Repentance must be Great : And of Penance . CHap. V. That true Repentance must be Constant and Persevering in its Effects : And of the One Repentance of the Ancients . ERRATA . PAge 3. line 2. r. converted . p. 4. l. 23. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 27. r. pervigiliis . p. 44. l. 7. r. wilful . p. 48. l. 17. r. the Ministers . p. 72. l. 5. r. a matter . p. 151. l. 6. r. magnificas . p. 162. l. 29. r. Integrity . p. 176. l. 8. r. subtracted . p. 199. l. 22. r. Intemperance . p. 201. l. 16. r. things . p. 216. l. 32. r. poenitentiam . l. 35. filium . p. 230. l. 29. r. medician . l. 31. r. fletibus . p. 238. l. 26. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Essay the First . Of Baptism . CHAP. I. Of Baptism in general . 1. BAptsm is the Rite , whereby those who believe in Christ , are solemnly admitted to be Members of the Christian Church . What the first original of Baptizing with Water was ; how † the Jews used to Baptize their Proselytes , and the * Heathens those who were to be initiated to any sacred Function ; I shall not now enquire . Sufficient it is to our present purpose , that our Saviour has instituted this Sacrament , as a Rite whereby Converts at their Admission into his Church , do solemnly oblige themselves to live suitably to the Profession they then enter into ; and whereby they are intitled to all the Benefits and Privileges belonging to the Society into which they are admitted . 2. This Baptism is either , 1. Of Persons of riper years ; or 2. Of Infants . At the first Preaching of the Gospel , the main body of Christians consisted of those , who had by the Apostles Preaching been converted from the Jewish or from the Gentile Religion , to the Christian ; and these were consequently baptized into the Name of Christ , after they were come to riper years . Afterwards , when the Christian Religion had spread it self over whole Countries and Nations , the Church consisted chiefly of such as were born of Christian Parents , and educated from the beginning in the Christian Religion ; and these were generally , even in the Primitive Times ; admitted into the Church by Baptism in their Infancy . 3. In the Baptism of Persons of riper years , we must observe , 1. What was required of them before-hand , in order to prepare them for Baptism : 2. In what manner they were baptized ; to what Privileges they were admitted ; and to what Duties they were engaged , by their Baptism : And 3. What was required of them after their Baptism . CHAP. II. What was required of persons to be baptized in the Primitive Church , in order to fit them for Baptism . 1. THE first thing to be considered in the Baptism of Persons coverted to Christianity , is , what was required of them before-hand , in order to fit them for this most solemn Admission into the Church of Christ. Now that which was indispensibly necessary to prepare them for this solemnity , and to qualifie them to be partakers of this Holy Sacrament , was Faith and Repentance ; i. e. a declaration of their firm † belief of the great Doctrines of the Christian Religion , and of their * resolution to live suitably to that belief . 2. In the Apostles times , when the Miracles wrought by those first Preachers of Christianity , were so convincing , and the extraordinary Grace of God , poured down upon Men , so effectual , as to convert them to the Faith of Christ as it were in an instant ; a single declaration of their Faith and Repentance , seems to have been accounted sufficient to prepare them to receive Baptism immediately . For thus we find St. Philip baptizing the Eunuch immediately upon his professing his belief that Jesus Christ was the Son of God , Act. 8. 38. and St. Paul baptizing the Jaylour immediately upon his being converted by the Miracle of the Prison doors opening with an Earthquake , Act. 16. 33. 3. But afterwards , when these mighty operations of the Spirit grew less common , and men began to be convinced more gradually by the ordinary means of the Preaching of the Word , it was not thought sufficient in most Churches , for men upon their Conversion to Profess their Faith and their Repentance , but they were obliged to give some evidence of the sincerity of both , before they could be admitted into the Church by Baptism . If they had formerly been great sinners , they were to evidence their Repentance by * Prayers , and Watchings and Fastings , and Confessing their Sins : They were to demonstrate by the real change of their whole course of life , that they had actually renounced all the rites and practices of their former Profession , and would for the future conform their lives to the Rules of the Christian Institution : They were to endeavour to purge their Conscience from every evil work , that their Baptism might be , not the putting away of the filth of the flesh , but the answer of a good Conscience towards God. 4. They who were willing thus to make proof of their Repentance , and of their sincere desire to be admitted into the Church of God , were Catechised in all those necessary Articles of the Christian Faith , which they were to make publick profession of at their Baptism ; They were fully instructed in the excellent Moral Precepts of that Divine Religion , which they were to practise the remaining part of their lives . And then they were thought prepared for the washing of Regeneration , and the renewing of the Holy Ghost . CHAP. III. In what manner persons converted to Christianity were baptized ; to what Privileges they were admitted ; and to what Duties they were ingaged by their Baptism . 1. WHen the person to be baptized was thus prepared , and the time appointed come ; which was usually at * Easter or Whitsontide , the Commemorations of our Saviour's Passion and Resurrection , and of the great Effusion of the Holy Spirit , things principally respected in this Sacrament ; ( though it might also upon occasion be celebrated at † any other time ; ) When the Person , I say , was thus prepared , he was brought by the Priest to a convenient place , where there was plenty of Water ; and being stript of all his cloaths , he in the first place , with stretched out Arms in a most solemn manner * renounced the Devil and all his Works , the Pomps and Vanities of this wicked World , and all not only the absolutely sinful , but also the lawful desires of the flesh , so far as to keep them within the most strict bounds , and most exact obedience to the Laws of Reason and Religion . Then he made Profession of his Faith † in One God , the Father Almighty , &c. in Jesus Christ his only Son our Lord , &c. and in the Holy Ghost , the Holy Catholick Church , &c. After which he was baptized * in the Name of the Father , and of the Son , and of the Holy Ghost ; being immersed in the Water † three times , once at the Name of each Person in the ever Blessed Trinity . Which being done , he came up out of the Water ; and then ( according to the Custom of some Churches ) he was * anointed with Oil , with the addition of some other Ceremonies , which as they were in their own nature indifferent , so they were used only in some places , and that diversly according to the different usage of particular Churches . After all which he was clothed with a † white Robe , and so admitted among the Faithful to the Communion of the Church : which last Ceremony the Greeks ( as a * Learned Writer of our own observes , ) keep up to this day ; putting upon the Child immediately after Baptism a white Garment , with this Form , Receive this white and immaculate Cloathing , and bring it with thee unspotted before the Tribunal of Christ , and thou shalt inherit eternal life . 2. This was the Form and Manner , in which Persons converted to Christianity were Baptized in the Primitive Church : And by all these outward and visible Ceremonies , were significantly represented certain inward and invisible things ; which were either the Privileges to the injoyment of which the Person Baptized was intitled , or the Duties to the performance of which he was engaged by his Baptism . 3. The first Grace or Privilege , which God annexed to the right use of this Ordinance of Baptism , and to which the Person Baptised was consequently intitled , was Remission of all past sins . The design of our Savior's coming into the World , was by the Merit of his Death and Suffering to purchase Pardon and Remission for all those , who should believe in his Name and obey his Gospel ; Rom. 3. 25. Whom God hath set forth to be a Propitiation through Faith in his Blood , to declare his Righteousness for the remission of sins that are past , through the forbearance of God. Now the Means by which this Pardon is applied , and the Seal by which it is secured to all those who Believe , and by Repentance begin to Obey the Gospel , is Baptism . Whosoever therefore was converted to Christianity , and was baptized , was baptised into the death of Christ ; i. e. was by Baptism intitled to the benefit of the Pardon purchased by his Death and Passion : As his Body was washed with pure Water , so his Sins were absolutely done away by the Blood of Christ , and his Heart sprinkled from an evil Conscience , Heb. 10. 22. Hence Baptism is called the Washing of Regeneration , Tit. 3. 5. and they who by the Apostles Preaching ▪ or by any other more extraordinary means , were convinced of the Truth of the Gospel , were exhorted immediately to be baptized , and wash away their sins ; Acts 22. 16. And now why tarriest thou ? Arise , and be baptized , and wash away thy sins , calling on the Name of the Lord ; And Acts 2. 38. Repent and be baptized every one of you in the Name of Jesus Christ , for the remission of sins : To which those Places also seem manifestly to allude , Rev. 1. 5. Unto him that loved us , and washed us from our sins in his own Blood ; and Rev. 7. 14. These are they which have washed their Robes , and made them white in the Blood of the Lamb. The plain meaning of all which passages is this ; That as a new-born Infant is without Spot , Innocent and Sinless ; so every one that is born of Water , i. e. regenerated by Baptism , is in the account of God as if he had never sinned , cloathed with the white and spotless Garment of Innocence , which if he never defile by gross and wilful sins , he shall walk in white with Christ , for he shall be worthy . 4. The next Privilege which Baptism principally and most significantly represented , was the Admission of the Convert into the Church or Family of God. All that received Baptism , were thereby actually admitted into the Society of Christians , and to the participation of all the benefits which God bestows upon his Church : They were admitted to the Communion of the Saints of God , and to the Fellowship of his Son Jesus Christ our Lord , 1 Cor. 1. 9. They were made Fellow-Citizens with the Saints , and of the Houshold of God , Eph. 2. 19. being come unto Mount Sion , and unto the City of the living God , the heavenly Jerusalem , and to an innumerable Company of Angels , to the general Assembly and Church of the First-born , which are written in Heaven , and to God the Judge of all , and to the Spirits of just Men made perfect , and to Jesus the Mediatour of the New Covenant , &c. Heb. 12. 22. More particularly , they were made , first Members of Christ ; i. e. they were incorporated into that Body , whereof Christ is the Head. Secondly , They were made Children of God ; i. e. they were enroll'd in the number of those , whom God had chosen to be his Peculiar and Elect People , and whom he designed to govern with the same tenderness , as an affectionate and merciful Father does his most beloved Children : which is what the Apostles express by our being called the Sons of God , 1 John 3. 1. by our having received the Adoption of Sons , Gal. 4. 5. and by our having power given us to become the Sons of God , John 1. 12. Lastly , They were made Heirs of the Kingdom of Heaven ; i. e. they who before were Aliens from the Common-wealth of Israel , and Strangers from the Covenants of Promise , having no hope and without God in the World , did by Baptism enter into that Covenant , wherein God assured the promise of Eternal Life , to all those who should believe and repent : And this is what the Apostle intends by our having our * Citizen-ship in Heaven , Phil. 3. 20. and by our being Heirs of God , and joint Heirs with Christ , that we may be glorified together with him , Rom. 8. 17. 5. Another Privilege which was represented and conferred by Baptism , was the Influence and Assistance of Gods Holy Spirit . All Persons that were baptized , as their Bodies were washed and purified with Water , so their Minds were sanctified by the Spirit of God : But ye are washed , but ye are sanctified , but ye are justified , in the Name of our Lord Jesus , and by the Spirit of our God , 1 Cor. 6. 11. At their Baptism they received * the Holy Ghost , as a Gift constantly annexed to that Ordinance ; and unless they quenched and grieved it by their sins committed afterwards , it always continued with them from thenceforward , assisting and enabling them to perform their Duty , strengthning and comforting them under Temptations and Afflictions , and bearing witness with their Spirit , that they were the Children of God. At the first Preaching of the Gospel , this influence of the Holy Spirit frequently discovered it self , in those extraordinary Gifts of Speaking with Tongues , Working Miracles , &c. as appears in the History of the Acts of the Apostles . But these by degrees ceasing , it afterward continued to evidence it self in the strange and almost miraculous change , which it made in the Minds of Men , from the most corrupt and vicious , to the most virtuous and heavenly Disposition , almost in an instant upon their being baptized . And when this effect also grew less frequent , as the Zeal and Purity of the Christians declined , it yet continued always by its secret Power to renew and transform Mens Minds , to instruct Men in their Duty , and to inable them to perform it . Hence Baptism is called the Renewing of the Holy Ghost , Tit. 3. 5. and a being born of Water and of the Spirit , John 3. 5. and by the Antients frequently * Illumination : And Persons baptized are said to have been enlightned , to have tasted of the heavenly Gift , and to have been made Partakers of the Holy Ghost , Heb. 6. 4. 6. The last Privilege which Persons Baptized were intitled to by virtue of that Ordinance , was an Assurance of a Resurrection to Eternal Life . They received , as hath been said , the Holy Spirit of God ; and that Spirit , so long as it dwelt with them , was a * Seal and ‖ Earnest of their future Resurrection : For if the Spirit of him that raised up Jesus from the dead , dwell in you , he that raised up Christ from the dead shall also quicken your mortal Bodies , by his Spirit that dwelleth in you , Rom. 8. 11. And this was most significantly represented by their descending into the Water , and rising out of it again : For as Christ descended into the Earth , and was raised again from the dead by the Glory of the Father ; So Persons baptized were buried with him by Baptism into Death , and rose again after the similitude of his Resurrection : They were planted together in the likeness of his Death ; and they were by this Sign assured , that they should be also in the likeness of his Resurrection . Thus the Apostle St. Paul , Colos. 2. 12. Ye are buried with him in Baptism , wherein also you are risen with him through the Faith of the Operation of God , who hath raised him from the dead . To which St. Peter seems likewise to allude , 1 Pet. 3. 21. The like figure whereunto ( viz. to the saving of the Ark by the Water of the Flood ) even Baptism doth also now save us , by the Resurrection of Christ. 7. These are the Spiritual Graces or Privileges , which were represented by the Outward and Visible Signs in Baptism , and conferr'd by their means ; And These are what God on his part engageth and assures to us , in that Great and Holy Covenant . There are other things , which the Persons Baptized obliged themselves to on their part in that Covenant ; and These are the Duties which by their Baptism they vow and take upon themselves to perform , represented also by the same Outward and Visible Signs . The first of these Duties which the Persons baptized promised and obliged themselves to perform , was a Constant Confession of the Faith of Christ and Profession of his Religion . They were admitted by Baptism into the Church and Family of Christ ; and they were bound at all times , to own themselves his Disciples : They were solemnly baptized into his Death ; and they were oblig'd not to be asham'd of the Cross of Christ , and to confess the Faith of him crucified : They owned publickly at their Baptism , their Belief in God the Father Almighty , and in Jesus Christ his only Son our Lord ; and they were bound at all times to make Profession of this Faith : They had with the heart believed unto Righteousness ; and they thought that with the Mouth , Confession was necessary to be made unto Salvation : They were assured , that if they confessed Christ before Men , he would also confess them before his Father which is in Heaven , and before the Angels of God ; but if they were ashamed of him , and denyed him before Men , he would also be ashamed of them when he came in the Glory of his Father with the Holy Angels . And so mighty an effect had this consideration upon the primitive Christians , that in the times of Persecution , when they were tempted to deny their Saviour and renounce the Faith which they had once Embraced , they chose rather to endure the most exquisite Torments that the wit of Man could invent , than either to renounce or dissemble their Christianity ; and those who out of Fear denyed or were ashamed to confess their Faith , they looked upon to have forfeited and renounced their Baptism , as having crucified to themselves the Son of God afresh , and put him to an open shame . 8. The Second Thing to which Persons baptized solemnly obliged themselves by their Baptism , was a Death unto Sin , and a New-birth unto Righteousness ; i. e. they engaged utterly and for ever to forsake , all manner of Sin and Wickedness ; all Idolatrous and Superstitious Worship of false Gods ; all Injustice , Wrong , Fraud and Uncharitableness towards Men ; all the Pride and Vanity , the Pomp and Luxury of this present World ; all the Lusts of the Flesh , Adultery , Fornication , Uncleanness , Lasciviousness , Gluttony , Drunkenness , Revellings , and such like : And for the future they promised to make it the business of their lives , to fulfil all Righteousness according to the strictest Rules of the Christian Doctrine and Discipline ; to Worship the only true God , with all Devotion , Reverence and Humility ; to be exactly just in their Dealings with Men , and generously charitable upon all occasions ; in fine , to be Temperate and Sober , Chast and Pure , as the Worshippers of God , and the Temples of the Holy Ghost . This was indeed a Dying unto Sin , and Living unto Righteousness ; This was properly a being Regenerated or Born again ; This was truly a being Washed , Sanctified and Justified , in the Name of Christ , and by the Spirit of God : And indeed this was the principal thing which was signified in Baptism , and the principal end for which the whole Ordinance was designed ; This was what the Person to be baptized was to profess with his own Mouth , when he renounced the Devil and all his Works ; and this was what was principally represented by that main part of the Ceremony , the descending into the Water and rising out of it again ; For so the Apostle St. Paul most fully explains it , Rom. 6. 3. Know ye not that so many of us , as were baptized into Jesus Christ , were baptized into his Death ? Therefore we are buried with him by Baptism into Death , that like as Christ was raised up from the dead by the Glory of the Father , even so we also should walk in newness of Life ; Knowing this , that our old Man is crucified with him , that the body of sin might be destroyed , that henceforth we should not serve sin : that is , the design of our descending into the Water to be baptized , and rising again out of it , was to mind us , that as we then received remission of our past sins by Vertue of Christ's having died for sin ; so we our selves were in like manner to die and be buried to sin , and rise again to walk for the future with Christ in newness and holiness of Life . This therefore was the principal thing respected in Baptism , and without this answer of a good Conscience towards God , the washing or putting away of the filth of the Flesh , could nothing avail in the sight of God. Baptism is not the * Washing and Cleansing of the Body , but the Purifying of the Mind , from every evil Work , to serve the living God ; without which , Baptism is so far from being available to the remission of sin , that on the contrary it makes it far the more grievous and inexcusable . But of this more in the next Chapter . 9. The third and last thing , to which Men were solemnly engaged at their Baptism , was Self-denyal and Contempt of the World. Our Saviour had told his Disciples , That whosoever would come after him , must deny himself and take up his Cross and follow him ; that whosoever was not willing to forsake all that he had , Father and Mother , and Wife and Children , and Brethren and Sisters , yea , and his own Life also , he could not be his Disciple : And therefore when any Man came to be baptized , he was accordingly obliged to renounce the World , and all its Glory , the Pomps and Vanities , the Splendor and Pleasures of it : He professed himself a Candidate for the Glory that should be revealed hereafter ; and that therefore he would never be ambitious for that Honour , which Men so earnestly contend for here : He declared that he expected his Portion in those spiritual Joys , which eye hath not seen , nor ear heard , neither hath it entred into the heart of Man to conceive them ; and therefore he would never set his heart and affections , upon any gross and sensual Pleasure : He professed that from thenceforward his Treasure should be in Heaven , where neither Moth nor Rust doth corrupt , and where Thieves do not break through and steal ; and that therefore he would never be covetous of any Riches , or Possessions on Earth : In a word , he engaged to make it the main business of his Life , to prepare and fit himself to be partaker of those things , which God had for them that love him laid up in the next World ; and that therefore he would never be extreamly solicitous , after any thing in this . This was what the Primitive Christians understood by their Renouncing the World. They thought themselves obliged not only to forsake all gross and palpably sinful Lusts , but also to be very sparing in their Enjoyments of what was Lawful : They looked upon this World and the next , as * Enemies to each other ; and that they were to fight as Soldiers under the Banner of Christ , against the Pleasures and Temptations of this VVorld , for the Glories of the other . And for an Emblem of this it was , that in some Churches they anointed the baptized Person with Oil : He was compared to a Combatant , to a Runner just preparing to start in the Christian Race ; and they minded him , that if those who strive for the Mastery only to obtain a corruptible Crown , are temperate in all things , much more ought he to confirm and strengthen himself , to prepare and harden himself , to be ready and expedite , to be temperate and abstemious , and to get perfectly above all those earthly desires , which would hinder and clog him in that great race , which he was to run for the Crown of Immortality . 'T is true , the forsaking all worldly Possessions for the Name of Christ , was a condition more particularly required in those Primitive times of Persecution : But how far it still obliges us , ( as it most certainly does in some Sense ) shall be considered in its proper place . CHAP IV. What was required of Persons after Baptism . 1. WHEN the whole Ceremony was finished , the Person baptized was cloathed ( as has been already observed ) with a white Garment ; and then he was * admitted to the Communion of the Faithful : And that which was afterward required of him , was this One Great and Necessary thing . To keep his Baptism Pure and Undefiled , the remaining part of his Life . 2 To the keeping a Man's Baptism pure and undefiled through the remaining part of his Life , that which was thought absolutely necessary in the Primitive Church , was this : First , That he from that time forward preserved himself from falling , not only into the Habit , but even so much as into the single Act of any of these gross and palpable Wickednesses ; Idolatry , Perjury , Blasphemy ; Murder , Sedition , Theft , manifest Injustice , Cheating ; Adultery , Fornication , Uncleanness , Drunkenness , Revelling ; and such like ; of which St. Paul expresly and peremptorily declares , and repeats it with great earnestness over and over again , that they who do such things , shall have no inheritance in the Kingdom of Christ and of God. One that was born of God , might be surprized into an unheeded sin ; but into the gross Act of any of these manifest and notorious Impieties , they thought he was * never to be seduced , and if he were , that he ceased to be the Servant of God ; For whosoever abideth in him , sinneth not ; and whosoever is born of God , doth not commit sin ; for his Seed remaineth in him , and he cannot sin because he is born of God. From the Acts therefore of any of these great and plain Wickednesses , which stare Men in the Face , and at the first view terrifie Mens Consciences , they thought it indispensably necessary that a Man abstained wholly ; and that these things were not so much as to be once named among Christians . But then secondly , To the keeping a man's Baptism pure and undefiled , that which was thought further necessary was , that from falling into an habitual practice of any of those smaller and less scandalous sins , which carelesness and culpable ignorance would be very apt to betray a man into the Acts of , he ought to indeavour to secure himself by great cautiousness , and sincere enquiry after the knowledge of his Duty ; that from sins of omission , from growing cool in Religion , and remitting of his first Love , he ought to indeavour to preserve himself by constant Meditation , and hearty Prayer to God for the assistance of his holy Spirit ; that in order to grow in Grace , he ought to be always humble and teachable , penitent and devout , meek in spirit , and pure in mind ; and that to attain Perfection , he ought to be always pressing forward towards the mark of the prize of the high calling , with a perfect contempt of the World , an entire Love of God , and a boundless Charity to all Mankind . 3. This was what the Primitive Christians understood by keeping their Baptism pure and undefiled ; viz. A regular and constant practice of all Holiness and Virtue , from the time of their Baptism to their Death . And to this they thought themselves most strongly obliged , by the very Form of their Baptism : They were immersed into the Water , and they rise out of it again , and this great Solemnity was never after to be repeated ; in token that as Christ once died for Sin , and Rose again never to come under the power of Death any more ; so they were this once to have their Sins perfectly washt away by his Blood , and were bound never to return under the Power of them any more . Thus St. Paul himself most expresly and excellently argues , Rom. p. 6. v. 9. Knowing that Christ being raised from the dead , dieth no more ; death hath no more dominion over him ; For in that he died , he died unto Sin once ; but in that he liveth , he liveth unto God : Likewise reckon ye also your selves to be dead indeed unto sin , but alive unto God through Jesus Christ our Lord : Let not sin therefore reign in your mortal body , that ye should obey it in the lusts thereof . The force of which Argument is plainly this : When we descended into the Water , and rise out of it again , we made publick profession , that as we hoped for pardon of our past sins through the Merits of the Death of Christ ; so we our selves would thenceforth die unto sin , that is , utterly cast it off and forsake it , and for the future rise again to walk with Christ in newness and holiness of Life : So that unless from the time of our thus putting off sin , we continue constantly to live in all holiness and righteousness , we have no just reason to expect Remission by virtue of the Death of Christ , into which we were baptized : For it being the express Condition of the Remission of sin , that we continue no longer in it , but live from thencefotth unto God ; the Blood of Christ it self , which was shed to be a Propitiation for the Sins of the whole World , can avail nothing for one that continues in Sin , whom our Saviour himself has particularly excepted from the benefit of the Pardon purchased by his Death and Passion . 4. Accordingly Persons after their Baptism were instructed , That they must now utterly and for ever renounce , all the sinful pleasures and desires of the World : They were told , that they now received remission of their past sins , by vertue of the Death of Christ ; and therefore they must take great heed that they sinned no more : They were told , that they now washed their Garments in the Blood of the Lamb ; ( for a signal whereof they were accordingly cloathed in white ; ) and that they must take care to bring this unspotted Innocence with them , before the Tribunal of Christ : ( To which Custom our Saviour himself seems to allude , Rev. 3. 4. Thou hast a few Names even in Sardis , which have not defiled their Garments , and they shall walk with me in white , for they are worthy ; ) They were told , that they were now baptized for the remission of all their past sins ; and if they kept not this Baptism pure and undefiled , * they could not be sure they should ever be able to obtain the like full and perfect Remission again : They were told , that they now started in that great Race , which they were to run for the Crown of Immortality ; and * if those who were found tardy in an earthly Race , were beaten and disgraced , of how much sorer punishment should they be thought worthy , who negligently faultred in the race of Immortality ? They were told , that they now entred into that Covenant of God , the Seal whereof was , Let every one that Names the Name of Christ , depart from Iniquity ; and if they * kept not this Seal , their punishment would be among Apostates , whose Worm shall not die , and whose Fire shall not be quenched : They were told , that they had now escaped the Pollutions of the World , through the Knowledge of our Lord and Saviour Jesus Christ ; and if after this they should be again intangled therein , and be overcome , and turn from the Holy Commandment delivered unto them , their Punishment should be † double to that of those , who had never known the way of Righteousness . Finally , They were told , that they were now enlightned , and had tasted of the heavenly Gift , and were made partakers of the Holy Ghost , and were sealed thereby unto the day of Redemption ; and if after this they should fall away , it would be exceeding difficult to renew them to Repentance : That they had now received the perfect knowledge of the Truth ; and if after this they sinned wilfully , there would remain no more Sacrifice for sin , but a certain fearful looking for of Judgment and fiery Indignation , which should devour the Adversary : In a word , That they now received a certain Promise and Assurance of Eternal Life ; but if they would sell this blessing for the momentary gratifications of sense , they might perhaps afterwards be rejected when they should desire to inherit it , and find no place for Repentance , though they might seek it carefully with Tears . 5. These were the severe cautions , with which the Primitive Church obliged baptized Persons upon their utmost Peril , to keep themselves stedfast from the time of their Baptism in all holy and blameless Conversation . Those who did continue to walk suitably to this Profession , were said to be washed , to be sanctified , to be justified , in the name of our Lord Jesus Christ , and by the Spirit of our God : And because in those purest times , there were hardly any among Christians , who did not walk suitably to their Profession ; it being the * same thing then , to be a Christian and to be a good Man ; therefore those Terms , Elect , Regenerate , Sanctified , born of God , and the like , which we now appropriate only to the best and most holy Men , are not in Scripture so appropriated , but applied promiscuously to all Christians ; as appears from the Titles of the Apostles Letters , in which whole Churches in general are called Elect , Sanctified , and the like ; and most evidently from St. John , who in his first Epistle , chap. 5. ver . 1. Whosoever , saith he , believeth that Jesus is the Christ , is born of God : Whosoever believeth that Jesus is the Christ ; i. e. every Christian ; there being hardly any one in those times , who was not indeed , what he professed and pretended to be , a Regenerate , Sanctified and Elect Person . And as Christians who then lived thus suitably to their Profession , were stiled Regenerate , Sanctified , and the like ; so they who continued to live thus suitably to the end , were said to Persevere : and of such only , was it said that they Persevered ; in opposition to those who after their Baptism lapsed , into any notorious Transgression . For one that had thus lapsed , they did not think it sufficient that he should repeat his Crime no more , ( which was the condition of Baptismal Remission , ) but he was obliged by * a long course of Mortification , Prayers , Tears and good Works , to endeavour to wash out the Stain and Guilt . Nay , and even this course also they allowed of but † Once ; not that true Repentance would at any time be in vain and unacceptable to God , but ( as an * Ancient Writer expresses it , ) that that which was the only remaining remedy , might not by being made too easie , grow contemptible and ineflectual . 6. And now let Us think upon this ; let Us consider this , with shame and confusion of Faces ; who I do not say after Baptism and the solemn taking upon our selves the Profession of Christianity , but after frequent Purposes and Promises of Reformation , after repeated Vows and Resolutions of Amendment , nay , perhaps after confirming all these by the Sacrament of the Body and Blood of Christ , do yet continue in sin and defer our Repentance . The Primitive Christians thought themselves absolutely obliged to live in the constant Practice of all Holiness and Vertue , from the time of their Baptism to their Death ; and can we hope to be accepted , if notwithstanding all our Pretences to Repentance and Reformation , we still continue under the weak excuses of Infirmity and Inadvertency , to live in any known sin ? Doth our Baptismal Vow lay no obligation upon us ? or hath God established a Covenant with us upon slighter Terms , and entail'd his Promises to us upon easier Conditions , than he did to the first and purest Christians ? Let no Man deceive you , saith St. John , He that doth righteousness , is righteous , 1 John 3. 7. 'T is true , the case is not altogether the same with us , as it was with them : We live in Christian Nations and under Christian Governments , where there are no Pagans to be converted to Christianity , and to be baptized after their Repentance , and with a full conviction of Mind : And of those who are born of Christian Parents , there are very few so happy , as not to be entangled in the Habit of any sin , before they come to a perfect understanding and compleat conviction of all the Truths of Religion ; And * in this case it must indeed be confessed , that it cannot but require some time , perfectly to overcome a vitious disposition , and to obtain the Habit of the contrary Vertue . But may we therefore spend our whole Lives in little and weak struglings against sin , without ever arriving at that pitch of Vertue , which was antiently thought necessary to prepare a Man for Baptism ? May we therefore be excused from ever becoming perfect Christians , because we were all along brought up in the Christian Religion , and were never converted by any sudden Conviction ? When a Man is in that state described by St. Paul in the 7th Chap. to the Romans , that he is convinced of the evil of great and known sins , and sets his Mind to resist and strive against them , yet not so but that through the viciousness of his inclination or the force of evil Habits he frequently relapses and is intangled in them again ; 't is a Sign indeed that such a one is not yet hardened through the deceitfulness of sin ; there is hopes that through the Grace of God he may at length prevail and overcome his Temptations ; but he has not yet overcome , he has not yet attained to be a good Christian ; nor can he be said to have done so , till he has brought himself into such a state , as that he be perfectly gotten above all the Temptations to know sin , and assured by the Grace of God , that he shall not fall into it any more . To such a state as this , he must resolve to arrive ; and he must resolve to arrive at it timely , that he may have a certain Title to the reward of Obedience . There is hardly any Man so wicked , who does not design to repent at one time or other before he dies ; and our Saviour has indeed in his Gospel made the same Promises to Repentance , that he has to innocence and continued Obedience : But let no Man deceive himself by a fatal Errour : The Repentance to which our Saviour has made such large Promises , is not the late Repentance of a Christian , but the timely Repentance of a Jew or a Heathen at his Conversion to Christianity ; and is therefore the very same , and no other than Baptism it self . Indeed if a Christian by an unhappy Education be brought up in sin , and habituated to Wickedness ; whenever he comes by the Power of God's Word , and the Influence of his Holy Spirit , to be convinced of the evil of his Ways and of the necessity of Religion , he is then in the same state that a Heathen Convert is supposed to be at his Baptism , and the same Promises are made to them both : But when a Christian who has a clear Knowledge of his Duty , does notwitstanding that , continue wilfully all his Life in sin , our Saviour is so far from assuring him that God and Angels will rejoyce at his Conversion , if when he grows old he leaves off sinning , because he can sin no more , that he has no where promised that such a Repentance shall be accepted at all . We must therefore so break off our sins by Repentance , as to attain the Habits of the contrary Vertues , and to live in them . Such a Repentance as this , our Saviour will accept ; and * he that after such a Repentance lives constantly Virtuous , shall certainly be esteemed in the sight of God , as if he had always been innocent : but without the evidence of such a Life of Virtue and renewed Obedience , how far soever the Mercy of God may possibly extend it self , We can never have any assurance that our Repentance will be accepted . CHAP. V. Of the Baptism of Infants . 1. AS those who by the Preaching of the Apostles and their Successors had been converted from Judaism or Gentilism to Christianity , were baptized at riper Years , upon their publickly professing their Faith and their Repentance ; so those who were born of Christian Parents , and designed to be educated in the Christian Religion , have by the general Practice of the Christian Church been baptized in their Infancy , upon Promise made by Sureties , that they should be instructed in the Faith and in the Obedience of the Gospel . 2. And that Infants are rightly so admitted to this Ordinance , ( besides the almost general consent and practice of the Christian Church , ) I shall use but this One Argument to demonstrate . Those who are fit to be admitted into the Kingdom of Christ in Heaven , ( as our Saviour himself pronounces Infants to be , Mar. 10. 14 and 15. ) are certainly qualified to be received as Members of his Church on Earth . The Qualifications which fit Men for both , are Repentance and Faith : Now though Infants have not Repentance , yet they have * Innocence , which is better than Repentance , and which makes them that they need it not : For if those who have been the most enormous sinners , are yet by their Repentance qualified for Baptism ; how much more are Infants , who have never sinned , fitted for it by their Innocence ? And though Infants have not and cannot have actual Faith , yet they are * Sanctified by being born of Believing Parents , they are already in some sense within the Limits of the Church and of the Covenant of Promise , and are ready without Prejudice to be instructed in the Truth of the Gospel , and in the Obedience thereof . 3. Infants therefore are rightly admitted to Baptism , and thereby to the Privileges appropriated by Christ to the Members of his Church . But because Baptism is a Covenant , wherein there is as well a Promise made on the part of the Person baptized , of certain Duties to be performed , as one on God's part , of certain Graces and Privileges to be conferred ; and because Infants are not capable of making any Promise immediately by themselves ; it has therefore been the wisdom of the Church to appoint certain Sureties , who should promise in the Name of the Child , what it self should afterwards be obliged to perform ; i. e. who should undertake to see it instructed in the Nature and Obligation of those Duties , which upon account of its being a Member of the Church of Christ , it would at years of Discretion be bound to perform . CHAP. VI. Of the Duty of God-Fathers and God-Mothers . 1 THAT therefore which the Sureties undertake for a Child at its Baptism , is briefly this : That it shall be taught all the Articles of the Christian Faith , with the reasonableness of their Belief , that it shall be instructed in all the Duties of the Christian Life , with the necessity of their Practice ; and that it shall be minded in convenient time to make a publick Declaration of its being hearty in this Belief , and to enter into a renewed Engagement to continue constant in this Practice . They promise that it shall be taught to Believe in one God the Father Almighty , &c. and in Jesus Christ , his only Son our Lord , &c. and in the Holy Ghost , the Holy Catholick Church , &c. They promise that it shall be instructed , to renounce the Devil and all his Works , the Pomps and Vanities of this wicked World , and all the sinful Lusts of the Flesh ; i. e. that it shall be taught to live Soberly , Righteously , and Godly , in this present World. And they promise , that it shall in fit season be brought to declare solemnly , in the presence of God and of the whole Congregation , its firmness in the Faith of these Articles of Religion , and its Resolution to continue in the Obedience of these Commands . 2. This is what the God-Fathers or God-Mothers promise for a Child at its Baptism ; This they promise solemnly in the presence of God , and in the face of the Congregation : And is it a small thing , to undertake for the Soul of a Person to be admitted into the Church of Christ ? Is it a light thing to enter into such a Promise solemnly before God and his Church ? I doubt not but whoever considers the matter seriously , will hardly find any Duty of greater Importance , or any Promise of more solemn Obligation : yet is there no Duty more generally and more shamefully neglected , nor any Promise more lightly regarded . 3. If a Man be made Guardian to the Son of a deceased Friend , and be intrusted with the Care of his Education , how justly do we expect , that he should be careful to have him instructed in all that necessary Knowledge , on which depends the management of his Life and Conversation ; that he should be zealous to have him further indued with all those useful Accomplishments , which may become his Quality and recommend him in the World ; but above all that he should spare no pains to secure to him his Estate , and to improve his Fortunes ? And do we not look upon that Man as the vilest and most unfaithful of Men , who having such a charge committed unto him , should wholly neglect all or any of these things ? Yet how much a greater Trust does he betray , who having the Soul of a Child committed to his care by God and the Church , neglects wholly to have it taught those necessary Truths , in the Knowledge and Practice of which consists its everlasting Happiness ; who takes no care at all to secure to it that Portion , which God hath designed and prepared for it in Heaven ; and who seeing the Soul of an Innocent Babe , ( perhaps meerly for want of good Advice and Instruction , ) beginning to be over-run with the Seeds of those Vices , which in time must drown it in destruction and perdition , does yet show no Care or Concern for it ? What greater Uncharitableness can a Man possibly be guilty of towards the Soul of his Brother , or what greater Mockery of God ? 'T is True , the Education of a Child is not wholly committed to the Care of those who are its Sureties in Baptism , but first and principally to the Parents themselves : But undoubtedly they are bound to be Assistants ; and if the Parents either thro' Wickedness neglect to instruct it , or by Death are taken away from it , the Sureties must look upon this Care as chiefly devolved upon Them , and of which they must give a strict Account . 4. In what Station soever God appoints any Man over the Soul of his Brother , either to warn the wicked or to instruct the ignorant , if he neglects his Duty and his Brother perish through his default , the Blood of him that perisheth will be required at his hands : Ezek 3● . 8. When I say unto the Wicked , O Wicked Man , thou shalt surely die ; if thou dost not speak to warn the Wicked from his ways , that wicked Man shall die in his Iniquity , but his Blood will I require at thine hand . How much more , when the Soul of an innocent Child is committed particularly to the care of any Person , if thro' his neglect it be corrupted and perish , shall its Blood be required at his hand ? With what Confusion and Amazement shall we at the day of Judgment hear those who have been committed to our Charge , accuse us for having been thro' carelesness the causes of their Destruction ? How shall we be astonisht and cut to the heart , to hear them curse us and say , Had those who should have instructed us , been as careful to teach us our Duty , as we were capable and willing to have learnt it , we had never come into this miserable condition ! And how will it double the Torments even of Hell it self , to have the punishment not only of our own Sins , but also of all the sins of those , who have been undone by our neglect , inflicted upon us ? 5. 'T is not therefore a slight and trivial matter , to be Sureties for Children in Baptism ; 't is not enough barely to make Profession of our Faith in their Name at the Font ; but we are bound afterward to perform conscientiously , what we there solemnly promised for them before God and his Church , as a Duty wherein their Souls and our own , and the welfare of the Church of Christ , are highly concerned . Tertullian thought it a great objection against the use of Infant-Baptism , that † the Sureties were there obliged to promise , what they were not sure they should live to perform , and what , if they did live , they could not be sure they should be able to perswade the baptized Person to take upon himself : He never once thought that so great a Trust might be wilfully betrayed , or so solemn a promise carelesly neglected ; which would have been a much stronger Objection . What would he have said , if he had lived in these times , wherein nothing is more common , than for Men to take upon themselves this great Charge , without ever designing to think more of it ? 6. Let those Men consider this , who make no scruple to promise in the presence of God and his Church , what they never design to think upon after . Let those consider this , who make no scruple to Answer readily for a Child , whom by reason of its great distance they have no probability of ever seeing more : Let those consider this , who when they have been Sureties for a Child , deliver it immediately to its Parents , as if they were by that Mockery released from their Promise , and God deluded as easily as Men : Lastly , Let those consider this , who think themselves obliged to restifie their Love to a Child whom they have been Sureties for , by some little and trifling Marks of Kindness ; while they are at the same time most inhumanely and unchristianly cruel to it , by neglecting that one great Kindness which they have promised and vowed to do for it . 7. I doubt not but the notorious neglect of this important Duty , is one great cause of the shameless Wickedness of our present Age. For while Parents and Sureties are careless to instruct Children in the Nature and Obligation of their Baptismal Vow , vicious Inclinations prevail upon them and insensibly grow into Vicious Habits , before they come to a perfect Knowledge of the Necessity and Excellency of Religion , of the Extent and Obligation of their Duty , and of the Greatness and Certainty of the Happiness annexed to it . Whereas were Sureties , according to their solemn Promise made to God and his Church , conscientiously careful to see that those for whom they have Undertaken , be timely and diligently instructed ; Religion would have the first Possession , of innocent and unprejudiced Minds ; Children would for the most part , though differently according to their different Tempers , be early wrought upon to admire the Beauty and the Pleasure of Virtue ; to thirst after the Love of God and the Happiness of Heaven ; and would be brought to Confirmation , with a deep Sense and Conviction of their Duty , with an earnest desire of professing the reality of their Faith and renewing their Promises of Obedience , and with a full resolution of living suitably to that Profession and those renewed Promises , the remaining part of their Lives . THE END . Essay the Second . Of Confirmation . CHAP. I. Of the Nature , Design and Use of Confirmation . THAT there is a certain Period of time , at which every Man that is truly Religious , began to be so , and from which the beginning of his Religious Life might truly be dated , is evident : But of what use the Knowing and Fixing this Period in a Man 's own Mind , may be , is generally very little considered : For whilst some have groundlesly asserted , that there is a certain Time of every good Man's Conversion , after which it is impossible for him to fall away into a state of Wickedness ; and whilst others have weakly imagined , that there is a certain Time of Conversion , after which though a Man does fall into great Wickednesses , yet he cannot fall finally from a State of Grace ; most others have thought that there is little or no use of inquiring at all into the exact time when the Religious Life begins , or if there were , that it is hardly possible for a Man to Fix and Determine it , since Men generally become Religious not by a sudden Conversion , but by a gradual Progress . But though it be indeed true , that Men generally become Religious , not at once , but by degrees , yet may a Man nevertheless certainly Fix to himself the Period , from whence to date the beginning of his Religious Life : For if his Progress has been only from a more imperfect State of Virtue , ( which consists in a constant sincere endeavour to obey all the Commandments of God , but accompanied with many Frailties , Inadvertencies and Surprizes , ) to a more perfect and uniform practice of Holiness ; he has been all along in the Course of a Religious Life : But if his Progress has been from a Course of known and wilful sin , to a Victory or Conquest over his Lusts and Temptations ; he must reckon his Religious Life from no longer a time , ( notwithstanding any pious Intervals and Struglings which he may have had with his Habitual Temptations , ) than from that Period since which he has never fallen into any known and gross sin . And the Uses of a Man's fixing within himself such a Period , would be that more assured and settled Peace of Conscience , which would arise from the distinct and clear View of a well examined course of past Holiness ; that effectual bar against falling into the Act of any known sin , which would be put by a Man's considering , that by such an Act he must lose all the comfort of his past Virtue , and be forced to begin his Religious Life again from a new Period ; And above all , that mighty dread of going on in a circle of Sinning and Repenting , Repenting and Sinning , into which Men would be rowzed , by being brought to understand clearly , that such a course is no part of a Religious Life at all . 2. Now this Period , from which I suppose a Christian to begin his Religious Life , must be either Baptism , Confirmation or Repentance . In those who are converted from the Profession of any other Religion to that of Christianity , the Period from whence their Religious Life ought to begin , is Baptism : And the Principal cause of that strict Piety , for which the Primitive Christians are so deservedly Eminent , seems to be that great rigour with which they insisted upon Mens living in a constant course of Piety from the time of their entring into this solemn Covenant . In those who have been educated from their Infancy in the Christian Religion , the Period from whence their Religious Life ought to be dated , is Confirmation ; the time from their Baptism being only their Preparation , or time of Instruction . But then for those who have neglected this great and solemn Opportunity , or have since fallen into any great and wliful sins ; the only remaining time from whence their Religious Life can be reckoned , is Repentance , i. e. the Time since which they have so perfectly had the Conquest over all their Temptations , as not to have been seduced by them any more , into any gross or wilful sin . Of Baptism I have already spoken in the former Essay ; of Confirmation I shall treat in this ; of Repentance in the next . 3. In the Primitive Church , those who upon Profession of their Faith and Repentance were by Baptism admitted into the Church of Christ , had this their Admission compleated or perfected afterwards , by the Imposition of Hands . When the Samaritans had received the Word of God , and many of them were baptized in the Name of the Lord Jesus , only the Holy Ghost was as yet fallen upon none of them , we find that * two of the Apostles were sent to lay their hands on them , and then they received the Holy Ghost , Acts 8. 17. This was the constant practise of the Apostles , stles , to perfect or compleat Baptism by the Imposition of Hands : which two things are therefore laid down together among the Principles or Foundations of the Doctrine of Christ , Heb. 6. 2. and were accordingly practised jointly by the Church in succeeding Ages . This Custom ( saith † St. Cyprian ) is also descended to us , that they who are baptized be brought by the Rulers of the Church , and by our Prayer and the Imposition of Hands , may obtain the Holy Ghost , and be consummated with the Seal of the Lord. And * Tertullian , After Baptism the hand is imposed , by Blessing calling down and inviting the Holy Spirit : Then that most Holy Spirit willingly descends from the Father upon the Bodies that are cleansed and blessed . 4. But of this Confirmation of Persons baptized at riper years , which was anciently administred immediately after Baptism , and is therefore by many not without reason look'd upon as a Part of the Ceremony of Baptism it self , it is not my purpose to speak now more largely . That which I am at this time more especially to consider , is that Confirmation , as it is now in use in the Church , whereby those who have been baptized in their Infancy , are at Years of Discretion perfected or made compleat Members of the Church . And the Design and Use of Confirming such Persons , is plainly this : Baptism being a Covenant , wherein there are as well certain Conditions promised to be performed on the part of the Person Baptized , as certain Privileges assured to be conferred on God's part ; and Infants , though they be capable of being admitted to the Privileges of Members of the Church , yet not being capable of promising or performing any Conditions , any otherwise than by means of certain Sureties , who ingage to instruct them in the Nature and Obligation of the Promises made in their Name at their Baptism ; 't is manifest that these baptized Infants , when they come to Years of Discretion , if they desire to continue to be Partakers of the Privileges , which God has appropriated to the Members of his Church , they must be willing also to perform the Conditions , which God has indispensably required of all those Members : That they may enter therefore into these Obligations , with the advantage of greater Solemnity and Choice , it has most wisely been instituted , that as soon as they be of Age to understand the Nature and the Obligation of that Promise , which was made in their Name at their Baptism , they should be brought to make a publick Declaration , in the presence of God and his Church of their taking freely upon themselves that Vow , and of their Resolution to live from thenceforward conformably to the Conditions of that great and solemn Covenant ; and that upon this publick Profession of their Faith , and most solemn Purposes of Obedience , they should by Imposition of Hands have the great Privileges of Baptism sealed anew and secured to them . 5. And that this might be done the more solemnly and effectually , so as to have a lasting effect upon the Minds and Lives of Men , as the solemn Administration of Baptism had antiently among the Primitive Christians ; it were very much to be wished , that as in those Primitive Times Persons converted to Christianity were not before Baptism admitted as compleat Members to the Communion of the Church , but were esteemed only as Candidates desirous to be instructed in the Christian Religion ; so those who have now been only baptized in their Infancy , should before Confirmation be looked upon by others , and by themselves too , as no other than Catechumens : It were to be wished , that no one might be admitted to the Communion , before he were confirmed ; and that no one might be admitted to Confirmation , before he had attained a perfect Knowledge of the extent and obligation of all the Duties of Religion , and given sufficient evidence of his Resolution to live suitably to that Knowledge : It were to be wished , that as in the Primitive Church there were certain solemn Times appointed for Baptism , as Easter and Whitsontide , at which those who were before prepared by a regular course of Catechizing , were admitted with great solemnity into the compleat Communion of the Church ; so there were now such solemn seasons appointed , against which Ministers of particular Parishes should for some time before-hand diligently instruct and prepare those , who were of Age to be presented to the Bishop to be confirmed : And above all , it were to be wished , that the whole Process might be performed with so much Reverence and Solemnity , that all the Persons confirmed might understand and be convinced , that they came now to have all the Privileges , which God hath promised to the Members of his Church , sealed and assured to them ; that they now received the Assistance of the Holy Spirit , to enable them effectually to perform their Duty ; and that they now solemnly undertook for themselves before God and the Church , what their Sureties promised for them before at Baptism , to Live from henceforward in all Holiness and Purity , and in constant Obedience to all the Commands of God , the remaining part of their Lives . 6. Were this excellent Institution thus solemnly and religiously observed , exceeding great would be the Effects which we might justly hope to see produced by the use of it . The Effect that the Imposition of the Apostles hands had upon the first Converts to Christianity , was no less than the induing them with those extraordinary Gifts of Speaking with Tongues , Working Miracles , and the like : And though these mighty Operations of the Spirit did afterward by degrees cease ; yet the constant Influence of the Holy Ghost , and the Blessing of God conferred by the Imposition of Hands , did in all succeeding Ages express and shew forth it self in great and very remarkable Effects : It filled Men with Spiritual and Internal Strength ; it indued them with Courage and Wisdom and Fortitude , to confess boldly the Faith of Christ Crucified , and to promote zealously the Service of the Church ; it wrought in their Minds an Ardent Love of God , and a continual Joy in the Holy Ghost ; a perfect Purity of Heart , and Contempt of all Worldly Enjoyments ; a boundless Charity towards all Mankind , and an infinite desire of doing good in their Generation . And were Young Persons taught Now to receive Confirmation with the same Preparation , with the same Reverence , and with the same Expectations , that they did in the Primitive Times ; we might yet expect , that God would annex the same Inward Blessings , to the Use of the same External Means . Were none esteemed Perfect Christians , or looked upon as Compleat Members of the Church , before Confirmation ; Parents and Sureties would be obliged to instruct and prepare Children in order to be Confirmed ; and we should not see the generality of Men esteeming themselves Perfect Christians , and Faithful Members of the Church , without ever knowing how , or upon what Conditions they were admitted into it . Were none admitted to Confirmation , who had not first passed through such a regular course of Catechizing , as to understand perfectly the Extent of their Duty , and their Obligation to perform it ; this would breed in Young Persons a great Reverence and Esteem for Religion , and a great Zeal in preparing themselves that they might be thought worthy to be admitted to the compleat Communion of the Church , and to the Participation of its higher Mysteries : By this means Children would be fully and distinctly instructed in the nature and design of Religion , as soon as they came to the knowledge of Good and Evil ; and we should not see Men live all their Lives in the Communion of the Church , and in the Participation of its Sacraments , without ever understanding the very first Principles of the Doctrine of Christ , or what it was that they promised at Baptism : By this means that gross Ignorance , in which so many thousand Christians live and die , would in great measure be prevented ; and we should not see Children for want of Instruction so soon possessed and corrupted by Vice , as to Lie and Swear , to be Disobedient and Ill natur'd , to be Vain and Idle in that tender Age , wherein they might as easily be formed to all the contrary Virtues with the same advantage of Prejudice and first Possession . Were none received to Confirmation , who did not express a sincere Resolution to live from thenceforward according to the Purity and the Equity of the Gospel in all Holiness and godly Conversation ; or who did not with free Choice and a zealous Disposition of Mind desire to take upon themselves their Baptismal Vow , and to make publick Profession of their Faith and Obedience in the presence of God and his whole Church ; this would give a mighty Reputation to Religion and Virtue ; this would prevent that Goldness and Deadness in Religion , which proceeds from Mens taking up the Profession of it in course , without due Preparation and Disposition of Mind ; this would make Men earnest and serious in the Profession of Christianity , and solicitous not to contradict their Profession by their Lives : such a Solemn Renuntiation of the World , the Flesh and the Devil ; such a Vow solemnly confirmed and ratified by our personal Protestation in the presence of God , and in the sight of the Congregation , could not but be a mighty Bridle to restrain Men from Sin , and a mighty Spur to provoke Men to Good Works : The Fear of God , and the Shame of Men , in whose presence so sacred an Obligation was entered into , could not but be of great force to bind men to live worthy of this great Vocation , that they might answer the expectation of God and his Church , and not become a blemish and dishonour to their Religion . Lastly , Were none admitted to Confirmation , without being first fully perswaded , that they came now to receive the Perfection and Strength of Baptismal Grace ; that they came now to receive † the Seal of the Lord , whereby they are separated unto the Service of God , and to the Day of Redemption : In a word , that they came now to receive the Assistance of the Holy Ghost , which should from henceforward continue with them , to inable them to perform all the Commands of God , and to resist and overcome all the Temptations of the Enemy ; we might have reason to hope , that as in the Primitive Times , so Now also these External Ordinances would be accompanied with such plentiful Effusions of inward and sanctifying Grace , as would have a visible effect in the Lives and Manners of Men : The time was , when the Professors of True Religion could challenge the Unbelieving World to give them a Lustful , Malitious , Passionate , Revengeful Man , and they would by the Administration of Baptism and Confirmation , transform him into the Purest , the Meekest , and the Gentlest Spirit upon Earth ; and since God has promised to be always with the Church by his Spirit even unto the end of the World , I see no reason why Confirmation of Baptized Persons , if it were celebrated by us with the same Preparation and Reverence as it was among the Antients , might not be as effectual Now to Confirm Men in Virtue , as it was Then to Transform them from Vice ; and have as proportionably great an effect upon the following part of our Lives , as it had upon theirs . By these means the Church would be again restored to its Antient Regular Constitution : By these means many perplexing Scruples about the Worthy Receiving the Holy Communion , would in great measure be removed ; no one being capable of being admitted to that Holy Sacrament , without having been first Confirmed ; and no one being capable of being Confirmed , without having first passed through such Preparation , as would sit him for the Communion : Lastly , By these means , if any one after Confirmation lapsed into the practice of any great and notorious Sin , a fair opportunity would offer it self of restoring some degree of that Antient Discipline , the want of which is so justly lamented by the Church ; this Solemn Preparation , by which I suppose persons fitted for Confirmation , being the most likely thing in the World to work in Mens Minds such a Dread of Sins to be committed afterwards , as would dispose them to submit to , and to profit under Discipline . 7. These are the exceeding great Benefits , which would arise from such a Solemn and Religious Use of Confirmation : But till this excellent Institution can be restored to its Antient Solemnity and Reverence , ( which as it is much to be wished , so in the present degeneracy and corruption of Manners it is hardly to be hoped , ) all that can be done , is earnestly to exhort those who are in any capacity intrusted with the Instruction of Children , that they be careful for the Honour of God , and for the Welfare of his Church , to teach them to Love God and Religion with their first Love ; to improve in them those Natural Principles of Justice and Truth , Honesty and Thankfulness , Simplicity and Obedience , which God hath planted in their very Creation ; to teach them to resist the Prejudices and first Insinuations of Vice , and to be afraid of a Sin as of Death ; to fill their Minds with great and honourable thoughts of the Privileges of being made Members of Christ , Children of God , and Heirs of Heaven ; to instruct them fully in the Extent and Obligation of all the Duties of the Christian Life , which in their Baptism they ingaged to perform ; and , when they be thus Qualified , to bring them with Understanding and Resolution , with Desire and Zeal , to receive at Confirmation the Consummation of Baptismal Grace , and a joyful Assurance of Glory and Immortality , if they shall persevere in their Faith and their Obedience to the end . 8. My Design in the following Essay , is not to enter into any Question of Dispute , but only to lay down some brief and practical Directions , by which one that designs to be Confirmed , ( whom I always suppose of Age to understand the whole Doctrine of Religion , ) or one that is already Confirmed and is sincerely desirous to lead a Religious Life , may attain to that Primitive Holiness and that Perfection of Virtue , which becomes the Truth and the Purity of the Gospel . CHAP. II. What is to be done before Confirmation . Of Faith ; of the Necessity of Religion ; of the Necessity of Revelation ; of the Evidence of the Christian Religion ; and of Consideration . 1. FIrst then , in order to receive Confirmation , or to begin the great Work of Religion , with due preparation of Mind , Endeavour before all things to attain a real and firm Belief of the great Doctrines of the Christian Religion . This is the only Foundation , that will be able to support the Design of a truly Religious Life . If we do really and firmly believe , the Being and the Providence of God ; if we be indeed convinced , that the Christian Religion is a Revelation of the Divine Will ; if we be in earnest persuaded , that there will certainly come a Day of Retribution , wherein every Man shall receive according to that he has done , whether it be Good or Evil ; this is a Faith , which will assuredly overcome the World ; this is a Belief , which will certainly baffle all the Temptations of Sin and Satan ; this will make all the Glories of the World seem mean , and all the Pleasures of Sense insipid ; in a word , this will inspire Men with such a vigorous Zeal ▪ as will make them not only with Ease and Contentment , but with a mighty Pleasure sacrifice all earthly Enjoyments , to the doing the greatest Good here , and obtaining the greatest Happiness hereafter . But if we enter upon the Profession of Religion rashly and inconsiderately , more for Form and Custom than upon any mature Deliberation and Conviction of Mind , it is not possible we should persevere in well-doing with Resolution and Patience : The Cares of the World and the Deceitfulness of Riches , the Solicitations of Pleasure and the Lusts of other things , will certainly prevail over us and seduce us into Sin. Nothing but a firm Faith , grounded upon an impartial View and a deep Consideration of things , can possibly carry a Man through the Difficulties and Discouragements of a Religious Life : But he that begins to build upon this Foundation , and lays down his first Principles of Faith immovable as a Rock , will be able to surmount all Difficulties with Bravery and Constancy , and will attain the end of his Hopes with Triumph and Joy. 2. The true Reason why so great a number of those who make Profession of Christianity , are either wicked and licentious , or at least cold and indifferent in Matters of Religion , is plainly this , That they do not in earnest believe , as they pretend and profess to do , the great Articles of Religion : They in course profess themselves to be Christians , without having ever considered what Christianity is , and therefore it has little or no Influence upon their Lives and Actions . For did Men indeed as firmly believe the Doctrines of the Christian Religion , as the Character they are willing to bear in the World obliges them to pretend they do , it would be in a manner as strange to find a Man whose Actions should give his Words the Lye , and his Life be unsuitable to his Profession , as to hear one disputing whether there were a Hell or no , while he were actually tormented in the Flames thereof . For though Faith has not the Evidence of Sense , as indeed it is impossible it should , yet if it be well grounded , it could not but have in good measure the same effect upon the Lives of Men , as the Evidence of Sense would have . When a Temporal Prince declares , that whoever be found guilty of such or such Crimes , shall certainly undergo this or that particular Punishment , such a Declaration has generally the same Influence upon all the Subjects concerned , as if they saw the Punishment already actually inflicted upon the Criminals : When therefore the Supreme Governour of the World declares to Mankind his Will , which is their Law and Rule of Life , and inforces the Obligation of that Law by such Threats and Promises , as the Scripture , which is that Declaration of his Will , contains ; If these Threats and Promises of the Almighty have not the same influence upon the Hearts and Lives of Men , as those of an earthly Prince in other Cases generally have , is it not evident either that Men do not in earnest believe that these Threats and Promises are indeed the Declaration of his Will , or else that they imagine that though he now so earnestly presses , and seems so severely to exact Obedience to his Laws , yet at last he will not punish the Contempt of them ? If this be not the case , how comes the Christian Religion to have lost that Efficacy in reforming the Lives and Manners of Men , for which it was once so eminent even amongst its Enemies themselves ? If We do indeed believe the same Gospel , and live under the power of the same Religion , that the Primitive Christians did ; how comes that Religion not to have the same Influence upon our Lives and Actions , that it had upon theirs ? Can we hear Men daily profane the Sacred Name of God with impious and horrid Oaths ; and yet think they believe there is a God , jealous of his Honour , and that will avenge himself on such a Nation as this ? Can we see Men cheat and cozen , destroy and prey upon one another , without the least scruple or appearance of remorse ; and yet think they believe the Truth of the Christian Religion , and the Severity thereof ? In a word , can we see Men dally with Eternity , and for the sake of a few empty and momentany Gratifications , hazard their everlasting Welfare ? Can we think it possible , I say , that rational Creatures should act with so prodigious a Carelesness , who yet believe not that the Scene of this World shall be shut up in everlasting Oblivion , but that there will come a Day wherein they must give Account for their Works , and be accordingly happy or miserable for ever ? No certainly ; whatever Pretences Men may make to deceive others , and perhaps in some measure themselves too , there must lurk some secret Seeds of Infidelity in the Heart of every wicked Man ; and the true Reason why this World has so much the Ascendant over the Lives of Christians , must be their not having a firm Belief of the Glories of the other . Whoever therefore will so enter into a religious course of Life , as to be able to persevere in well-doing to the end ; whoever will so lay the Foundation , as to be able to finish ; must before all things attain a firm and settled Belief of the great Truths of Religion : And as without this Ground-work , it is not possible he should ever be resolute enough , to overcome the Enemies of his Religion and Happiness ; so with it , it is not possible he should ever be overcome by them . He that has a firm and steady Belief of the Greatness and Excellency of those Riches , which neither Moth nor Rust doth corrupt , and to which Thieves cannot break through to steal , will never be so dazled with the glittering of Gold , as to let it steal away his Heart and Affections : He that has a great and noble Idea of the Glory which shall be revealed hereafter , will never be enticed to squander away those Talents which God has given him , only in appearing splendid and great here : He that hath a strong and vigorous expectation of those Pleasures which God hath prepared for them that love him , which Eye hath not seen , nor Ear heard , neither have they entered into the Heart of Man to conceive , will never be persuaded to give himself up to the voluptuousness and sensuality of a Beast : In a word , he that is full of Faith , and can look with assurance beyond things Temporal to those which are Eternal , has left * no room in himself where the Devil can enter with his Suggestions , but is fortified on all sides against all Temptations . 3. Now to attain such a Faith as this , not slight and superficial , but firm and well-grounded , and immovable against all Assaults , a Man ought to proceed by these steps . First he must by serious Consideration work in his own Mind a full and perfect Conviction of the Being of God , and of the Excellency of his Attributes : From thence he must collect the certainty of God's Providence over Men , and the Obligation of Mens Duty towards God : From hence will follow the necessity of Religion here , and the certainty of the Reward of Vertue hereafter : After this he must consider the necessity of a Divine Revelation to establish true Religion , and the Proofs which evidence the Christian Institution to be such a Revelation : And above all , he must fix these Things strongly , and imprint them on his Mind , by deep and constant Meditation . 4. He that cometh to God , must in the first place believe that he Is ; i. e. he must not only by a slight and careless assent go along inconsiderately with the common Opinion , but he must form in his Mind a considerate and rational , a strong and vigorous Persuasion of the Being of God. Take a view of this great and glorious Fabrick of the World ; consider the stupendous Magnitude and the exquisite Order of its Parts ; consider the numberless Instances of Infinite Power and unfathomable Wisdom , which appear in this our Spot of Earth ; consider the exquisite Artifice which discovers it self in the Structure of the Body of Man , and the inconceivable Subtilty of the Operations of his Mind ; consider at the same time how frail , and depending , and corruptible all these things are ; how weak and unable even Man , the noblest Part of the visible World , is , to be the Cause , or so much as the Preserver either of himself or any thing else : And this will raise in the Mind such a powerful Conviction of the Being of God , as will be a lasting and immovable Foundation , on which to build a rational and considerate Design of Religion . 5. To one that is thus persuaded of the Being of God , it will be easie to conclude , That as that Supreme Being , from whom all other Things received their Original , must himself be Eternal ; as he , from whom all the Powers of all Things that exist , are derived , must himself be All-powerful ; and as he , by whose Establishment all Things in all Places were made to move in such wise and wonderful Order , as far exceeds the Capacity of the wisest of Men to comprehend , must himself be All-knowing and All-wise : So it cannot be , but that he who is All-knowing , All-powerful and All-wise ; who sees through all things at one view , and can effect all things with the same ease that he can will them ; must govern , direct and manage all things by an Over-ruling Providence : And because his Power is so great as not possibly to be compelled , and his Wisdom so perfect as not possibly to be seduced , to do any thing contrary to those Eternal Rules , which the immutable Law of the Divine Nature , and the unalterable Constitution and Relation of Things has fixed ; that therefore this his Government of the World must be Just and Equitable , according to the nicest and exactest Measures , of Infinite Goodness , Righteousness and Truth . 6. From this Notion of the Being , of the Attributes , and of the Providence of God , most evidently follows the Necessity of Religion . For if God be a Being of Infinite Power , Knowledge and Wisdom ; 't is manifest he is to be Reverenced , to be Honoured , and to be Feared : If he concerns himself with the Government of his Creatures , and imploys these infinite Perfections in Ruling and Ordering the World ; 't is manifest he is to be Worshipped , Prayed to , and Adored : And if this his Government of the World be regulated by the exactest Measures of infinite Goodness , Righteousness and Truth ; 't is manifest he is to be Loved , to be Praised , and to be Imitated . 7. And because it cannot be , but that a just , and true and good Being , whose Nature and whose Happiness consists in the Perfection and in the Exercise of these Attributes , must be pleased with those Creatures , who love to imitate his Justice , his Goodness and his Truth ; therefore there must of necessity be a Reward , laid up in store for Vertue ; and those whose delight it has been to conform themselves to the likeness of the Divine Nature , shall certainly be admitted to partake in some degree of the Divine Happiness . Wherefore if this Reward be not given to Vertue in this present Life ; if the good things of this World be distributed not only promiscuously , but even generally to the disadvantage of the Vertuous , and to the advantage of those who are Enemies of God and Haters of his Religion ; it follows , that if a righteous and good God has any regard to Righteousness and Goodness , there must be a future State , wherein Rewards and Punishments shall be dispenced impartially to Vertue and Vice. 8. Thus as certain as is our Knowledge of the Being of God and of the Constitution of Things , so certain may we be of the Obligation of Religion , and of the Reward of Vertue . Yet by Experience it hath been found , that these Considerations , however in themselves strong and concluding , have notwithstanding been insufficient so to convince Mens Judgments and Over-rule their Passions , as to keep them constant in the Knowledge and in the Practice of their Duty . The greatest Part of the Gentile World , before the appearance of the Glorious Light of the Gospel , were an amazing Instance of this . They quickly fell from the worship of the true God , to the worship of Idols and impure Spirits ; and were thereupon given up to a reprobate Mind , to work all Uncleanness with greediness : They were by degrees intangled in all manner of wicked Practices , till their very Mind and Conscience was defiled ; and so accustomed themselves to run into all excess of Riot , that even their most sacred and religious Performances became at length the very extremest Abominations . And though there always were among them some Philosophers , who stood up for the Cause of Vertue and true Religion ; yet they never were able to keep together any considerable number of Men , who could agree among themselves about the Notion of the Truth , and persevere in the practice of it . Even that Happiness it self , which was to be the ultimate end of all humane Actions , they were so little settled in their Apprehensions about , that St. Austin somewhere out of Varro reckons up no less than 280 Opinions concerning the chief Good. The means to attain this Happiness , namely the great Rules of Morality , they agreed indeed pretty well in ; but their Understandings they complained were so dark and cloudy , their Wills so biassed and inclined to Evil , their Passions so outragious and rebelling against Reason , that those Rules were looked upon as hardly practicable : In a word , they confessed that humane Nature was strangely corrupted ; and they complained of this Corruption as a Disease whereof they knew not the Cause , and could not find out a sufficient Remedy ; so that the great Duties of Religion were laid down by them as Matters of speculation and dispute rather than practice , and not so much urged upon the Hearts and Lives of Men , as proposed to the admiration of those , who thought them scarce possible to be effectually attained to by the generality of Men. Lastly , The Method , by which those who have erred from the right way and have offended God , may yet again restore themselves to the Favour of God and to the Hopes of Happiness , the Philosophers were in a manner absolutely ignorant of . From the Consideration of the Goodness and Mercifulness of God , they did indeed reasonably hope , that God would shew himself placable to Sinners , and might be some way reconciled : But what Propitiation he will accept , and in what manner this Reconciliation must be made , here Nature stops and expects with impatience the aid of some particular Revelation . That God will receive returning Sinners , and accept of Repentance instead of perfect Obedience , they cannot certainly know , to whom he has not declared that he will do so ; for though this be the most probable and only means of Reconciliation that Nature suggests , yet whether this will be alone sufficient , or whether he requires something further before he will restore Men to the Privileges they have forfeited , they cannot be satisfactorily assured . There arises therefore from Nature no sufficient Comfort to Sinners , but an endless and anxious solicitude about the means of appeasing the Deity . Hence those diverse ways of Sacrificing and numberless Superstitions , which overspread the face of the Heathen World , but were so little satisfactory to the wiser part of Mankind , even in those times of Darkness , that the Philosophers could not sometimes forbear declaring , That they thought those Rites could avail little or nothing towards appeasing the Wrath of a provoked God , or making their Prayers acceptable in his sight ; insomuch that * Plato in the Person of Socrates speaks out , that since they knew not in what manner to apply themselves acceptably unto God , he expected and did assure himself , that in due time some Person would be sent from God , who should declare to them his Will in that particular . 9. And now if these wisest of Philosophers were thus puzled about that which was their highest Concern , how are the Disputers of our Age certain , that if themselves had lived without the Light of the Gospel , they should have made such a right use of their Reason , as to have discovered the Truth exactly , without being any way led aside by Prejudice or Interest ? If their Lot had been among the Vulgar , how are they sure they should have been so happy , or so considerate , as not to have been involved in that Idolatry and Superstition , which over-spread the whole World ? If they had joyned themselves to the Philosophers , which Sect would they have chosen to have followed , and what Book would they have resolved upon to be the adaequate Rule of their Lives and Conversations ? Or if they would have set up for themselves , how are they certain they should have been skilful and unprejudiced enough , to have deduced the several Branches of their Duty , and applied them to the several Cases of Life , by Argumentation and dint of Reason ? 'T is one thing to see that those Rules of Life , which are before-hand plainly and particularly laid before us , are perfectly agreeable to Reason ; and another thing to find out those Rules meerly by the Light of Reason , without their having first been any otherwise made known . We see that even many of those , who profess to govern their Lives by the plain written Rule of an instituted and revealed Religion , are yet most miserably ignorant of their Duty ; and how can any Man be sure he should have made so good Improvement of his Reason , as to have understood it perfectly in all its parts , without any such help ? We see that many of those , who profess to believe firmly that great and everlasting Happiness , which Christ has promised to Obedience , and that great and eternal Misery which Christ has threatned to Disobedience , are yet hurried away by their Lusts and Passions to transgress the Conditions of that Covenant , to which these Promises and these Threatnings are annexed ; and how can any Man be sure he should be able to overcome those great Temptations , if these mighty Motives were less distinctly known , or less powerfully enforced ? But suppose he could , and that by strength of Reason he could demonstrate to himself these things with all clearness and distinctness ; yet could all Men do so ? Assuredly all Men are not equally capable of being Philosophers , tho' all Men are equally obliged to be Religious . At least thus much is certain , that the Rewards and Punishments of another World , the great Motives of Religion cannot be so powerfully inforced to the influencing the Lives and Practice of all sorts of Men , by one who shall undertake to demonstrate the reality of them by force of Reason and Arguments , as by one who showing sufficient Credentials of his having been himself there , shall assure them of the truth and certainty of these things . 10. Though therefore nothing be more evident to Reason , than the Necessity of Religion in general , and the Certainty of the Reward of Virtue ; yet because 't is too nice and laborious a work in the matter of such vast Importance , for Men of all Capacities to discover by the Light of Nature all the particular Branches of their Duty ; and because in the discovery of such matters , as are the great Motives of Religion , Men are apt to be more easily wrought upon , and more strongly affected , by Testimony than by Arguments ; and because some things necessary in our present corrupt State , such as for instance the means by which a sinner may appease God after he has offended him , cannot certainly be discovered by the Light of Nature and Reason at all ; therefore there is evidently a necessity of some particular Revelation , which may supply these defects . And this the Heathens themselves were so sensible of , that there never was any Principal Law-giver among them , who did not pretend to receive his Laws , or at least his Instructions for making those Laws , by some Divine Revelation ; and Plato in that most remarkable Passage before-cited , acknowledges so plainly the want of such a Revelation , as even to question whether it would not be better that Men should forbear sacrificing wholly , till such times as God should discover to them in what manner he would have it done . 'T is therefore agreeable to the Natural Expectations of Men , that God should make some particular Revelation of his Will , which may supply the Defects of the Light of Nature : And that it is not unworthy of the Wisdom of God to make such a Revelation , is also evident ; For can any Man say that it is an unwise thing , for the Creator of the World to reveal to his Creatures more fully the way to Happiness , and the means of becoming like himself ? Can any Man say , that it is an unwise thing , for God to declare what Satisfaction he will accept for sin , and upon what conditions he will receive returning Sinners ? Can any Man say , that it is a thing unworthy of the Wisdom of God , to make particular Discoveries of his Will to his Creatures , and to set before them in a clearer light the rewards and punishments of a future State ? This is so manifest , that nothing needs further be said about it . 11. Now that the Christian Religion is such a particular Revelation , actually made by God : That the peculiar Duties , which it injoyns , are indeed the express Commands of God ; and the peculiar Motives , by which it inforces those Duties , things true and in reality established by God : Of this we have all the proof that the nature of the thing will bear , and that is agreeable either to the Wisdom of God to give , or the Reason of Men to expect . To represent the Motives , which are to inforce the practice of any thing , more evidently and strongly , than is consistent with the nature of the thing designed to be inforced , is inconsistent with the Wisdom of an All-wise God ; and to expect other proof of any thing , than what the nature of the thing to be proved is capable of , is unreasonable in the Judgment of understanding Men. The design then of Religion , being to make Men Happy by making them Religious , that is , to make Happiness not the Fate of Mens Nature , but the Reward of their Virtue ; 't is plain the Motives of Religion ought of necessity to be such , as might abundantly encourage all wise Men to cleave inseparably to their Duty as to their Life , and yet leave room for Men desperately wicked and incorrigible , to avoid being forced into the Injoyment of that Happiness , which they are not willing to purchase at the rate of being Religious The Reward of everlasting Life promised to Obedience , and the Punishment of Eternal Misery threatned to Disobedience , are Motives in themselves infinitely and irresistably strong : For were the Happiness of Heaven , and the Torments of Hell openly exposed to view , and proposed as the immediate and unavoidable Consequence of a Mans chusing or refusing his Duty , 't would be as impossible for a Man in actual view of these two different states not to choose his Duty and refuse the contrary , as for a heavy Body not to fall downward to the Ground . Though therefore the infinitely gracious and merciful God has indeed proposed to us these great and most powerful Motives , that Men by choosing their Duty might choose their Life , and become Happy in consequence of their becoming Religious ; yet hath he so proposed them , invisible at present and at a distance , that good Men might have some exercise of their Virtue by choosing their Duty in order to their Happiness , and that Men obstinately impenitent might not partake of the Happiness , without choosing the Duty to which that Happiness is annexed . Again , the Nature of a revealed Institution of Religion being such , that excepting the agreeableness of its Doctrines to the eternal Rule of Reason , the chief evidence of its being from God must of necessity depend upon the credible Testimonies of Matter of Fact : 't is manifest that that evidence , of which such Matters of Fact are capable , ought to be accounted sufficient in the present case ; and to require greater proof , than the nature of the thing will bear , is absurd and unreasonable . 12. That the Christian Religion therefore is indeed a Revelation , sufficiently demonstrated to be from God , may be satisfactorily evidenced to a Man 's own Mind by These Considerations : That the Duties , which it injoyns , are all such , as are most agreeable to our Natural Notions of God , and most conducive to the happiness and well-being of Men : That the Motives by which it enforces those Duties , are such as are most suitable to the excellent Wisdom of God , and most answerable to the natural expectations of Men : That the peculiar Circumstances , with which it injoyns these Duties , and urges these Motives , are such as are most exactly consonant to the Light of Nature , and most wisely perfective of it : and , That all these things , are proved moreover to be taught and confirmed of God , by the most credible and convincing Testimony , that ever was given to any matter of fact in the World. 13. In the first place , the Duties which the Christian Religion injoyns , are all such , as are most agreeable to our natural notions of God , and most conducive to the happiness and well-being of Men. This is a proof , which were alone sufficient to convince a wise man of a Religion 's being from God : For that Institution of Religion , which requires no other Duties , than what are perfectly agreeable to the eternal and unchangeable Law of God , and manifestly perfective of the Moral Virtue and the Happiness of Men , has already the Mark of God upon it , and cannot possibly but come from him . The Nature and Life of God are unchangeable , and the Constitution of his Laws is also unchangeable : Whoever therefore Preaches and Institutes such a Religion , as leads men to nothing else , but to the Obedience of the Laws , and to the Imitation of the Nature and Life of God , may without any other Testimonials be admitted as a Preacher of Divine Truth ; and that Religion , which stands on such a Foundation , is of it self sufficiently recommended , to the Belief , and to the Practice of all Wise Men. Now that the Christian Religion is such an Institution , is so plain and evident , that its greatest Adversaries have hardly been able to deny it : The Duties of Love , Fear and Adoration , which it obliges us to render unto God , are so manifestly incumbent upon us on consideration of the excellent Attributes of the Divine Nature , and our relation to him as our Creator and Preserver , that no man who considers , can break loose from the Obligations which our Religion lays upon him to practise these Duties , without denying the very Being of God , and acting contrary to the reason and all the Natural Notions of his own Mind : The Duties of Justice , Righteousness and Truth , which the Christian Religion commands us to exercise towards Men , are so apparently reasonable , and so directly conducive to the Happiness of Mankind , that even those Men who have broken through all the Bonds of Religion , and the Obligations of Virtue , have yet thought it necessary to the preservation of Society , and the well-being of Mankind , that the observation of these Duties should be inforced by the Penalties of Humane Laws : The Duties of Sobriety , Temperance and Contentment , which our Religion injoyns us to practise in our selves , are so undeniably agreeable to the inward Constitution of Humane Nature , and so perfective of it , that the principal design of all true Philosophy was to recommend and set off these Duties to the best advantage ; though , as the Philosophers themselves confessed , it never was able to work men up to that pitch of cheerful and generous Obedience to the Rules of these Duties , which the Christian Religion in its primitive and purest State was acknowledged to have done , and which , if it were now believed and practised as it then was , it must still do : Lastly , Even those positive and external Observances , ( such as the Sacraments , &c. ) which are Instituted in the Christian Religion as means and assistances to keep men stedfast in the practice of those great and moral Duties which are the weightier matters of the Law , are so free from all appearance of Superstition and Vanity , and so wisely fitted to the end for which they were designed ; that many of the Adversaries of our Religion have yet been forced to admire , the Wisdom and the Excellency of their Institution . 14. Again , The Principal Motives of the Christian Religion , I mean the Discovery of a Future State , and the Rewards and Punishments therein to be dispenced ; are things so suitable to the excellent Wisdom of God , and so agreeable to the unprejudiced Reason , to the Natural Apprehensions and Expectations of Men , that were their truth and reality confirmed by no other Argument or external proof , yet were they sufficient to influence the practice , and regulate the Actions of wise and considerate men . That the Soul of Man is immortal , and shall survive after the dissolution of this corruptible Body , is a truth which has always been thought demonstrable from Principles of Reason , and from the consideration of the nature of the thing : That Man is a Creature capable of doing good or evil , and consequently of giving account of his Actions , and being judged for them , is also evident : That therefore in a future State there shall be a time of Retribution , wherein every Man shall receive of God according to what he has done in this Life , whether it be good or evil , has been collected by the wiser and more considerate part of Men among the Heathens themselves . The Resurrection of the Body , has indeed been looked upon by most of the Philosophers , as a thing utterly absurd and impossible : But there is nothing impossible in the nature of the thing ; And the Jews , who had no express Revelation of that matter , did yet believe it upon a constant Tradition ; as appears from all their Writings , and particularly from the Translation of the last verse of the Book of Job , which according to the Seventy runs thus ; So Job died being old and full of days * , but 't is written , that he shall rise again with those whom the Lord raises up . 15. Further , the peculiar Circumstances , with which the Duties and the Motives of the Christian Religion are inlarged and inforced are such as are most exactly agreeable to the Light of Nature , and most wisely perfective of it . For what can be more perfective of the Light of Nature , than to have those Duties , which Nature hints at only in general , explained fully and largely , and urged in particular , and inculcated upon the meanest Capacities , and exemplified in the Lives of Holy Persons proposed as Patterns for Men's imitation ? What can be more perfective of the Light of Nature , than to have those great Motives of Religion , the Rewards and Punishments of a future State , which Nature only obscurely points at , described to us most plainly , affectionately and lively ? What can be more perfective of the Light of Nature , than to have the means of attoning for sin , which Nature discovers only the want of , plainly declared and exhibited to us ? What can be more perfective of the Light of Nature , than such a Discovery of the heinousness of Sin and the necessity of Holiness , as the Death of Christ and the Purity of the Gospel , does make unto us ? In fine , what can more effectually perfect the Religion of Nature , than the gatbering the Worshippers of God into one Body , the uniting them by certain positive Rites in one common Communion for mutual assistance and improvement , and the establishing a certain Order of Men , whose Business may be to promote the Interest of Religion , by instructing the Ignorant and by admonishing the Wicked . 16. Lastly , Besides all these Proofs of the Truth of the Christian Revelation , drawn from the Consideration of the Nature of the Thing , God has moreover confirmed it by the most undeniable external evidence , that ever was given to any Matter of Fact in the World. The Great Motives of the Christian Religion , are things not only most probable and most credible in themselves , but God has moreover confirmed the certainty of them by most clear Testimony , ( which is a proof suited to all Capacities , ) and has most strongly urged upon Men the Rewards and Punishments of a future State by the Preaching and Exhortations of one , who by that convincing Proof of his Resurrection from the Dead did undeniably demonstrate that he had himself been there , and was able to give Men a satisfactory Account of the Nature of that State : The great Duties of the Christian Religion , are things not only most reasonable and most excellent in themselves , but they are moreover taught and inculcated by one , who has given the most credible and convincing Evidence that could possibly be desired , of his being sent immediately from God. The Miracles which our Saviour wrought , were to his first Disciples , who were Eye-witnesses of them , a most perfect demonstration of the Truth of his Doctrine : And the History of his Life , Death and Resurrection , delivered down to us upon the Testimony of those Disciples , are to Us also a sufficient Evidence of the same Truth . Their having conversed from the beginning with our Saviour himself ; their having heard , and having seen with their Eyes ; their having looked upon , and having handled with their Hands of the Word of Life , ( as St. John expresses it , 1 John 1. 1. ) made it impossible that they should be deceived themselves : And their whole Life and Conversation , their Sufferings and Deaths , were invincible proofs against the Adversaries of Christianity , that they had no design of imposing upon others They saw all the Prophecies of the Old Testament precisely fulfilled in the Life and Doctrine , the Sufferings and Death of our Blessed Saviour ; they saw him confirm what he taught with such mighty works , as his bitterest and most malicious Enemies could not but confess to be above the Power of Nature , even while they were blaspheming that Holy Spirit which wrought them ; they saw the whole course of his Life to be such , as to all unprejudiced beholders loudly proclaimed his Divine Commission ; they saw him so constantly despise all worldly greatness , as once when the People would have made him a King , even to work a Miracle to avoid that , which was the only thing that was possible to be the aim and design of an Impostor : In fine , they saw him alive after his Passion by many infallible proofs , conversing with him for forty days together , and at last beholding him ascend visibly into Heaven . These were such demonstrations of his being a Teacher sent from Heaven , and consequently that his Doctrine was nothing less than an immediate and express Revelation of the Will of God , that nothing but the extremest Malice and Obstinacy could withstand them : And the same reason that these Disciples of our Saviour had to believe his Doctrine , the same reason the rest of the World had to believe theirs : They confirmed what they taught , by Signs and Miracles ; they lived according to the Doctrine they Preached , though manifestly contrary to all the Interests and Pleasures of this present World ; and , which no Deceiver could ever do , they died with all imaginable cheerfulness and joy of mind , for the Testimony of their Doctrine , and the Confirmation of their Religion . So that unless God should work upon Men by such Methods , as are wholly inconsistent with the Design of Religion , and the Nature of Virtue and Vice ; which we are sure he will not do ; nothing can be done more than has already been done , to convince Men of Religion , and to perswade them to Happiness . 'T is true , the Resurrection of Christ is not such an ocular demonstration to after Generations , as it was to those Men who then lived and saw him , and conversed with him : But since the matter of fact is as clearly proved to us , as 't is possible for any matter of fact at that distance of time to be ; since the Evidence of this is as great and greater , than of most of those things on which Men venture the whole of their Secular Affairs ; and on which they are willing to spend all their time and pains ; since I say the Case is thus , he that will rather venture all that he can possibly injoy or suffer ; he that will run the hazard of losing Eternal Happiness , and falling into Eternal Misery , rather than believe the most credible and rational thing in the World , meerly because he does not see it with his Eyes ; 't is plain that that Man does not dis-believe the thing , because he thinks the Evidence of it not sufficiently strong , but because 't is contrary to some particular Interest of his that it should be true ; and for that reason he might also have disbelieved it , though he had seen it himself . 17. This is in brief the Evidence which we have , of the Necessity of Religion in general , and of the Truth of the Christian Institution in particular : And he that would so lay the Foundation of a Religious Life , as to be able to Conquer all the Temptations of the World , and persevere in Well-doing to the end , must at least so far consider this evidence , as before all things to work in his own Mind a Firm , Settled and Well-grounded Belief of the great Truths of Religion . To produce which Effect , this Evidence is most abundantly sufficient . For if in other Cases , we assent to those things as certain and demonstrated , which if our Faculties of Judging and Reasoning do not necessarily deceive us , do upon the most impartial view appear clearly and plainly to be true ; there is the same Reason , why in Moral and Religious Matters , we should look upon those things likewise to be certain and demonstrated , which upon the exactest and most deliberate Judgment that we are capable or making , do appear to us to be as clearly and as certainly true , as 't is certain that our Faculties do not necessarily and unavoidably deceive us , in all our Judgments concerning the Nature of God , concerning the proper Happiness of Man , and concerning the difference of Good and Evil. And if in other Cases , we always act without the least hesitation upon the Credit of good and sufficient Testimony , and look upon that Man as foolish and ridiculous , who sustains great Losses , or le ts slip great Opportunities and Advantages in Business , only by distrusting the most credible and well-attested things in the World ; 't is plain there is the same reason , why we should do so also in Matters of Religion . So that unless our Actions be determined by some other thing , than by Reason and Judgment ; the Evidence which we have of the great Truths of Religion , ought to have the same effect upon our Lives and Actions , as if they were proved to us by any other sort of Evidence that could be desired . 18. There are indeed some Men , who being conscious to themselves that they act contrary to all the reasonable Evidence and Convictions of Religion , are yet apt to imagine , that if the great Truths of Religion were proved to them by some stronger Evidence , they should by that means be wrought upon to act otherwise than they do . But if the true reason why these Men act thus foolishly , is not because the Doctrines of Religion are not sufficiently evidenced , but because they themselves are hurried away by some unruly Passions to act directly contrary to all Reason and Evidence ; 't is plain ( unless God should irresistibly compel them ) they might well continue to act as they do , though the Evidence of these things were really greater than it is . They are willing to imagine , that if they had lived in our Saviour's time ; if they had heard his Preaching , and seen his Miracles ; if they had had the advantage of beholding those mighty Works , which he wrought for the proof of his Divine Commission ; as the Jews then had ; they should not like them have rejected the counsel of God against themselves , but with all cheerfulness have believed his Doctrine , and embraced his Religion . They fansie they should immediately have become Disciples of Christ , and that the Truths which he taught , would have had a most powerful Influence upon the whole course of their Lives . And if their Hearts and Affections were not set upon this World , more than upon the next ; if they valued not the present enjoyments of Sense , above the expectation of the Glory that shall be revealed ; most certainly they would do the same now . But if their Hearts be set upon earthly things , and their Passions be stronger than all the Arguments of Reason ; if they do indeed so love the Pleasures of Sin now , as that they cannot persuade themselves by all the Motives of Religion to live like Christians ; we need not question to affirm , that they might very well have been in the same case , though they had lived in our Saviour's time . The Jews are a notorious and standing Instance , how far Prejudice and Affection are able to prevail over the strongest Convictions : When our Saviour began to preach that he was sent from God to instruct them in their Duty , they required a Sign of him , and they would believe him ; but when he had wrought so many Miracles , that even the World it self could not contain the Books if they should all be written , they persisted still in their Infidelity : When they saw him hanging upon the Cross , and thought themselves secure of him , they said , Let him now come down from the Cross , and we will believe him ; but when he arose out of the Grave wherein he had lien three Days , which was a much greater and more convincing Miracle , they grew more hardned and obstinate in their Unbelief . 19. Others there are who imagine , that if they could but be convinced of the Truth of another World by the appearance of one sent directly from that unknown State , they would immediately become new Creatures ; but if God should satisfie their unreasonable Demands , by sending one on purpose from the Dead to convince them , I doubt not but as they listened not to Moses and the Prophets , so neither would they be persuaded by one rising from the dead . They might indeed at first be surprized and terrified , at the appearance of so unusual and unexpected a Messenger : But as wicked Men upon a Bed of Sickness , at the amazing approach of Death and Eternity , resolve in the utmost anguish of Horror and Despair to amend their Lives and forsake their Sins , but as soon as the Terror is over and the danger of Death past , return to their old habits of Sin and Folly ; so it is more than probable it would be in the present Case : Should God send a Messenger from the Dead , to assure Men of the certainty of a future state , and the danger of their present Wickedness , as soon as the Fright were over and their present terrible Apprehensions ceased , 't is by no means impossible that their old vicious Habits and beloved Sins should again by degrees prevail over them . Many there are in our present Age , who pretend to be convinced of the being of Spirits by the powerful demonstration of their own Senses ; and yet we do not observe , that their Lives are more remarkably eminent for exemplary Piety , than theirs , who being convinced by the less violent , but more rational Evidence of the Gospel , go on in a sober , constant , and regular exercise of Virtue and Righteousness . 20. In summ therefore , Consider that the Evidence of Religion is such , as upon the fullest view of things , and the exactest and most deliberate Judgment that we can possibly make , ought infinitely to determine the Actions of a wise Man ; Consider that the great Doctrines of Religion are of such a nature , that upon the final upshot of things , if all our Knowledge be not Deceit , if all our Hopes and Fears be not Vain , if there be any Good , if there be any Evil , if there be any Excellency , if there be any Happiness , these things must be true : Consider this , I say , throughly ; and then Resolve , deliberately and with full persuasion of Mind , to act always suitably to this Consideration , and to put all upon this one Issue . And when Temptation and Melancholy shall succeed ; when vain Scruples and unreasonable Suspitions , shall cloud the Understanding and perplex the Mind ; be sure to stick immovably to that Resolution , which has once been founded upon the wisest Judgment and the fullest Conviction possible ; and when the present Indisposition of Mind shall be over , things will again appear in their true Light , and the first Resolution will grow continually stronger . 21. Only in the last place and above all , be sure to fix these things deeply upon the Mind , by frequent and serious Meditation . The Passions and Affections of Men are strong ; and unless these also can by some means be interested , the bare Conviction of a Man's Judgment will hardly be able to govern constantly all the Actions of his Life . 'T is not enough that we be convinced in our Judgments , of the Truth of the great Doctrines of Religion ; * but we must by constant Meditation fix and inculcate them upon the Mind , that they may move our Passions and excite our Affections . Be not content to believe slightly the Being of God , but represent him frequently in your Mind with the most lively Characters of Glory and Majesty ; consider him as that Supreme Being , who hath measured the Waters in the hollow of his hand , and meted out Heaven with the span , and comprehended the Dust of the Earth in a measure , and weighed the Mountains in scales , and the Hills in a balance ; to whom all Nations are as a drop of the bucket , and are counted as the small dust of the balance ; Consider him as that All-powerful Being , before whom the Pillars of Heaven tremble , and are astonished at his reproof ; before whom all Nations are as nothing , and they are counted to him less than nothing and vanity . Be not content to believe in general the Providence of God , but think of him always as actually present , observing all our Words and Actions , and understanding even our Thoughts afar off . Be not content to believe in general a Judgment to come , but frequently represent to your self the Solemnity and the Terrour of that great Day ; imagine our Saviour sitting in Judgment , as in that Prophetical Allusion , with his Throne like the fiery flame , and his Wheels as burning fire ; A fiery stream issuing , and coming forth from before him ; Thousand thousands ministring unto him , and ten thousand times ten thousand standing before him ; the Judgment set , and the Books opened . Lastly , be not content to believe slightly and in general a state of Reward or Punishment for Virtue or Vice ; but meditate frequently on the Happiness of those , who shall be admitted to the heavenly Jerusalem , to the general Assembly of the first-born , to an innumerable company of Angels , and to God the Judge of all , and to Jesus the Mediator of the New Covenant : Consider the Happiness of those , who shall be made Kings and Priests unto God , and shall reign with him for ever ; who shall shine as the brightness of the Firmament , and as the Stars for ever and ever : And on the other hand meditate seriously on the Misery of those , who shall be cast into the Lake of Fire and Brimstone , where the Worm dieth not , and the Fire is not quenched ; and where they shall be tormented Day and Night for ever and ever . 22. I have been the longer upon this Head , because it is the first and most necessary Foundation of all Religion ; and because that * slight , careless and only customary Assent to the great Truths of Religion , which is the Summ of most Mens Faith , seems to be the chief reason why things of the utmost importance have so so small an effect upon the Lives and Actions of Men. There is no need that every Man should proceed just by those steps , which I have set down ; but whoever will indeed make Religion the Business of his Life , must by some like Method work in his Mind a firm and well-grounded Belief of all its great Doctrines , and a deep and vigorous Sense of them . CHAP. III. Of right Notions concerning Religion in general . 1. SEcondly , Endeavour to attain right Nations concerning Religion in general . Next to the Belief of the Truth and of the Necessity of Religion , there is nothing of greater Importance than the framing right Notions concerning the Nature of it . For when Religion is represented as requiring any thing , that is either not possible or not necessary to be practised ; when 't is represented as consisting in such things , as are either not worthy of God , or not profitable to Men ; in a word , when Religion is so represented , that Men may hope to be religious without being vertuous , and to be accepted of God for some outward performances , without a holy temper and disposition of Mind ; this cuts the very Sinews and undermines the Foundation of all Religion . 2. Now therefore to attain right Notions concerning the Nature of Religion , a Man ought firmly to persuade himself of these following Considerations : That the exercise of those great Moral Vertues , of Godliness , Righteousness and Temperance , which are the eternal and unchangeable Law of God , is a thing in its own Nature both truly excellent , and indispensably necessary to prepare Men for that Happiness which is the Reward of Religion : That God truly and sincerely desires to make Men happy , by the exercise of these Vertues : And that therefore the great and ultimate Design of all true Religion , is to recommend these Vertues , and to inforce their practice . 3. That the exercise of these great Moral Vertues , of Godliness , Righteousness and Temperance , which are the eternal and unchangeable Law of God , is a thing in its own Nature truly Noble and Excellent , is evidently acknowledged by the common Consent and Verdict of all Mens Consciences . These Virtues are the imitation of the Perfections of God ; and as no Man is so brutish , as not to admire the Perfections of Justice and Goodness , when he considers them abstractedly in God ; so he cannot but pay a proportionable respect , to whatever he sees carry their resemblance in Men. Hence Vertue is the most lovely and venerable of all things , and approves it self to the Reason and Consciences of Men : Hence Vice becomes truly odious , and however it may insinuate it self into the Practice , can never recommend it self to the Judgment of Mankind . Hence even those very Persons , who by the prevailing Power of some Interest or Lust , are themselves drawn aside out of the Paths of Virtue , * cannot yet forbear to give it its true Character and Commendation in others . Thus the Officers , who were sent by the Pharisees to apprehend Jesus , could not forbear declaring , that he spake as never Man spake : And the Roman Governour , when he gave Sentence that he should be Crucified , could not at the same instant forbear openly professing , that he found no fault in him . Men cannot chuse but think well of that Virtue , which the Dominion of their Lusts forces them to desert , or the necessity of their Affairs compels them to discourage : They cannot but wish , they were the Men they are not ; and pray with Balaam , that though they imitate not the Life , yet at least they might die the death of the Righteous , and that their last end may be like his . Though therefore virtuous Men are frequently persecuted in the World , and sometimes meerly for their Virtue ; yet t is not because Virtue can ever be hated , but because those from whom they suffer , mistake it to be what it is not ; or else because , knowing it to be what it is , they are notwithstanding prevailed upon by some private Interest , to persecute it contrary to the Judgment of their Conscience , which would force them to honour and respect it . An Instance of the former Case , are all the Persecutions of the Christians in the Primitive Times : 'T is certain these Men were Virtuous and Religious , and 't is certain they suffered meerly upon that account : But then 't is also as certain , that those from whom they suffered , did not persecute them because they thought them Religious , but because they mistook them not to be so ; they did not persecute them because they thought them to be worshippers of the true God , but because they looked on them as despisers of their false ones : They were so unhappily blinded by Prejudice and Idolatry , that they mistook Religion for Superstition , and Superstition for Religion : Hence they implacably persecuted that Doctrine , whose Evidence and Conviction , if they would have opened their Eyes , they could not have resisted ; and endeavoured to root out the true Religion , out of Zeal to the honour of a false one . An eminent Instance of the latter Case , is the Condemnation of our Saviour : He was manifestly innocent of the Crimes laid to his Charge , and Pilate knew him to be so ; but then 't is also manifest , that he did not condemn him because he was Innocent , but because he was willing to do the Jews a pleasure : Our Saviour's Innocence was sufficient , to convince the Mind of his Judge ; and 't was only Interest , that over-powered the force of that Conviction . Virtue therefore is truly Noble and Excellent in it self ; and wicked Men , even while they are persecuting it , cannot deny it to be so . 4. Again , That the exercise of those great Moral Virtues , of Godliness , Righteousness and Temperance , is a thing indispensably necessary to prepare Men for that Happiness which is the Reward of Religion , is evident from the Consideration of the Nature of that Happiness . The Happiness which Religion promises to holy and good Men , is this ; That they shall be received into the blessed Society of Angels , and of the Spirits of just Men made perfect ; and that with them they shall be admitted into the immediate presence of God , to enjoy that Satisfaction which must necessarily arise , from the Contemplation of his Perfections , and from the 〈…〉 of his Favour . And if this be the Case , then nothing is more evident , than that the exercise of Virtue is indispensably necessary , to prepare Men for the enjoyment of this Happiness . For what agreement can there be , between a sensual , spightful , or malicious Soul , and the pure Society of the Spirits of just Men made perfect ? We see even in this Life , how ungrateful the Society of good Men is , unto those that are wicked ; and as it is in this , so doubtless it will be in the other World. Those Souls which have been wholly immersed in Sense , and given up to the Pleasures of this present World ; can never be fit Company for those spiritual and refined Minds , whose Desires and Enjoyments are as far exalted above every thing that is gross and sensual , as Heaven is above Earth : And those malicious Spirits , whose delight upon Earth was in nothing but Hatred , Envy and Revenge ; can never converse in Heaven with those Divine Souls , who feed and live upon no other Pleasures , but those of Goodness , Holiness and Love. In like manner , what can be more impossible , than for an earthly and wicked Soul , to be made happy by the Vision and Fruition of God ? To see God is to behold and contemplate those glorious Perfections , of infinite Goodness , Purity and Truth ; and to enjoy God , is so to love and adore those amiable Perfections , as to be transformed into the likeness and resemblance of them : And is it possible for a wicked Soul , to be made partaker of this Happiness ? Tell a covetous Worldling of a Treasure laid up in Heaven , where neither Moth nor Rust doth corrupt , and where Thieves do not break through and steal : Tell him of a never-fading Inheritance in the World to come , or of a City not made with Hands , whose Builder and Maker is God : Tell an ambitious aspiring Mind , of the Glory that shall be revealed hereafter ; or a voluptuous Person of spiritual and refined Pleasures , which Eye hath not seen , nor Ear heard , neither hath it entered into the Heart of Man to conceive them ; and will they have any relish of these things ? Will they not be much more inquisitive after the Glories of Earth , and the Gratifications of Sense ? So that unless we suppose God should work a Miracle for these Men , and when he removes them into another World , should transform them also into new Creatures , 't is no more possible for them to enjoy the Happiness of Heaven , than for Body to enjoy the Pleasures of Spirit , or for Darkness to have communion and agreement with Light. I do not say , That if God should transplant these Men into Heaven , he could not make them happy there ; but while they are so exceedingly indisposed for it , nothing is more certain than that he never will. The exercise therefore of Virtue , is the indispensable Condition of Happiness : And in proportion as we draw nearer to the Perfection of Virtue , so do we to the Fountain and Perfection of Happiness . The greater degrees of Virtue any Being is indued with , so much the higher Rank does it obtain in the Order of Creatures : The highest Angels , so much as they obey the Will of God more intirely , and imitate the Divine Life more perfectly than Men do , so much are they exalted above Men , and have a nearer approach to the immediate presence and enjoyment of God : And by how much one Man in this Life obtains a greater degree of Holiness than another ; so much a more excellent degree of Happi-ness is he prepared to receive in the World to come . 5. And That God agreeably to this natural Order of things , does truly and sincerely desire to make Men happy by the exercise of Virtue , is evident both from our natural Notions of God , and from the Revealed Declaration of his Will. God , who is a Being infinitely happy in the injoyment of himself , and who created all things for no other reason , but to communicate to them his Perfections and his Happiness , cannot possibly but make every Man as happy , as the condition of his Nature , and the improvements of his Virtue make him capable to be : And that he will do so , he hath moreover assured us by most express and repeated declarations : He declares that his Delight is in them that fear him , and that he Rejoyces over them for good ; He invites men with all the tender promises of a compassionate Father , to Repentance and Reformation ; and swears by himself that he hath no pleasure in the destruction of the wicked , but earnestly desires that they should return and live : And nothing can be more absurd , than to imagine that God has secretly made any determination , which may be contrary to what he has so openly and expresly revealed . What sort of Men he has decreed to be happy or miserable he has clearly and fully declared to us in his Word : And other Decrees than this , if he has at all made any , t is neither necessary nor possible for us to know . Sufficient it is for us , that as sure as God and his Scriptures are true , so sure are we , that he that believes and obeys the Gospel , shall be happy ; and that God neither has , nor can Decree any thing , whereby a truly Religious Man may be excluded from Happiness , or a Sincere Man from the possibility of becoming truly religious . 6. Since therefore God truly and sincerely desires , to make men Happy by the exercise of Virtue ; and since that Virtue , which is the Condition of this Happiness , is no other than the Practice of those great Moral Duties , of Godliness , Righteousness and Temperance , which are the Eternal and Unchangeable Law of God ; as has already been shewn ; it follows necessarily , that the great and ultimate design of all true Religion , can be no other than to recommend these Virtues , and to enforce their practice . Other things may be Helps and Assistances of Religion ; many External Observances may for wise Reasons be positively commanded , and may be of exceeding great use , as means to promote Devotion and Piety ; but the Life and Substance of all true Religion , the End and Scope in which all things else must terminate , cannot possibly be any other , than the Practice of these great and Eternal Duties . 7. In Natural Religion this is very evident : For the Foundation of its Obligations being nothing else , but a due consideration of the Nature of God , and his Relation to Men ; t is plain , all that these things naturally led Men to , was only to keep up in themselves such a Holy Temper and Disposition of Mind , as might discover it self in a constant endeavour of being Like unto God , and of obeying his Laws . And though this most simple and absolute Religion , did through the corruption of Mens Wills and Affections , quickly degenerate into the grossest Idolatry , and most ridiculous Superstition ; tho' instead of real and substantial Virtue , the generality of Men soon fell into the Observance of foolish and absurd Rites , and the World was overspread with Ignorance and Vice ; yet the wisest and most considerate Men amongst the Heathens always understood , that * God did not look so much at the Outward Pomp and Ceremony of Religion , as at the Inward Holiness and Purity of the heart ; that † God valued not Sacrifices and Rich Offerings , but only the Piety and Devotion of the Mind : and that the * only way to keep the Favour of God , was to imitate his Nature , and to obey his Commands . 8. Nor is it less evident that the great and ultimate design of the Jewish Religion , was to preserve and increase the Moral Virtue of Men. For though God did impose upon the Jews a burdensom System of Rites and Ordinances ; yet 't is plain he did it , not that he took any delight in that External and Ceremonial Service , but that by condescending in that manner to the infirmities and prejudices of a stiff-necked People , he might keep up the Worship of the True God , and restore that Holiness and Inward Religion of Mens Minds , which the Light of Nature had not been sufficient to maintain . This therefore God perpetually inculcates to them by his Prophets , that he did not value their Ceremonious Performances without Holiness and Obedience to the Moral Law : I spake not to your Fathers , saith he , nor commanded them in the day that I brought them out of the Land of Egypt , concerning Burnt-Offerings and Sacrifices ; but this thing commanded I them , saying , Obey my Voice , Jer. 7. 22. Nay , so far was God from Instituting the Jewish Service upon any other design , than the making that People more holy than the Heathen about them were , that whensoever it failed of having that desired Effect , he declares that he even abhorred all their Religious Exercises : He that killeth an Ox , is as if he slew a Man ; he that sacrificeth a Lamb , as if he cut off a Dogs neck ; he that offereth an Oblation , as if he offered Swines Blood ; and he that burneth Incense , as if he blessed an Idol ; yea they have chosen their own ways , and their Soul delighteth in their Abominations , Isa. 65. 3. And though the later Jews grew generally so superstitious in the observance of their Ceremonies , as thereby even to neglect the weightier matters of the Law ; yet those who considered things more throughly , always maintain'd & taught zealously , that * it was not slaying a multitude of Sacrifices , or bringing splendid Offerings , or even building and adorning the Temple of God with all the cost and beauty in the World , that could truly denominate a Man religious ; that it was a great deceit for Men to think that God would be flattered and put off with Outward & Ceremonious Services instead of Truth , Righteousness and Holiness of Mind ▪ and that † nothing could be more ridiculous , than for Men to be very careful not to enter into the Temple , which is built of Wood and Stone , without first washing and cleansing their bodies ; and yet not be afraid to appear before God in Prayer , with unclean and polluted Minds . 9. Lastly , That the only design of God's Instituting the Christian Religion , was to make Men yet more Vertuous and more Holy ; is evident from the whole Tenour of the Gospel . The design of our Saviour's Life and Preaching , was to give Men a body of more Spiritual and Refined Laws ; to set them an Example of a more perfect and holy Life ; and to make a clearer Revelation of the Wrath of God against all ungodliness and unrighteousness of Men : The Design of his Death and Passion , was to make an Expiation for Sins that are past , and to make a fuller discovery of the heinous nature of Sin , which God would not pardon even upon true Repentance , without so great and sufficient a Satisfaction : And the Design of his sending the Holy Spirit , was to purifie to himself a peculiar People , by teaching and enabling Men , that denying ungodliness and worldly lusts , they should live soberly , righteously and godly in this present World. 10. Accordingly we find the Apostles every where in their Epistles , plainly declaring and giving Men warning , that since they had now received a most full Revelation of the Will of God , and a most clear Discovery of the Rewards and Punishments of a future State ; if their Virtue did not become proportionable to their Knowledge , and they purified not themselves from all filthiness both of flesh and spirit , perfecting holiness in the fear of God ; it would be even worse for them , than if they had never known the way of Righteousness . Be not deceived , saith Saint Paul , neither Fornicators , nor Idolaters , nor Adulterers , nor Thieves , nor Covetous , nor Drunkards , &c. i. e. no unrighteous person , shall inherit the Kingdom of God , 1 Cor. 6. 9. And again , Let no man deceive you with vain words ; For because of these things cometh the Wrath of God upon the Children of disobedience , Eph. 5. 6. And again , Of which things I tell you before , as I have also told you in times past , that they who do such things , shall not inherit the Kingdom of God , Gal. 5. 21. And all those Metaphorical Expressions , such as the New Man , the New Creature , the New Birth , Regeneration , Conversion , and the like , by which the Apostles frequently represent Religion , do manifestly tend to this ; that under the Gospel-dispensation , nothing will stand a Man in any stead , but an entire Reformation of Life and Manners ; and that all other things are nothing , except only the keeping the Commandments of God. 11. How miserably then do those Men abuse this great Salvation , and turn the Grace of God into lasciviousness , who imagine , that because Christ has disannulled the Old Law , which was appointed only for a time , therefore we may be excused by our Christian Liberty from obeying the Eternal Commands of God ; that because Christ has established for us a Covenant of Grace , therefore we need not be zealous to abound in good Works ; that because Christ has Redeemed us from the Punishment of Sin , by the Sacrifice of himself , therefore we need not be zealous to rescue our selves from under the Power and Dominion of it ; that because the Righteousness of Christ shall be available for us unto Justification , therefore there is no necessity we should have any of our own : In a word , that because Christ has promised Salvation to those who believe the Gospel , therefore there is no necessity we should be solicitous to obey it . 12. Our Saviour has indeed disannulled the Ceremonial part of the Law , which was appointed only for a time ▪ but he has thereby more firmly Established the Moral part of the Law , which is of eternal and unchangeable Obligation : And therefore as nothing could be more foolish than the Opinion of those Judaizers , who thought that Christ had not abrogated any part of the Law ; so nothing can be more impious than the Opinion of these Gentilizers , who contend that he has destroyed it all . Our Saviour has indeed purchased for us a Covenant of Grace , that is , a Covenant wherein Pardon is granted to past sins upon Repentance ; but the indispensable Condition of that Covenant , is , that we be for the future zealous of good works : He has indeed brought Life and Immortality to light through the Gospel , and opened to us an abundant entrance into the Kingdom of God ; but 't is not that any unrenewed Nature should be admitted to have a share in those pure and undefiled Rewards , but that those who have broken off their Sins by Repentance , and their Iniquities by shewing mercy to the poor , may through his Merits be restored to the Love and Favour of God. Our Saviour has indeed redeemed us from the Punishment of Sin , by the Sacrifice of himself ; but 't is expresly upon condition , that we rescue our selves from the Power and Dominion of it . In order to this , he has made a most clear Discovery of the Will of God to us , and enabled us to obey it according to that Discovery ▪ he has beaten off our Chains , and opened us a way to retreat out of the bondage of Sin and Satan , into the glorious Liberty of the Sons of God ; he ha● paid the Price , and Redeemed us out of Captivity : But if notwithstanding all this , we still continue in Sin , 't is our own fault and extreme folly here , and will be our condemnation and misery hereafter ; if notwithstanding all that Christ has done for us , we will yet sit still under the Power of Sin , we shall , notwithstanding all that he has done and suffered for us , at last fall into the Punishment thereof . The Righteousness of Christ is indeed so far available to those who sincerely desire to obey the Gospel , as that for his sake that Imperfect Righteousness , by which they could not be justified according to the Law , shall be acceptable before God ( through Faith in him ) unto Justification ; But for one who uses no indeavours to be righteous himself , to expect to be justified by the external Imputation of the Righteousness of Christ , is for a Sick Man to expect to be made whole by the Imputation of anothers Health ; or for a Miserable Man to be made happy meerly by the Imputation of another Mans Felicity . Righteousness is not an outward imaginary Quality , but an inward and real Disposition of heart and mind , which must shew forth it self in real and substantial acts of Holiness and Piety : Little Children , saith St. John , let no man deceive you ; He that doth Righteousness is righteous , 1 John 3. 7. Lastly , Our Saviour has indeed promised Salvation , to those who Believe the Gospel ; but 't is most expresly upon this condition , that they Obey it also . Not every one that saith unto me , Lord , Lord , shall enter into the Kingdom of Heaven ▪ but he that doth the Will of my Father which is in Heaven , Matt. 5. 21. Without this Obedience , nothing in the World can stand a Man in any stead : His Believing and Professing the Truth of the Christian Faith , will avail him nothing : His continuing in the Communion of the Church of Christ , will profit him nothing : If any man seems to be religious , and continues in any one Sin , deceiving his own heart , that Mans Religion is vain : For though he could speak with the Tongue of Men and Angels , and had all Faith , so that he could remove Mountains ; yet if he were not holy in his Life and Conversation , it would profit him nothing . Many will plead before our Saviour at the Day of Judgment , that they have not only believed his Doctrine , but also have taught in his Name , and in his Name have cast out Devils , and in his Name done many wonderful Works , that is , have had the extraordinary Gift even of working Miracles ; and yet if they be workers of Iniquity , he will say unto them , Depart from me , I know you not . CHAP. IV. A Digression concerning the Doctrine of Faith and Works , delivered by St. Paul in his Epistle to the Romans , and in that to the Galatians . 1. THere is but one thing , that I know of , that can with any colour be urged against this Notion of true Religion which I have now laid down : And that is the Doctrine of Faith and Works , delivered by St. Paul in his Epistle to the Romans , and in that to the Galatians . Which because it is a Doctrine of the greatest Importance , and liable to be misinterpreted to countenance the most pernicious Errors ; I shall therefore in this Chapter , by way of Digression , endeavour to give a brief Account of the Occasion of the writing these two Epistles , and to explain the Doctrine delivered therein . 2. Before the coming of Christ , the Jews we know were the peculiar People of God , selected out of all the Nations of the Earth to be the Standard of true Religion , and to be the People among whom God would chuse to place his Name . To them were committed the Oracles of God , Rom. 3. 2. To them pertained the Adoption , and the Glory , and the Covenants , and the giving of the Law , and the Service of God , and the Promises ; whose are the Fathers , and out of whom according to the flesh Christ came , who is over all God blessed for ever , Rom 9. 4 , & 5. that is ; with them were intrusted the Revelations of the Will of God , the Law and the Prophecies : To them was granted the peculiar Honour and Privilege , that they should be accounted the Sons or People of God , and that they should be accordingly under the more * peculiar Care and Protection of his Providence : Among them was the Ark and Temple of God , the Shecinah or Glorious Presence of the Divine Majesty ; In Judah was God known , his Name was great in Israel : In Salem also was his Tabernalce , and his dwelling place in Sion : With them God entered solemnly into Covenant , that he would be their God and they should be his People , and confirmed this Covenant with the Sacramental Seal of Circumcision , and with sprinkling of Blood. To them God himself prescribed a Law or Form of Worship in a wonderful and miraculous manner ; and their Polity also was of Divine Institution and Appointment ; God shewed his Word unto Jacob , his Statutes and his Judgments unto Israel : He did not deal so with any other Nation , neither had the Heathen knowledge of his Laws . Lastly , They were the Posterity of those Patriarchs , to whom God had so often promised and sworn by himself , That in their Seed should all the Nations of the Earth be blessed ; and among them was born that Messias , of whom so great things had been Prophesied , and who was therefore the expectation of all the Ends of the Earth . These were the great and glorious Privileges , which by the peculiar Favour of God , the Nation of the Jews enjoyed before the preaching of the Gospel ; these were the Grounds upon which that People so highly valued themselves , above the rest of Mankind : And most justly might they have done so , with an humble and thankful acknowledgment of the Mercy and Favor of God : But they look'd upon these high Privileges , not as the free Gift of God , but as a Right and Propriety , to which they only had a just Claim , who could reckon their Descent from Abraham and the Patriarchs : All other Nations in the World they look'd upon with the utmost Scorn and Contempt , as Aliens from the Commonwealth of Israel , Strangers to the Covenant of Promise , and scarce worthy of the Protection of the Divine Providence ▪ The Establishment of their Law and Ceremonies they imagined to be such , as was designed by God to continue for ever ; and the Promises contained in the Law and the Prophets they thought to belong so peculiarly to themselves , that they would not believe any other People could ever come to be partakers of them . When the Messiah himself should appear , they were persuaded that he was to establish an everlasting Kingdom over the Jewish Nation only , and so become indeed the Wonder and Amazement , but not the Salvation of the Gentiles . This Opinion was so firmly rooted among them in our Saviour's time , that even those who believed in his Name , and were convinced that his Kingdom was not to be a Temporal but a Spiritual Kingdom , did yet imagine that the Jews only were to be admitted to be Subjects of this his Spiritual Kingdom , and that the Gospel was not to be preached to the Gentiles : Till St. Peter having an express Command from Heaven not to count any Man common or unclean , as you may read Acts 10. went and preached the Gospel to Cornelius the Centurion ; and his Preaching being seconded by the miraculous effusion of the Holy Ghost upon the Gentile Converts , convinced them that God was of a truth no respecter of Persons , but that he had unto the Gentiles also granted Repentance unto Life . The great Mystery of the receiving in of the Gentiles being thus discovered , and God having himself declared by such a remarkable Miracle , that in every Nation he that feareth God and worketh Righteousness is accepted of him ; there immediately arose a question whether those who by being converted to Christianity were admitted into the Number of the elect People of God , and thereby became partakers of all the Privileges which had hitherto been confined to the Jewish Nation , were not thereupon obliged to become Proselytes also to the Jewish Law. The converted Jews , who had not yet laid aside their old Prejudices , but retained an extreme fondness for their Ceremonial Law , contended most earnestly , that * it was necessary that the Jewish Religion should be continued together with the Christian , teaching the Brethren every where , and saying , Except ye be circumcised after the manner of Moses , ye cannot be saved , Acts 15. 1. Upon this , the Apostles and Elders which were gathered together at Jerusalem , held a Consultation ; where St. Peter having delivered it as his Opinion , That since God himself had born witness to the Gentiles , by giving them the Holy Ghost , 't would be no better than tempting God , to put a Yoke upon their Necks , which neither themselves nor their Fathers had been able to bear ; they immediately agreed to write unto them , that they did not think it necessary to lay upon them any such Burden ; as you may see at large , Acts 15. And now the Question being decided by such an authoritative Sentence as this , It seemed good unto the Holy Ghost , and to us the Apostles and Elders ▪ &c. one would have thought there should have been no more Debate about this Matter : But the restless Jews , moved with envy that the Gentiles should be admitted into the Number of the elect People of God as well as themselves , persisted still in their Obstinacy notwithstanding this positive Determination , persuading the Gentile Converts that they must needs observe the Law of Moses , and constraining them to be circumcised ; insomuch that St. Paul , who as far as he could lawfully , conformed himself to the Humours of all men , that he might by all means gain some , was forced to circumcise Timothy at Derbe , because of the Jews that were in those quarters , Acts 16. 3. Though at other times , as being the Apostle to whom was especially committed the preaching of the Gospel to the Gentiles , he always earnestly exhorted his Gentile Converts to stand fast in the liberty wherewith Christ had made them free ; and particularly , his Epistle to the Romans , and that to the Galatians , were written upon this very Occasion ; as will be evident to any one , who shall impartially consider the Matter . 3. For that there are abundance of Passages in these Epistles , which so evidently relate to this Controversie , that they cannot possibly be interpreted to any other Sense , is manifest from but cursorily reading the Epistles themselves . A great part of the Epistle to the Romans is professedly about the casting off the Jews , and the coming in of the Gentiles ; particularly the 9th , 10th and 11th Chapters : And the 14th Chapter is wholly spent in shewing the unnecessariness of the Jewish observation of Days , and distinction of Meats ; One Man esteemeth one day above another , another esteemeth every day alike , Verse 5. and I know and am persuaded by the Lord Jesus , that there is nothing unclean of it self ; but to him that esteemeth any thing to be unclean , to him it is unclean , Verse 14. and so on . In the Epistle to the Galatians , the Apostle tells his Gentile Converts , that he was amazed they should so soon be drawn away from the Truth , by some that troubled them and would pervert the Gospel of Christ , Chap. 1. ver . 7. He gives them warning , that the reason why those perverters of the Gospel persuaded them to Judaize , was only that they might make a fair shew in the Flesh ; they constrain you , says he , to be circumcised , only lest they should suffer persecution for the Gross of Christ ; For neither they themselves , who are circumcised , keep the Law , but desire to have you circumcised that they may glory in your flesh , Ch. 6. Ver. 12 , & 13. He assures them that in Jesus Christ neither circumcision availeth any thing , nor uncircumcision , but a new Creature , Ch. 6. ver . 15. He urges them earnestly to stand fast in their Christian Liberty , and not to be intangled again with the yoke of Bondage , protesting that if any man would be circumcised , Christ should profit him nothing , but he should become a debtor to fulfil the whole Law , Ch. 5. ver . 1. He tells them also how he openly rebuked St. Peter at Antioch for withdrawing and separating himself from the Gentiles , for fear of them which were of the circumcision , Ch. 2. Ver. 12. All which , and many other the like Passages , do so evidently refer to that Controversie , Whether the Jewish Religion was to be mixed with the Christian , or no , that I know not whether any one ever attempted to interpret them to any other Sense . 4. And that those other Parts also of these Epistles , which have by some been otherwise interpreted , ought indeed to be understood wholly to relate to the same Controversie , appears sufficiently from the Apostles way of arguing . For according to any other Interpretation , the Terms , which the Apostle makes use of , are improper ; and his reasoning is hard , intricate , and not concluding . As is sufficiently evident from the difficulty that some Expositors have met with , to vindicate St. Paul from thwarting the main Design of the Gospel , from contradicting the express Words of some other of the Apostles , and also from contradicting himself . But if these whole Epistles be understood to refer to that Question , Whether the Christian Religion be alone sufficient to Salvation , or whether it be necessary to observe together with it the Ceremonies also of the Jewish Law ; the Terms , which the Apostle uses , are most apt and proper ; and his Reasoning is most easie , strong and conclusive : As will most evidently appear from a brief view of them both . 5. The design then of the Apostle being on one hand to magnifie the Christian Religion , by setting forth its sufficiency to Salvation ; and on the other hand , to demonstrate the insufficiency and unnecessariness of the ceremonial observances of the Jewish Law ; the Terms which he all along makes use of to express the Christian and Jewish Religion by , are such as may best serve to set forth the excellency of the one , and diminish the opinion which Men had taken up of the necessity of the other . Thus because the first and most fundamental Duty of the Christian Religion , is believing in God , and believing that most perfect Revelation of his Will , which he has made to Mankind by our Saviour Jesus Christ ; whereas on the contrary , the principal part of the Jewish Religion , or at least of that Religion which the Judaizing Christians so earnestly contended for , was an anxious observance of the burdensome Ceremonies of the Mosaick Law ; therefore the Apostle calls the Christian Religion Faith , and the Jewish Religion the Law. Thus in the Epistle to the Romans , ch . 3. ver . 28. Therefore we conclude that a man is justified by Faith , without the deeds of the Law ; that is , It clearly appears from what has been already said , that Obedience to the Christian Religion is sufficient to justifie a Man , without observing the Ceremonies of the Jewish : And ver . 31. Do we then make void the Law through Faith ? God forbid ; yea , we establish the Law ; that is , Do we then , as some Men object , by our preaching up the Christian Religion make void the Law of God , or that Revelation of his Will which he made to the Jews ? No , we are so far from that , that by introducing Christianity we establish , confirm , and perfect the moral and immutable part of the Law much more effectually , than the Jewish Ceremonies were able to do . Thus likewise in the Epistle to the Galatians , ch . 3. ver . 2. This only would I learn of you . Received ye the Spirit by the works of the Law , or by the hearing of Faith ? Or , as 't is expressed , ver . 5. He that ministreth to you the Spirit , and worketh Miracles among you , doth he it by the works of the Law , or by the hearing of Faith ? that is , I appeal unto your selves , who contend so earnestly for the necessity of keeping up the Jewish Ceremonies ; was it by your observing the Rites of the Jewish Religion that ye received the Gifts of the Holy Ghost , or by your being converted to the Christian ? So also , ver . 24. The Law was our School-master to bring us unto Christ , that we might be justified by Faith ; that is , The Jewish Dispensation was appointed by God in condescention to the weakness of that People , to fit them by degrees for the reception of the Christian : And ch . 2. ver . 15. The Apostle having rebuked St. Peter openly , for withdrawing himself from the Gentiles at Antioch , adds , We who are Jews by nature , and not Sinners of the Gentiles , knowing that a man is not justified by the works of the Law , but by the Faith of Jesus Christ , even we have believed in Jesus Christ , that we might be justified by the Faith of Christ , and not by the Works of the Law ; that is , If we our selves , who were brought up in the Jewish Religion , being convinced that that Religion was not able to justifie us in the sight of God , have thought fit to forsake it and imbrace the Christian Religion , in hopes to be justified thereby , how much less reason have you to compel the Gentiles , who were never brought up in the Jewish Religion , to conform themselves to the Customs of the Jews , after their Conversion to Christianity ? 6. Again , because the Christian Religion teaches us to expect Salvation not from our own Merits , but from the Grace of God , that is , according to the Terms of that new and gracious Covenant , wherein God has promised to accept of Sincerity instead of perfect Obedience ; whereas on the contrary , the Jews depended upon their exact performance of the Works of the Law ; therefore the Apostle calls the Christian Religion Grace , and the Jewish Religion Works . Thus in the Epistle to the Romans , ch . 11. ver . 5. So then at this present time also , there is a remnant according to the election of Grace ; that is , tho' the Jewish Nation having rejected the gracious offer of the Gospel , are thereupon rejected from being the People of God , yet has God reserved to himself a Remnant from among them , even those who have embraced the Christian Religion ; And if by Grace , then is it no more of Works ; that is , and if it be upon account of their having embraced the Christian Religion , that they are reckoned the peculiar People of God , then is not this Privilege any longer annexed to the Professors of the Jewish Religion ; otherwise Grace is no more Grace ; that is , otherwise the Christian Religion is in vain , and not , what it pretends to be , the Grace of God : Thus also , ch . 6. ver . 14. Sin shall not have the dominion over you , for ye are not under the Law but under Grace ; that is , ye are not under the Jewish Religion , but under the Christian. So likewise in the Epistle to the Galatians , ch . 5. ver . 4. Christ is become of no effect unto you , whosoever of you are justified by the Law , ye are fallen from Grace ; that is , whosoever will needs retain the Jewish Religion , he takes upon him to fulfil the whole Law , forsaking the gracious Dispensation of the Christian Religion , and therefore Christ shall be of no effect unto him . 7. Again , because the Duties of the Christian Religion are almost wholly Moral and Spiritual , respecting the inward disposition of the Heart and Mind ; whereas on the contrary , the Ceremonies of the Jewish Law were for the most part external , and as the Apostle to the Hebrews calls them , Carnal Ordinances , respecting chiefly the outward purification of the Body ; therefore the Apostle calls the Christian Religion Spirit , and the Jewish Religion Flesh. Thus in the Epistle to the Romans , ch . 8. ver . 3 , & 4. For what the Law could not do , in that it was weak through the Flesh , God sending his own Son in the likeness of sinful Flesh , and for sin condemned sin in the Flesh ; that the righteousness of the Law might be fulfilled in us , who walk not after the Flesh , but after the Spirit ; that is , whereas the Jewish Religion , because of its outward and carnal Ordinances , was weak and insufficient to make Men truly Righteous ; God sending his own Son in the likeness of sinful Man to offer up himself a Sacrifice for the Sins of Mankind , established the Christian Religion , which purifying throughly the whole Heart and Mind , and purging the Conscience from dead Works , might through the Grace and Mercy of God avail to justifie Men from all things , from which they could not be justified by the Law. Thus also in the Epistle to the Galatians , ch . 3. ver . 3. Are ye so foolish ? Having begun in the Spirit , are ye now made perfect by the Flesh ? that is , Are ye so foolish as to think , that after ye have embraced the Truth of the Christian Religion , you can become yet more perfect by observing the Ceremonies of the Jewish Law ? 8. These are the Terms which the Apostle expresses the Christian and Jewish Religion by in these Epistles : And according to this Interpretation , the substance of both these Epistles may clearly be resolved into certain Arguments , by which the Apostle plainly and strongly proves , against the Judaizing Believers , that Obedience to the Christian Religion is sufficient to Salvation , without observing the Ceremonies of the Jewish . 9. His first Argument is this . The Jewish Religion having proved insufficient to make Men truly good , as the Natural Religion had before done , there was a necessity of setting up another Institution of Religion , which might be more available and effectual to that End ; now the setting up a new Institution of Religion necessarily implying the abolishing of the old , it follows that Christianity was not to be added to Judaism , but that Judaism was to be changed into Christianity , that is , that the Jewish Religion was from thenceforward to cease , and the Christian Religion to succeed in its room . This Argument the Apostle insists upon in the 1st , 2d , 5th , 6th and 7th Chapters to the Romans , and in the 1st and 4th Chapters to the Galatians . In the 1st and 2d Chapters of the Epistle to the Romans , he shows that the Jewish Religion had proved insufficient to make Men truly Holy , as Natural Religion had also done : In the 5th and 6th Chapters of that Epistle to the Romans , and in the 1st to the Galatians , he gives an account of the Institution of the Christian Religion , as more available to that End ; in the 7th Chapter to the Romans he shews that this new Institution of Religion necessarily implies the abolishing of the old one ; and this he does from the similitude of a Womans being bound by the Law to her Husband so long as he lives , but if her Husband be dead , she is free from the Law of her Husband ; which Similitude he applies , ver . 4. Wherefore my Brethren ye also are become dead to the Law by the Body of Christ , that ye should be married to another , even to him who is raised from the dead , that we should bring forth fruit unto God : In the 4th Chapter to the Galatians , he proves the same thing from the Similitude of a young Heirs being under Governors or Tutors , ver . 1. I say that the Heir , as long as he is a Child , differeth nothing from a Servant , tho' he be Lord of all ; but is under Tutors and Governors , until the time appointed of the Father ; even so we , when we were Children , were in bondage under the elements of the World : But when the fulness of time was come , God sent forth his Son , made of a Woman , made under the Law , to redeem those that were under the Law , that we might receive the adoption of Sons ; that is , The Jewish Law was an Institution of Religion adapted by God in great Condescention to the weak Apprehensions of that People ; but when the fulness of time was come , God sent his Son Jesus Christ to institute a more perfect Form of Religion , after the settlement of which in the World , the former Dispensation was to be disannulled , for the weakness and unprofitableness thereof . 10. The second Argument , by which the Apostle proves that the Christian Religion is sufficient to justifie a Man , without mixing therewith the Rites of the Jewish , is this : The Summ and Essence of all Religion , is Obedience to the moral and eternal Law of God ; since therefore the Ceremonies of the Jewish Law were instituted only for that very reason , that they might promote this great End , and prepare Mens Hearts for the reception of that more perfect Institution of Religion , wherein God was to be worshipped and obeyed in Spirit and in Truth ; 't is manifest , that when this more perfect Institution of Religion was settled , the former , which was designed for no other reason but to be a preparatory to this , must be abolished . This Argument the Apostle insists on in the 2d Chapter to the Romans , and in the 3d to the Galatians : In the 2d to the Romans he shows , that every Institution of Religion , and particularly the Jewish , was no otherwise of any esteem in the sight of God , than as it promoted that great end of Obedience to his Moral and Eternal Law : For Circumcision , saith he , verily profiteth if thou keep the Law ; but if thou be a breaker of the Law , thy Circumcision is made Uncircumcision ; Therefore if the Uncircumcision keep the Righteousness of the Law ; shall not his Uncircumcision be counted for Circumcision ? And shall not Uncircumcision , which is by nature , if it keep the Law , judge thee who by the Letter and Circumcision dost transgress the Law ? For he is not a Jew which is one outwardly , neither is that Circumcision which is outward in the flesh ; But he is a Jew which is one inwardly , and Circumcision is that of the heart in the spirit and not in the letter , whose praise is not of Men but of God , v. 25. to the end . In the 3d to the Galatians he argues , that the Jewish Religion having been thus instituted only to prepare Men for that Obedience to the Eternal Law of God , which was to be the sum and essence of the Christian Religion ; it follows that when this latter and more perfect Institution took place , there was no need of continuing the former : The Law , saith he , was added because of transgressions , till the Seed should come , to whom the Promise was made , v. 19. And v. 23. Before Faith came we were kept under the Law , shut up unto the Faith which should afterward be revealed ; Wherefore the Law was our School-master to bring us unto Christ , that we might be justified by Faith ; But after that Faith is come , we are no longer under a School-master . 11. The Third Argument which the Apostle makes use of to prove that those who were converted to the Christian Religion , were not bound any longer to observe the Jewish , is this : The Religion of Abraham was such a Religion , as was acceptable to God , and available to Justification ; But now the Religion of Abraham was the same with the Christian Religion , consisting only of Faith and Obedience without the works of the Jewish Law ; ( For the Scripture saith expresly , that the Gospel was Preached before unto Abraham , and that his Faith was reckoned unto him for Righteousness , when he was not in Circumcision , but in Uncircumcision ; ) It follows therefore , that the Faith and Obedience of the Christian Religion shall be imputed unto us for Righteousness , without the works of the Jewish Law. This Argument the Apostle largely and strongly insists upon in the whole 4th Chapter of the Epistle to the Romans , and in the 3d to the Galatians , as you may there read at large . 12. The fourth and last Argument , by which the Apostle proves that the Christian Religion is sufficient to Salvation without retaining the Jewish , is this : The Posterity of Abraham were the Elect and the peculiar People of God ; But by the Posterity of Abraham is not meant strictly those who descend from Abraham according to the flesh , but the Children of the Promise , ( that is , as many as are of the Faith of Abraham , ) shall be counted for the Seed : The true Religion therefore and Service of God , is not confined to the Jewish Nation , who are the Posterity of Abraham according to the flesh , but the Gentiles also which believe , have attained to Righteousness , even the Righteousness which is of Faith ; that is , those of all Nations , as well Gentiles as Jews , who embrace the Christian Religion , which is the same with the Religion of Abraham , shall be justified with faithful Abraham . And this Argument the Apostle insists upon in the 9th , 10th , and 11th Chapters of the Epistle to the Romans , and in the 4th to the Galatians . 13. This is the Sum of the Arguments , which the Apostle makes use of in these two Epistles , to prove against the Judaizing Christians , that there was no necessity of retaining the Jewish Religion together with the Christian. And from the largeness , clearness , and strength of these Arguments , 't is evident that the determination of this Question is indeed the principal scope and design of the Apostle in these Epistles . For nothing can be more absurd than to suppose , that the Apostle should most strongly and largely demonstrate a thing , which was not really the design of his discourse ; or that on the other hand he should make a thing the professed Subject of his discourse and yet prove it by such intricate and obscure Arguments , as the wisest and cunningest of Men should never be able to reconcile , either with the rest of the Scripture , or with themselves . 14. We must not therefore so understand any passages in these Epistles , as if the Apostle designed to magnifie one Christian Virtue in opposition to all or any of the rest ; but only that he would set forth the Perfection of the Virtues of the Christian Religion , without the Ceremonies of the Jewish . Thus when he tells us that we are justified by Faith without Works , we must not interpret it of the Faith of the Christian Religion , in opposition to the Works of the Christian Religion , but of the Faith of the Christian Religion , in opposition to the Works of the Jewish . For so the Apostle himself most expresly explains it , Gal. 5. 6 In Christ Jesus neither Circumcision availeth any thing , nor Uncircumcision , but Faith which worketh by Love ; that is , it matters not whether a Man observes the Works of the Jewish Religion or no , if he maintains but the Faith , and the Obedience of the Christian. But as to the Works of the Christian Religion , the same Apostle every where urgeth their necessity , and particularly the five last Chapters of the Epistle to the Romans are a most earnest exhortation to be fruitful therein . 15. From which it follows most evidently , that there is no contradiction between St. Paul and St. James , when the one says that a Man is justified by Faith without Works , and the other saith that Faith without Works cannot justifie . For the one speaking professedly of the Works of the Jewish Religion , and the other of the Works of the Christian , 't is plain that the Faith of the Christian Religion may avail to justifie a Man without the Works of the Jewish Religion , ( which is the Assertion of St. Paul ; ) tho' it cannot do so without the Works of the Christian Religion , ( which is the Assertion of St. James . ) The Faith of Abraham , saith St. Paul , was accounted to him for Righteousness ; that is , his Faith was accepted without Circumcision , and without observing the external Rites of the Law : But it was by Works , saith St. James , that Abraham our Father was justified ; that is , it was by real * Obedience to the moral and eternal Law of God , such as is now required by the Christian Religion , that his Faith was made available to Justification . So that there is no other difference between these two great Apostles , than as if a Man should say , That believing the Christian Religion is sufficient to Salvation , without obeying the Jewish Religion , but that it cannot be so without obeying the Christian. 16. From all which 't is plain , that the Doctrine of St. Paul concerning Faith and Works , delivered in his Epistles to the Romans and Galatians , is so far from contradicting what I have laid down in the foregoing Chapter , concerning the True Notion of Religion in general , ( namely that the Essence and End of all true Religion is Obedience to the Moral and Eternal Law of God , ) that on the contrary nothing does more clearly and more strongly confirm it . CHAP. V. Of the Duties of Religion in particular . 1. THirdly , Endeavour to gain a clear and distinct Knowledge of the particular Duties of Religion . 'T is not sufficient to understand in general wherein True Religion consists , and to have right Notions concerning its Obligations in general , but we must also consider the Particulars of our Duty , and view them distinctly under some proper Heads . Many there are who have right and true Notions concerning the Nature of Religion in general , who understand well enough and are convinced that the only thing that can be accepted in the sight of God , is Holiness of Life and Universal Obedience to all his Commands ; who yet * contenting themselves with this slight , general , and superficial Knowledge , and never giving themselves time to meditate seriously on the several particular Branches of their Duty , are very apt to impose upon themselves with a partial Obedience ; and while they satisfie their own Minds with some loose and general Considerations , that their Lives are Religious in the main , that they have a general esteem for Virtue and Religion , and that they hate Profaneness and professed Irreligion , they make a shift to live in the habitual Practice of some great Sin , or in the constant neglect of some important Duty . 2. My design is not in this short Essay , to make a large and particular Deduction of all the several Branches of our Christian Duty . This has already been fully and excellently done * by some of our own Writers . I shall only lay down the chief Particulars of our Duty under some brief Heads , which may be easily remembred and carried constantly in Mind , as perpetual Memorials of what upon all occasions we must remember our selves to be absolutely and indispensably obliged to : And they shall be these Three . 3. First , That we ought to be always devout towards God , with the profoundest Veneration of Mind possible , and to seek all opportunities of expressing that Devotion . By this Rule is commanded Faith in God , Trust and Dependance upon him , Submission and Resignedness to his Will , Fear and Love of him , Zeal for his Honour , Prayer and Thankfulness to him , and a conscientious Attendance upon his Worship and Ordinances : And by it is forbidden , Blasphemy and Profaneness , Superstition and Idolatry , Witchcraft and Consulting with such as are reputed to have Skill in any evil Art , Perjury and vain Swearing , Unbelief and Distrust of God , want of Zeal for his Honour , Unthankfulness and Neglect of Prayer , Carelessness in Religion and Neglecting to attend upon the Publick Worship . 4. Secondly , That we ought constantly to indeavour in the whole Course of our Lives , to promote the Good and the Happiness of all Men. By this Rule is commanded Honour and Reverence , Fidelity and Obedience towards those who are our Superiors ; Goodness and Kindness , Affability and Courteousness , Justice and Honesty , Gentleness and Candour , Meekness and Peaceableness , Forgiveness of Injuries , and a Desire of doing all possible Kindnesses to those who are our Equals ; Pity and Succour , Mercifulness and Compassion , Alms and Beneficence , Instruction and Assistance , and all manner of Help and Encouragement to those who are our Inferiors : And by it is forbidden , Disobedience and Rebellion , Traiterousness and Speaking Evil of Dignities ; Murder and Stealing , Extortion and Fraud , Perfidiousness and Lying , Oppression and Over reaching , Calumny and Evil-speaking , Hatred and Revenge , Sourness and Unkindness , Anger and Passion , Peevishness and Ill-nature , Sullenness and Moroseness , Discord and Unpeaceableness ; Cruelty and Uncharitableness , Pride and Haughtiness , and Unconcernedness at the Wants and Miseries of Others . 5. Thirdly , That we ought to be Temperate and Abstemious in the Use of all Temporal Enjoyments , as Soldiers of Christ , and Candidates for Heaven ; as those who look for their Portion not in the Pleasures of this World , but in the Happiness of the other . By this Rule is commanded Temperance and Sobriety , Chastity and Purity , Contentment and Contempt of the World , Patience and Watchfulness , Mortification and Self-Denial , Heavenly-mindedness and Humility : And by it is forbidden , Gluttony and Drunkenness , Adultery and Fornication , Uncleanness and Lasciviousness , Voluptuousness and Sensuality , Covetousness and Ambition , Idleness and Softness , Impatience and Discontent . 6. This is the Summ of the Duties , which every one who will in earnest dedicate himself to the Service of God , and seriously enter upon a Religious Course of Life , must resolve to perform . Whoever will bear his Cross and come after Christ , must first consider , whether for the sake of God and Religion , he can be able to bear the Scorn and Contempt of Impious and Prophane Men , and suffer all things rather than be compelled to do any thing to the dishonour of his God ; he must consider whether for the sake of Justice and Charity he can be able to Sacrifice his dearest Interests , to conquer his most natural Passions , and to despise the Glory and Splendour of the World ; and he must ask himself whether for the sake of Temperance and Purity , he can be able to mortifie his most darling Lusts , and as a resolute follower of a Crucified Saviour , contemn all the Pleasures of Flesh and Sense : For unless he can peremptorily resolve with himself to do all this , his Profession of Religion will certainly be in vain , and he cannot be the Disciple of Christ. Which of you , saith our blessed Saviour , intending to build a Tower , sitteth not down first , and counteth the cost , whether he have sufficient to finish it ? Lest haply after he has laid the Foundation , and is not able to finish it , all that behold it begin to mock him , saying , This Man began to build , and was not able to finish . Or what King going to make War against another King , sitteth not down first , and consulteth whether he be able with ten thousand , to meet him that cometh against him with twenty thousand ? So likewise , whosoever he be of you , that forsaketh not all that he hath , that is , who does not resolve with himself to perform his Duty , whatever it may cost him , he cannot be my ▪ Disciple , Luke 14. 28 , &c. CHAP. VI. What is to be done at Confirmation : Of solemnly renewing the Baptismal Vow . 1. WHen a Person is thus arrived to a firm Belief of the great Truths of Religion ; When he Understands distinctly the Extent and Obligation of his Duty ; and is come to a settled Resolution of conducting the whole course of his Life , according to that Knowledge ; then is it that he becomes truly meet for the Kingdom of God , and is rightly prepared to make a solemn Profession of his being a Disciple of Christ. Which the Church has wisely ordained should be done publickly at Confirmation : where by Ratifying with our own Mouth the Vow made in our Name by our Sureties , we solemnly take upon our selves to perform all the Duties , which the Condition of our Baptismal Covenant obliges us to observe ; and by Imposition of Hands , ( according to the constant practice of the Church since the times of the Apostle ) we have sealed and Confirmed to us all the Privileges , which the condition of the same Baptismal Covenant intitles us to receive . 2. First therefore , at receiving Confirmation , Consider that you now Solemnly undertake for your self to perform all the Duties , which the Condition of your Baptismal Covenant obliges you to observe . Consider that you now confirm & ratifie , all that your Sureties promised and vowed for you at your Baptism . Consider that you now ingage in your own Person , To renounce the Devil and all his Works , the Pomps and Vanities of this Wicked World , and all the sinful Lusts of the Flesh ; that you now ingage to stand firm in the Belief of the Christian Doctrine , and never to be ashamed to confess the Faith of Christ crucified , or afraid to own your self his Disciple ; and that you now ingage to obey from henceforward all the Commandments of God , that is , to live ( with all the Strictness and Purity of the Gospel ) in the constant Practice of every one of those Duties , of which I have briefly set down the Heads in the former Chapter . 3. And consider , that you promise all this most solemnly , in the Presence of God and before the whole Congregation . Consider , that you enter into this Promise with such solemnity , as lays upon you the strongest possible Obligations to Virtue : Consider that you so enter into this Promise with Knowledge and Deliberation , that if you shall afterwards fall into any Course of sin , in contempt of such repeated Obligations to the contrary , the Guilt thereof will be extreamly increased ; and that therefore you ought now , to affect your Mind deeply with a sence of the heinousness of sin , and to strengthen mightily your good Resolutions . Antiently , every one that was baptized , was taught to look upon himself as entring into so solemn an Obligation of Religion , that if after that Great and Sacred Vow he should fall into any wilful and known sin , it could not be forgiven him but upon a proportionably great and long Repentance : And the same Reason there is now , why every one that by Confirmation dedicates himself to the Service of God , and makes publick Profession of his being a Disciple of Christ , should look upon himself as entring into such a solemn Obligation , as should make him exceeding fearful of falling for the future into any great sin , the Guilt of which will be extreamly increased by being committed after such repeated Vows and Promises to the contrary . 4. Yet is this no Reason why any one should defer being Confirmed , as if by omitting to bind himself by this New and Solemn Promise , he might continue to sin with less guilt and less danger . For though the guilt of sin be indeed mightily increased , by being committed after repeated Obligations to the contrary ; yet if any one omits to renew his Obligations , only for that reason , that he may continue in sin ; his sin is then equally heinous and against Knowledge , as if he had renewed his Obligation . Baptism is a solemn Obligation to be Religious ; and many of the Antients , because they thought sin would be more heinous after so solemn an Obligation , did therefore defer to be Baptized till the end of their Lives . The Lord's Supper is also a solemn Obligation to be Religious ; and many in our days , because they think sin will be more heinous after so solemn an Obligation , do therefore defer receiving the Communion all their Lives . But 't is plain these men run into a very great Errour . For the reason why sin after repeated Obligations to the contrary , becomes more heinous , is because it is committed with greater Deliberation & against clearer Convictions : When therefore a man who Believes Religion , and Understands its Obligations , omits these Duties for no other reason , but that he may sin ( as he thinks ) with less danger ; his sins are then equally deliberate , and against equally clear Knowledge ; and he moreover adds to them a contemptuous neglect , of the means of becoming more Religious . CHAP. VII . Of the Certainty of God's Grace , and the Assistance of his Holy Spirit . 1. SEcondly , Consider that you come now to have Sealed and Confirmed to you all the Privileges , which the Condition of your Baptismal Covenant intitles you to receive . At Baptism we are admitted into the Church of God , and have a Title to the Graces and Assistance of the Holy Spirit ; and at Confirmation this Grace is Sealed and Assured to us , by the external Sign of Imposition of Hands . When therefore you come in this solemn manner to make Profession of your Religion , and to dedicate your self to the Service of God , be sure to come with earnest desires , and a longing Soul , with firm Faith , and a well-assured Hope , with a pure Heart , and a Mind prepared for the reception of the Holy Ghost ; and God will not fail , to pour down upon you the abundance of his Grace ; to give you strength from thenceforward to overcome both the inward corruption of your Nature , and the outward temptations of the World and the Devil ; to inable you to continue firm in the Faith of Christ , and in the Obedience of his Commands ; to preserve you always from the Dominion of Sin , and to bring you safe unto his Kingdom of Glory . 2. There is nothing more pernitious to the Souls of Men , than an Opinion of the Uncertainty of the Grace of God , and it s not being annexed constantly to the use of means . If we imagine that our Nature is so utterly corrupted , that we can no more do or will any thing that is good than a dead Body can move , or bring it self to Life , till we be acted by such a mighty and extraordinary Grace of God , as nothing that we can do can in the least prepare us to receive ; If we imagine that the Temptations of the World and the Devil are so strong , that we cannot possibly overcome them without such a powerful Assistance of the Holy Spirit , as God has not annexed to the use of any Ordinances or Means of Religion ; If we imagine that the Commandments of God are so impossible to be kept , that after all we can do , we must sit still in expectation of being converted suddenly by an irresistible Grace ; this must needs make all our Indeavours weak and faint , dead and without heart , and we shall certainly never be able to overcome our Temptations and to Persevere in Well-doing : 3. It must indeed be confessed , that the Corruption of our Nature is really so great , that we cannot do any thing as of our selves : It must be confessed , that the Temptations of the World and the Devil are really so strong , that we can never , meerly by our own strength , be able to stand and Persevere unto the end : It must be confessed , that the Commandment of God is so exceeding broad , that by all that we can do by our own power , we can never be justified in the sight of God. But then if our Saviour has deliver'd us from this Corruption of our Nature , and has broken all the Powers of Sin and Satan : If Christ by his Death has purchased this Grace for us , that upon our attending the Ordinances and Means of Religion which he hath appointed , God will as certainly bestow upon us the sufficient Assistance of his Holy Spirit , as a tender Father cannot deny his Child any reasonable Request : If God will not suffer us to be tempted above what we are able , but will with the Temptation also make a way to escape , and whenever he requires more of us than we are naturally able to perform , will certainly afford us an extraordinary Assistance proportionable to the difficulty we are obliged to encounter ; ( as he constantly did to the Primitive Christians , who through the mighty Power of the Spirit were enabled to bear all the most exquisite Torments , that either the wit of Man , or the Malice of the Devil could invent , with less concern than we can even indure to hear or read of them : ) If all this , I say , be true , 't is evident that if notwithstanding this we still continue in Wickedness , all these specious Pretences will by no means excuse us , but we shall be found to have done despite unto the Spirit of Grace , and to have neglected our great Salvation . 4. Think not therefore that the Corruption of your Nature is greater , than that Grace and Assistance which God now affords you ; For so you may sit still under the Dominion of sin , in a vain expectation of being converted by some sudden and All-powerful Grace of God , till you be surprized by the Revelation of his righteous Judgment : But know , that to all those who are Baptized in his Name , and who Profess and Endeavour to obey his Commandments , God doth give both to will and to do of his good Pleasure ; and therefore you are from henceforward indispensably bound , to work out your own Salvation with fear and trembling . Think not that the Temptations of the World and the Devil , are more powerful than that strength wherewith God now indues you ; For so you will be sure to be overcome by them : But know , that our Saviour has Overcome the World and the Devil , so that they have * no more power over the Servants of God ; and therefore we are bound to overcome them also , and to be more than Conquerours through him that loved us , Rom. 8. 37. Think not that the Commandments of God are hard and impossible to be kept ; For * so you will certainly not be able to keep them : But know , that thro' Christ who now strengthens you , you may make them † easie , and light , and pleasant ; and therefore you are from henceforward indispensably obliged to keep them . 5. These are the Qualifications , with which a Person ought to come to Confirmation , that he may receive it with Advantage and Profit . I shall now give some brief Directions , how one that has thus solemnly entred into the Profession of Religion , may continue to live worthy of that Holy Profession . CHAP. VIII . What is to be done after Confirmation . Of Perseverance ; and of the danger of Apostacy . 1. AND First , Persuade your self of the necessity of Persevering in the constant Practice of Religion and Virtue , from this Period . The Primitive Christians thought themselves absolutely obliged , to live in the constant Practice of all Holiness and Virtue , from the time of their Baptism to their Death : And if we have taken upon our selves the same Baptismal Vow ; if We have entred into the same Profession of Religion ; We ought also from that time forward to have the same Apprehensions . Think not that the making a Publick and Solemn Profession of Religion will be of any advantage to you , unless the following part of your Life be suitable to and worthy of that Profession . Think not that your present Zeal and warmth of Devotion will stand you in any stead , unless it work in you such a lasting Disposition of Mind , as will afterwards , when Temptation and Trial shall succeed , preserve you stedfast and unmoveable in the performance of your Duty . 2. The Christian Life is a Spiritual Warfare , wherein we must fight against the Temptations of this World , for the Glories of the other ; and the Reward is promised , not to him that shall fight , but to him that shall overcome . We are told , that many should embrace the Doctrine of Christ , and receive his Word even with joy ; but because in time of Temptation they would fall away , it should profit them nothing to have once been Believers . This whole Life , is a state of Trial and Probation ; and however painfully we have laboured , yet if we leave off before our Work be done , we must lose our Reward . They that run in a race , saith the Apostle , run all ; but 't is not they that rûn , but they that continue to run without fainting to the end , that shall obtain the Crown . Men are exceeding apt to deceive themselves with an imagination , that some warm fits of Devotion , the doing now and then a work of Charity , and the abstaining from Sin for some time , when perhaps the Temptation is less violent than ordinary , will be look'd upon as the running the Christian Race : But let no Man deceive himself with vain Imaginations : This is indeed running , but not so as to obtain ; this is indeed fighting , but not so as to conquer , but to be overcome . 'T is not the struggling with Sin , or the interrupting a wicked Life by some short lived Repentance , that will intitle us to a Crown of Righteousness ; but we must overcome , and we must evidence our Victory by a steady course of Piety , or our Labour will prove to be in vain . 3. Many there are , who upon † some affecting Discourse , or some remarkable Providence , or some occasional warmth of Devotion , do please themselves with good Resolutions , do admire the Pleasures of Virtue , and with a transporting glimpse of the Joys of Holiness , do imagine themselves almost at the Gates of Heaven ; and yet when the Fit is over , the Cares of this World , and the Deceitfulness of Riches , and the Lusts of other Things returning upon them , choke the Word and it becometh unfruitful ; and all their Pious Intervals serve to no other purpose , but to make their Misery so much the more lamentable and deplorable , by how much they have come nearer to the Kingdom of God , and have been almost upon the point of making themselves Happy . What pity is it , that they who have had a taste of the good Word of God , and the Powers of the World to come , should for want of being able to withstand the Allurements of some trifling Pleasure , or for want of Resolution to incounter some short and temporal Hardship , forfeit all their glorious Hopes of Happiness , and lose the Crown of Immortality ! Yet that they must do so if their Love wax cold , and they be offended at the appearance of any Temptation , the Scripture every where most expresly assures us . 4. He that endureth to the end , saith our blessed Saviour , the same shall be saved , Matth. 24. 13. But if any one draw back , my Soul shall have no pleasure in him , Heb. 10. 38. For no Man having put his hand to the Plough , and looking back , is meet for the Kingdom God , Luke 9. 62. Not every one that saith unto him , Lord , Lord ; not every one that embraces his Religion , and makes Profession of it ; nay , not every one that receiveth his Word with gladness , and obeys it for a time , even with Sincerity ; but he that with an unwearied constancy maintains his Resolutions , and in the midst of all Temptations preserves his Integrity to the end ; he only has a certain Title to our Saviour's Promise . 5. And to the same purpose the Apostle St. Paul , Rom. 2. 7. assures the Promise of Eternal Life , not to those who shall begin to do well , or to those who shall by fits , and at certain times , do some works of Righteousness ; but to those only , who shall persevere in a steady course of Piety ; to them who by patient continuance in well-doing , seek for Glory , and Honour , and Immortality . And again , Heb. 3. 14. he tells us , that we are made partakers of Christ , if we hold the beginning of our Confidence stedfast unto the end . The Hebrews to whom this Epistle was written , were certainly sincere Christians ; they had been enlightned by Baptism and the preaching of the Word ; they had tasted of the heavenly Gift , and were made partakers of the Holy Ghost ; they had tasted the good Word of God , and the Powers of the World to come ; and yet the Apostle tells them , that all this would not make them partakers of Christ ; i. e. would not intitle them to the Promises which the Gospel makes to Obedience , unless they persevered in this state to the end : Nay , so far would all these glorious Things be from ascertaining them of Happiness , that if they fell away , the having formerly been partakers of so great Privileges would but * increase their Condemnation , and make their State more desperate . 6. Terrible are the Threatnings which the Scripture makes to those , who having known their Duty and begun to obey it , shall again return to a course of Wickedness . If after they have escaped the Pollutions of the World through the knowledge of our Lord and Saviour Jesus Christ , they shall be again intangled therein and overcome , the latter end is worse with them than the beginning : For it had been better for them not to have known the way of Righteousness , than after they have known it , to turn from the holy Commandment delivered unto them , 2 Pet. 2. 20. I will therefore put you in remembrance , though you once knew this , how that the Lord having saved the People out of the Land of Egypt , afterwards destroyed them that believed not : And the Angels which kept not their first estate , but left their own habitation , he hath reserved in everlasting Chains under darkness , unto the Judgment of the great Day , Jude 5 , & 6. Lest there be any Fornicator or profane Person , as Esau , who for one morsel of Meat sold his birth-right ; for ye know how that afterward , when he would have inherited the Blessing , he was rejected , for he found no place of Repentance though he sought it carefully with tears , Heb. 12. 16. If we sin wilfully , after we have received the knowledge of the Truth , there remaineth no more Sacrifice for Sins , but a certain fearful looking for of Judgment , and fiery Indignation , which shall devour the Adversary , Heb. 10. 26. It is impossible for those who were once enlightned , and have tasted of the heavenly gift , and were made partakers of the Holy Ghost , and have tasted the good Word of God , and the Powers of the World to come , if they shall fall away , to renew them again unto Repentance ; seeing they crucifie to themselves the Son of God afresh , and put him to an open shame , Heb. 6. 4. The meaning of all which Places is plainly this , not indeed that 't is impossible to obtain Forgiveness , but that there is no more Baptism , no more Baptismal Remission ; and that therefore if Men after the clear knowledge of their Duty , relapse any more into a state of gross Wickedness , they cannot be forgiven but upon such a great and active Repentance , as 't is exceeding difficult to renew such Persons unto . 7. For this Reason our Saviour warns us to watch , and to be ready always , to have our Loins girded about and our Lights burning , and to be like Men that wait for their Lord when he shall return from the Wedding , that when he cometh and knocketh they may open unto him immediately , Luke 12. 35. And again , Take heed to your selves , lest at any time your Hearts be overcharged with surfeiting , and drunkenness , and the cares of this life , and so that day come upon you unawares ; for as a Snare shall it come on all them that dwell upon the face of the whole Earth : Watch ye therefore , and pray always , that ye may be accounted worthy to escape all these things that shall come to pass , and to stand before the Son of Man , Luke 21. 34. And the Apostles also in their Epistles , are perpetually warning us to watch and to be solicitous , to take great heed ( as of a thing of most extreme danger ) lest at any time we fail of the grace of God , and left any root of bitterness springing up trouble us , and thereby we be defiled . 8. And indeed the ancient Church thought they could never carry this Point too far . To the Converts who had newly entered into the Profession of Religion , they always urged the necessity of Perseverance with the utmost Rigour : And those Texts of Scripture , which seem the most severely to threaten Apostates , that is , such as after their embracing the Truth of the Gospel , wilfully relapsed into the Practice of any notorious Wickedness , they always interpreted to them in the most * strict Sense , that by those Terrors of the Lord they might preserve them ( if possible ) in their Innocence ; though those who had already sinned they treated more mildly , that they might incourage Repentance and prevent Despair . CHAP. IX . Of Innocence and an early Piety . 1. SEcondly , Consider the inestimable Advantage of Innocence , and of an early Piety . Innocence is a Jewel which no Man understands the value of , and no Man knows what he does when he first parts with it . When a Man is first beaten from his good Resolutions , and seduced by the Temptations of Sin and Folly , he is then driven from his best strong-hold ; his Strength , his Courage , his Assistance is diminished ; and when or how far he shall be able to recover them , he cannot tell . When a Man is first inticed to sin wilfully and against knowledge , he makes Shipwrack of a good Conscience , and parts with that Peace of Mind , which how far he shall ever be able to recover , he cannot know . When a Man is first vanquish'd by the Enemies of his Salvation , the World , the Flesh , or the Devil ; and prefers any Pleasure , or any Interest to his Duty ; he then forfeits his Title to the Crown promised to those who shall overcome ; and how far his Endeavours will afterwards be accepted , he cannot tell . 2. While a Person who has entered early into the Profession of Religion , is yet innocent and uncorrupted with Vice ; he begins his Christian Warfare with firm and unbroken Resolutions , with a free and undistracted Mind , and with the certain Assistance of God's Holy Spirit : But when once he has forfeited this happy Innocence , and is fallen from his first Love ; his Zeal for Virtue grows less strict , and his hatred against Vice less severe ; his Resolutions become weaker and more inconstant , his Passions stronger , and his Mind more unsettled ; and the Grace of God is proportionably withdrawn from him ; so that it becomes much more difficult to recover his first State , than it had been to preserve it . Think not therefore , when first Temptations offer themselves , that you can now yield to them , and afterwards return to your Duty : ( For if your Resolutions when firmest are not able to resist , much less will they do it when they have once been broken ; if you cannot withstand the temptations of Vice while it is yet at a distance , much less will you be able to do it when it has interested your Passions and insinuated it self into your Affections ; if you cannot maintain your Ground while the Spirit of God is ready constantly to assist you , much less will you do it when he has withdrawn himself from you : ) But resolve bravely now , while it is called to Day , while you have Time and may do it with the greatest Advantages , to make your Religion easie , and your Happiness secure ; set out with a mighty Resolution in the Christian Race , and press forward toward the Mark of the Prize of the high Calling : Despise all the Temptations of the World , and the Flesh ; and resist the Devil , and he will flee from you . 3. Again , while one who has early entered into the Profession of Religion , maintains his Integrity , and stands firm against all the Temptations of Sin and Satan ; he carries with him not only a quiet Conscience and an undisturbed Mind , but such a full Assurance and Joy in the Holy Ghost , as inables him to perform his Duty not only willingly but cheerfully , and to despise all the Temptations of this present World as Vanity and Nothing : But when once he has made Shipwrack of a good Conscience , and is overcome by the Temptations of the World and the Devil , to sin in any gross and notorious Instances ; then Fears and Doubts , Anxieties and Scruples , must be his Portion ; and though by Repentance he may recover a well grounded Hope , and through the Mercy of God a certain expectation of Pardon , yet not easily the assurance and joy of Innocence . Think not therefore , when you are tempted by Sin , that you may now yield to its Solicitations , and afterwards by Repentance recover your first peace and quiet of Conscience : ( For when once the support of a good Conscience is lost , Obedience will be much more difficult ; and Peace will not return , but after much Labour and many Fears , after great Sorrow and long Doubts : But resolve now to resist the very first Motions of Sin ; and be convinced there is no Pleasure but in a good Conscience , nor any Joy but in the Obedience of God's Commands . 4. Lastly , While one who has entered betimes into the Profession of Religion , continues resolutely to preserve his Innocence , and conquers all the Temptations of Sin ; he has a certain Title to that exceeding weight of Glory , that Crown of Righteousness , which God has laid up for those who shall keep the Faith and patiently continue in well-doing : But when once he turns from the holy Commandment delivered unto him , and is overcome by the inticements and allurements of Sin , he forfeits his Title to that Crown of Glory ; and to what degree his after-endeavours will restore him , he cannot tell . That Repentance will procure him Mercy and Pardon , is certain ; but to recover the Reward and the Crown of Innocence , it must be very early and very effectual . All that a late Penitent can hope for , is to obtain forgiveness and be admitted to Heaven : The bright Crowns will be reserved for those , who have fought the good Fight and overcome the World. Think not therefore , when you are assaulted by Temptation , that you may now enjoy the Pleasures of Sin , and afterward by Repentance attain to the Reward of Virtue also : ( For though God hath indeed promised that those who are hired into the Vineyard at the eleventh hour , that is , those who are late instructed in the Religion of Christ , or in the knowledge of their Duty , shall have the same Reward with those who have born the burden and heat of the Day ; yet he has no where promised that those who stand idle in the Vineyard till the 11th Hour , that is , who notwithstanding they believe the Gospel and know their Duty , yet defer their Repentance to the last , shall receive likewise the same Reward : ) But resolve now , as a faithful Soldier of Christ , to resist resolutely the Temptations of the Devil , to despise the Glory and Vanity of the World , to get above the Pleasures and Deceits of Sense ; and then your Labour will be sure not to be in vain in the Lord. 5. 'T is to those who thus overcome , that those great and glorious Promises in the New Testament are made : Rev. 21. 7. He that overcometh , shall inherit all things ; and Rev. 3 21. To him that overcometh will I grant to sit with me in my Throne ; even as I also overcame , and am set down with my Father in his Throne : and the like . He that overcometh ; that is , He that having embraced the Gospel of Christ , and being firmly persuaded of the Truth of his Religion , continues stedfast in this Faith and in the Obedience thereof , in spight of all the Temptations of Sin and Satan to the contrary . In the Primitive Times , the great Temptation with which Christians were assaulted , was Persecution ; by which they were tempted to deny their Saviour , and to renounce that Faith which they had once embraced , by returning again to the Idolatrous worship of the Heathen Gods : This was their peculiar Conflict and Trial ; and he that in that great Trial resisted unto Blood , chusing rather to endure the most exquisite Torments , and to die the most cruel Death , than to deny Christ , was said in a peculiar and more emphatical Sense to have overcome : And to those Persons we must understand these great Promises , to be primarily and more immediately made . But that they proportionably belong to all other Christians also , who in the midst of any other Temptations shall keep the Works of Christ , and victoriously persevere in their Integrity to the end , is evident : For the Promise is not made to him that overcometh , for that reason because 't is this or that particular Temptation that he overcomes ; but because he maintains his Integritry inviolable to the last , notwithstanding the force of any Temptation to the contrary . And perhaps if we consider the Matter closely , 't is not easie to determine which is more difficult and shews a greater constancy of Mind , to die for the sake of Christ , or to live in the constant contempt of all the Pleasures and Enjoyments of Life ; to part actually with all our temporal Goods for the Name of Christ , or to keep them with such indifferency as if we enjoyed them not . Those Persons therefore who entring early into the Profession of Religion , when their temptations to Sin were most numerous and most powerful , continued stedfast in the Love of God and of Virtue , unmoved amidst the perpetual Allurements of Pleasure , the dazling Vanities of worldly Glory , and the manifold Deceitfulness of Riches ; were by the Ancients looked upon with * no less Esteem , than those who suffered for the Name of Christ ; and were thought to have a Title to as great a Reward . 6. Let those who have still the Time before them , and are so happy as not to have been yet seduced through the deceitfulness of Sin , consider these things . Let them consider , what a Prize they have in their Hands ; and let them be zealous that no Man take their Crown . Let them consider , that if God and Angels rejoyce at the Conversion of an old and great Sinner , much more must they be pleased to see a young Person amidst the alluring Glories and Pleasures of the World , bravely resisting all its Temptations . Let them consider , that That time , which a dying Sinner would , if it were possible , give Millions of Worlds to redeem , is now in their Hands ; and they may make a glorious use of it . Let them consider , that they are yet cloathed with the white Robe of Innocence ; and if they be careful never to defile that Garment , they may attain to a Portion among those few , who shall walk with Christ in white , for they are worthy . Let them consider , that if they zealously continue to maintain their Innocence and their good Works for a few Years , they will soon be almost out of the danger of Temptation ; they will escape the bitter Pangs of Remorse and Repentance ; they will be wholly above that greatest of human Miseries , the dread and horrour of Death ; and may , not only without Fear , but even with exceeding Joy , expect the appearance of our Lord Jesus Christ at the Judgment of the great Day , and in the Glory of the World to come . Lastly , let them consider , that if they hold fast the confidence and rejoycing of their Hope firm unto the end , they shall be intitled to all those great and inconceivable Promises , which our Saviour has made to those who shall overcome : To him that overcometh , will I give to eat of the Tree of Life , which is in the midst of the Paradise of God , Rev. 2. 7. He that overcometh , shall not be hurt of the second Death , ver . 11. He that overcometh , the same shall be clothed in white Raiment , and I will not blot his Name out of the Book of Life , but I will confess his Name before my Father , and before his Angels , Rev. 3. 5. Him that overcometh , will I make a Pillar in the Temple of my God , and he shall go no more out , and I will write upon him the Name of my God , and the Name of the City of my God , which is New Jerusalem , ver . 12. And , To him that overcometh , will I grant to sit with me , in my Throne , even as I also overcame , and am sit down with my Father in his Throne , V. 21. CHAP. X. Of making Religion the principal Business of our Lives . 1. THirdly , Resolve to make Religion the main Scope of all your Actions , and the principal Business of your Life . One great reason , why Religion , which was the reigning Principle that wholly governed the Lives of the Primitive Christians , has now so little influence upon the Actions of Men ; is because those Holy Men sought first the Kingdom of God and his Righteousness , and relied upon the Providence of God to have all other things added unto them ; whereas now , Men make Religion not their first , but their last care ; and while their whole Hearts and Affections are set upon the things of this present World , they think themselves sufficiently Religious if they spend but some small Portions of their time in the outward and Ceremonious Acts of Religion . But if Religion be the same now , that it was in the times of the Primitive Christians ; if the Happiness proposed to us , be the same for which they so painfully contended ; if our Obligations , ( excepting perhaps some few particular Cases , ) be the same with theirs ; this slight , careless and superficial Religion , will not serve our turn . He that will obtain that Crown of Immortality , which God has promised to those who Love and Obey him , must be effectually and Substantially Religious in the main Course of his Life ; and he that will be so truly and sincerely Religious , must make that Religion his principal and his first Care. 2. By making Religion the Principal Care and Study of our Lives , I do not mean that Men should withdraw themselves from their Business and Imployments in the World , to spend their time anxiously in Reading , Praying , Meditating & the like : I hese things are not the whole , nor the principal part of Religion ; and it is an Antient and Notorious Errour , to think that Men can become more truly Religious by the continued Exercises of a private Retirement , than by living Soberly , Righteously , and Godlily in the World. The Life and Substance of Religion , is to have our Minds habitually possessed with the profoundest Veneration of the Divine Majesty , and with a desire of expressing at all proper opportunities , our Devotion to him , and our Zeal for his Honour ; To endeavour constantly in the whole Course of our Lives , to promote the good and the happiness of all Men ; and to be Temperate in the use of all earthly Enjoyments , as those who expect their Happiness , not in this World , but in the next . This is the Essence of true Religion ; And These things a Man may make his principal , nay , even his whole Care , without any way neglecting , or in the least withdrawing himself from his Secular and Worldly Business . There is no Imployment , wherein a Man may not be always doing something for the honour of God , for the good of Men , or for the Improvement of the Virtues of his own Mind : There is no Business , wherein a Man may not make it his main Care , to act always like a good Man and a Christian : There is no state of Life , wherein a Man may not keep a constant Eye upon a future State ; and so use the things of this present World , as that the great and ultimate Scope of all his Actions may always respect that which is to come . 3. And to make Religion thus far the principal Business of our Lives , is absolutely and indispensably necessary . No Man can overcome the Temptations of the Word ; No Man can be truly and effectually Religious ; unless he stedfastly proposes to himself one great Design of his Life , and indeavours to Act always regularly upon that Design . He must * constantly keep an eye upon his main End ; and in every thing he does , must be careful always to have a respect to that . Every thing he undertakes , must be either directly conducive to that end , or at least not contrary to , and inconsistent with it . In a word , he must be True to himself , and to his own happiness ; and be resolute never to be tempted to do any thing , which he knows he shall afterwards wish undone . For otherwise , if a Man acts only uncertainly , according to the present Appearances of things , and without any fixt design ; it must needs be that every violent temptation will either surprize or overpower him , and his Religion will be as inconstant as his Resolutions : His Life will be at best no other , than a continued Circle of sinning and repenting ; and his End will be in nothing but Uncertainties and Fears . CHAP. XI . Of the Contempt of the World. 1. FOurthly , Endeavour to get above all the Desires of this present World. This is the hardest Lesson in Religion , but withal the most necessary and the most useful . All Wickedness proceeds from the immoderate desire of some temporal Injoyment or other ; and the Love of the World is most immediately the Root of all Evil. No Man sins , but when he is seduced by an over-fond desire of some Honour , Profit , or Pleasure ; and no Man can be sure of preserving his Innocence , so long as he is inslaved to and under the Dominion of any of these Desires . The way therefore to lay the Ax to the Root of the Tree , and to remove the Foundation and first Cause of our Misery ; is to get above all the Desires of these Transitory Enjoyments , and to keep them perfectly in subjection and under the command of Reason : We must be able to contemn these things , even where they are Innocent ; and then we may be secure that they shall never be able , to seduce and intice us into any thing that is sinful . 2. Now the means by which the Christian Religion teaches us to do this , is not ( as I have already said ) by retiring and withdrawing our selves from the World , to neglect all Business and lay aside all Secular Cares ; but by fixing our Thoughts stedfastly upon that future State which the Gospel has clearly discovered to us , to fill our Minds with such strong and vigorous Ideas of the Happiness of the next World , as will in any state of Life , beget and preserve in us a settled Contempt of all the Enjoyments of this . 3. The first and lowest degree of this Contempt of the World , is a Resolution not to purchase any of its Injoyments with the Commission of any great and known sin . This is the very lowest degree of Sincerity ; and the least that any one , who pretends at all to be a Christian , can resolve with himself to do for the sake of God and religion . He that to purchase any Honour or Profit , will not scruple to make use of downright Fraud , or of any Means which he himself knows and is convinced to be Unlawful ; He that to gratifie any sensual Appetite , and to injoy a present Pleasure , will venture directly to break a positive and express Command ; such a one bids open Defiance to God and Virtue , and can hardly impose upon himself with any vain Imaginations of his being Religious . 4. The next degree of this Contempt of the World , is a Willingness to part with all things for the sake of Christ , when we cannot keep them together with our Religion . This also our Saviour absolutely requires of them that will be his Disciples . If any Man come to me , and hate not his Father and Mother , and Wife and Children , and Brethren and Sisters , yea , and his own Life also , he cannot be my Disciple ; And whosoever doth not bear his Cross , and come after me , cannot be my Disciple , Luke 14. 26 , 27. 'T is true , this is more peculiarly adapted to those early times of the Gospel , when 't was impossible for a Man to embrace the Doctrine of Christ , and profess himself his Disciple , but he must immediately forsake all that he had in the World , and become poor in the most literal sense for Christ's sake : But certainly it thus far obliges Christians at all times , and even when God does not call them to suffering and parting with all for his sake , that they ought to have such an indifferency for the things of this World , as to be always in a readiness to part with whatever shall come in Competition with their Duty . 5. But there is yet another degree of this Contempt of the World , which though less considered , is yet of more universal and more constant obligation : And that is , that We be sparing and temperate in the use even of Lawful and Innocent Enjoyments , as those who expect their Portion not in the Pleasures of this World , but in the Happiness of the next . This is the proper and peculiar Virtue of the Christian Religion ; and indeed the only true Rule of Temperance . To give Men a full Liberty of satisfying to the utmost all their sensual Appetites in all instances not directly forbidden , and to set their Hearts upon the Injoyment of all worldly Pleasures , as far as they can possibly within the Limits of Innocence , is to allow Men a Liberty which Experience shews they cannot bear , and which will certainly seduce them into the Borders of sin : On the other hand , to restrain Men from injoying the good things of this present World any further than is strictly necessary to preserve their Life and Health , is to lay a snare on the Consciences of men , and to tie 'em up to what God and Nature has not tied them . The only true measure therefore of Christian Temperance , is that we so govern our selves with respect to the Injoyments of this present Life , as becomes those who profess to be followers of Christ , and Candidates for Heaven ; who look upon this World only as a State of Labour and Trial , but expect their Portion and their Happiness in the World to come : That is , that we so use these present good things , as to preserve our selves always in the Disposition fittest for the Performance of our Duty ; to keep the flesh always in Subjection to the Spirit ; and to maintain constantly that Temper of Mind , which may prepare and fit us for the Injoyment of God , and for the Happiness of Heaven . 6. The Design of the Christian Religion is to draw off Mens Affections from things earthly and sensible , and to fix them on Nobler and Spiritual Objects : It gives us the most refined Precepts exemplified in the Life of our Saviour , for our Rule to walk by ; and sets before us as the Reward of our Obedience , the Happiness of that Place , where we shall be like to God , because we shall see him as he is . The first thing therefore that our Saviour requires , of them that will be his Disciples ; is so to wean themselves from this present World , as to be always prepared for the more spiritual Happiness of that which is to come . The first thing that the Christian Religion teaches us ; is so to look beyond this World in the main Scope of our Lives , and to have so slight an esteem for , and be so little immersed in , all earthly Injoyments ; as to have our Hearts fixed always there , where we expect our Treasure . It teaches us to look upon the good things of this present World , as Talents committed to our Charge ; for the doing what good we can in the present State , and thereby purchasing to our selves a Treasure incorruptible in the future . It teaches us to set our Affections wholly on things above ; and to have our Conversation always in Heaven . It teaches us to love God , as the Supream and Only Good ; and to make it the Business and the Pleasure of our Life , to Advance his Glory and to promote his Religion . 7. This is the Disposition of Mind , which the Christian Religion requires of all its Professors . And that this Disposition of Mind cannot otherwise be attained and preserved , than by working our selves up to a great contempt of the World ; by being very temperate in the enjoyment of earthly Pleasures ; and by withdrawing our Affections from the desires of them ; is evident . No Man who hath this Worlds Goods , can cheerfully and bountifully bestow them to the Glory of God and to the Good of Men ; so long as he retains an over-fond Affection for the splendour of the World , and cannot deny himself in any of its Pleasures . No Man can set his Affections on things above , while he places his Happiness in things here below ; nor have his Conversation and his Citizenship in Heaven , while his Heart and Desires are fix'd on Earth . In a word , no Man can love God as the Supreme and only Good , and make Religion heartily the usiness of his Life ; while his Affections are fondly fastened on the Pleasures of Earth , and the Gratifications of Sense . 8. He that notwithstanding his Belief of the Gospel , does yet retain such a Love for the World , as that he cannot persuade himself without great regret to part with any present Gratification ; and is solicitous , not to be as Religious and to do as much good as he can , but to live as sensually , and to enjoy as much Pleasure , as he thinks possibly consistent with the hopes of Happiness ; such a one 's divided Affections and unmortified Desires , will certainly be too strong for the Governance of his Reason ; and his unwillingness to part with the Pleasures of this Life , will be in great danger to deprive him of the Happiness of the next . No Servant can serve two Masters ; for either he will hate the one and love the other , or else he will hold to the one and despise the other ; ye cannot serve God and Mammon , Luke 16. 13. The carnal , or sensual Mind , saith St. Paul , is enmity against God ; for it is not subject to the Law of God , neither indeed can be , Rom. 8. 7. And in the 1st Epistle of St. John , ch . 2. ver . 15. If any Man love the World , the Love of the Father is not in him . The avoiding eternal Misery , and acquiring endless Bliss , is not so easie and trivial a matter , as to be the Purchase of a few faint Wishes , the Work of a Mind distracted , and as it were wholly taken up with other Cares : He that hath proposed to us this glorious Reward , has yet proposed it upon such Conditions , as that we think it worth our caring for : He indispensably requires , that we fix our Affections upon heavenly things ; and though we may , and ought to make use of the Blessings of this World thankfully , as Accommodations in our Journey ; yet that in the whole Course of our Lives the general Design of our Actions be directed to this great End. If therefore we suffer other things so to interpose , as to steal away our Hearts and Affections ; we cannot possibly keep up this Disposition . Man's Nature and Operations are finite ; and what time and attention he bestows on one thing , must necessarily be subracted from another . If then the Vanities of this World entertain and busie us , they must unavoidably interrupt our attendance on the one thing necessary ; and when we begin to look upon these deceitful things as our proper Happiness , our esteem will in proportion decrease to those which really are so . Hence the Cares of the World , the Deceitfulness of Riches , and the Pleasures of this Life , are said to choke the Word , and it becometh unfruitful , Matth. 13. 22. compared with Luke 8. 14. And St Paul tells us , 1 Tim. 6. 9. That they who will be rich , that is , they whose Desires are eagerly bent upon the good things of this present Life , fall into Temptation and a Snare , and into many foolish and hurtful Lusts , which drown Men in Destruction and Perdition . 9. And that this over-fond Love of the present World , this solicitous Desire after Riches and Pleasure , is inconsistent with that Disposition of Mind which the Christian Religion requires ; seems to be the true and principal Scope of several of our Saviour's Parables to demonstrate . The Parable of the rich Man , Luke 16. is evidently intended to this purpose . He is described to have been clothed in Purple and fine Linnen , and to have fared sumptuously every day ; and when in Hell he lift up his Eyes and saw Abraham afar off , and cried to him to have Mercy upon him , and to send Lazarus that he might dip the tip of his Finger in Water , and cool his Tongue ; the Answer he received was this ; Son , remember that thou in thy life-time receivedst thy good things , and likewise Lazarus evil things ; but now he is comforted , and thou art tormented . 'T is not said that he had spent his Substance in Rioting and Drunkenness ; 't is not said that he had deserved this Punishment for his Cruelty and Uncharitableness : But only that he had lived delicately , and fared sumptuously ; that he had already received his good things ; ( that is , that he had received a plentiful share of the good things of this present Life , and that he had received and valued them as his Portion and his Happiness ; ) and that therefore now there remained nothing for him , but to be tormented . 10. That the design of this Parable is not meerly to condemn Rioting and Extravagancy , Drunkenness and Excess , is evident . For had that only been the design of it , the rich Man would have been ▪ plainly described to have been guilty of those Vices . But since our Saviour does not directly lay those things to his Charge , neither must we do it . The Parable says , he was clothed in Purple and fine Linnen , and fared sumptuously every day : And as his Station in the World might be , he may fairly be supposed to do so without the imputation of Excess . As God has placed Men in different Stations in the World , and accordingly made very different distributions of the good things of this Life amongst them ; so it cannot be denied but that these good things may be made use of , according to every Man's Quality and Condition . It cannot therefore be certainly collected from the rich Man's faring sumptuously , that he wasted his Substance in riotous living , as the Prodigal is described to have done in the foregoing Chapter ; for he would certainly in this Place have been directly accused of doing so , if the Parable had been levelled against nothing less than Rioting and Excess . 11. Again , that the Design of this Parable is not meerly to condemn Uncharitableness and Cruelty , is also evident . For though it represents the rich Man on the one hand clothed in Purple and fine Linnen , and faring sumptuously every day ; and on the other hand the poor Man lying at his Gate full of sores , and desiring to be fed with the Crums that fell from the rich Man's Table ; yet it contains only this Description of the poor Man's Condition in Opposition to that of the rich Man , without taking any notice at all of their Behaviour one to another . Though therefore it may justly be supposed , that our Saviour designed to hint to us , that the poor Man did not meet with that Comfort and Relief , which might reasonably be expected in a Place where there was such plenty and abundance of all things ; and that this did mightily increase the rich Man's Condemnation ; yet this is not the thing that is now laid to his Charge , and therefore is not the main Design of the Parable . Parables are certain familiar ways of representing things to the Capacity of the Vulgar , by easie and continued Similitudes ; and the close of the Similitude always shows the principal Scope of the Parable ; as is evident in most of our Saviour's Discourses to the Jews . Had our Saviour therefore in this Parable chiefly designed to shew the evil of Uncharitableness , and the Condemnation that attends uncharitable Men , he would ( when he had represented the rich Man crying out to Abraham to have Mercy upon him , and begging that he would send Lazarus that he might dip the tip of his Finger in Water , and cool his Tongue , ) he would here , I say , have introduced the Patriarch charging him with his Uncharitableness , as the cause of his being cast into that place of torment . It would have been told him , that since when he lived in Ease and Plenty , and in the abundant enjoyment of all the good things of this Life , he had had no regard to the then miserable Estate of this poor Man ; he had no reason to expect , now that the Scale was turned , and himself fallen into a state of Misery , that the poor Man should leave that place of Happiness which is figured to us by Abraham's Bosom , to come and quench the violence of the Flame that tormented him . He would have been told that 't was but just , that since he had shewed no Mercy , none should be shewn to him ; and that he should receive no Relief from the poor Man after Death , to whom he had given none when he was alive . But instead of all this , we find only that short Reply ; Son , remember that thou in thy life time receivedst thy good things , therefore now thou art tormented . 12. It remains therefore , that the reason for which this rich Man is represented as condemned to that place of torment , is because he had in his life time received his Portion of good things ; that is , not because he had received the Blessings of this World , but because he had received and used them as his Portion and his Happiness ▪ He had a large and plentiful Estate ; and he spent it in Jollity and Splendour . He was clothed in Purple and fine Linnen ; and he fared sumptuously every day . He denied himself nothing , that tended to the Ease and Pleasure of his own Life ; or that could make him look splendid in the Eyes of others . Hereupon he accounted himself a happy Man ; and blessed himself in the multitude of his Riches . He look'd on them not as Talents committed to him by God , to be employed for the doing good in his Generation ; but as his own Portion , that he might live in Ease and Plenty , and that his Heart might chear him in the days of his Life . His Treasure therefore was upon Earth ; and his Heart and Affections , were there also . He set up his Rest here ; and was so wholly taken up with the splendour and gaiety of this World , that he had no time to think upon another ; till he found by woful Experience that he 〈◊〉 settled his Affections upon a wrong Object , and chosen those things for his Portion and his Happiness which were not to be of equal duration with himself . Thus the Design of this Parable seems plainly to be this ; to condemn a soft and easie , a delicate and voluptuous Life : And to show , that for those who have a plentiful share of earthly Blessings , to make it their main Design to live in Ease and Pleasure , in Gaiety and Splendour with them ; to set their Hearts and Affections upon them ; to esteem them as their good things , and to place their Happiness in them ; is inconsistent with that temper and disposition of Mind , which the Christian Religion requires in those , who expect their Portion in the Spiritual Happiness of the World to come . And to this Sense we must understand those Sayings of our Saviour , Luke 6. 25. Wo unto you that are full , for ye shall hunger ; wo unto you that laugh now , for ye shall mourn and weep : And ver . 24. Wo unto you that are rich , for ye have received your Consolation ; that is , ye have received those things which ye accounted your Portion , and wherein ye placed your Happiness . 13. In like manner , the Parable of that other rich Man , Luke 12. whose Ground brought forth plentifully , and he thought within himself , saying , What shall I do because I have no room where to bestow my Fruits ? and he said , This will I do , I will pull down my Barns and build greater , and there will I bestow all my Fruits and my Goods : And I will say to my Soul , Soul thou hast much Goods laid up for many Years ; take thine ease , eat , drink and be merry . This Parable , I say , seems also plainly designed against the same softness and voluptuousness of Life . Our Saviour does not describe this Man to be Covetous , and that he would store up all his Goods to no use ; but that he would take the good of them himself , he would eat , drink and be merry : 'T is the same word that we render elsewhere , to fare sumptuously : But God said unto him , Thou Fool , this night shall thy Soul be required of thee , and 〈◊〉 whose shall those things be which thou hast provided ? His Case seems to be the very same with that of the rich Man , Luke 16. The one resolved that in his Life time he would eat , drink and be merry ; and in the midst of his Jollity his Soul was required of him : The other was clothed in Purple and fine Linnen , and fared sumptuously every day ; and when after Death he complained that he was in a place of torment , he was by Abraham reminded that he had in his life time received his good things . 14. Lastly , the History of the young Man , Mark 10. who came running and kneeled to our Saviour , and asked him , Good Master , what shall I do that I may inherit eternal Life ? is an eminent Instance of the deceitfulness of the Love of the World. He had kept all the Commandments from his youth ; and therefore one would think was well prepared , to receive our Saviour's Doctrine : Yet when he bad him , Go thy way , sell whatsoever thou hast , and give to the Poor , and thou shalt have Treasure in Heaven , and come take up thy Cross and follow me ; 't is said , he was sad at that saying , and went away grieved , for he had great possessions . 'T is not said either that he was covetous on the one hand , or prodigal on the other ; much less that he spent his Substance in Revelling and Drunkenness : But here was his Fault ; his Heart was set upon his great Possessions , and he could not persuade himself to part with them , though upon the prospect of an extraordinary Reward . So unfit is a Mind deeply immersed in the Love of this present World , for the reception of the Truth and Severity of the Gospel ; and so difficult for those who have a large share of the good things of this World , not to be thus immersed in the Love of it . 15. For this reason it is , that great Riches and continual Prosperity in the World , are all along through the New Testament described as a very dangerous and unsafe State. Persecution has not a greater power to force Men violently from their Duty , than Riches and great Prosperity have to supplant them insensibly , and to intice them from it . Riches and Prosperity do by degrees soften and debase Mens Minds ; they do as it were tie Men down , and fasten their Affections to the things of this present World ; they sensualize Mens Thoughts , and * divert them from taking any pleasure in the Contemplation of Spiritual and Divine things ; in a word , they ply Men so constantly with fresh Baits and Temptations , and are so continually pressing them to satisfie their sensual Appetites ; that without a very great Measure of the Grace of God , and an extraordinary degree of Temperance and Contempt of the World , Man's Mind is not able to keep it self free from the Service of so enticing a Master . 16. And this I take to be the meaning of those severe Sayings of our Saviour , Matth. 19. 23. Verily I say unto you , that a rich Man shall hardly enter into the Kingdom of Heaven . And again I say unto you , It is easier for a Camel to go through the Eye of a Needle , than for a rich Man to enter into the Kingdom of God. At which when his Disciples , taking his Words in too strict a Sense , were astonished above measure ; he answered again and said unto them , Mark 10 24. Children , how hard is for them that trust in Riches , to enter into the Kingdom of God! He does not say that 't is absolutely impossible for a rich Man to enter into the Kingdom of Heaven : But because 't is certain that they who put their trust in Riches , never shall ; and because 't is exceeding hard for them that have Riches , not to put their trust in them ; therefore he says , How hardly shall they that have Riches , enter into the Kingdom of God! Riches and constant Prosperity are so great a temptation , that with Men , i. e. humanly speaking , it is not possible for one who enjoys these things , to be a good Christian : though with God , i. e. with the Grace of God , to which all things are possible , this Temptation may not only be overcome , but those Riches which are to most Men an occasion of falling , may become the matter of a more extraordinary Virtue , and the occasion of a Man's doing much more good in this World , and obtaining a much greater degree of happiness in the next . Our Saviour therefore does not say , That a rich Man cannot possibly be saved ; or that any Man shall be miserable in the other World , for no other reason than because he has been happy in this ; but only that Riches are exceeding apt to lull Men into that trust in and love of the World , which is inconsistent with that disposition of Mind and Soul , which the Christian Religion requires of those who expect their Portion in another Life . 17. And hence are those so frequent and repeated Exhortations in the New Testament , to mortifie our earthly Desires , and to deny our selves ; not to love the World , neither the things that are in the World , 1 Joh. 2. 15. Not to lay up for our selves treasure upon Earth , where Moth and Rust doth corrupt , and where Thieves break through and steal ; but to lay up for our selves treasure in Heaven , Matth. 6. 19. To set our affections on things above , not on things on the Earth , Coloss. 3. 2. And to take heed and beware of Covetousness , for that a Man's life consisteth not in the abundance of the things which he possesseth , Luke 12. 15. To beware of Covetousness ; that is , not of hoarding up Riches to no use ( as we generally understand the word ) but of setting our Hearts upon Riches and employing them to no other End , than living merrily and splendidly in the World ; as is most evident from the Parable of the rich Man whose Ground brought forth plentifully , following immediately in the next words 18. 'T is therefore a necessary Duty in those who believe the Gospel of Christ and profess themselves his Disciples , if God calls them not to suffer and to part with all for his sake , yet at least to wean themselves from the love of this present World , and to get above the Desires of it . They must be careful to use the good things of this Life so , as not to corrupt and soften , to sensualize and debase their Minds , and to clog and unfit them for the Contemplation of Spiritual and Divine Things : They must remember that they receive this Worlds Goods not that they may live in Ease and Softness , in Delicacy and Voluptuousness with them , but that they may thankfully employ them to the Glory of God and to the Good of Men : In a word they must always be careful so to behave themselves with respect to all earthly Enjoyments , as may become those , who look upon the present Life as a state of Labour and Trial , but expect their Happiness and their Reward in the future . This is ( as I have said ) the true Measure of Christian Temperance ; and this Temper of Mind , every one who will be the Disciple of Christ , must resolve to attain . 19. If this seem hard to any one , let him consider , that as a Mind sensualized and wedded to earthly things , is here utterly unfit for a spiritual and heavenly Life ; so it must also hereafter be as utterly incapable of the heavenly Glory . If a Man places his Happiness in the Contemplation of God and the Exercise of Virtue here , he shall continue to enjoy it also hereafter ; because God and Virtue continue for ever : But if he places his Happiness in the Pleasures of this World , and in the Enjoyments of Sense ; when these things are at an end , his Happiness must be at an end also . Mens Minds are by degrees tinctured , and transformed into the Nature of the things they are fixed upon ; and in such things as they delight to dwell upon , in such things must be their Portion . Hence Tully , and after him some Christian Writers have thought , that the Souls of worldly-minded Men shall carry with them into the other State such strong Affections and Desires after the things they delighted in here , that were a sensual Person to be admitted even into the Seat of the Blessed , yet should he find nothing there that could make him happy . 20. But hower this be ( which I shall not now nicely dispute ) certain it is that nothing is more reasonable , than that those who place their Happiness in the Enjoyments of this Life , should come short of the Glories of the next . We all know how short and transitory the present Life is , and the Scripture every where tells us that we are Strangers and Sojourners in the World ; we are now only in a state of Trial , and travelling as it were through a strange Country to our proper Home : Whilst we are at home in the Body , we are absent from the Lord , 2 Cor. 5. 6. And here we have no continuing City , but we seek one to come , Heb. 13. 14. Now therefore if Men will stop in the midst of their Journey , and make their Inn their Home ; If they will place their Happiness in those things , which God has given them only as Conveniences for their present state ; what can be more reasonable , than that God should assign them their Portion in those things ? Man's Soul is Spiritual and Immortal , and by the nobleness of its Nature exalted above the Vanities of this present Life ; and though by being immersed in Body it be necessitated to converse with sensible and corporeal things , yet does it thirst after more pure and refined Objects ; it can look beyond this World to its native Country , and knows that its proper Happiness is by imitating the Life of God to be made partaker of his Glory : Now if Men notwithstanding all this , will take up with sensual and earthly Enjoyments ; if they will clog the flight of the Soul , and stake it down to these ignoble Objects ; if they will set their Hearts and Affections on these things , which God has given them as matter for the exercise of their Virtue ; what can be more Just than that God should suffer them to satiate themselves with their beloved Pleasures , and deny them those nobler ones which they so little esteemed ? 'T is certain the Blessings of this World are Talents committed to our Charge , which God expects we should lay out to his Glory and the Benefit of the World ; and to whom he has committed many of them , of him he will require the more : He expects we should do what good we can with them ; which is called in Scripture , giving out our Money to the Exchangers , that when our Lord cometh , he may receive his own with Usury : Now if instead of this , we enjoy these things wholly our selves , and employ them only to the serving our own worldly Designs ; what can be more reasonable , than that God should suffer them to be our Portion and Reward ? The Pharisees in our Saviour's time were notoriously covetous and worldly minded , doing even their acts of Charity meerly for the praise of Men ; and our Saviour repeats it no less than thrice in the Sixth of St. Matthew , that They had their Reward : The rich Jews also made generally no other Use of their Riches , than to live in Ease and Pleasure , in Gaiety and Splendour ; and our Saviour tells them , that they had received their Consolation . 21. The Happiness of Heaven is a great and glorious Reward ; and they who will be accounted worthy to obtain that World , and the Resurrection from the Dead , must be content not to live a soft and easie , a sensual and voluptuous Life ; but to labour diligently , and to work out their own Salvation with fear and trembling : Our Saviour compares the Kingdom of Heaven to a Pearl of great price , which when a Merchant-man found , he sold all that he had and bought it ; and whoever hath worthy Notions of the things that God hath prepared for them that love him , can never think any thing * hard , to purchase so great a Treasure . St. Paul compares the Reward of Virtue to a Crown , for which they who run in a Race , run all , but one receiveth the Prize : And if they who strive for the Mastery , to obtain a corruptible Crown , are temperate in all things ; that is , are careful to prepare their Bodies beforehand for the Race ; that they may run , not uncertainly , but so that they may obtain ; how much more ought we to bring the Body into subjection , and by Temperance prepare it for the Christian Warfare , who are to strive for an incorruptible and never-fading Crown ? 22. The History of our Saviour is an Example , as of a Life not morose and retired from the World , so of a Life very far from being sensual and voluptuous : He utterly despised all the Grandeur and Pleasures of the World , and willingly endured the scorn and contempt of obstinate and malicious Men , that he might establish the Worship and true Religion of God ; He went about doing good , making that the whole Business of his Life , and cheerfully submitting to undergo any hardship , that he might instruct the Ignorant or relieve the Distressed : And if we hope at last to be made partakers of his Glory , we must resolve now in some measure to imitate his Life , who has left us an Example that we should follow his steps . The Lives of all the Saints of God , who have gone before us , are eminent Examples , not of Ease and Softness , but either of great Sufferings for the Cause of Religion , or of great Zeal and Pains in it : The Patriarchs who lived before our Saviour , and saw the Promises only afar off , confessed that they were Strangers and Pilgrims in the Earth , and that their Hopes were fixed upon a better Country , that is , an Heavenly ; and all the Primitive Christians , who first followed our Saviour , and saw the Promises fulfilled , did either through Persecutions become naked , destitute , and afflicted , or by their boundless Charity and Contempt of the World , did almost make themselves so : And if we hope to have our Portion among these Servants of the most High , in that general Assembly and Church of the First-born , in that heavenly Jerusalem , the City of the living God ; we must in some proportion conform our selves to the imitation of their Zeal , their Labour and their Patience ; and not be wholly carried away with the coldness and indifferency of a careless and corrupted Age. They generally parted with all things for the sake of Christ ; and certainly we are at least bound , not to fasten our Affections so strongly upon the things of this World , as hardly to be able to deny our selves any thing . Their Temperance , their Abstinence , and their Contempt of the World , was almost incredible and excessive ; and assuredly we cannot with the same Hopes spend our whole Lives , in nothing but Softness , Gallantry and Pleasure , In fine , Their Charity was wonderful and boundless , extending it self even to * such Instances as we can hardly think credible ; and can we imagine , that we are not obliged to do at least something , and to take some Pains , for the Glory of God and for the Good of Men ? 23. Lastly , If these things seem hard , and tend to intrench too much upon the Pleasures of Life ; consider the conclusion and final upshot of things : Consider what Opinion we shall have of things at the conclusion of our Lives , when Death and Judgment approach ; and let us view things now in the same Light , as we know certainly we shall be forced to do then . We know we shall then lament the loss of every opportunity of doing good , which we have omitted ; and shall grutch every minute of Folly and Vanity , which might have been employ'd to the increase of the Portion of our future Happiness : We know we shall then look upon all the past pleasures of Life , as emptiness and nothing ; and be convinced that there is no Pleasure but in true Virtue , and no Fruit in any thing but in having done much Good : And if we do indeed know this , what can be more miserably and more inexcusably foolish , than not to make the same Judgment of things now , as we know assuredly we shall do afterwards ? The reason why Men die full of Fears and Uncertainties , full of dark Suspitions and confused Doubts , is because they are conscious to themselves that they have lived carelesly and indifferently ; without having taken any Pains either for the Service of God , or for the Good of Men ; and without having used any zealous Endeavours , to overcome the present World , or to obtain the future : But if Men would consider things in time ; if they would pass true Judgments of things , and act accordingly with Resolution and Constancy ; they might then know certainly their own State , and might live with Comfort and die with Assurance . CHAP. XII . Of our Obligation to be particularly careful to avoid those Sins , to which we are most in danger to be tempted . 1. FIfthly , Be particularly careful to resist and avoid those Sins , to which either your Constitution , Company , or Employment , make you most in danger to be tempted . This is the great Trial of every Man's Sincerity , and of his Growth in Virtue . He that for the Love of God and the Hopes of Heaven can mortifie and deny his most darling Lusts , can quell and keep under his most natural Passions , can resist and constantly overcome those Temptations by which he is most in danger to be seduced into Sin ; such a one has an infallible Assurance of his own Sincerity , and is very near to the Perfection of Virtue . But if there be any one Instance , wherein a Man habitually falls short of his Duty , or indulges a Lust , a Passion , a sinful Desire ; 't is certain , whatever other Virtues he may be indued with , that he either acts upon wrong Principles and is not sincere ; or that his Resolutions are hitherto too weak and ineffectual , to intitle him to the Comfort of Religion here , or to the Assurance of Happiness hereafter . 2. There is no Man whom either the Constitution of his Body or the Temper of his Mind , the Nature of his Employment or the Humour of his Company , does not make obnoxious to some particular sort of Temptations more than to any other : And in this thing it is , that those who have something of Sincerity , and will not with others run into all excess of Riot , do yet make shift to deceive and impose upon themselves . They think they are indued with many good and virtuous Qualities ; they hate Profaneness and professed enormous Impiety ; they know themselves innocent of many great Sins , which they see others continually commit : But something , to which they are particularly tempted , they indulge themselves in ; and the fatal Mischief is , that those Sins which they see others commit , and to which themselves are not violently tempted , seem most absurd and unreasonable , and easie to be avoided ; but that to which they are themselves addicted , they think to be either so small as not to be of any very evil Consequence , or so difficult to be resisted as to be allowed for among the unavoidable Infirmities of Nature . Thus to many who have little or no Dealings in the World , the Sins of Fraud , Injustice , Deceit , Over reaching , and the like , seem very heinous , base and unreasonable ; while at the same time they allow themselves in habitual Intemperances and Impurities , as either harmless Vices or almost insuperable Weaknesses . On the other hand there is no less a Number of those , who applaud themselves in their own Minds , that they are not as other Men , Intemperate , Debauched , Drunkards , Revellers , and the like ; while at the same time they look upon Fraud and Deceit , Tricking and Over-reaching , as the necessary Art and Mystery of Business . 3. But this is a very great and a very fatal Cheat. No Man can have any true and solid Peace in himself ; no Man can have any just Confidence in his Addresses to God ; no Man can have any Title to the Promises and Comforts of Religion here ; much less to the Glory and Reward of it hereafter ; before his Obedience be , if not Perfect , yet at least Universal . God will not share with any Impiety ; nor ever accept of any Man's Obedience , so long as 't is mixed with the accursed thing . If there be any Sin , that we can hardly part with ; if there be any Lust , that is like a right Hand or a right Eye ; this is the thing that God hath proposed to us to Conquer ; this is the good * Fight which we must fight through Faith ; this is the Victory to which Heaven is proposed . For this we must gather together all the Forces of Reason and Religion ; for this we must strengthen our selves by Prayer and Consideration : In this Warfare we must resolve strongly , persevere obstinately , and though we be conquered , yet resolve to overcome ; always remembring , that this is the Stake for Life or Death , Happiness or Misery , Heaven or Hell. 4. Here therefore let every Man consider with himself ; and let him well observe his own Temptations , and his own Strength . Let him consider , not how many Sins he can easily avoid , but by what Temptations he may most easily be seduced ; and let him make it his Business to guard himself there . Let those who are young , and not yet entred into the hurry and business of the World , not value themselves upon their being innocent from the Sins of Fraud and Injustice , of Covetousness and Extortion , or the like ; ( for that perhaps they may be , without any Pains , and without overcoming any powerful Temptation ; ) but let them try themselves , whether they be firm against the Temptations of Vanity and Lightness , of Heat and Passion , of Intemperance and Impurity ; and let them judge of themselves by their behaviour in these Instances , wherein they are most obnoxious : Let them consider , that their peculiar Task , is to overcome the wicked one , 1 John 2. 13. to subdue the Flesh to the Spirit ; to conquer and get above † those Pleasures , which sensualize the Soul , and inslave the Mind to the Body , and thereby bring it under the Power of Death and Destruction : And in fine , to strive continually to cleanse themselves from all Impurity , † not only of Body , but even of Mind and Spirit , perfecting Holiness in the Fear of God : Let them consider , that they are by Baptism dedicated to the Service of God ; that they are by Confirmation assured of the Assistance of the Holy Spirit ; and that their Bodies are * the Temples of the Holy Ghost ; which if they keep here in Temperance and Purity , in Sanctification and Honour , they shall hereafter appear with them in Glory ; but † if they abuse them by any Intimperance , or defile them with any Lust , they drive away the Spirit whereby they are sealed unto the Day of Redemption , and shall forfeit their Life . Again on the other hand , Those whose Age , or Temper , or Company , or Business , places them beyond the Follies and Extravagancies of Youth , and out of the way of those Temptations with which others are hurried away continually ; must not esteem of themselves by their not running into those excesses of Riot , to which perhaps they have little or no Temptation ; but must examine whether they be exactly Just in the Business they are employ'd in , whether they be truly Useful and Charitable according to their Ability , and whether they be sincerely Careful to resist those Temptations , to which their particular Circumstances , whatever they be , do more especially expose them . This is the true Trial of every Man's Sincerity , and the most certain Rule by which every one may judge of his own State. CHAP. XIII . Of Growth in Grace , and of Perfection . 1. LAstly , Strive continually to grow in Grace , and press forward towards Perfection . So long as we continue in these Houses of Clay , encompassed perpetually with the Infirmities of the Flesh , the Allurements of the World , and the Temptations of the Devil ; we shall all offend indeed in many things , and can never arrive at the Perfection of Virtue : Yet unless we strive and press forward towards Perfection , we shall never make any tolerable progress . He that has no more Zeal for Religion , than to desire just to keep within the Borders of Virtue , and to escape the Punishment of Vice , will in all probability be deceived in his Expectations , and find when it is too late , that those who are lukewarm , and neither cold nor hot , are but wretched , and miserable , and poor , and blind , and naked , and shall have no Portion among them that are arraied in fine Linnen , which is the Righteousness and the good Works of the Saints . He whose Heart is inflamed with an ardent Love of God , and a truly zealous desire of the Happiness of Heaven , will with St. Paul never think he has already attained , or is already perfect enough ; but forgetting those ihings which are behind , and reaching forth unto those things which are before , will always press forward towards the Mark , for the price of the high calling of God in Christ Jesus : He will never think himself good and holy enough ; but getting continually a more compleat Victory over his Frailties and Infirmities , will go from strength to strength in the Improvements of Virtue here , till he appear before God in the Perfection of Holiness and of Glory hereafter . 2. Think not when you have once attained a clear knowledge of your Duty , and framed hearty Resolutions to perform it , and begun to live according to that Knowledge and those Resolutions ; that you are presently in a perfect and confirmed State of Virtue . You must frequently * review and meditate upon the Particulars of your Duty : You must frequently renew and strengthen your good Resolutions : and you must always be correcting and amending your Practice : Till that which was well resolved upon , and bravely begun , arrive by the degrees of a diligent and perpetual Improvement , to a confirmed Habit and settled Temper of Mind . 3. Think not when you have performed your Duty according to the common Measures of Obedience , and the vulgarly reputed Bounds of the Obligation of the Christian Laws ; and when you are † by others looked upon , as a good and just and holy Person ; that you are now arrived at the Perfection of Virtue . For the Judgment of God is very different from the Opinion of Men ; and such a Life as is now look'd upon as very good and creditable , would in the Times of the Apostles or Primitive Christians have been thought , if not scandalous , yet at best very cold and indifferent . He that will be perfect , must be * above all Laws , and Customs , and Opinions ; and must not limit his Purity of Mind , his Contempt of the World , and his Desire of doing Good , to any Degrees or Rules ; but must exalt them in proportion to his love of God , and his hopes of Happiness . 4. Further , Think not when upon a loose and general view of your Life your Conscience does not accuse you of any scandalous and deliberate Sins , that therefore you have attained to the highest pitch of Virtue . There are many Sins , with which Men easily impose upon their own Minds ; much indifferency in Religion , and coldness of Devotion ; many omissions of Duties , and neglects of opportunities of doing Good ; many faults of surprize , and indecencies of Passion ; much sensuality , and over-fond Love of the things of this present World ; many excesses , and small degrees of Intemperance ; which are not to be discovered and overcome , without entring into a more strict , particular , and impartial examination of our Actions ; and making repeated Resolutions and using constant unwearied Endeavours to correct whatever upon such strict search shall appear to be amiss . 5. Many there have been , ( and some even among † the Heathens themselves , ) who have every Night strictly examined into the Actions of the past Day ; that if they had done any thing for which they could reprove themselves , they might resolve to be more careful in that Particular for the future ; and if they found they had in all Points performed their Duty , they might confirm and incourage themselves to continue to perform it . Others have done this yet more frequently , and habitually ; never going about any thing , without a short Thought how they might best act , for the Honour of God , for the Good of Men , or for the Improvement of the Virtues of their own Mind ; and never having done any thing , without a short Reflection whether they had acted so , as was most agreeable to these great Ends. 6. These indeed are things not to be imposed upon any Man by any particular Rules , but such as must be wholly left to the Discretion of every Man , to be used according to each ones Prudence or Zeal . Only in general 't is certain , That by how much the more frequently a Man examines the Actions of his Life , and by how much the more strictly he observes his smaller Failures , and by how much the more particularly he resolves and endeavours to correct them ; by so much the more will his Religion be Uniform , and his Obedience Perfect . He that uses himself often to consider , and to recollect the Particulars of his Duty ; will perform many things , which others know indeed and understand in general , but † through habitual careless and inconsiderateness omit : And he that often searches strictly into the smallest Errors of his Life , and prays against them , and resolves particularly and endeavours to amend them ; will be able to avoid and overcome many of those things , which are by others looked upon as the unavoidable Frailties and Infirmities of Nature . 7. And in proportion as a Man arrives nearer to this perfect State of Virtue , so will that Peace of Conscience , which is the peculiar Reward of Religion in this World , grow up by degrees to a settled Joy and Assurance of Mind . One whose Life is void of great and scandalous Crimes , but otherwise not strict and diligent , will be free indeed from the Terrour and Amazement of the Wicked ; but because he has taken no great Pains , nor done any thing considerable for the Love of God and for the sake of Religion , his Mind will yet be disturbed with many scrupulous Doubts and uncertain Fears : But when a Man has been truly diligent to improve himself to the utmost , and has with Zeal and Earnestness pressed forward towards Perfection ; then is it that he attains to that Tranquillity and Assurance , which wise Men have compared to a continual Feast . The Peace and Satisfaction of Mind , which * some have found upon the careful and strict examination of one past Days Actions , has been very great : But that compleat Assurance , which arises from the Conscience of a considerable part of a Man's Life having been spent in the Strictness and in the Purity of the Gospel , is a Pleasure infinitely surpassing all the Enjoyments of Sense ; being indeed a fore-taste of the Happiness of Heaven , and a Rejoycing before-hand in Christ with Joy unspeakable and full of Glory . Such a one as has arrived to this pitch , lives in Peace , and dies with Assurance , and at the appearance of our Lord shall be presented fault less before the Presence of his Glory with exceeding Joy. THE END . Essay the Third . Of Repentance . CHAP. I. Of Repentance in General . 1. THE plain and express Condition upon which the Gospel promises Salvation to all Men , is Obedience or a Holy Life . The Time from which this Holy Life is to begin , is either Baptism or Confirmation ; that is , the Time when those who are either at riper Years converted to the Christian Religion , or have from their Infancy been brought up in the Profession of it , come to a clear and distinct knowledge of their Duty . That from this Period every Man is obliged to persevere in a constant Course of Holiness , that is , in a continual and sincere , though weak and imperfect Obedience to all the Commands of God , the Gospel plainly declares to us : And that the glorious Rewards of Heaven should be at all promised to so small a Service , as the imperfect Obedience which weak , sinful , degenerate Man should be able to perform ; is the Purchase of the Price of the Blood of the Son of God , and the Effect of the infinite Riches of the Divine Mercy made known to us by Christ. Had God therefore to those who had once been received to the Mercy of the Gospel , and had once been made partakers of the heavenly Gift , and had tasted the good Word of God and the Powers of the World to come , allowed no more Remission for wilful and presumptuous Sins ; but accepted those only , who having once washed their Garments in the Blood of the Lamb , should from thenceforward keep themselves in a Gospel Sense pure and undefiled ; yet had his Mercy been infinitely greater , than sinful Man could have deserved or expected . But such is the earnestness of God's Desire to make his Creatures Happy , and such the Abundance of the Grace made known by the Gospel of our Lord and Saviour Jesus Christ ; that even to those who having been already admitted to the Mercy and Favour of the Gospel , and having received the Promise of a great and glorious Reward upon the Condition of an easie and most reasonable Obedience , and having been endued with the Earnest of his Holy Spirit , shall notwithstanding relapse after all this into wilful and deliberate Sins ; even to these , I say , he has yet further granted , that if by a solemn Repentance they shall again unfeignedly renew their Obedience , and from that Period persevere in well-doing to the end , they shall yet attain to the Reward of the Faithful ; and shall be saved as Fire-brands plucked out of the Fire , or as Men escaping upon a Plank after Shipwreck . 2. By Repentance therefore I would all along in this Essay be understood to mean , not that Repentance which is the constant Duty of all Christians ; ( who are indeed continually bound to repent in general of all those Slips and Infirmities , those Defects and Surprizes , which by the Condition of the Gospel-Covenant are most readily pardoned : ) For this Repentance is not properly a new Period or Beginning of a Holy Life ; but a necessary and continued part of that imperfect Obedience , which Man in this degenerate State is capable of performing , and which God has in his Gospel declared that he will always accept instead of perfect Innocence : But by Repentance I here understand that Repentance , which is an entire change of Heart and Mind , a turning from Darkness to Light , and from the power of Satan unto God ; whereby those who by wilful and deadly Sins have left their first Estate , and forfeited their Title to the Crown of Righteousness , are to begin anew their Obedience , in order to recover the Mercy and Favour of God : And that no one may be perplexed with vain Scruples , and unreasonable Fears ; this Repentance is such as plainly no Man is obliged to , but those who are guilty of great and deliberate Sins ; of Blasphemy , Perjury , open Profaneness , or contempt of Religion ; of Murder , Sedition , Theft , manifest and designed Injustice , Hatred , Fraud , Wrong , or Oppression ; of Adulteries , Fornications , Uncleannesses , or habitual Drunkenness and Intemperance ; or of some other Sins either maliciously wilful , or notoriously habitual . CHAP. II. That God allows Repentance even to the greatest of Sinners . 1. IN the Primitive Church there was † a Sect of Men , who upon a mistaken Interpretation of some Passages of the Epistle of St. Paul to the Hebrews , contended that there was * no more place of Repentance allowed to those who after Baptism should fall into any of these wilful and deliberate Sins : They taught that in Baptism indeed all manner of Sin and Blasphemy whatsoever , was forgiven Men absolutely , and wash'd away by the Blood of Christ ; but that if after that great Remission they sinned again wilfully and presumptuously , they could no more obtain any further Pardon , than the Death of Christ , that great Sacrifice for Sin , could be repeated ; and that therefore however they should sincerely repent , yet there now remained nothing more for them , but a certain fearful looking for of Judgment and fiery Indignation , which should devour the Adversary . But that this was a great mistake ; and that God does admit even the greatest of Sinners , upon their true Repentance , to Forgiveness and Pardon , is evident both from the Nature of God , and the Design of Christianity ; from the Practice of the Apostles , and from the general Sense of the Primitive Church . 2. God is a Being , as of infinite Purity and Holiness , so also of infinite Goodness and Mercy ; and as he cannot possibly be reconciled to Men , so long as they continue wicked ; so when ever they cease to be so , and return again to the Obedience of Gods Commands , and to the imitation of his Nature , we cannot suppose but that he will again admit them to his Pardon and Favour . Goodness and Mercy are our most natural Notions of God ; and the Discoveries which he hath made of himself by Revelation , are most exactly agreeable thereto . At the passing by of his Glory before Moses , he proclaimed himself , The Lord , the Lord God merciful and gracious , long-suffering , and abundant in Goodness and Truth , forgiving Iniquities , Transgressions and Sins , Exod. 34. 6. By the Prophets he declares and swears by himself , As I live , saith the Lord , I have no pleasure in the death of the wicked , but that the wicked turn from his way and live , Ezek. 33. 1● . And above all , by that stupendous Instance of Mercy , the sending his only Son out of his Bosom to give himself a Sacrifice for the Sins of Men , he has discovered such an earnest desire of our Reconciliation and Salvation , as will be the everlasting subject of the Praises of Men and the Admiration of Angels . If therefore God , when he had made a Covenant of perfect Obedience , and had not promised Pardon at all , to great and presumptuous Sins , did yet give Pardon , and declare also to the Jews by his Prophets that he would do so : And if , when Men were yet Enemies to him , he was so willing that not any should perish , but all should come to Repentance ; yea so desirous to have all Men to be saved , and to come to the knowledge of the Truth ; that he not only spared not his own Son , to deliver him up for us all , but tells us even of Joy in Heaven at a Sinners accepting the gracious Terms of the Gospel , and represents himself as a tender Father running to meet his returning Prodigal , and falling up-his Neck and kissing him : If this , I say , was the Compassion which God shewed to Man , in his first sinful and miserable State ; 't is very reasonable to conclude and hope , that his Mercy is not so entirely exhausted at once , but that the same Pity may be yet further extended even to those also , who after the knowledge of the Truth having been seduced by the Temptations of the World and the Devil , to depart from God and to forsake their Duty , shall again return unto him with Sincerity and Perseverance . 3. The Design of the Gospel , is to teach us to deny ungodliness and worldly lusts , and to live soberly , righteously , and godly in this present world : And certainly whensoever it comes to have this effect upon a Man , it gives him a Title to the blessed Hope , and a well-grounded Assurance of Mercy at the glorious appearance of the great God and our Saviour Jesus Christ. The Foundation of the Christian Dispensation , upon which the whole Summ of Affairs is now established , is Faith and Repentance ; and whensoever a Man so truly repents , as to purifie himself effectually from every evil Work , and by the Spirit mortifies the deeds of the Body , he shall certainly live . Our Saviour himself gives express Directions , when a Man's Christian Brother trespasses against him , to use all possible means to reclaim him , both by private and publick Reproof , before he rejects him utterly as a Heathen Man and a Publican : He commands us , though our Brother sins never so often against us , yet if he turns again and repents , to forgive him ; and has promised upon this Condition , that we also shall in like manner find forgiveness at the Hands of God : And in the Epistles sent by the Apostle St. John to the Bishops of the Seven Churches of Asia , he exhorts them earnestly to remember from whence they were fallen , and to repent , and be zealous , and do their first works ; and promises , that if upon this Invitation any Man would hear his Voice , and open the Door ; that is , would be moved by these Exhortations to repent and amend , he would come in to him and sup with him ; that is , would again receive him to his Mercy and Favour . 4. Accordingly the Writings of the Apostles , though directed to Christians , are yet full of earnest Exhortations to Repentance ; and their History contains many Instances of those who after great falls were thereby restored to their first state . St Peter exhorts Simon Magus , who thought the Gift of God could be bought with Money , to repent of this his wickedness ; and gives him encouragement to hope , that he should thereupon obtain forgiveness , Acts 8. 22. St. John tells us , That if any Man sin , we have an Advocate with the Father , Jesus Christ the Righteous , and he is the Propitiation for our Sins , 1 John 2. 2. St. James tells us , That if any one err from the Truth , and one convert him ; he that converteth the Sinner from the Error of his way , shall save a Soul from Death , and shall hide a multitude of Sins , Jam. 5. 20. St. Jude advises us to have compassion of some , making a difference ; and to save others with fear , pulling them out of the fire , ver . 23. St. Paul exhorts Timothy , to instruct in meekness those that oppose themselves , if God peradventure will give them Repentance to the acknowledging of the Truth ; and that they may recover themselves out of the Snare of the Devil , who are taken Captive by him at his will , 2 Tim. 2. 25. He advises the Galatians , that if any Man be overtaken in a fault , they which are spiritual should restore such a one in the Spirit of meekness , considering themselves , lest they also be tempted , Gal. 6. 1. He threatens the Corinthians to excommunicate those who had sinned , and had not repented of their uncleanness , and fornication , and lasciviousness , which they had committed , 2 Cor. 12. 21. And even the Incestuous Person , who had been guilty of such a Sin as was not so much as named among the Heathens themselves , he delivers indeed to Satan for the destruction of the Flesh , but it was that the Spirit might be saved in the day of the Lord Jesus , 1 Cor. 5. 5. For when the punishment which was inflicted of many , had been sufficient to reduce him to Repentance , he writes to the Church to forgive him and comfort him , lest perhaps such a one should be swallowed up with overmuch sorrow , 2 Cor. 2. 7. 5. And this , excepting as I have said one Sect of Men , was the constant Doctrine and Practice of the Primitive Church . To those who were yet Innocent , they thought indeed no Promises too great , and no Threatnings too severe , whereby they might make them infinitely careful to preserve their Innocence : But those who had already sinned , they incouraged to repent ; and upon their Repentance admitted them again to the Peace of the Church , and to the Assurance of Pardon . They taught , that the * Holy Word and Church of God , always admitted of true Repentance : That † he that had fallen , might yet recover and escape , if he repented truly of what was past , and for the future amended his Life , and made satisfaction to God : That ‖ God not only gave full Remission of Sins in Baptism , but allowed also to those , who should afterward sin , a further place of Repentance : That to † every one who heartily and sincerely repents , God readily sets open a Door of Pardon , and the Holy Spirit returns again into a Mind purified from the pollutions of Sin : That * all Men who repent , even those who by reason of their great Sins did not deserve to have found any more Pardon , shall be saved ; because God out of his great Compassion will be patient towards Men , and keep the Invitation which he hath made by his Son : That * God will judge every Man in the Condition he finds him ; and that therefore , as it will nothing avail a Man to have been formerly Righteous , if he at last grows wicked ; so one who has formerly lived wickedly , may afterwards by Repentance and renewed Obedience blot out his past Transgressions , and attain to the Crown of Virtue and Immortality . 6. Thus that God admits even the greatest of Sinners to Repentance , is evident both from the Nature of God and the Design of the Gospel , from the Practice of the Apostles and from the constant Doctrine of the Primitive Church . But then to make this Repentance such , as will be acceptable to God and effectually available to obtain Pardon , there are several considerable Circumstances required : And these I think may be reduced to these Three ; First , That it must be Early ; Secondly , That it must be Great ; and Thirdly , That it must be constant and persevering in its Effects . CHAP. III. That true Repentance must be Early . 1. FIrst , That Repentance may be true and available to obtain Pardon , it is necessary that it be Early ; that is , The Sinner must forsake his Vices so timely , as to obtain the Habits of the contrary Virtues , and to live in them : Otherwise he can have no security that his Repentance is hearty ; or if it be , that it will be accepted by God. 2. First , We can never have any security that a late Repentance is hearty and sincere . A Man may very well at the amazing approach of Death and Judgment , be extreamly sorry that he has lived wickedly ; he may strongly wish that he had lived the Life of the Righteous , and resolve , if he were to live over again , that he would do so ; and yet all this may be meerly the Passion , and not at all the Duty of Repentance . The Duty of Repentance , is an entire change of Mind , and an effectual reformation of Life : But the Passion of Sorrow and Remorse , is such as accursed Spirits shall be for ever tormented with in vain ; and such as a dying Penitent can never be secure that this late Repentance will exceed . Many upon a Bed of Sickness , have made all the holy Vows and pious Resolutions that could be desired ; nay , perhaps there is hardly any wicked Man , who when he thinks he is about to die , does not desire and design to amend ; yet how few are there of these , who if they recover , do ever make good those Vows and Resolutions ? And no late Penitent can ever be sure , that this would not be his own Case . When an habitual Sinner is in Time convinced of the evil of his ways , and resolves and endeavours in earnest to reform , while he has Life , and Health , and Strength to do it ; yet seldom does he at the first trial work himself up to such an effectual and prevailing Resolution against his Sin , as to change his whole course of Life in an instant , and at once deliver himself out of the Bondage of Corruption , into the glorious Liberty of the Children of God : Usually he proceeds by degrees ; and after many Relapses and renewed Resolutions , arrives at last to a settled and steady course of Piety . How much less then can a late Penitent , who labours under all the contrary disadvantages , ever be secure that his Repentance will be sincere , and his Resolutions effectual enough , to translate him at one effort from the Power of Darkness , into the Kingdom of God ? 3. For this Reason the Ancients never admitted any to the Peace and Communion of the Church , who began not their Repentance before the time of Sickness . Those , saith * St. Cyprian , who would not in time repent , and by publick Lamentation testifie their hearty Sorrow for their Sins , we utterly reject from all hope of Peace and Reconciliation , if in the time of Sickness and Danger they begin to intreat ; because then 't is not true Repentance for their Sin , but the fear of approaching Death , that drives them to beg for Mercy ; and no one is worthy to receive any comfort in Death , who never considered before hand that he was to die . 4. But , Secondly , Supposing a late Repentance to be hearty and sincere , yet have we no positive and absolute Promise , that it shall be accepted . The plain and express Condition of the Covenant established by Christ , is a Holy Life ; that is , a constant and persevering Obedience to all the Commands of God , ( in a Gospel and Merciful Sense allowing for humane Weaknesses and Imperfections , ) from the time of our Baptism , or of our coming to the knowledge of the Truth , until the end of our Lives : And the least that can possibly lay Claim to the Reward promised upon this Condition , is such a Repentance as produces the actual Obedience of at least some proportianable part of a Man's Life . 5. To say that the Original Condition of the Christian Covenant is such , that a Man may safely live wickedly all his Life , and satisfie all his Lusts and Appetites to the utmost , provided he does but leave off and forsake his Sins at the last ; is really to take away the necessity of a Holy Life , and to undermine the very Foundation of all Virtue . For considering on the one hand how prevailing the Custom of the World , how deceitful the Temptations of the Devil , and how powerful the Assaults of Lust and Passion are ; and on the other hand how seldom sudden Death happens , and how little the Excellency of the Christian Life is understood ; it will be hard , according to this Doctrine , to find Arguments sufficiently strong , to move Men to repent and to reform immediately : If there be no other danger , but in sudden Death ; and no greater malignity in Sin , than what may be cured by an easie and short Repentance at last ; most Men will venture to be wicked at present , and trust to the opportunities of growing better afterward . Though therefore God may possibly have reserves of Mercy , which in event he may exercise towards Men in their last extremity ; yet Originally 't is certain the Gospel Covenant gives no assurance of Comfort , but either to a constant and persevering Holiness , or to a Repentance evidenced by actually renewed Obedience . 6. At Baptism indeed , or when ever we first come to the knowledge of the Truth , all past sins are so entirely forgiven and wash'd away by the Blood of Christ , that Repentance , though it has no time to evidence it self in the Fruits of Righteousness , is without all Controversie available to Salvation : But when Men who have by Baptism Covenanted solemnly with God for a Holy Life , and confirmed that Covenant by other repeated Promises and Resolutions , shall yet wilfully live in Sin ; and notwithstanding the express Threatnings of our Saviour and his Apostles , that they who do so shall not inherit the Kingdom of God ; notwithstanding the earnest Exhortations and Warnings of God's Ministers ; and notwithstanding the perpetual Reproaches of their own Consciences , continue obstinately to do so ; such Persons have no reason in the World to expect , that God will at last accept their late , unactive , and ineffectual Repentance . The penitent Thief was received by our Saviour , as any other Infidel undoubtedly may be , who towards the end of his Life is convinced of the Truth of the Christian Religion , and heartily embraces it ; but there is nothing like a Promise in Scripture , that the unactive Repentance of a Christian , who has lived all his Life in notorious Wickedness , shall be accepted at the Hour of Death : The Labourers who were hired into the Vineyard at the eleventh Hour , received indeed the same Wages with them that had born the burden and heat of the Day ; but our Saviour has no where promised , that baptized and professed Christians , who are hired into the Vineyard in the Morning , if they riot away all the Day in Idleness and Wickedness , shall at Night be accepted for their professing their Sorrow that they have not wrought . 7. Let those Men consider these things , who resolve now to enjoy the Pleasures of Sin for a season , and hope hereafter by a late Repentance to get a share also in the eternal Rewards of Virtue . Let them consider that they may be cut off in the midst of their Hopes ; or that * they may be as unwilling to repent hereafter , as they are at present : But above all let them consider , That though they should live to that time , when they shall be willing to leave their Sins , because the strength of their Temptations will cease ; yet they cannot be sure , that God will then accept them . The express Condition of the Gospel is , that we seek first the Kingdom of God , that we deny our selves , and that we overcome the World : How slender therefore must be the hopes of those , who spend their Life and Strength in the enjoyments of this World , and make Religion not their first but their last Refuge ? Are the Glories of Heaven so inconsiderable ? Or , is the Duty we owe to God so small , that he should accept our coldest and most unwilling Service ? Offer the Blind for Sacrifice ; offer the Lame and Sick ; offer it now unto thy Governour ; will he be pleased with thee ? How much less will God accept us , when we are * least fit to serve him , and in those Days wherein we our selves have no Pleasure ? 8. Terrible are the Threatnings which the Scripture denounceth against those , who refuse to hear the Voice of God when he calleth , and to seek him whilst he may be found . Because I have called , and ye refused ; I have stretched out my hand and no Man regarded ; but ye have set at nought all my Counsel , and would have none of my Reproof : I also will laugh at your Calamity , I will mock when your Fear cometh . When your Fear cometh as Desolation , and your Destruction cometh as a Whirlwind ; when Distress and Anguish cometh upon you : Then shall they call upon me , but I will not answer ; they shall seek me early , but they shall not find me : For that they hated Knowledge , and did not chuse the Fear of the Lord , Prov. 1. 24 , &c. When the Jews whom God had saved out of the Land of Egypt , and was grieved with them forty Years in the Wilderness , and had brought them to the Borders of the promised Canaan , despised that good Land , and refused to enter therein ; he sware unto them in his Wrath that they should not enter into his Rest : And when afterward they resolved to go up and possess it , he suffered them not . Esau in like manner for one morsel of Bread sold his birthright : And afterward , when he would have inherited the Blessing , the Scripture tells us that he was rejected ; for he found no place of Repentance , though he sought it carefully with tears . All which things the Apostle declares plainly to be written for our Example ; Lest there be any Fornicator , or profane Person among us , as Esau was ; and lest any among us tempt God , as the Jews also tempted , and fall after the same Example of Unbelief . 9. Let those therefore who have yet the Time before them , consider what they have to do : Let them be careful to hearken unto the Voice of God to Day , whilst it is called to Day : Let them be zealous to improve that Time and those Talents wherewith God has blessed them ; that when their Master cometh he may find them so doing , and bid them , as having been good and faithful Servants , to enter into the Joy of their Lord. 10. The Summ of this Point is this . When a Christian has lived wickedly all his Life , and comes at his last extremity to be convinced of his Folly , and to desire to Amend ; how far the Mercy of God may possibly extend it self , we cannot tell ; and therefore such a one is not to be absolutely swallowed up in compleat Despair : But to all those , who have yet any space and opportunity left , it ought to be strongly and perpetually inculcated , that the Gospel Covenant allows not the least hopes to any other Repentance , than such as has time to evidence it self in the actual and persevering Obedience of a Holy Life . CHAP. IV. That true Repentance must be Great : And of Penance . 1. SEcondly , True Repentance ought to be very Great ; that is , he that repents ought to affect his Mind with such a deep Sorrow and hatred of Sin , as will put him upon those afflictive Duties of Fasting , Watching , Praying , Humiliation , Liberal Alms , and the like . 2. And the Reason of this is ; First , Because in many Cases Repentance cannot otherwise be evidenced to be real and sincere . True Repentance is an effectual change of Mind , and an actual amendment of Life : And as a bare change of Mind is not an acceptable Repentance , unless it produces an actual amendment of Life ; so neither is a bare amendment of Life , unless it proceeds from a real change of Mind . There are many Cases , wherein a Man may leave off committing an habitual Sin , and yet not truly repent of it : Some accidental change of the Circumstances of his Life , some present worldly and temporal Interest , or some other like Cause , may restrain a Man from continuing in a customary Sin ; and yet he may retain such an affection to it , such a readiness to return to it in his former Circumstances , or at least may have so little Hatred and Resolution against it , as may make him very far from a true Penitent . In all such Cases therefore , where a Man may break off a Sin upon any other Consideration , than the Love of God and a true Sense of Religion ; 't is necessary for the evidencing the Truth of his Repentance , and for the preserving him from imposing upon his own Mind , that he testifie his Sincerity and the Reality of his change of Mind , by some such afflictive , laborious , or expensive Duties , as will prove him to have indeed attained such a religious temper of Mind , as would be sufficient to preserve him in the like Circumstances from returning again to the same , or to any other the like wilful Sin. Were this rightly considered , Men would not so easily sin on securely at present , and impose upon themselves with vain hopes of growing better afterward with less Pains , when some particular alteration of their Circumstances of Life , or perhaps Age and Sickness , shall have removed their Temptations . 3. But Secondly , When amendment of Life does alone sufficiently evidence the sincerity of Repentance , ( as generally and in most Cases it does , ) yet ought those who have sinned to do something to testifie their Sorrow for past Offences , and to judge themselves , that they may not be judged of the Lord. They ought to take * Shame to themselves , that after having received the knowledge of the Truth , and having been made partakers of the heavenly Gift , and having tasted the good Word of God , and the Powers of the World to come they should again have returned to Sin and Folly : They ought to consider with Confusion of Face the Ingratitude of having again committed those things , which are so hateful to God that he has threatned to punish the continuance in them with everlasting Destruction , and would not once pardon them under a less Ransom than the Blood of his only Son : And these Considerations ought to work in them that Carefulness , that Indignation , that Fear , that vehement Desire , that Zeal , and that Revenge ; of which ( St. Paul tells us ) consisteth that godly Sorrow , which worketh Repentance to Salvation not to be repented of . 4. Thus when St. Peter had thrice denied his Master , the Consideration of the Shamefulness and Ingratitude of the thing , made him , when he thought thereon , weep bitterly . Thus when David had committed those crying Sins of Adultery and Murder , the Consideration of the foulness and baseness of the Fact , made him every night wash his Bed and water his Couch with his Tears ; and extorted from him those bitter Complaints , of which the greatest part of his Penitential Psalms are made up . And all the Saints , who ever fell into any notorious Sin , were very * severe in their Humiliation , earnestly desiring that God would give them their Punishment in this World , that their Spirit might be saved in the Day of the Lord Jesus . 5. For this Reason St. James advises those who had sinned , to be afflicted , and mourn , and weep ; to let their Laughter be turned to Mourning , and their Joy to Heaviness ; and to humble themselves in the sight of the Lord , that he might lift them up . And the Primitive Church always taught , That * Sins committed wilfully after the knowledge and belief of the Truth , were to be done away with Labour and Sorrow : That such Sins † were not immediately forgiven upon a Mans beginning to repent , but after he had afflicted his Soul , and humbled himself deeply , and undergone many Troubles : That the ‖ afflictive Duties of Repentance ought to bear some proportion to the greatness of the Sin : That the Penitent ought to spend much time in Watching , Fasting , Praying , and giving much Alms : And that † by how much the more severely he judged himself here , by so much the more might he hope God would spare him , and be merciful to him hereafter . 6. 'T is true , the Sin which the Ancients particularly respected , when they preached up the necessity of this severe Repentance , was no less than that of denying our Saviour . But if we consider the Matter impartially , what great difference is there between renouncing Christianity , and living in an open and profane contempt of Religion ; in the Practice of manifest Injustice , Fraud and Oppression ; or in notorious and habitual Intemperance ? Only * they who denied Christ , did it being compelled by great and long Torments ; but these other Vices are committed wilfully and of choice . 7. Very great Reason therefore there is , why those who have been guilty of great and wilful Sins , should enjoyn themselves a great and remarkable Repentance . But yet because after all , the End and Design , the whole Summ and Life of Repentance , is Reformation ; therefore no Man ought to impose upon himself any other Penitential Severities , than such as are directly conducive to this main End. Ridiculous and foolish were the Penances enjoyned Men in the dark and more ignorant Ages of the Church ; because they neither tended to improve the Virtues of Mens own Minds , nor to make Men more Useful and Beneficial to others : But such Penitential Exercises , as directly mortifie Mens Lusts and Passions , or lead them to be more Charitable and do more Good in the World ; in these , by how much the Penitent is more strict and constant , by so much is he more secure of the Sincerity of his Repentance , and of the Fulness of his Pardon . 8. The best therefore , and the greatest , and the most effectual Repentance , that a Man can possibly exercise ; is to endeavour to be so much the more careful in mortifying his Vices , and so much the more zealous in improving all Opportunities of doing Good , by how much he has formerly been more faulty in any Particular : And to resolve , by how much the more he hopes to have forgiven him , to Love so much the more . Let him , if he has been vanquished by any Temptation , † resolve to strengthen himself so much the more against it , and to become for the future the more heroically Virtuous : He that thus endeavours to appease God , and by the Repentance , and Shame , and Sorrow of his past Faults is spurred on to exercise greater Faith , and Virtue , and Courage ; such a one by the assistance of God may become a Joy to the Church , which he before made sorrowful ; and shall obtain not only the Pardon of his Sins , but also the Crown of Righteousness . 9. Particularly , a Penitent ought above all things to endeavour after a great and fervent Charity . This is a Duty which * all wise and holy Men have in all Ages thought to have an especial Efficacy to procure Pardon of Sin : And very great are the Promises which are made to it in Scripture : Alms , saith the Son of Sirach , make an atonement for Sins , Ecclus. 3. 30. And Charity , saith St. Peter , shall cover a multitude of Sins , 1 Pet. 4. 8. And the merciful , saith our Saviour himself , shall obtain Mercy , Matth. 5. 7. Only Men must not hope by this or any other means to obtain * a Liberty of continuing in Sin : For Charity shall procure forgiveness of Sins past , repented of , and forsaken ; but not of Sins committed upon presumption of their being expiated thereby . CHAP. V. That true Repentance must be Constant and Persevering in its Effects : And of the One Repentance of the Ancients . 1. THirdly and Lastly , True Repentance must be Constant and Persevering in its Effects ; that is , it must put a Man into such a state , as † that he will not any more return wilfully unto Sin. Till it arrive to this Pitch ▪ Repentance is not true , and ( however Men may deceive themselves with vain Imaginations about it , ) can never be effectual to Salvation . The Condition that our Saviour expresly requires in his Gospel , is a continued Holy Life from the time of our knowing and embracing the Truth : But certainly he will never accept of any thing less , than a Life of Holiness and Persevering Obedience from some Period of Reformation and Repentance . 2. He therefore that repents , ought to be infinitely fearful of relapsing into Sin , † as one that is recovering out of a dangerous and almost mortal Sickness . When ever he wilfully relapses , he makes his Case worse than it was at first , and his Disease more in danger of being mortal : It becomes much harder for him to renew himself unto Repentance , and much more difficult to procure Pardon . 3. 'T is true , evil Habits are not to be rooted out at once , and vicious Customs to be overcome in a moment . So long therefore as a Man does not return wilfully and deliberately into the habit of Sin , many Surprizes and Interruptions in the struggle with a customary Vice may be consistent with the Progress of Repentance : But 't is then only that it becomes compleat and effectual , when † the evil habit is so entirely rooted out , that the Man from thenceforward obeys the Commandments of God without looking back , and returns no more to the Sins he has condemned . 4. Let no Man therefore think , that he has truly repented of any deadly Sin , so long as he continues to practise and repeat it . He that washeth himself after the touching of a dead Body , if he touch it again , what availeth his washing ? So is it with a Man that fasteth for his Sins , and goeth again and doeth the same ; who will hear his Prayer ? Or what doth his humbling profit him ? Ecclus. 34. 25. He may fast , and pray , and lament , and use all the apparent signs of Repentance imaginable ; but † God will never esteem his Repentance true , nor accept it as available to the forgiveness of Sin , till he sees it Pure , and Constant , and Persevering . 5. And this I understand to be the Reason , why the Ancient Church never allowed but one Repentance after Baptism . They taught that * if any one after that great and holy Calling should be tempted by the Devil and Sin , he had one space of Repentance ; but if he should often Sin and Repent , it would not profit him ; for he should hardly live unto God : They taught , That Man covenanted with God in Baptism for a Holy Life ; but God foreseeing the Weakness of Man , and the Subtilty of the Devil , made Provision , † that if any one , after that great and solemn Covenant , should either by the violence or deceitfulness of Temptation be drawn into gross and deadly Sin , he should still have another place of Repentance ; but if after this he continued to go on in a Circle of Sinning and Repenting , that then he was to be look'd upon as no other than a Heathen and an Infidel , only as he differed in the wilfulness and in the guilt of his Sin : And according to this Doctrine did they constantly deal with their Penitents ; always admitting those that repented to the Peace and Communion of the Church once ; but if afterward they sinned oftner , and pretended to Repent , excluding them utterly . 6. Now by this 't is plain they did not mean , that if any one sinned and repented , and after that sinned again , that such a one was utterly lost , and absolutely excluded from all hope of finding further Mercy and Pardon with God : For * though the Church wisely appointed , that a place of publick Repentance for great and scandalous Sins should be allowed but once , lest the Remedy by being made too easie should grow useless and contemptible ; ( as afterward by Experience it was found to do ; ) yet no Man presumed to set Limits to the Mercy and Forgiveness of God. And therefore they always exhorted and incouraged Men to Repent so long as they had Life and Health . Let us Repent , saith † St. Clement , whilst we are yet upon the Earth : For we are as Clay in the Hand of the Potter . For as the Potter if he make a Vessel , and it be mishaped in his Hands or broken , forms it anew ; but if he has gone so far as to throw it into the Furnace of Fire , he can no more remedy it : So we while we are in this World , let us repent with our whole Heart of all the Evil we have done in the Flesh , that we may be saved by the Lord. For , after we shall have departed out of this World , we shall have no Place to confess our Sins or to repent any more . 7. The Primitive Church therefore , I say , by allowing but One Repentance for great Crimes committed after Baptism , did not mean that true Repentance would at any time be in vain or unacceptable in the sight of God : But because Repentance * never is true and effectual , till it restore a Man to such a state of new Obedience , that he will not wilfully fall into gross and scandalous Sins any more ; and because he that having once done long and publick Penance for a gross and scandalous Crime , did yet afterward fall into the same or the like again , could not possibly give any greater Evidence of the sincerity of his Repentance to the Church , than he had done before ; therefore they did † not think fit to admit such relapsed Criminals to the Peace and Communion of the Church any more , lest they should again give occasion to blaspheme the Name of Christ and his Holy Religion . 8. Thus infinitely solicitous were those holy Men , not to give Men the least possible encouragement to continue in Sin , and yet very careful at the same time not to drive any Man to Despair . Let us consider these things ; and while we rightly maintain that true Repentance cannot at any time be in vain or ineffectual to procure Pardon , let us be careful not to entertain any such Notions of Repentance , as will take away the Necessity of a Holy Life , and that Persevering Obedience , which is the express and indispensable Condition of the Gospel-Covenant . THE END . Notes, typically marginal, from the original text Notes for div A33349-e1860 † See Lightfoot's Harm . of Evangel . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. Strom. 6. Sed enim nationes extraneae sacris quibusdam per lavacrum initiantur . Certè ludis Apollinaribus & Pelusiis tinguntur , idque se in regenerationem & impunitatem perjuriorum suorum agere praesumunt . Tertull. de Baptism . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Justin. Martyr . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Justin. Martyr . Ingress●ros baptismum crationibus crebris , jejuniis & geniculationibus & previgiliis orare oportet , & cum confessione omnium retrò delictoru● . Tertull. de Baptisme . 1 Pet. 3 21. * Diem Baptismo solenniorem Pascha praestat , cùm & Passio Domini , in quâ tingimur , adimpleta est . — Exinde Pentecosta ordinandis lavacris latissimum spatium est , quo & Domini Resurrectio inter Discipulos frequentata est , & gratia Spiritûs Sancti dedicata . Tertull. de Bapt. † Caeterùm omnis dies Domini est , omnis hora , omne tempus habile est baptismo : si de solennitate interest , de gratiâ nihil resert . Tertul. de Baptismo . * Aquam adituri , sed & aliquanto priùs in Ecclesiâ sub Antistitis manu , contestamur nos renuntiare Diabolo & Pompae & Angelis ejus . Tertull. de Corona Milit. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Constitut. Apost . l. 6. c. 14. vid. & l. 7. c. 42. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Justin. Apol. 2. † Novissimè mandans ut tingerent in Patrem & Filium & Spiritum Sanctum ; non in unum ; nam nec semel , sed ter ; ad singula nomina in personas singulas tingimur . Tertull. adversus Prax. * Vid. Tertull . de Baptismo . † Fulgentes animas vestis quoq candida signat , Et grege de niveo gaudia pastor habet . Carm. Lactautio ascrip● . * Dr. Patrick out of ●helavius . Revel . 3. 4. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * By the Imposition of Hands , which was antiently joyned immediately with Baptism . Rom. 8. 16. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 2 Cor. 1. v. 22. Eph. 1. 13 ch . 4. v. 30. ‖ 2 Cor. 1. v. 22. 5. 5. Eph. 1. 14. Rom. 6. 4. Rom. 6. 3. Rom. 10. 10 Luk. 12. 8. Heb. 6. 6. 1 Pet 3. 21 , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Just. Mart. Luk. 14. 26. 1 Cor. 2. 9. Mat. 6. 20. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. ad Cor. 2. 1 Cor. 9. 29. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Justin. Mart. * Haec non admittet omnino , qui natus è deo fuerit ; non futurus dei filius , si admiscrit . Tertul. 1 Joh. 3. 6. Eph. 5. 3. Phil. 3. 14 Rev. 7. 14. * Non debemus superbi esse , sed timere , rè sortè post agnitionem Christi agentes aliquid quod non placeat Deo , remissionem ultra non habeamus delictorum , sed excludamur è regno ejus . I●enaeus , l. 4. c. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Clem. ad Cor. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. ad Cor. 2. ● Tim. 2. 19 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. ad Corinth . 2. 2 Pet. 2. 20. † Ideoque hi quidem [ Ethnici ] morti destinati sunt ; at verò ii qui cognoverunt Dominum , atque ejus mirabilia opera viderunt , si nequiter vivunt , duplo ampliùs punientur , & morientur in aevum . Hermae Past. Lib. 3. Sim. 9. Heb. 6. 6. Heb 10. 23. Heb. 12. 17. 1 Cor. 6. 11. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Corpus quidem citò ablui potest , mens autem — inquinata , non potest nisi & longo tempore , & multis bonis operibus , ab eá quae inhaeserit colluvione purgari . Lactant. l. 6. c. 23. † Post Vocationem illam Magnam & Sanctam , [ Baptismum , ] si quis tentatus fuerit à Diabolo & peccaverit , Vnam poenitentiam habet . Hermae Past. 2. 4. * Ambrose . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Quis dives , &c. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Justin. Dial. cum Tryph. * Porro autem si etiam gravissimis delictoribus , & in Deum multum ante peccantibus , cùm postea crediderunt , remissi peccatorum datur , & à baptismo atque à gratiâ nemo prohibetur ; quanto magis prohiberi non debet Infans , qui recens natus nihil peccavit , nisi quod secundum Adam carnaliter natus , contagium mortis antiquae primâ nativitate contraxit . Cyprian . Epist. 59. * Cor. 7. 14. † Quid enim necesse est Sponsores etiam periculo ingeri , qui & ipsi per mortalitatem destituere promissiones suas possunt , & prove●tu malae in●olis falli ? Tertul. ● Baptismo . Notes for div A33349-e9460 * Id quod d●erat , à Petro & Johanne factum est , ut Oratione pro ●is habitâ & manu impositâ , invocaretur & infunderetur super eos Spiritus Sanctus . Cyprian . ad Jubaian : Ep. 73. † Quod nunc quoque apud nos geritur , ut qui in Ecclesiâ baptizantur , per praepositos Ecclesiae offerantur , & per nostram orationem ac manûs impositionem Spiritum Sanctum consequantur , & signaculo Domini consummentur . Cypri . Ep. 73. * Dehinc manus imponitur , per Benedictionem advocans & invitans Spiritum Sanctum : Tunc ille Sanctissimus Spiritus super emundata & benedicta corpora libens à Patre descendit . Tertul. de Baptismo . † Signaculum Domini 1 Cor. 2. 9. * Sicut enim homo , cùm implet amphoras bono vino , & inter il●as paucas amphoras semiplenas posuit , & venit ut tentet & gustet , &c. Sic Diabolus venit ad homines servos Dei , ut tentet illos . Quicunque pleni sunt fide , resistunt ei fortiter , & ille recedit ab illis , quia non habet locum intrandi : Tunc vadit ad eos qui non sunt in side pleni , & quoniam habet locum , intrat , &c. Hermas 2. ult . Ephes. 4. 19. Tit. 1. 15. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato Alcibiad . 2. prope fin . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 42. ult . Act. 1. 3 ▪ Luke 7. 30. Joh. 21. 25. Mat. 27. 42 , Luk. 16. 31. * Quaecunque salutaria sunt , saepe agitari debent , saepe versari , ut non tantum nota sint nobis , sed etiam parata . Seneca Ep. 95. Isai. 40. 12. Job 26. 11. Isai. 40. 17. Psal. 139. 2. Dan. 7. 9. Heb. 12 23. Rev. 5. 10. Dan. 12. 3. Mark 9. 44. Rev. 20. 10. * Quae à sapientibus viris reperta sunt , non satis credimus , nec apertis pectoribus haurimus , leviterque tam magnae rei insistimus . Seneca , Ep. 60. * Placet suâpte natura , adeoque gratiosa virtus est , ut insitum etiam sit malis probare meliores . Seneca de Benef . 4. Joh. 7. 46. Joh. 18. 38. Numb . 23. 10. Act. 24. 27. Heb. 12. 23. Mat. 6. 20. Heb. 11. 10. Rom. 8. 18. 1 Cor. 2. 9. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato Alcibiade 2. † Cohtur autem , non taurorum opimis corporibus contrucidatis , nec auro argentoque suspenso , nec in thesauros stipe infusâ , sed pià & rectà-voluntate . Seneca Ep. 116. * Vis Deos propitiare ? Bonus esto : Satis illos coluit , qui imitatus est . Seneca Ep. 96. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo Jud●us . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo de Plantati●ne Noe. Rom. 1. 18. Tit. 2. 12. 2 Cor. 7. 1. 2 Pet. 2. 21. ● Cor. 7. 19. 2 Tim. 1. 10 2 Pet. 1. 11 Dan. 4. 27. Rom. 8 21. Jam. 1. 26. 1 Cor. 13. 2. Luk. 13. 26. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Deut. 32. 8. Act. 10. 34. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Euseb. Hist. Lib. 3. c. 21. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. ad Cor. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euseb. Hist. l. 1. * Nemo nostrum in altum descendit , summa tantum decerpsimus , & exiguum temporis impendisse Philosophiae satis abundeque occupatis fuit . Sen. ep . 60 ▪ * See Whole Duty of Man , and Mr. Kettelwel's Measures of Christian Obedience . Book 2. 2 Cor. 9. ● . 1 Cor. 10. 13 Phil. 2. 12 ▪ * Diabolum autem ne timeas : Timens enim Dominum dominaberis illius ; quia virtus in illo nulla est . Hermae Past. 2. 7. Minas autem Diaboli in totum timere ●olite ; sine virtute enim sunt , sicuti mortui hominis nervi . Idem 2. 12. * Haec mandata facilè custodies , & non erunt dura ; sed si tamen in cor tuum posueris non posse haec ab homine custodiri , non custodies ea . Idem Ibid. † Ponite ergo vobis qui vacui & leves estis in fide , Dominum Deum vestrum & in corde habete ; & intelligetis quia nihil facilius est his mandatis , neque dulcius , neque mansuetius neque Sanctius . Idem Ibid. 1 Cor 9. 24. † Quidam ad mganifica● voces excitantur , & tr●nseunt in affectum dicentium , a●acres vultu & animo . Rapit illos instiga●que rerum pulchritudo . — Si●uid acriter contra mortem dictum est , siquid contra fortunam contumaciter , juvat protinus quae audias facere . Afficiunt●● i●li , & sunt quales jubentur , si illa animo forma perman●at , si non impetum insignem protinus populus honesti dissuasor excipiat . Pauci illam quan ; conceperant mentem domain perferre potuerunt . Seneca Ep. 109. * Is quidem qui non cognovit Dominum , si nequiter vivit , manet in eo nequitiae suae poe●a ; at qui cognovit Dominum , abstinere omnino se debet ab omni nequitia , & magis magisque servire bonitati . Nonne ergo ille qui bonitatem sequi debet , si nequitiae praeferat partes , plus peccare videtur , quam is qui deliquit ignorans Dei virtutem ? Ideoque hi quidem morti destinati sunt ; at vero ij qui cognoverunt Dominum , atque ejus mirabilia opera viderunt , si nequiter vivunt , duplo amplius punientur , & ipsi morientur in aevum . Hermas 3. 9. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. in Heb. 12. * Quicunque permanserint sicut infantes , non 〈…〉 tes malitiam , honorati●res erunt omnibus illis quos jam dixi . — ▪ Felices ergo vos , quicunque removeritis malitiam à vobis , & indue●●tis innocentiam , quia primi videbitis Deum . — Felices vos , quicunque innocentes estis sicut infantes ▪ quonia n pars vestra bona est & honorata apud Dominum . Hermas 3. 9. Rev. 3. 4. * Quoties quid fugiendum sit , aut quid petendum , voles scire ; ad summum bonum , & propositum totius vitae respice . Illi enim consentire debet , quicquid agimus : Non disponet singula , nisi cui jam vitae suae summa proposita est . — ideo peccamus , quia de partibus vitae omnes deliberamus , de totâ nemo deliberat . Seneca Ep. 72. * Cùm omnia quae excesse●●nt modum , noc●ant ; periculosissima felicitatis intemperantia est : Movet cerebrum , in varias mentem imagines evocat , multum inter falsum ac verum mediae caliginis fun●●it . Seneca de Divinâ Providentiâ . Luke 20. 35. Mat. 13. 46. * Haec quidem difficilia videntur ; sed de eo loquimur , cui calcatis omnibus terrenis , iter in coelum paratur . Lactant. lib. 6. c. 23. 1 Cor. 9. 24. Acts 10. 38. 1 Pet. 2. 21. Heb. 11. 13. Heb. 12. 23. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. ad Cor. 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epicte● . † Nam qui voluptatibus indulgent , qui libidini obsequuntur , ii animam suam corpori mancipant , morteque condemnant , quia se corpori addixerunt , in quo habet mors potestatem . Lactant. lib. 6. c. 23 : † Mens est enim profecto quae peccat , quae immoderatae libidinis fructum cogitatione complectitur ; in hâc crimen est , in hâc omne delictum ; nam etsi corpus nullâ sit labe maculatum , non constat tamen pudicitiae ratio , si animas mcestus est . Id. Ibid. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. ad Cor. 2. † Atque etiam vide ne quando persuadeatur tibi interire corpus hoc , & abutaris eo in libidine aliquâ . Si enim corpus tuum maculaveris , maculabis etiam eodem tempore & Spiritum Sanctum ; & si maculaveris Spiritum Sanctum , non vives . Hermas 3. 5. Rev. 3. 17. Phil. 3. 1● . Psal. 84. 7 ▪ * Sed hoc quod liquet firmandum , & altius quotidianâ meditatione figendum est . Plus operis est in eo , ut proposita custodias , quàm ut honesta proponas . Perseverandum est , & assiduo studio robur addendum , donec bona mens sit quod bona voluntas est . Seneca Ep. 16. † Illud praecipuè impedit , quod cito nobis placemus ; si invenimus qui nos bonos viros dicat , qui prudentes , qui Sanctos , agnoscimus . Seneca , Ep. 60. * Nec tantum legibus publicis pareat , sed sit supra omnes leges qui legem Dei sequitur . Lactant. lib. 6. c. 23. † Faciebat hoc Sextius , ut consummato die , cùm se ad nocturnam quietem recepisset , interrogaret animum suum , Quod hodie malum tuum sanasti ? Cui vitio obstitisti ? Quâ parte melior es ? Seneca de Ira , lib. 3. c. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. Carm. Aurea . † Interdum scimus , nec attendimus ; non docet admonitio , sed advertit , sed excitat , sed memoriam continet , nec patitur elabi . Pleraque ante oculos posita transimus . Seneca Ep. 95. * Quid ergò pulchrius hâc consuetudine excutiendi totum diem ? Qualis ille somnus post recognitionem sui sequitur , quam tranquillus , altus ac liber , cum aut laudatus est animus aut admonitus , & speculator sui censorque secretus cognoscit de moribus suis ? Seneca de Irà , lib. 3. c. 36. 1 Pet. 1. 8. Jude 24. Notes for div A33349-e37050 Heb. 6. 6. Rev. 1. 5 , 7 , 14. † Novatians . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ sc. in Baptismo ▪ ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epiphan . ●ar . 59. Heb. 10. 27. 2 Pet. 3. 9. 1 Tim. 2. 4. Tit. 2. 12. Rom. 8. 1● . Rev. 2. 5. Rev. 3. 20. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epiphan . Haer. 59. † Potest enim reduci ac liberari , si eum poeniteat actorum , & ad meliora conversus satis faciat Deo. Lactant. lib. 5. c. 24. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex . Strom. 2. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. de eo Quis Dives , &c. * Vade & di● omnibus , ut poenitentiam agant , & vivent Deo ; quia motus Dominus magra suâ clementiá misit me ut ponitentiam omnibus nu●ciarem , etiam eis qui non merentur propter facta sua 〈◊〉 salutem ; sed patiens eri●●ominus , & invitationem factam pe ▪ 〈◊〉 . i●m s●●m 〈◊〉 conserva●e . He●●● 3. 8. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. de eo Quis Dives servandus . Rom. 8. 2● . * Et idcirco poenitentiam non agentes , nec dolorem delictorum suorum toto corde & manifestâ lamentationis suae professione testantes , prohibendos omnino censemus à spe Communicationis & Pacis , si in infirmitate atque in periculo caeperint deprecari ; quia rogare illos non delicti poenitentia , sed mortis urgentis admonitio compellit ; nec dignus est in morte accipere solatium , qui se non cogitavit esse moriturum . Cyprian Ep 52. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arrian . in Epictet . l. 4. c. 12. Mal. 1. 7. * Non pudet te relicuias vitae tibi reservare , & id solum tempus bonae menti destinare , quod in nullam rem conferri possi● ? Quam s●r●m est tunc videre incipere , cum desinendum est ? Quae ●am stul●a mortalitatis oblivio , in quinquagesimum & s●●●gesimum annum dir●erre sana Consilia ; & inde velle vitam inchoare , q●ò pa●ci perduserunt ? Seneca de vitae brevitate c. 4. Heb. 12. 17. 1 Cor. 11. 31. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. Strom. 2. 2 Cor. 7. 10. * Omne tempus in exomologesi consummavit , plangens & lamentans , &c. Irenaeus lib. 1. cap. 9. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alexandrin . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem Strom. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysostom . Homil. in Pentecost . † Nunquid ergo protinus putas aboleri delicta eorum , qui agunt poenitentiam ? Non proinde continuò . Sed oportet eum qui agit poenitentiam , affligere animam suam , & humilem animo se praestare in omni negotio , & vexationes multas variasque perferre . Hermas Lib. 3. Simil 7. ‖ Quam magna deliquimus , tam granditer defleamus ; alto vulneri diligens & longa medicima non de●it ; poenitentia crimine minor non fit . — Orare oportet impensius & rogare , diem luctu tranfigere , vigiliis noctes ac flectibus ducere , tempus omne lachrymosis lamentationibus occupare , stratos solo adhaerere cineri , in cilicio & sordibus volutari . — Incunctanter & largiter fiat operatio ; census omnis in medelam vulneris erogetur . Cyprian . Serm. de Lapsis . † In quantum non peperceris tibi , in tantum tibi Deus , crede , parcet . Tertul. de Poenit. * Quae justior venia in omnibus causis , quam Voluntarius an quam Invitus peccator implorat ? Nemo volens negare [ Christum ] compellitur , nemo nolens fornicatur . Tertull. de Pud . † Repetet certamen suum miles , iterabit aciem , provocabit hostem , & quidem factus ad praelium fortior per dolorem . Qui sic Deo satisfecerit , qui poenitentiâ facti sui , qui pudore delicti plus virtutis & fidei de ipso lapsûs sui dolore conceperit , exauditus & adjutus à Domino , quam contristaverat nuper , laetam faciet Ecclesiam ; nec jam solam Dei veniam merebitur , sed coronam . Cyprian . Serm. de Lapsis . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. de eo quis dives , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Constitut. lib. c. 13. * Nec tamen quia peccata largitione tolluntur , dari tibi licentiam peccandi putes : Abolentur enim , si Deo largiare quia peccaveras ; si fiduciâ largiendi pecces , non abolentur . Lactant. lib. 6. cap. 13. † Hoc enim dico , poenitentiam quae per Dei gratiam ostensa & indicta nobis , in gratiam nos Domino revocat , semel cognitam atque susceptam , nunquam posthac iteratione delicti resignari oportere . Tertullian . de Poenit. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clemens Alexandrinus , de eo , Quis Dives , &c. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Id. Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Id. Ibid. † Cùm vidisset Dominus bonam atque puram poenitentiam eorum , & posse eos in eâ permanere , jussit eorum peccata deleri . Hermas 3. 9. Hortare homines ut poenitentiam agant , & poenitentia eorum munda siat reliquis diebus vitae eorum . Id. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. Strom. 2. * Post vocationem illam magnam & sanctam siquis tentatus fuerit à Diabolo & peccaverit , unam poenitentiam habet : Si autem subinde peccet & poenitentiam agat , non proderit homini tali agenti ; difficilè enim vivet Deo. Hermas 2. 4. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. Strom. 2. Vide & Tertulliani librum de Poenitentiâ integr●m . * Quamvis enim cautè & salubriter provisum sit , ut locus illius humillimae poenitentiae semel in Ecclesiâ concedatur , nè medicina vilis minùs utilis esset aegrotis , quae tanto magis utilis est quanto minus contemptibilis fuerit ; quis tamen audeat Deo dicere , quare huic homini , qui post poenitentiam primam rursus se laqueis iniquitatis obstrinxit , iterum parcis ? Augustinus . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clemens ad Cor. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alexand. Strom. 2. † Placuit his ulterius non esse dandam communionem , nè lusisse de dominicâ communione videantur . Concil . Elib . Can. 2. 
A39261	----	The necessity of serious consideration, and speedy repentance, as the only way to be safe both living and dying. By Clement Elis, M.A. Rector of Kirkby in Nottinghamshire Ellis, Clement, 1630-1700. 1691 Approx. 289 KB of XML-encoded text transcribed from 107 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A39261 Wing E566 ESTC R171929 99827371 99827371 31789 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A39261) Transcribed from: (Early English Books Online ; image set 31789) Images scanned from microfilm: (Early English books, 1641-1700 ; 1864:18) The necessity of serious consideration, and speedy repentance, as the only way to be safe both living and dying. By Clement Elis, M.A. Rector of Kirkby in Nottinghamshire Ellis, Clement, 1630-1700. [8], 200 p. printed, and are to be sold by William Rogers at the Sun over-against St. Dunstans Church in Fleet-street, and Thomas Elis in Mansfield, London : 1691. Preliminary leaf bears imprimatur: August 24. 1691. Ra Barker. Reproduction of the original in the Christ Church Library, Oxford. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Repentance -- Early works to 1800. Conduct of life -- Early works to 1800. 2003-06 TCP Assigned for keying and markup 2003-07 SPi Global Keyed and coded from ProQuest page images 2003-08 John Latta Sampled and proofread 2003-08 John Latta Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion IMPRIMATUR , R A. BARKER . August 24. 1691. THE NECESSITY OF Serious Consideration , AND SPEEDY REPENTANCE , As the only WAY to be SAFE BOTH LIVING and DYING . By CLEMENT ELIS , M. A. Rector of Kirkby in Nottinghamshire . Psalm 119.59 , 60. I thought on my ways , and turned my feet unto thy testimonies . I made haste , and delayed not to keep thy commandments . LONDON : Printed , and are to be Sold by William Rogers at the Sun over-against St. Dunstans Church in Fleet-street , and Thomas Elis in Mansfield . 1691. TO MY CHILDREN . My dear Children , THO this Plain Discourse of The Necessity of SERIOUS CONSIDERATION and SPEEDY REPENTANCE , seem to me very needful to many , and is therefore published , that all who need it , and please to make use of it , may have by them a friendly Rememebrancer to put them in mind to take all due care of themselves : Yet because of the special Love and Care I ought to have for you , as I am your Father , I do in a more special manner commend it to you , as the very best Advice I am able to give you ; and seeing my life cannot now be much longer , it may be the last . If I have expected from you the Duty of Obedient Children , it hath been always more for your sakes than mine own ; that you might be sharers in that special Promise which St. Paul tells you belongs to them that Honour their Father and Mother , Ephes. 6.2 , 3. And I shall always reckon , that you very fully pay all that Honour which you owe to me , so long as I see you make it your chief business to fear God , and keep his Commandments , which is your whole Duty , Eccl. 2.13 . Honour always your Father which is in Heaven ; and be sure you can do no greater Honour than that to your Parents upon Earth . And as you may justly expect from me the Love and Care of a Father ; so you ought to think , that I never better express either of them towards you , than when , as the same St. Paul hath commanded me , I endeavour to bring you up in the nurture and admonition of the Lord , v. 4. For whatever else God shall enable me to do for you , in this I take care at once both of your Souls and Bodies ; Godliness having the promise of the life that now is , and of that which is to come , 1 Tim. 4.8 . I dare not be confident , that I have not much fail'd you in this Duty of a Father , whilst you were all at home with me , and under my eye . Neither can I now hope to have you again much with me whilst I live , or indeed that I shall live much longer to take any care at all of you . The only way therefore that is now left me , either to make you amends for such neglects of you , as I may have been at any time guilty of ; or to testify my earnest desire , that you may be always happy in the Service , and under the Blessing of Almighty God , the FATHER , SON , and HOLY GHOST , to whom you were in your Baptism dedicated ; is first , daily so long as I live to pray for his Grace to guide and govern you in the ways of Truth and Holiness to Eternal Life ; and then to put into your hands the substance of all those pious Instructions which I could ever be able to give you , were we to live here together to the World's end . This , if I mistake not , I have already in some good measure done in three small Books , viz. CHRISTIANITY in SHORT ; the SCRIPTURE-CATECHISM , and the COMMUNICANT'S GUIDE . If you be perfect in these , you will understand reasonably well both what you are to believe , do , desire , and hope for ; and will be able to reap more benefit by the reading of other more excellent Books , and chiefly that Book of books , the BOOK of GOD , which I do charge you with all the Authority of a Father , to read so long as you live , when not unavoidably hinder'd ( some part of it daily ) ; and that with the greatest seriousness and attention of mind , with the devoutest Reverence to the Great GOD , whose Word it is , and with most earnest Prayers to Him , to enlighten your understandings by it , and to conform your Wills wholly unto it . Consider well all that you read or hear , and speedily put in practice all that is your Duty to do , and cast off every Sin without delay ; As this Discourse will , I hope , convince you , it is altogether necessary for you to do . Having therein said so much to you and others joyntly , I shall not need to say much more now to you alone . Only let me advise you to bear this always in remembrance , That if you will be saved , it must be by obeying the Gospel of JESUS CHRIST , our only Saviour , which you cannot do , but by denying your selves , by doing his will and not your own ; following his Rules , and not the Customs and Fashions of the Persons , great or small , amongst whom you live . Our Wills are corrupt and perverse , and the Multitude is always in the broad way to Destruction . You have need of much Christian courage to save your selves from this untoward Generation . O , as you love God and your selves , be neither ashamed nor afraid to live as the few do , which are in the narrow way to Life . Stoutly resolve to be as indifferent for the World , as you see many zealous for it ; and as zealous for God and Heaven , as you see others regardless of them . Pray fervently for strength to do as you resolve ; and then I doubt not , but you will be a comfort to me whilst I live , and an Honour to me when I am dead ; and when you are dead too , we shall all live together again in the Eternal Joys of Heaven , through JESUS CHRIST our Lord. Amen . THE NECESSITY OF Serious Consideration . The INTRODUCTION . THAT Exhortation which St. Peter hath given unto Christians , 2 Pet. 1.10 . To give diligence to make their calling and election sure , must needs appear at the very first hearing of it , so very reasonable , and so much for our Advantage every way , that one would think it should be most readily embraced , and immediately put in practice by every one that loves himself . Can any one , who hath any love for himself ( as who hath not in some sense or other ? ) rest himself content and well satisfied , so long as he apprehends himself to be in an unsafe and dangerous Condition , and knows a way how to come out of it ? Is it not natural to all Men in such a Case to bestir themselves , and to seek out diligently all the means of safety , and never to cease from so doing , till they think themselves as sure as Men can be , that all the danger is over ; and that they need no longer to fear , either to lose the good they love , or to suffer the Evil they abhor ? Yes , it is natural enough to us all , to use as much , and oftentimes a great deal more diligence , than it is either needful or fit for us to use , that we may secure the safety of our Bodies , and even of the least valuable parts of our Estates in this World ; which yet it is not in our power to do , tho we do all that ever we can to that purpose . But alas ! we are so far from using any such diligence in endeavouring to make sure to our selves our Eternal Happiness , ( tho we may be always as sure , that we shall have power to do this , as we are that we sincerely endeavour it ) that we hardly once consider , that we are in any danger of losing it . Surely it will be granted by all , That a blessed Life for ever in Heaven , after this very short and very troublesome Life on Earth shall be at an end , is a very desirable thing ; and such as one cannot but desire , when he hath well consider'd , That there it may be had , but here it cannot . And tho' there may be some , who do not yet believe , that such a life of eternal Blessedness is to be had in Heaven after Death ; yet I dare say , that even these , seeing they know they must shortly die , could heartily wish it might be so . I cannot easily be persuaded to think , that any one can hate Life for any thing else but the troubles and the miseries which he finds it cannot be without : And therefore I believe , that no Man would willingly die , and be no more for ever , supposing it possible that he may live again for ever without any such troubles or miseries . Now every one knows , that he must die , and that it cannot be long ere he must live no more here ; and therefore no Man can chuse but wish , that , if it be possible , he may live again : Especially if he may be sure , both to live a happy life , and to die no more . And blessed for ever be our Lord JESUS CHRIST , who hath given us assurance , that there is such a Life prepared for all that are his faithful followers ! He hath abolished death , and hath brought life and immortality to light through the Gospel , 2 Tim. I. 10. And being Himself the way , the truth , and the life , Joh. XIV . 6. hath pointed out unto us the narrow way which leadeth unto life , Mat. VII 14. And this is no other but the way of God's Commandments , Rev. XXII . 14. Blessed are they that do his commandments , that they may have right to the tree of life . Whosoever therefore desires an eternal blessed Life after Death , and has a mind to make it sure unto himself , must make haste to get into this way , and be very careful to keep it so long as he lives . He must get into this way , because there is no other way to Life ; and he must make haste to get into it , because Death follows him every day at his Heels ▪ and he knows not how soon it will be upon him ; and if he get not into the way of Life before it overtakes him , he must die and be miserable for ever . And he must be sure to keep it all the days of his present Life , because whenever he goes out of it , he is in the way to eternal Death . The time of this present Life ( how short soever it may be ) is to be look'd upon as the only time of making an eternal Life sure unto us . If we let this time pass over us before we are prepared for that Eternity , it is like to prove unto us an Eternity of Sorrows . Now are we travelling toward God our Happiness , and those heavenly Mansions , which the Eternal Son of God , and our only Saviour is gone before to prepare for us ; and where we hope to be for ever with the Lord. Whilst we live , we are but in the way , and not at home in our Country : Here have we no continuing city , but we seek one to come , Heb. XIII . 14. And the same blessed JESUS , who hath open'd the Gate of Life unto us by his own Death and Resurrection , and is our only sure Guide unto it , hath acquainted us with two ways , and no more , that we can walk in whilst here we live ; the broad way to Destruction , wherein go the Multitude ; and the narrow way to Life , wherein but few walk : If then we step out of the one way , we must needs be in the other ; for there is no middle Path to be found , wherein we may walk , and neither go to Life nor Destraction . The broad way is that of Men's Lusts , wherein there is Latitude enough ; and the narrow way is the way of God's Commandments ; and a Man must be very strict and upright in his walking therein , and must not swerve either to the Right-hand or to the Left , if he have a mind to be safe . It seems ( I must needs say ) one of the strangest things in the World to me , that we all should be so exceedingly concern'd , as at every turn we shew our selves to be , about our living safely and comfortably in this present World ; so that we cannot hear the least ill news , but it puts us quite out of humour ; and we are all in fears what will become of us : And yet so very few amongst us seem to have any concernment at all upon them , what shall become of them when they die ! I confess , if Men could be any way assured , that there is nothing at all to be expected after Death , I should the less wonder , that their whole concern should be for this Life ; because I know nothing else that they should be concern'd for . But seeing it is an impossible thing , that any one should be assured of that ; and seeing we have all the assurance that Men can have of the contrary , to wit , That an endless state of either Happiness or Misery shall follow our short life here ; what an unaccountable madness seems this to be , which has so generally possess'd us , to be so concern'd , how we shall fare for a few Days here , and altogether as regardless ( for so the most of us seem to be ) how it shall go with us for evermore ! Whence can this proceed , but from inconsideration , or want of thinking on things as Men should do ? If we did really think in earnest , what we are , whence we came , what we have here to do , how soon we may and must go hence ; whither we are to go , and what shall finally become of us ; we must needs become a little more serious and provident both , than now we are ; and how little assurance soever we had of what is to come , we would be concern'd a little , so to behave our selves in this World , as we might go out of it with this Comfort at least , That if we can be sure of no good after Death , yet we should not need to fear any evil . Any one that is wise , if he have no hopes to he Happy , would yet take a course to be Safe . And yet ( God knows ! ) the generality of People are far short of this Wisdom . All we seem to mind , is some little thing that we take pleasure in for the present ; and all our care is , not to lose that , whatever it be , so long as we live . But we so little think of what either shall be , or may be after Death ; yea , and ( what 's stranger , considering we know it so well ) we so little think , that we are every moment stepping towards the Grave , and that the next step we take , for ought we know , may be into it ; that Death surpriseth most of us , when ever it comes ; and how slowly soever , through God's wonderful forbearance , it come ; yet it steals upon us unaware , and takes us unprepared , and so proves ( what we are well-taught to pray against ) a sudden Death to most of us ; and if there be any thing worse than another after Death ( as certainly there is both a better and a worse than any thing can be in this World ) we are sure of it . To make us a little more sensible of this great folly , and to shew us what course we are to take , if we have any mind to do our selves good , or have no mind to make our selves miserable for ever , is the design of this Discourse . And I shall divide it into Two Parts . In the former of which I shall shew the Necessity of a Serious Consideration , and give some few Directions for it . In the later shall be shewn the Danger of Delaying our Repentance , and an Exhortation given to make haste to live well , that we may be always ready to die well ; and so make sure of Life Eternal . PART I. OF CONSIDERATION . HE that would make sure of eternal Life , and escape everlasting Torments , must take care to do it in this World , before he be call'd out of it by Death : For the time of this present Life is the only time which God hath given us to prepare our selves for Eternity ; and as we behave our selves now , so must we expect to fare for ever . And the best course that we can be directed to take , that we may be sure of Eternal Blessedness , is the same which David tells us he took , Psalm CXIX . 59 , 60. in these words : I thought on my ways , and turned my feet unto thy testimonies : I made haste , and delayed not to keep thy commandments . Where we are to observe both what he did , and what he did not . 1. That which he did was this : First , He thought on his ways . He enter'd into a Serious Consideration of his own course of Life , that he might understand thereby , what his present State and Condition was ; and whether such a Life was agreeable to the Law of God or no ; and consequently , whether it would bring him to Happiness or Misery . And , Secondly , Having considered this well , He turned his feet unto God's Testimonies ; and he made haste to keep his Commandments . Whatsoever he found amiss in himself , he immediately corrected it by a speedy Repentance , regulating his whole Conversation henceforward by the right Rule thereof ▪ the Commandments of God. 2. That which he did not , was this : He delayed not to keep God's Commandments . Or , as some render it , he was not troubled , or disturb'd in mind about it ; or he had no dispute within himself , Whether he should , or he should not ; or whether he should do it just now , or stay till some other time ; but without any delay , or driving it off from day to day , or so much as one moment longer , he presently set himself to the keeping of God's Commandments . He did not , as Felix did , Acts XXIV . 25. who when he had heard St. Paul reasoning of Righteousness , Temperance , and Iudgment to come , was so far concern'd , as that he fell a trembling ; but yet put off the farther consideration of what he had then heard , to a more convenient time : Go thy way , saith he , for this time ; when I have a more convenient season , I will call for thee . A season which , as far as we know , he never found . David was wiser for himself than so : He had not only consider'd his ways , but also the uncertainty of his life . He knew that he had not time at his command , he could not make it stay his leisure ; therefore he took it whilst it was there ; considering withal , that the time present is always the most convenient season for doing that , which if it be not done before he die , he must perish everlastingly . We have these two things then in this good Example to imitate . 1. His Consideration . 2. His Reformation . The later of these is the sure way to God and Blessedness ; but we are never like to come into it , but by the former . And therefore I shall commend this , in the first place , to all that have a desire to be safe . Concerning Consideration , I shall shew , 1. What it is . 2. What are the Evils of Inconsideration . 3. What chiefly causeth the neglect of it . 4. What are the things we should consider . SECT . I. What Consideration is . DEsigning this Discourse principally for the less-understanding sort of People , I find it necessary , in the first place , to tell them , what is meant by Consideration . And , I suppose , such Persons will best understand me , when I say , That to consider a thing , is very seriously to think of it . I say , it is to think of it very seriously , as much as the thing deserves to be thought of . To understand this more perfectly , let us enquire into two things . 1. What kind of things they are which deserves our serious thinking on . 2. What kind of thinking it is that deserves the name of Consideration . 1. What kind of things they are which deserve our serious thinking on . It is not every thing that deserves to have a Man's serious Thoughts , or which can be thought worthy of his Care , and fit for him to busie his Head much about . But the things which a Man should seriously think upon , are such things , as we are wont to call considerable things ; matters of some weight , and of some concernment to him one way or other ; and especially such as are of greatest concernment . They should be such as it may do one some good to think on ; and the serious thinking of which , may make him the Wiser , the Better , or the Happier . There are some things of so little worth or concernment to us , that they are not worth much thinking on ; and there are some things so unintelligible to us , that it is to no purpose to think much of them ; and there are some things that are so wholly above our power of ordering , that it can no way avail us to be much concern'd in our Thoughts about them . But there are , besides these , things , whereof if we do not think much , we must needs be Fools , or Wicked , or Miserable ; and these ought to be much and seriously thought on . Yet such is the vanity of our Minds , that we are aptest to trouble our Heads most about those things , the much thinking whereof brings us nothing but trouble and vexation . How happy were it for us , if we could never think of many of those things , which our Thoughts do usually run most upon ! And in thinking whereof we waste the far greater part of our Life , either to little , or to a bad purpose ! It would be our great ease , and advantage too , to think no more on these things , than only to consider that they deserve not , and therefore should not have our serious Thoughts . As any thing is of more or less use and concernment to us ; as it may more or less conduce to make us Wise , or Good , or Happy ; as the thoughts of it may more or less help us to live as we ought to do , in our duty to God or Man in this life , or to come to Eternal Life when we go out of this ; so is it more or less to be seriously thought on . And in like manner , whatever things may make us worse or more miserable , and may be hindrances and obstructors either of our duty or happiness , are accordingly to the hurt more or less which they may do us , to be more or less made the Objects of our serious Thoughts : So that whatever things they be , that may not be either useful or hurtful to us , and the more or less so , as we either do , or do not think upon them , are to be look'd on as things not at all considerable ; and therefore no more to be thought on , than must needs be , when they come into our Heads whether we will or no ; and then are they to be thought on with all indifferency imaginable . The things then that are of concernment to us , and for that considerable , are all such as we may be better or worse for , such as God may be honour'd or dishonour'd by ; such as may help or hinder us to be good , and to do good in this World ; or may prepare or unfit us for everlasting Blessedness . Hence the concerns of the Soul are more to be thought on than the concerns of the Body ; Publick concerns more than Private , relating to this World only ; Spiritual and Heavenly things more than things Carnal and Earthly ; Eternal concerns more than Temporary ; and God , who is infinitely above all , and whose both Honour and Favour is of nearer concernment to us than all things , is to be thought on more than all things . Such are the things which most deserve our serious thinking on . 2. Let us now see , what kind of thinking it is , that can deserve the name of Consideration . Or , how are these considerable things to be thought upon so , as that we may be truly said to consider them . It is certain , that every sort of thinking is not to be accounted considering . We have all of us a thousand rambling thoughts of many things , which we take so little into consideration , that we can give very little account how we came to think of them ; and often can hardly remember that we did so at all . Whilst we are awake always , and sometimes when we are asleep , our Heads are full of thoughts , which are very busie , or rather playing , even whether we will or no , about a multitude of little things , which we never thought worth one hours consideration . As in a Market-crowd a Man may see a hundred Faces , and give every one he meets with a slight Good-morrow , or a How-d ' you ; and he hath some thoughts ( such as they are ) of every one , and yet takes no farther notice of them , these being Persons he is not then concern'd with . His business which brought him thither , is the only thing he thinks of then in good earnest : So most of the things we think of , we do but remember at most , or occasionally and accidentally they come into our minds ; but as they come , so they go : Like to a thing that passeth by us in haste , we see it as it passes , and think but very little of it ; but as we lose the sight of it , so do we the thoughts of it too ; and are no more concern'd about it , than as if we had never seen it , or as if there had never been such a thing . The thinking of a thing which may be call'd Consideration , is a designed , concern'd , leisurely , serious and thorough thinking of it . 1. It is a designed thinking , with a full purpose of mind to inform our selves better about it ; a summoning up of our thoughts , and a diligent setting them on work . It is not a thought that a Man hits on by chance , and which stays with him a while , tho' he never intended it ; but that which is sought , chosen , and invited . As 't is said , Plal. II. 2. The kings of the earth set themselves , and the rulers take ●ounsel together . So a Man must set himself to consider , to advise with , and take counsel of his own Reason . This is an usual thing with most Men in any great Difficulty or Danger which they apprehend , to set themselves to think and contrive what course is fittest for them to take . Neither will any wise Man neglect this . And why should not we set our selves to consider and contrive for our safety , who meet with daily so many difficulties in our way to Heaven , and are in so great danger to come short of it ? 2. It is a concerned thinking , as about that , the near and great concernment whereof to our selves we are very sensible of . We often think of things without any reflection on our selves , as upon matters that no way touch us . But we are not apt to be very serious about them , unless we apprehend our selves some way or other concerned in them . When David had determined evil against Nabal , Abigail's Servants desired her to consider well of it , 1 Sam. XXV . 17. Now therefore know and consider , what thou wilt do ; for evil is determined against our master , and against all his houshold . She was to think of it as a matter that concern'd the Safety and Welfare of her self and Family . And thus the Psalmist speaking in God's Name to the wicked , Psal. L. 22. Now consider this , ye that forget God , lest I tear you in pieces , and there be none to deliver . If we will pass our time in Peace and Comfort , we must not forget , but think much and very concernedly of God ; considering well what it lieth us upon to live conformably to his Will , that we may never fall under his displeasure . 3. It is a leisurely thinking , a taking time to view and observe a thing exactly , together with all its circumstances , its conveniences or inconveniences , and all the evils or goods which attend it . Sudden Thoughts little deserve the name of Consideration . It is a laying things in order in our thoughts , with a design to conclude from them what may be , or ought to be done or expected by us . Consider of it ▪ take advice , and speak your minds , say the Israelites one to another in the Levites case , Iudg. XIX . 30. And so said Elihu to Iob , Hearken unto this , O Iob , stand still , and consider the wondrous works of God , Job . XXXVII . 14. There is implied in it , First , A preparing the Mind for it , by awakening it , and stirring it up from the bed of security , and an unthinking temper ; such as the mind of habitual Sinners is even always in , in relation to Spiritual things , and of Eternal concernment . Rise up Balak , and hear , said Balaam to him , Num. XXIII . 18. Put the Mind into an attentive and considering posture . And then , Secondly , A laying aside all other business which may disturb our thoughts , or interrupt them ; shunning all distracting or diverting Objects , silencing all troublesome Affections and unruly Passions ; Give the Mind leave to do its own work ; It must not be let to run at random upon other things , it must not be disturb'd by any Passion , nor confounded with any throng of Business , but there must be Calm within , and a Quietness round about it : Commune with your own hearts upon your bed , and be still , saith David , Psalm IV. 4. We must resolve to be deaf to the World , and our own Lusts , if we will consider to purpose the things that belong unto Eternity . 4. It is a serious and earnest thinking ; we must not be in jest , or indifferent in a matter of such weight and importance , that requires our greatest intention , care and diligence , no less than Eternal Life or Death depending on the result of our Thoughts and Self-consultations . Trivial matters may be slightly thought on , but matters of moment call for serious Debates . And hence Consideration is usually express'd by such words as import a seriousness . God , 't is certain , because of his Divine Perfections , needs not to consider of any thing ; yet when he is spoken of in Holy Scripture , as observing the behaviour of Men , in order to Reward or Punishment , as tho' he were considering of them , he is said to Weigh , Ponder , Examine , or Try , &c. The Lord weigheth the spirits , Prov. XVI . 2. He pondereth the hearts , Prov. XXI . 2. The ways of man are before the eyes of ihe Lord , and he pondereth all his goings , Prov. V. 21. Doth not he see my ways , and count all my steps ? Job XXXI . 4. And the wise King , speaking of the Arts of the strange Woman to entice a Man , saith , They are to divert him from considering ; lest he should ponder the path of life , Prov. V. 6. 'T is said of the Blessed Virgin Mary , that she kept all these things , and pondered them in her heart , Luke II. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , she preserved and kept them safe together in her Memory ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , conferring and disputing within her self about them . And of the Scribes and Pharisees we read , Mark II. 6. that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reasoning in their Hearts ; discoursing within themselves , as tho' two Persons had been in their Breasts discoursing Dialogue-wise the one with the other . It was an excellent Precept which Pythagoras gave to his Scholars , Sleep not till thou hast run over in thy mind all thy works of the day past , and ask thy self , Whither have I gone ? What have I done ? What have I left undone ? Consideration is a Man's posing himself , examining his Heart , advising with his own Reason very seriously . It is a bethinking ones self , 1 Kings VIII . 47. A laying a thing to heart , Isaiah LVII . 1. An applying ones heart to a mateer , Hag. I. 5. 5. It is a thorough thinking , leaving nothing unthought on , neither ceasing to think on , till one come to the end of thinking ; that is , to a right understanding of the matter , and a stedfast resolution about it : It is such a reasoning and discoursing , as bring one to his Conclusion and final Determination . Otherwise all is to no purpose , and a Man hath nothing but his labour for his pains , and had as good never have begun , as never come to an end . Resolution is the end of Consideration , and Practice of Resolution . And herein lies all practical Wisdom or Prudence , Not rashly , inconsiderately and blindly , and at all Adventures to rush on , whatever it is we have a mind to do ; or which way soever our natural Inclinations and Affections would carry us ; but to consult with our Reason , and be well advised in all things , deliberating and debating the matter well with our selves , and with calm and serious Thoughts , rationally concluding what is best to be done , and how it may be done to good purpose . A thinking on some few things relating to a business , is not enough , but all considerable Circumstances are to be thoroughly pondered . Nothing is to be left out of our Consideration , which may alter the case in hand , or hath any weight in it , which may turn the Scales either the one way , or the other . The nature of the thing what it is , necessary or unnecessary , profitable or hurtful , weighty or light , lawful or unlawful , expedient or inexpedient : the ends and uses of it , the arguments persuading to it , or dissuading from it ; the rules and measures whereby all is to be regulated , the agreement with , or swerving from such rules ; the benefits , advantages and gains on the one side , and the dangers , disadvantages and losses on the other ; the necessary preparations , helps , instruments and encouragements ; together with the difficulties , hinderances and discouragements that we may meet with ; and the ways and means of removing or overcoming them ; and whatever else may have any influence upon the matter to be considered . Thus whatever the things be which fall under Consideration , whether they be past , present , or to come , Consideration is such a designed , concerned , leisurely , calm , serious and thorough thinking on them , and an inward reasoning , or a mental discoursing about them , and about all things pertaining to them , as may help us to order all things prudently , and to the best advantage ; so as we may reap as much good , and sustain as little hurt by every thing as may be . That whatever we do , or whatever befals us , may as little hinder , and as much promote our happiness as it is in our power to make it ; and that if we cannot keep our selves from all evil or hurt , yet at least we may not do any thing to make our selves miserable By what hath been here said , we may understand , what that Inconsideration is , which God complaineth of , and is indeed the sin of a great many . It is a careless and unthinking temper of Mind ; and they who are of this temper , venture boldly , rashly , and unadvisedly upon any thing , as it falleth in their way ; never inquiring how pleasing or displeasing it may be to God , or what it may bring upon themselves in the end . They review not what is past , to find out wherein they have erred or offended , and what stands in need of mending , or blotting out , and undoing again by Repentance . They think not wisely on what they go about at present , to observe its fitness or unfitness to be attempted , or to do it by a right rule , and to a right end , and to take care that they neither do any hurt , nor lose their labour . They think not providently on the future , what either must or may come , so as to prepare and provide as they ought for it , but are without either fear or forecast . And what the evil of this is , I am next to shew . SECT . II. The Evils of Inconsideration . IT is so visible to all the World , that Inconsideration is a very ill thing , that in the most common concerns and affairs of this Life , there is hardly any one that seems not very sensible of it . There are few Tradesmen , or Husbandmen , or Artificers , how mean a Trade soever they drive in the World , but they are aware of it : And all seem satisfied , that nothing can ordinarily succeed well under our hands , and that there can be small hopes of thriving by what we undertake , if we do not wisely consider of it . If an unconsidering Man speed well , 't is only by chance ; and it 's not above once or twice , it may be , in a hundred times ; and few Men are willing to venture any thing they prize , upon the success of such blind and giddy doings . Men therefore , in all matters of moment , set themselves seriously to think , what they have to do , and to what end they do it ; how it is to be done , and what helps they stand in need of , and how to have them ; what letts and rubs there are in their way , and how they may be removed ; what they may hope for , as the fruit of their care , skill , and industry ; and what they may fear , as the consequent of their negligence , ignorance , idleness , or any miscarriage . If any one do not consider these things , Men count him a Fool ; and every one is ready to read his Fortune for him , and say , He is not like to thrive . Which of you ( saith Christ , Luke XIV . 28 , 31. ) intending to build a tower , sitteth not down first , and counteth the cost , whether he have sufficient to finish it ? Or what king going to make war against another king , sitteth not down first , and considereth whether he be able with ten thousand to meet him that cometh against him with twenty thousand ? What Husbandman goeth to plow , and sitteth not down first , and considereth whether his Ground be in good heart , and like to bear any burden ; whether the Season be proper for his work , and all his Instruments in good order ; whether his Oxen be tractable , and in good plight ; and his Servants well vers'd in the work they go about ; whether his Seed be sound , and himself of sufficient Ability to manage all to good advantage . So wise are the Men of this World in their Generation for their worldly ends , that they think not fit to venture all at random without due consideration . And shall we be so foolish as to imagine , that the great business we are to do , to secure unto our selves a blessed Eternity , should either deserve or require less consideration , than the things which relate to our short continuance in this World only ? Let the miscarriage we are guilty of in our worldly concerns be what it will , the evils which we incur by it will shortly have an end ; and we shall no more remember them : But if we miscarry in the business we are now to do for Eternity , it is that which draws after it evils both endless and intollerable . And this is enough of it self to rouze us up to the consideration of these things . An affright will often bring a Man to serious Thoughts , when nothing else will ; And can there be any thing more terrible , than a prospect of Eternal Torments ? But this is not all the evil of Inconsideration , tho' it be that which is most apt to awaken the Inconsiderate . I do no more but mention it now , in hope that the fear of being everlastingly miserable , which will certainly be the end of unconsidering People , bringing us to some degree of seriousness , we may be capable of discerning other great evils in it , such as are these following : 1. Not to consider the things on which our Eternal State depends , is not to behave our selves like Men , but to act quite contrary to our Nature . Reason is a thing Essential to Man , and only Man , of all inferior Creatures , is able to make this use of it ; I mean , to consider things . To this end is it given us , and if we make not this use of it , we had as good have been without it . Trees and Plants grow , and bear Fruit ; but they cannot consider how they do so , nor what they do . Beasts and other Animals live and move , eat and drink , and do such things as are agreeable to their Nature : But they consider not , they do not deliberate within themselves about their Actions , or their Ends ; but are carried on by their Senses , and a natural Appetite , without pondering of Circumstances , and debating in their Breasts what is most fit or unfit to be done , or what is like to follow upon the doing or omitting of any thing . Only Man , of all earthly Creatures , hath Reason and Vnderstanding , and thereby is fitted for deliberating , consulting , and discoursing things over within himself , and for contriving , forecasting , and ordering all he doth to good ends and purposes . And if he doth not make this use of his Understanding and Reason , he acts contrary to the Nature which God hath given him . Yea , and in effect , he seems to impute Vanity and Impertinency to the All-wise God ; as tho' he had given him so noble a Faculty , as Reason is , in vain , and for no use at all ; For what else is the use of Reason , but Consideration ? If a Man may act like a Beast , without Consideration , why should not God have made him like a Beast too , without Reason ? If any say , We have the important Affairs of this Life to consider , and this is to use our Reason well : I readily grant it ; but deny withal , that this is either all the use , or the chief use for which our Reason was given us . Had God made us for this World only , and if there were nothing for us to enjoy , or to suffer , but in this short Life ; the use of our Reason might well be confined to things of this present World and Life . But seeing God has design'd us to be Immortal , and hath made our Life on Earth to be but a time of Probation , and Preparation for Eternity ; to use our Reason either only , or chiefly about the Affairs of this World , is as unnatural an abuse as we can make of it . Can there be any thing more against Reason , than to think it was given us to consider least , the things that are most considerable ? And can there be a more unreasonable thing , than to consider more how we may make a shift to spend a few Days here upon Earth , than how we may be sure of living an Eternal Life of Happiness with God in Heaven ? Nay , to what purpose shall we consider what to do in this World , and how to make the best Advantage of it for the very short time that we are to continue in it ; if in the mean time , we consider not , what shall become of us when we go out of it , nor how to improve our being in this World , so as to save our selves from being Eternally miserable in the World to come , when ever we depart hence , which may be , for ought we know , the very next moment ? If self-preservation be that which all Men naturally desire and aim at , it must be most of all things against Nature , to consider least the things whereby we may be Eternally preserved from the Torments of Hell-Fire , and in a State of Everlasting Joy and Blessedness . Certainly , if God have given us Reason for any thing , it must be chiefly , and above all things , for this ; To consider how we may best Serve and Honour Him , and promote our own Eternal Happiness . If we do not make this use of our Reason ; it will be hard to say , what advantage we have by our Reason above the most Unreasonable Creatures : For Beasts have less Trouble without Reason in this Life , than men have with it . And had men the same end that beasts have , and there were nothing at all to be considered , but what concerns this Life ; possibly it had been better for the World , if all men had had as little Reason as they ; for all the good it seems to do , is to make men more Sensible of their own Miseries , and more able to make others Miserable . Without this use of Reason , what difference can there be betwixt us and Mad-men ? The greatest difference between a man that is Sober , and one that is Mad , seems to be this ; That the one hath the right use of Reason , and the other hath lost it : The one Acts Considerately , and the other Rashly without consideration . And certainly he is the maddest of all Mad-men , whatever he considers as to this Life , that runs laughing into Hell-fire , never considering what he shall endure there . Such an Vnnatural thing is it for men to lead an Inconsiderate Life . 2. Without Serious Consideration , all the means of Happiness , which God hath been Graciously Pleas'd most Plentifully to afford us in CHRIST JESUS , are lost upon us , and we can have no benefit by them . None of the means of Grace and Salvation , which are given us of God , work on the hearts of men , as Plaisters and Salves do upon their bodies , whether they think of them or no. But all these things work morally by our consideration , and mental application of them . The Word of God affects not the Heart , nor works any change in the man , by being heard alone , but by being considered . Read the Scripture a thousand times over , whatever we may know or remember more , yet shall we not be made better by it without considering it . The Sacraments , how often soever received , Seal no good at all unto us , if they be not considered ▪ The things that were spoken of Paul , had had no more Operation upon Lydia's heart , than they had upon many of the hard-hearted Iews , if the Lord had not opened her heart to attend unto them , and consider them . The good seed falling into the good and honest heart , is therein Cherished by consideration , and so it brings forth Fruit. Therefore said St. Paul well , Consider what I say , and the Lord give thee understanding in all things , 2 Tim. 2.7 . Whatsoever methods God useth to bring us to Happiness in Himself , he brings us first to Our selves , with the Prodigal Son in the Parable , Luk. 15.17 . He awakens us some way or other to a Serious Consideration , or all will be lost upon us . His Word and Sacraments , his Iudgments and Mercies , nor any thing else , hath any effect upon our Souls , unless it be to the greater hardening of our Hearts , without setting our thoughts on work about them . And this is the Reason why notwithstanding the abundance of Means we enjoy , so few are Sanctified and Saved . 3. The want of Consideration makes all that ever we do , even our most Religious Exercises , all our most Charitable Deeds , and whatever is by God's Command , or in its own Nature otherwise good and profitable to men , altogether unprofitable to us , and Vnacceptable to God. God always expects from us a reasonable Service , and a Spiritual Worship , such as is suitable both to His Nature and our own ; which we can never give unto him , without much Serious Consideration . All things , even to our very Eating and Drinking , or whatsoever else we do , must be done to the Glory of God , 1 Cor. 10.31 . All our Thoughts , Words and Actions , must be regulated , as well as we can , by the Rule of his Commandments : and this is certainly a thing impossible to be done , without a very serious exercising of our mind about every thing . Therefore did God reject as an Abomination and a Weariness to him , all the Sacrifices and Religious Worship of the Iews ; and whatever they did to Honour him by ; because they did all in a formal and customary way , not considering the ends and significations of them ; nor the qualifications requisite in the Worshippers to render them Acceptable , Isa. I. And our Blessed JESUS hath assured us , that all our Fastings , and Alms , and Prayers , shall lose the reward Promised , as often as they are done without due consideration of the right end and manner , Matt. VI. 1 , &c. Now what a wretched condition is that man in , all whose Addresses to Heaven , and all whose good deeds on Earth can do him no good ? And such is the case of every unconsidering person . 4. Through Inconsideration it is , that all Temptations , even such as had we our Wits about us , we would be ashamed to be foiled by , prove too strong for us , and have power enough to draw us from our Duty into Sin. A weak Child may kill a Man that 's fast asleep . A very little thing in a man's way , will give him a fall , that minds not where he steps : And he whose reason is asleep , or busie about impertinencies , is easily surprized by any little Temptation . It 's no hard matter to beguile one that is careless and secure , and never thinks himself in any danger of being deceived . It would not be so easy , as most of us find it to our cost , for many of those Temptations whereby we are daily overcome , to prevail against us , had we our Eyes always open to see what they are , and what reason we have to withstand them . Would we seriously think with our selves , how little it is that the Temptation promiseth , and how much less it performeth ; how little we shall gain , and how much we shall lose by yielding ; we would even scorn to be so soft , as to be wrought on by most of those things , whereby we are now without much ado drawn into the vilest Sins . Why doth the Young man so easily yield to the flatteries and enticements of the Impudent Whore , Prov. VII . but that he goes on without consideration ? He goeth after her straightway , as an ox goeth to the slaughter , and as a fool to the correction of the Stocks . V. 22. As a bird hasteth to the snare , and knoweth not that it is for his life . V. 23. Whoso is simple ( saith the foolish woman ) let him turn in hither : and as for him that wanteth understanding , she saith to him , Stolen waters are sweet , &c. But he knoweth not , that the dead are there ; and that her guests are in the depths of hell , Prov. IX . 16 , 17 , 18. That Inconsideration giveth the greatest strength they have to most Temptations , is very plain from those Excuses men are wont to make for themselves when they have Sinned . What is it which they commonly plead for themselves but this , That they did not think it to be a Sin ; That they hoped there had been no great evil in what they did ; If they had thought there was so much evil in it , they would not have done it ? Now if they speak truly , 't is plain that they had not been tempted but through Inconsideration . And indeed it is hardly imaginable , how the number of wicked People should be half so great as it is , were it not for this , that they consider too little what they do . We cannot think that in a Christian Church people should live many years , and yet never hear of the things which are daily taught therein ; and yet these are enough , one would think , to make them fearful to live Wickedly , and to arm them sufficiently against all Temptations , were they duly considered . When we hear how strictly a most Iust , Good , Almighty , and Omniscient God hath forbidden all Wickedness upon pain of Eternal Damnation ; and how the same Great God hath Commanded Holiness , and encouraged us to it with the Gracious Promises of Pardon for all past Sins , and Acceptance of Weak , if Sincere , endeavours and performances of Duty through JESUS CHRIST , and for his sake of the reward of Eternal Life : How were it possible for us , for the sake of a little short and often filthy Pleasure ; for the shadow of Honor , or for a little dirty and uncertain Wealth , and all but for a very few Days , to venture upon Sin , did we ever consider things Seriously ? No , we see it , that when men are at any time awakened into serious consideration by some sharp Affliction , by an apprehension of some great and imminent Danger or Sickness ; they can despise all these Temptations , and resist them ; and if when the Danger , Fear , or Pain is over , they are again enticed by the like Baits , 't is only because through their ease , their consideration is fallen asleep again . So plain is it , that the greatest advantage that any Temptation can have over us , is that which we give it , by not considering things as we ought to do . 5. Nothing more certainly ruines us eternally , than Inconsideration , and that both because it keeps us in Ignorance , and hinders us from that Exercise of Grace , which by Faith in CHRIST JESUS should bring us to Heaven . Inconsideration holds us ignorant both of God and our selves ; and so never well understanding , because never throughly considering what we hear and read , what we see and feel , the Goodness and other Attributes of God ; our obligations to him , and dependance on him on the one side , nor our own needs , our weakness and miserable condition , when our selves alone , on the other side ; we rush on blindly and boldly , and the more blindly always the more boldly too , fearing nothing , because we see nothing ; and seeing nothing , because we will not open our eyes to see and consider what lies plain and visible before us . A prudent man foreseeth the evil and hideth himself , but the simple pass on and are punished , Prov. XXII . 3. A wise man feareth and departeth from evil , but the fool rageth and is confident , Prov. XIV . 16. They consider not that they do evil , Eccl. V. 1. The harp , and the viol , and wine , are in their feasts ; but they regard not the work of the Lord , neither consider the operation of his hands , Isa. V. 12. They consider not in their hearts , that I remember all their Wickedness , Hos. VII . 2. The ox knoweth his owner , and the ass his master's crib ; but Israel doth not know , my people doth not consider , Isa. I. 3. Again , Inconsideration hinders all those Exercises of Grace , whereby through Faith in CHRIST , we might escape Death , and be prepared for Life Eternal . Who can Repent of the Sins which he hath not duly Considered , with all their aggravations ? He that examineth not himself often , he that never reviews his Conversation , nor inquires into the temper of his own Heart , is like to prove a sorry penitent . He that considers not the Law of God , knoweth not wherein he hath Transgressed ; and he that considereth not his own Life , cannot lay his Sin to Heart . He that thinketh not much both of the vileness and danger of his Sin , will hardly bring his heart to be sorry for it , or to hate it . Whilst we are secure and careless how we spend our days , what can be expected , but that we lie still in our Filth , and hold on confidently Dishonouring God to our own Destruction ? I hearkned and heard ( saith God ) but they spake not aright ; no man repented him of his wickedness , saying , What have I done ? Every one turned to his course , as the horse rusheth into the battel , Isa. VIII . 6. Who can have any Comfort in his life past , that considers not how he hath spent it , whether Sinfully and Vainly , or Virtuously and Piously ? Who can chear up his Soul in God , and rejoyce in the Lord ? Who can arm himself against the Terrors of Death , and in hope expect the great Judgment to come ; who never yet cast up his account , nor considered what he hath been doing all his days , nor how far he is run in arrear with God ? How shall an unconsidering man ever be able to say with St. Paul , Acts XXIII . 1. I have lived in all good conscience before God unto this day ? Or as he again , 2 Cor. I. 12. Our rejoicing is this , the testimony of our Conscience , that in simplicity and godly sincerity we have had our conversation in the world ? Who can be thankful to God for all the Mercies he hath received , and all the wonders of his Goodness vouchsafed to him in all the parts of his life , that hath not consider'd them well ? Who can improve the Blessings of God to God's Honour , and the good of himself and others , that seldome thinks of them ? What obligations to God can we be sensible of in all the great things which he hath wrought for us , whilst we mind them not ? How can we live and act any otherwise but loosely and irregularly , running headlong into all wickedness , and upon any danger ; so long as we consider not what a God we have over us , and what Rules he hath given us , and how much we are concerned to observe them ? For want of considering it is , that we do all things at random , without any regard to the Ends or Consequents of our Actions . Our Love , our Fear , our Desire , our Hope , our Trust , our Obedience , are all misplaced ; we keep to no Rules , nor tye our selves up to any Laws ; we omit our Duties to God , our Neighbours and our own Souls : we commit things abominable and hurtful ; dishonourable to God , and destructive to our selves ; most unbeseeming both our Nature and our Profession ; against our own comfort and happiness ; we consume our Time in Idleness , Folly , and Vanity , because we Consider not for what we live , nor whose we are , nor what we are to account for : And by all this we lose our Hope , and Confidence , and Assurance , and all that might stand us in any stead , in the Hour of Death , and Day of Judgment . O that we were wise , that we understood this , that we would consider our latter end ! Deut. 32.29 . SECT . III. The Causes of INCONSIDERATION . HAving seen some of the Evils of Inconsideration ; we will , if we be wise , labour to be cured in time of so dangerous a distemper ; but this will not be done , unless the Causes of it be removed . Let us therefore next inquire into these , and endeavour to put them away . Amongst others , we are especially to take notice of these which here I shall point out . 1. The first is Ignorance : For I doubt not but many would consider more than they do , if they knew either What to consider , or How to consider , or what it lieth them upon to consider . But alas ! we may to as good purpose bid a blind man see , or a deaf man hear , as exhort an ignorant man to consider any thing at present , but his Ignorance . Consideration is the exercise of Knowledge , and the improving of it to practice ; but no man can exercise what he hath not : A brutish man knoweth not , neither doth a fool understand this , Psal. 92.6 . Therefore the way of a fool is right in his own eyes , Prov. 12.15 . because he knoweth no better . Ignorance therefore must be removed in the first place , that a man may be able to consider : And yet , tho this in many may be the cause of Inconsideration , these many are but few in comparison of those who have eyes and see not ; who know , and yet consider as little as if they knew nothing . We must therefore seek out other Causes of this Evil. 2. And the next I shall name , is Presumption ; which I take to be as common a Cause of Inconsideration , as any other whatsoever . Men generally presume too much upon their Skill and Knowledge , and are too confident to see their need of Consideration . And there is a manifold Presumption which causeth a neglect of due Consideration . A man , as but now was said , may presume too much of his own Knowledg , and Wisdom , and Dexterity , as one that is so ready and expert in the right management of his Affairs , that he can do all things off-hand , without any puzzling thoughts about it : Now there is more hope of a fool , than of one that is thus wise in his own conceit , Prov. XXVI . 12. The greatest Miscarriages in the world are owing to a conceited and confident Ignorance , and a Presumption of a man 's own Wit and Vnderstanding , thinking himself too wise and knowing , to take Advice of others ; and scorning to seem so dull , as to need much consulting with his own Reason . A man may presume too much upon the Easiness of the Work he hath to do , and take the way to Heaven to be so open , and plain , and safe , that he needs not be at the trouble of much enquiry and circumspection in his walking . He may imagine God requires no such accuracy and strictness in framing our whole Conversation by his Laws , as the more scrupulous sort of men do think . There needs not , saith he , so much ado about the business of Salvation , that a man must be always busying his mind about it . We have a round of Duties to run , and when we have done that , all 's done : As tho God did consider as little as we are apt to do ; He hath said to God in his heart , Thou wilt not require it , Psal. X. 13. One may presume , That all is well with him already , and that he hath already made his Calling and Election sure : He hath already got , as he thinks , into the right and sure way , and hath no more to trouble his head about , but only to go on the same way still , without any further thinking of it : There is a way that seemeth right unto a man , but the end thereof are the ways of death , Prov. XIV . 12. Some may possibly presume , That they do consider things well enough ; even when they never have any such thought of them , as can deserve to be call'd Consideration . Now and then , it may be , they think a little of the things that ought to be considered ; and it would be strange if they did not , when they are so often put in mind of them ; but alas ! that thorough weighing and pondering of things in their minds , which before was shewn to be Consideration , they are mere strangers to , and never once went about it . And in this vain confidence , of having done what they never in earnest endeavour'd to do , they pass their time without considering , till considering can do them no good . Others presume , That they have day enough before them , and they will consider of it sometime before night . They will , and they will , but they will not yet ; because they presume it will be time enough to do it anon ; and it is always too soon , till it be quite too late . And thus through a foolish presumption of one thing or other , many of us are kept from considering , till there be nothing left us to consider , but this one sad thing , That we have lost our opportunity ; 't is now too late , and Consideration is become a great part of that Torment , which it should have prevented . 3. Another Cause of Inconsideration , is our long neglect of considering , and an unthinking Habit of Mind . Hence Consideration , when we are call'd to it , is an uncouth thing to us ; and we have been so long strangers to it , that we know not how to come acquainted with it , nor how to entertain it . We have used our selves to another course a great deal more easie , and have got a custom of doing things inconsiderately . We do as we have been bidden to do by others , or as we see others do , or as our own Inclinations and Affections lead us to do ; but we have not been used to think for our selves , what is rational or our duty ; what is lawful , or what is fit , and becomes or behoves us to do . We go down with the stream of custom or inclination , and we slide smoothly and pleasantly away ; but we have not been wont to consider to what purpose we do so , or into what Gulfs we may be carried , or how we shall get out again . When we have been , it may be , the greatest part of our age accustomed to act all things like children , to suffer our thoughts to run loosely , wildly , and rovingly without check , we know not which way to get them together again , or to fix them in seriousness upon any thing , nor how to get into any method of Thinking ; hence it is very uneasie to us to consider , and we are soon weary of it . 4. Another Cause therefore of our continuing inconsiderate , is our Sloth and Laziness . We cannot endure the pains of confining our Thoughts to the things which should be considered ; and the less can we away with it , because this would , as we conceive , abridge us of much , not ease only , but liberty and pleasure too , which we have been wonted to , in thinking on every thing that we have most mind to , or on any thing that falls in our way . To tye up our thoughts to rules , to restrain them within a certain compass , to direct them to a certain mark , is a task of too much trouble to most of us : Especially Spiritual and Eternal things afford the Sensual man no delight at all , they are very melancholly subjects , and he is soon weary of them . It requires much pains and attention of mind , to drive away those wanton and frolick thoughts , which our Lusts and Vanities commend unto us , and are always sending in to disturb us . And who of a thousand , especially if young and lively , hath patience to endure this ? 5. There is also another Cause , and that not uncommon , of Inconsideration , which is , An Vnwillingness to see our own sins in their own colours . Every considering person must needs quickly discover his own Filthiness , Shame , and Guilt ; and not these only , but the great danger he is in because of his sins : And we had most of us rather be blind , than see such a melancholly and frightful sight . Alas ! Such a sight would mightily disturb us , and break off our sweet slumbers , spoil our pleasant dreams , and make us a terror to our selves . Our Consciences would be thus awakened , and fly angrily in our faces , and be continually reproaching us with our folly and wickedness . This most of us are apt to look upon as a very uncomfortable , and even an intolerable condition ; and therefore madly chuse to venture all , and to go on quietly , with sleeping Consciences that cannot check us , tho we drop unawares into Hell by doing so ; than by Consideration to awaken them , and endure their rebukes , tho we can no otherwise be safe , and arrive at Eternal Blessedness . 6. The last Cause of Inconsideration I shall mention , is our busying our selves too much other ways , so that we grudge our selves time and leisure to consider . Our thoughts are almost constantly otherwise engaged , and cannot break loose from such things as have got the mastery and command of our affections . With Martha they are troubled about many things , and hardly ever at leisure for the one thing necessary . What one of a hundred of us , makes Religion his business ? We account the matters of the world our business , that calls for Seriousness ; and Religion a thing only now and then to be thought on a little by the by ; and when we have nothing else to do , or rather are forced to it . Or 't is , if a business at all , only like that of dressing our selves on some certain days , a little finer than ordinary ; a Festival or Holidays work , little better than a Play. Now what we make our main business is always the thing that we most consider , be it never so trivial and needless : To dress our meat daintily , to fit fashionable Cloaths on our Bodies , to beautifie our Houses at home , and visit our idle Neighbours abroad ; this we can make our business , consider , and contrive , and often break our sleep to think how all may be done most modishly , and with the best grace for our credit : But the business of Religion , as tho it were a matter to be done , as they say , with a wet finger , it 's enough to think of it when the Bell rings , or it may be , when we are indisposed for company , and have a mind to be alone , and can think of nothing else to divert our selves with . And this thoughfulness about all things else , even tho of least concernment , is one main cause why so few consider the things that belong to their Everlasting Peace . If then we will root out the Causes of this Evil Disease , we must take care in time , to furnish our selves with a competent stock of Divine Knowledg ; we must pass the time of our sojourning here in fear , and beware of Presumption . and an ill-grounded Confidence ; we must apply our selves to learn the Art of considering , and accustom our selves to Seriousness and serious Company ; we must shake off Sloth and Laziness , and watch against all Sin , which makes us afraid to know our selves ; and lastly , We must not plunge our selves too deep into worldly business ; and we must lay aside all needless curiosity , and affectation of modish vanity . In short , We must labour to understand , that the business of serving God , and saving our Souls , is a thing of nearer concernment to us , than all other businesses whatever : and resolve to make it so ; and then be sure it will be consider'd accordingly , and our most serious thoughts will be employ'd about it . SECT . IV. What things we are to Consider . WHEN we are sensible of the Evils of Inconsideration , and understand the Causes of it ; no more can be needful to teach us either why , or how we are to avoid it . And certainly we can need no motive to practice any thing , which we know it is so necessary for us to practice , that if we do it not , we must be eternally miserable . Supposing therefore , that enough hath been said to convince us , that Consideration is altogether necessary ; Lest any one should be at a loss how to find out fit matter for it ; I shall now point out to him some few of those things , which ought principally to be considered ; and for want of considering whereof , our lives are generally so unanswerable to our Profession , and so displeasing to Almighty God. Now whatsoever things it hath pleased God , in much goodness and mercy to reveal , and make known unto us , in relation either to his own Honour , or to our Salvation , we must needs acknowledge to deserve our very serious consideration . For to this end hath God revealed them to us , that they may be considered by us , and by consideration have that influence upon us , which they ought to have . That knowing God , we may glorify him as God ; and knowing our selves , we may behave our selves like men ; that is , like the rational Creatures of God , to whom he hath given Reason and Understanding to know our dependance on him , and our duty to him . Wherefore hath God been pleas'd to reveal unto us the History of the Creation of the World , and of his admirable Providence over it in all the Ages of it , but that we might know and consider the work of his Hand , and the method of his Government ; that we might see his Infinite Power , and Wisdom , and Goodness ; his Truth and Purity , his Iustice and his Mercy : whom we are to praise for our being and subsistence ; to whom we are to pray for needful supplies of all our wants ; whom we are to serve and obey , and in whom we are to trust and put our confidence ; and to whose will and ordering we ought to submit , and resign our selves ? Wherefore hath God been pleas'd to reveal unto us so many Divine Truths in his Word , concerning his own Nature , and his gracious Designs for us , the Eternal State of Happiness provided for us , and the Methods he is pleas'd to use to bring men into it through the Redemption and Mediation of JESUS CHRIST , and by the Illumination and Sanctification of the HOLY GHOST ; but that we might understand and believe these things ; and considering them wisely , bring our selves to an humble and thankful compliance with all his gracious Designs for our blessedness , wherein he delights to be glorified ? Wherefore hath God given us so many holy Precepts and Rules of living ; but that we should learn them , and consider them , and rule our whole Conversation by them ? Wherefore hath he made so many Gracious Promises to the Faithful and Obedient , and Threatned such terrible things to unbelievers and wicked persons ? Wherefore hath he executed such severe Iudgments on the stubborn and rebellious ; and shewn such Mercy , and given such Deliverances to the humble and penitent ? Is not all this done , to the end that we should diligently observe and consider all these things ; and by his Promises and Mercies encourage our selves in his Worship and Service ; and by his Menaces and Iudgments , learn to stand in awe of him , and tremble to offend him ? Indeed there is nothing in God's Word or in his Works , but calls for our Serious Consideration ; and we can never do our Duty , or come to the Blessedness we desire , without a due considering of them . But that which I would here do , is to shew and point out some special matters of Consideration , which it chiefly concerns us , even daily , to bear in mind , and to exercise our thoughts upon : Such as these . 1. That we are not our own , neither is any thing at all absolutely ours : But we are his who made us , and placed us here ; and all things in the World , who ever possesseth and enjoyeth them , are always His. It is God that made us , and not we our selves ; therefore , we are his people , and the sheep of his pasture , Psal. C. 3. Yea , will some say , who knows not this ? Indeed we all either do , or may know it ; but alas ! Who Considers it ? I fear hardly one of a hundred . The careless and dissolute Lives of a great many , tells us very plainly , That whatever they know of this , they Consider it not . If we send our Servants into the Field to labour for us , and to do our work ; and they do nothing there but play and idle away their time , and after they are told of it again and again , they take no farther notice of it , but follow their old wont : Will we say , that they consider whose Servants they are , and what they have to do ? If we trust them with our Money , and direct them how to lay it out for our use ; and they game and drink it away , and give us no better account of it , but that they have spent it on their own Lusts and Vanities : Will we say , they consider whose Stewards they are , and what their Duty is ? Do such Servants consider , that they are not their own , and that the Money they have is not their own ? How then doth that man Consider that he is not his own , but God's , who Serveth not God but himself , and who wasteth what he hath on his own Sins , instead of improving it to God's Glory ? If we will be kept within any bounds of Duty , or in the way to Life , this must be much in our thoughts . The Reason why men take to themselves so much liberty , as most of us do , is , because we too little consider , that we are God's Creatures and Servants . For want of Considering this , we live and do as we list , follow our own wills , and take our own pleasure , as much as we dare for the Laws of man. Indeed we generally behave our selves , as if God had nothing to do with us or ours , and as if we had none to please but our selves , and men that have more Power than we . But if we would be Safe and Happy , we must take another course , and frequently think thus every one within himself . Who made me but God ? Who placed me here on the Earth but God ? Who gave me what I have but God ? Whose am I , but the same God's that made me ? Whose work have I here to do , but his who sent me hither ? By whose Order am I to dispose of what I have , but by his who gave it me ? Whose Servant am I , but his who feeds me , and who alone can Reward or Punish me ? And who feeds me , or can reward or punish me , but he who is Lord of all things ? Whom have I to Please , but him whose work I am to do ? Whose work have I to do , but his whose I am , and who can and will call me to account ? Whom am I to Praise and Glorifie , but him , from whom I and all things came , by whom I and all things are preserved ? What am I to do with my self and what I have , but that for which I was made , and for which all that I have was given me ? Whose Orders am I to follow in spending my time , my estate , my strength of mind or body , but his who hath committed all these things to my trust ? Who will call me to a reckoning for all I have , and all I do , but he who gave me all , and hath given me Rules whereby to dispose of all ? Whose will am I to do ? Mine own , or his whose I am , and who alone can make me happy ? Who can make me Happy , but he who made me and all things ? How then should I hope to be Happy , and not Miserable , but by Pleasing and Honouring him in doing his Will , and Obeying him in all things ? O what a Reformation would such a consideration as this work in the lives of men ! And unless we thus exercise our thoughts , we shall never learn to live like men . 2. Consider , that as we are God's , and all we have is his , and his work it is which we are to do : So we are always , and work always under his Alseeing Eye ; and are to consider , what that Great God is whom we Serve , and in whose presence we always are . The eyes of the Lord are in every place , beholding the evil and the good , Prov. XV. 3. All things are naked , and opened unto the eyes of him with whom we have to do , Heb. IV. 13. The ways of man are before the eyes of the Lord , and he pondereth all his goings , Prov. V. 21. O consider this all you that forget God , because you see him not ! He always sees you , and cannot forget you . If any thing will make a Servant diligent in his business , and careful not to do amiss , this will , That his Master is always with him ; and he who will certainly either Reward or Punish him according to his deeds , has his eye constantly upon him , and nothing can be hid from him . This therefore we should much Consider , that where-ever we are , and whatever we are about , God is always with us , and sees us . Let every one say to himself , I am now in the presence of the Great God , whose I am ; he is now here with me , and hath his Eye upon me , though I see him not ; observing my whole behaviour , and taking notice of all my Thoughts , Words , and Actions ; from whomsoever I can hid● them , I can never hide any of them from him . I had need therefore to take heed what I do , that all may please him , that every thing may be right in his Eyes , and such as he approveth of . For he is a most Holy God , of purer eyes than to behold evil , and cannot look on iniquity , Hab. I. 13. The way of the wicked is an abomination to the Lord , Prov. XV. 9. He is an Almighty and most Powerful God , and is able to cast both soul and body into hell , Matt. X. 28. He , even he is to be feared , and who may stand in his sight , when he is angry ! Psal. LXXVI . 7. He is a most Iust God , and the Righteous Iudge of all the World. He will not at all acquit the wicked , Nah. I. 3. Seeing this most Holy , Powerful and Iust God is the Judge of all , and will render to all according to their works ; and seeing the same God who is to judge us , is always a present eye-witness of every thing that we are to be judg'd for ; certainly nothing can more deserve our Consideration than this ; and no other consideration can more over-awe us into a due carefulness to do always such things as we are sure are acceptable to him . 3. A third thing that we are much to Consider is this , That nothing in the World but a sincere Holiness of heart and life , can please this most Holy and Alseeing God. Without holiness no man shall see the Lord , Heb. XII . 14. Blessed are the pure in heart , for they shall see God , Mat. V. 8. O how little is this Considered by the generality of men ! How few have this in their thoughts , That to cleanse our selves from all filthiness of flesh and spirit , and to perfect holiness in the fear of the Lord , is the very work that the Promises of God should put us upon ? Yet so it is , 2 Cor. VII . 1. and no otherwise can we ever hope to be made partakers of the Blessings promised . O that we would think well of this , and seriously consider , if this be the business that we are continually a doing ! If it be not , alas , what is it that we live for ? what are we all our life long a labouring for ? What , is it the business of our lives , to make our selves Everlastingly Miserable ? Are we hard at work , as most of us are one way or other , to no better purpose , than to vex and provoke our Holy and Righteous God , and to heap up Wrath unto our selves , against the day of Wrath ? O what pains do we take to undo our selves , when we know that nothing but we our selves can undo us ! Whatever we are a doing , if this be not our chief work , to perfect Holiness , the one thing necessary is still left undone ; and we have yet done nothing to please God , and so had as good been doing nothing at all ; seeing we are toiling all our days , without any reason to hope that we shall be Happy , and reap any thing but bitterness from all our labour , when our days are ended . For every man that hath this hope in him , purifieth himself even as he is pure , 1 Joh. III. 3. O consider it in good earnest , for it is a matter of moment ! Shall we be so mad as to live to no other end , but to have time enough to make our selves intollerably wretched ? How ! shall we tire and wear out our selves , merely to destroy our selves ? Shall we toil like Oxen in the dirt of this World , merely to defile our selves , and make our selves odious in the sight of our heavenly Father ? Shall we trifle away all our time in sin , and folly , and vanity , to this good End , That we may be the surer of an eternity of Torments and Sorrow ? Alas , the World passeth away , and the Lusts thereof , to which we enslave our selves ; and we draw near to Hell , and the flames which are unquenchable . Could we consider this , we would soon discern what manner of persons we ought to be , in all holy conversation and godliness , 2 Pet. III. 11. 4. Consider often what a price God Almighty has set upon us ; how wonderfully he hath manifested his love towards us ; and what great astonishing things he hath already done to make us happy in himself . The Angels of God , those glorious and holy Spirits , desire to look into these things ( 1 Pet. I. 12. ) with admiration and delight : beholding therein the manifold wisdom of God , Eph. III. 10. What more obliging course can we imagine God could have taken to bring Sinners in love with Him , and their own Happiness ? How could he testify his love and care of us more convincingly than he hath done ? How many notable ways doth he daily exercise his loving-kindness towards us ? Is nothing of this worth our serious Consideration ? No not this , that when by the breach of the First Covenant we were faln under the Curse ; instead of executing the judgment upon us which had been threaten'd , he was graciously pleas'd to make a new one with us , and a much easier too ? Nor this , That when we had done enough to destroy our selves , rather than let us perish , the most wonderful thing that ever was , must be contrived by Infinite Wisdom to procure us a Saviour ? Had we deserved to die ? God's own eternal , only begotten , and beloved Son , the immortal God , and eternal Life , must be brought into a capacity of dying , to redeem us . Were we become weak ? Omnipotence it self must be cloath'd with the weakness of our Nature , and in that bear our sins and sorrows . The Creator of all things must be made man of a woman ; The King of the whole world must be made under the Law , to redeem them that were under the Law , that we might receive the adoption of Sons , Gal. IV. 4 , 5. Are we ignorant , and wicked ? The Holy Spirit of God must be sent to be our Teacher and Guide , our Sanctifier and our Comforter . Have we , after all , need still of bodily succours and sustenance , of wordly delights and refreshments in our way to blessedness ? Good God! what plenty and variety of all these doth he daily afford us ! 'T is plain , God would restrain us from nothing , but from doing our selves a mischief . How often have we broken his New Covenant of Grace , and sinned against the greatest of Mercies ? And yet God spares us , and grants us time to repent in , and earnestly invites us to be happy ; and loads us with all encouraging Blessings , both spiritual and temporal , every day . O consider all this , how wonderfully , how many ways , how often and long God hath shew'd himself gracious unto us in JESUS CHRIST ! and despise not the riches of his goodness , and forbearance , and long-suffering , not considering , that the goodness of God leadeth us to repentance , Rom. II. 4. 5. Another thing which we should daily be thinking on so long as we live , is our Latter End ; how soon it may come , and what it is like to be . O that they were wise , that they understood this , that they would consider their latter end , Deut. XXXII . 29. An End will come ; and it seems strange , that we should all know it , and few of us consider it to any purpose . We see every day in one or other , what is the end of all our Pleasures , and Honours , and Riches , and every thing that we here delight in . All these are at an end when death comes ; and it is coming , and at hand , none of us knows how near . We are sure it cannot be very far off ; and every day we are sure it is nearer than it was the day before ; and the longer we live , the nearer it is still . And though all the things we are now so fond of , end in death , yet death will not make an end of us ; for after death is the Judgment , when we must all appear before the judgment-seat of Christ , that every one may receive the things done in his body , according to that he hath done , whether it be good or bad , 2 Cor. 5.10 . Neither is there an end of us then , but according to the Sentence which shall then pass upon us , Some shall go away into everlasting punishment , but the righteous into life eternal , Matth. 25.46 . Now did we seriously consider this , that our End is like to have no end , but is an endless state of Blessedness or Misery , surely we would come a little sooner to our selves , and learn the wit to ask our selves some Questions , such as these . What is it that I am a doing in this World ? What am I spending my time and labour in ? Am I sure what my End will be ? Have I made my self ready for a blessed Eternity ? I have been labouring for the things of this World , as if I could never have enough of them ▪ and yet I must shortly dye , and all I have laboured so hard for , will be gone , and I shall carry nothing away with me . I am continually caring for this Body , and making a very Idol of it ; my business from morning to night is to feed it , and to adorn it . And am I not a very fool for this ? Must not this idolized Body of mine by and by rot in the Earth ? And am I taking all this pains to entertain the Worms ? Who can dwell with Everlasting Burnings ? And what care have I taken that I may not ? How stand my Accounts against the day of Judgment ? Do I nothing now but what I shall be able to answer for then ? Or have I blotted out by repentance all that will not pass then for good ? O let what will become of this World , which is but for a moment ; and of this Body , which will quickly be all rottenness and putrefaction ; my great care , if I be not quite mad , must be , by a holy and vertuous life on Earth , to be fitted for an eternal glorious Life in Heaven . My days consume apace , and when my Lamp of Life will be extinguished , I know not . This day is here , but to morrow 's uncertain : 'T is therefore high time for me to live well , that I may live for ever . 6. Consider , as Holy David did , Ps. CXIX . 50. and as we are often call'd upon to do , our own ways . Thus saith the Lord of Hosts , Consider your ways , Hag. I. 5 , 7. A man's ways are his thoughts , desires , designs , delights , hopes , confidences , loves , fears , or hatreds ; all his words and actions , callings , professions , customs ; and in short , his whole conversation privately with himself , or abroad in the World. This it concerns us much to think upon ; not as too many do , with delight and pleasure in the very thoughts of their Sins , endeavouring thus when the act is over , to taste over the pleasure again in their thoughts of it , and to continue the gust and relish of it as long as they can : neither must we consider and contrive in our thoughts new ways of sinning ; how we may get into them , how we may walk on most securely and most pleasantly in them , or how we may compass our worldly , carnal and devillish ends by them : this kind of thinking on our own ways , is ( God knows ) too common ; and many are so perfect in this art of considering their own ways , that they can hardly do any thing else . But this we are to consider , That we walk by the Rule that God hath given us ; that we carefully mind what we do , and how , and to what end we do it ; and taking a review of our ways past , examine whether they be such as God approves of . We should be as vigilant over our selves , and have as close an eye to all our doings , as a most wary Master or Mistress are wont to have over their Servants , whose either skill or faithfulness they most suspect . Every night it would well become us to call our selves to an account for all our doings , and let nothing escape us , if it be possible , without trial . Thus might we discern what our present spiritual state and condition is , and whither the ways we now walk in , will bring us in the end . Would we indeed well consider all our own ways , and observe well whether they be the ways of God , or the ways of the Devil and our own Lusts , and whither they tend , to life or death ; it were to be hoped we should see the World in time reformed , and the ways of Piety and Holiness come in request again . But alas ! whilst men consider so little what they do , and live so carelesly and negligently , as tho their doings in this life had no relation at all to their future state ; or as if they had no God to give an account to of what they do ; 't is no wonder that so many run headlong to destruction in the ways which they have chosen , and persist in , without any consideration , what they are , or whither they lead . SECT . V. The CONCLUSION . HAving pointed out some few things very considerable , for the help of those who have not been accustomed to this most necessary duty of Consideration ; I shall now conclude this Part with an earnest Exhortation to it . Let us all , as we love God and our own Souls , awaken our selves to this Work. Nothing can be of greater concernment to us , than the things we ought to consider ; and therefore we must be every way inexcusable if we do not very seriously consider them ▪ Can it seem all one to us , whether we have a God over us , or none ? Is it all one whether we be under his Government , or our own Masters ; under his power , or at our own command ? Are we no way concern'd in God's Infinite Wisdom , Power , Goodness , Justice , Faithfulness , Holiness , his Providence , or his Laws ? Are his Works and Word , his Blessings and his Curse , his Favour and Displeasure , his Mercies and his Judgments , all one to us ? Can we be wholly unconcern'd whether he see us , or see us not ; whether he regard , or neglect us ? Can we think it all a case , whether we behave our selves towards him as Subjects , or as Rebels ; whether he reward , or punish us ? Is it no matter , whether we live like Men , or Beasts ; whether we use our Reason , or not ; whether we do what we were made for , or act contrary to our Nature , and the ends of our Creation ? Is it the same thing , whether we be holy or unholy ; lovely or abominable in the pure Eyes of God ? Can we be indifferent , whether God take any care for our Salvation , or none ? whether we have a Saviour , or no Saviour ; be reconciled to God , or at enmity with him ? Is it all one to us what our End shall be , whether we shall be acquitted , or condemned in the day of Judgment ? Whether it shall be then said to us , Come ye blessed , or depart ye cursed ? whether we shall for ever rejoice in Heaven , or burn in Hell ? Makes it no matter , whether the time of this life be wisely improved , or vainly wasted ? whether we be fitted in time for mercy , or stay till it be too late ? If none of all these things be of any concernment to us , then are they not worth our thinking on ; neither are we our selves worthy of our own Thoughts ; and it 's no matter what becomes of us , whether we shall be saved , or damned . Nay , 't is plain , we think not our Souls worth the saving . But if there be any weight in these matters , and if it be not all one to us , whether we be in Glory , or in Torment ; then are these things well worth our serious considering ; and it cannot be all one to us , whether we think much of them ▪ or no. Our meat will not keep us from famishing , or alive , if we do not eat and digest it . No means of Salvation will keep us from perishing , if they be not consider'd . God's Word and Sacraments , his Judgments and Mercies , his Promises and Threatnings ; all the Merits of Christ , and all the gracious Invitations of the Gospel , and all the helps of the Ministry , are quite lost unto us , without Serious Consideration ; and we go to Hell when Heaven is set open to us , for want of considering whither we are going . How can we possibly excuse our selves for this gross neglect ? It is no hard matter for one to think of himself , and his own Concerns . It is natural and unavoidable to us to think of something ; and is it not reasonable then to think on something to some purpose ? When we cannot hinder our thoughts from being busie , is it not fit we should set them on work for our good ? Can we excuse our selves for not thinking most on the best things , which will do us most good ? Can our own Consciences acquit us , for not thinking how we may escape Eternal Misery ? Can any one pity us , or shall not we curse our selves , if we perish only for want of considering how we may be saved ? Are the things which belong unto our Peace hid from us , so that we can have no thoughts of them ? Hath not God laid them plain and open before us , so as he that runs may read them ? Have we not yet well learn'd them ? And can we excuse our selves for such a Sin and Folly ? Have we no Teachers to instruct us ? Have we no capacity of learning ? Have we no Eyes to see with , no light to see by ? Are we forgetful ? And have we not daily remembrancers of what we are so apt of our selves to forget ? Alas ! all comes to this at last ; We are idle and negligent , we are sturdy and obstinate ; we are wicked and perverse ; we take no delight in God ; we care not for spiritual things . O how shall we then escape for neglecting so great Salvation ? Have we no Reason to consider ? Are we not in the greatest danger by not considering ? May we not be surprized by Death , before we have learn'd to live ; by Judgment , before our Accounts be ready ; by Hell-fire , before we so much as fear'd it ? May we not be tempted out of the way to life , ere we are aware of it , by a thousand temptations for want of considering ? May we not fall asleep , and sleep on securely , till all be in flames about us , and there shall be no escaping , nothing but terror and amazement ? Good God! that nothing should make us sensible of this danger who are otherwise so apt to be afraid , even where no fear is ! What , will we not be safe at so easie a rate as a little timely thinking of our danger ! What can sweeten and smooth unto us all the sour , rough , and melancholly passages of this life , and make them in any measure tolerable to us , but Consideration ? What is it that can strengthen us either to prevent , or remove , or bear the cross , and all afflicting Accidents ; the Losses and Disappointments , the Sicknesses and Pains , the Griefs and Vexations of this Life , but Serious Consideration ? Such may any Man's Condition be in this World , that nothing in the World , but the consideration of his own Integrity , of God's Love , and the Joys of Heaven , can give him the least comfort or ease of mind . His whole refreshment is this , That he is in the right , though it be a rugged way ; that he shall shortly be at his Journeys end , and out of this uneasie way , at home in his Father's House , where he shall rest in blessedness for ever . Nothing but this Consideration can keep up his spirits , or prevent his fainting in the way . And shall we not , to make our life easie to us , and our burthen light , be at the pains of a few timely serious Thoughts ? Whether we will consider or no , God doth always consider us , and all our ways , and doings , and that in order to an Eternal Reward or Punishment . If God would not regard what we do , we needed the less to consider what we do . Were it all one to God , how we live , and he made no difference between the Sheep and Goats , we should need the less to consider unto which Flock we belong . But we know 't is otherwise , He numbers our steps , and watches over our sins ; our transgression is seal'd up in a bag , he sows up our iniquity , Job XIV . 16 , 17. Though we consider it not in our hearts , he remembreth all our wickedness ; our doings beset us about , they are before his face ; Hos. VII . 2. The Devil and his Angels consider us , and watch all opportunities , which our inconsideration makes them in abundance , to take us at unawares , and as it were fast asleep . When the Husbandman sleepeth , then is the proper season for the Enemy to sow his Tares . When we are at rest in our minds , secure , and consider little ; then is it Satan's opportunity to sow the Seed of Wickedness in our Hearts . We must be on our watch against this devouring Lion , if we would not be devoured by him : and our only Security is Serious Consideration . O how much Misery would a seasonable considering of things prevent ! Misery , which will make us at length sadly consider , when it will be too late . Now Consideration will do us much good , ' then 't will do us hurt . When 't will do us good , we will not consider ; when 't will do us hurt , we cannot chuse but consider . O Folly of all Follies ! What a madness is this , not to do to our comfort now , what if we do not now , we must do hereafter to our sorrow ? What would the Damned in Hell now give , that either they had consider'd when they would not , or could not now consider when they must ? Now Consideration would prevent Hell-torments , then it will in a great part make them . Had the Rich Glutton consider'd what he must endure in Hell , he would not have delighted in the way to Hell ; thither he came because he consider'd not , that thither he was going ; and that being there , no Consideration could bring him back again . Yea , how many severe Judgments might we escape in this life , did we well consider ? These things hast thou done ( saith God ) and I kept silence , thou thoughtest that I was altogether such an one as thy self ; but I will reprove thee , and set them in order before thine eyes . Now consider this , ye that forget God , lest I tear you in pieces , and there be none to deliver , Psal. L. 20 , 21. What a folly is it to sleep on , 'till God be forced by his Rod to awake us ! But what a madness , not to awake when his Ro is upon us , but to sleep on still , till we awake in Everlasting Burnings ! PART II. THE SIN and DANGER Of Delaying REPENTANCE . I Hope there hath been enough said in the former Part of this Discourse , to convince us of the necessity of Serious Consideration ; and if Consideration be so very necessary , it is to this end , that we may live well here , and happily hereafter . It appears , by what hath been said , that none but serious , thinking , and considering Persons , can live well ; and 't is certain , that none , but they who live well , have any reason to hope , that they can die well , or that they can be happy after death . Therefore was it needful in the first place , we should be put in mind of this important Duty , which is so generally neglected , and the neglect whereof draws so great an Evil after it , as that of living only to dishonour God , and to destroy our selves eternally . But now 't is also as evident from all that hath been said , that the deepest and most Serious Consideration , even of the best and most considerable things , is but a great deal of trouble to no purpose ; and indeed a very idle thing , if it bring us not to a stedfast resolution , and a strenuous endeavour to behave our selves , throughout the whole course of this life , so as may best please God , and most conduce to our own Eternal Happiness . Resolving is the end of Considering , and Doing is the perfecting of Resolution . Without constant practice , 't is neither considering nor purposing that will bring us to blessedness . To think much , merely for thinking's sake , is just to as much purpose , as to think of nothing at all ; a man may possibly become more knowing by it , but he is not one jot the better . If then we will improve our Consideration to our advantage , we must take the same course , which , as we have seen before , David took ; who no sooner had consider'd , but forthwith he turn'd his feet unto God's Testimonies ; yea , he made haste , and delayed not to keep God's Commandments . This must be the fruit of our Consideration , if we consider to any purpose . As the Prodigal Son in the Parable , Luk. XV. no sooner came to himself , and consider'd things well ; but straightway he resolved to return to his Father ; and having resolved , away he went without delay ▪ so are we to do , if we would be safe and happy ; considering well , repent immediately of all our Sins , and without stop enter upon a new course of life . And this is the business of this Second Part , to shew the necessity of a speedy Repentance , and the absurdity of Delaying it . It is a work that requires all the haste that we can make , and admits of no delay at all . First , We cannot repent too soon . Secondly , We may defer Repentance till it be too late . These are the two things I shall now make very plain . SECT . I. No man can Repent too soon . REpentance , is a turning from our own Sinful ways , into the ways of God's Commandments ; out of the way of Death , into the way of Life ; it is a leaving off to be bad , and a growing good : 't is a change of the whole man for the better , both of the inward temper of his heart , and of the outward course of his Life and Conversation . And can it now be needful to prove , that this cannot be done too soon ? Can one too early get out of danger and be safe ? Can one too soon begin to grow Happy ? Need I use arguments to convince us , that one cannot make too much haste to be a good man ? And yet so strangely bewitch'd and blinded are Sinners , such an almost inncredible power hath Satan got over men , to blind their eyes , and darken their minds , that they dote on nothing so much as on their own foulness and deformity ; and nothing is harder to convince them of , than that it is better for them to be clean than filthy , well than sick , good than bad , wise than fools , happy than miserable . Who would think , that a Reasonable Creature should be so Senseless ? And yet almost all the work , and I am sure , the hardest part of that which the Ministers of Christ have to do , is to make men sensible of this , That a man cannot too soon be good ; the thing which I am now to shew ; and shew it I can , but to make men see and believe it , is the work of God alone ; and we must Humbly and Earnestly in Fervent Prayer beseech Him to do it ; I mean to make us effectually Sensible of these three things . 1. That we cannot too soon do , what is at all aimes our Duty to do . 2. That we cannot too soon do , what alone can set us in safety . 3. That we cannot too soon do that , without which our life is very uncomfortable . 1. We cannot too soon do that , which is at all times our Duty to do ; and there is no part of our life , how early soever it be , that it is not our duty to Repent in it , and keep the Commandments of God. What we cannot do sooner than it is our Duty to do it , cannot be done too soon ; and what it is our Duty always to be doing , cannot be begun too soon . We are always Sinners , therefore we cannot Repent too soon ; because it cannot be sooner than we have Sins to be Repented of . Were Repentance no more , than what too many I fear take it to be , a being sorry that we have sinned ; it could not be too soon ; for so soon as we have Sinned , we have cause to be sorry that we have Sinned ; and we have all Sinned even from our Infancy : And so soon as we have Offended God , it is our Duty to be sorry that we have Offended Him. Were it no more , but a hatred of Sin , a confessing of it , or resolving against it , yea , or any sort of actual forsaking it , and begging God's Pardon for it : nothing of all this could be done too soon ; because it is our Duty to do all this so soon as we have Sinned ; and we have always had Sins to be hated , confess'd , resolv'd against , pardon'd and forsaken . And yet , were this all that is meant by Repentance , though we could not but confess it very reasonable , that all this should be done so soon as we are sensible that we are Sinners ; yet I fear we should not think it altogether necessary ; but would rather flatter our selves , that it would be enough to do it in our last Sickness , or some few days or hours before we die ; because all this , if we have but so much time , and so much sense and understanding left us as to think of it , may then be done ; and I doubt not , but it is done by a great many , who yet do not Repent unto life , as will be shewn anon . But seeing Repentance is all this , and a great deal more than all this ; even a through change of life , not for death , but for a more Holy life , and that , not in Heaven , but on Earth ; seeing it is a leaving of Sin , not to do nothing , but to do our Duty ; a turning from our own wicked ways unto God's Testimonies , and the keeping of his Commandments ; it is a Duty , that we are always to be doing so long as we live , and can only be done whilst we live ; and is in great danger not to be done at all if it be not soon begun ; and cannot be done too soon , because the doing of it soon , even so soon as we can , is a part of the Duty . To make this plainer , let us First briefly consider what the Duty of Repentance is , as in the Holy Scripture it is described unto us ; and Secondly , what time the same Scripture directs us to , for the doing of it ; and by both we shall easily perceive , that we cannot repent too soon ; because no sooner than it is our Duty . First , Observe how the Duty of Repentance is described unto us in the Holy Scripture . Ezek. XVIII . 21. It is a turning from all our sins which we have committed , and a keeping of all God's Statutes , and doing that which is lawful and right . And v. 31. A casting away from us all our transgressions , whereby we have transgressed ; and making us a new heart , and a new spirit . It is an amending of our ways and our doings , Jer. VII . 3. A returning every man from his evil way , and making our ways and our doings good , Jer. XVIII . 11. It implieth a godly sorrow for Sin , yet that godly sorrow is not Repentance ; but worketh repentance to salvation not to be repented of , 2 Cor. VII . 10. It implieth a hatred of every false way , Psal. CXIX . 104. A being ashamed , and confounded for our own ways ; a loathing our selves in our own sight , for our iniquities , and for our abominations , Ezek. XXXVI . 31 , 32. A confessing and forsaking our sins , Prov. XXVIII . 13. And yet all this is not the whole Duty of Repentance . But as we must cease to do evil , so must we learn to do well also , Isa. I. 16 , 17. We must both eschew evil , and do good , 1 Pet. III 11. Neither is this to be thought a work , on which it may be enough to bestow some small part of our life , when it grows near to an end ; for Repentance is thus express'd , Tit. II. 12. A denying ungodliness and worldly lusts , and living soberly , righteously , and godly in this present world . Can we think the Apostle meant no more by these words , but that we should do this for some few years or days of our old age before we die ? Certainly no man can be so foolish as to think so ; but rather , that even so long as we live in this present World , and whilst we are a looking for that blessed hope mention'd V. 13. that is , so long as we live , we should do this , as Zacharias clearly expresseth it , Luk. I. 75. That we should serve God in holiness and righteousness before him all the days of our life . And by patient continuance in well doing , seek for glory , and honour , and immortality , Rom. II. 7. I am confident , that no body can now imagine , that such a Repentance as in these places of Holy Scripture is commended to us , can be the work of a dying man , or that it is not work enough for one's whole life , how long so ever . However 't is plain , that it is our Duty in all the several ages of life , and at all times whilst we live , and therefore no point of our time can be too soon to begin it in ; but every moment that we wilfully neglect it , we add to our Sins by leading so long an unholy life , contrary to the Command of God. But this will more fully be proved afterwards . Secondly , Observe what time the same Scripture directs us to for the setting upon this Duty . And we shall hardly find , that it commends to us any other time but the present ; there is no to morrow , that I know of , allow'd us to depend upon ; not the least countenance or encouragement to procrastination or driving off to another time . Therefore now , saith the Lord , turn ye even unto me , Joel II. 12. Now it is high time to awake out of sleep , Rom. XIII . 11. Behold now is the accepted time , behold now is the day of salvation , 2 Cor. VI. 2. To day if ye will hear his voice , harden not your hearts , Heb. III. 7. Remember now thy Creator in the days of thy youth , Eccl. XII . 1. No part , no day of our Age too soon . We are always call'd upon to repent , presently , to day , just now ; and not told we may stay till to morrow , or bid to do it sometime hereafter . Whenever therefore we are called to repent , and that is as soon soever as we are made to understand that we are sinners , and that Repentance is our duty ; then is it our duty to set about it ; and to put it off longer , is a violation of our duty , and a new sin ; and therefore 't is certain , we can never begin to repent too soon . 2. We cannot too soon do that , without the doing whereof we can never be in a safe condition ; no man thinks he can make too much haste to be safe : And nothing can be plainer than this , That we are never in a safe condition , till we be sincere Penitents ; therefore we cannot repent too soon , unless we can be safe too soon . Can any one think he hath too soon got out of the Lion's mouth , out of the snares of the Devil , and from the Borders of Hell ? Can any one think it too soon to be within view of Heaven and Eternal Joys ? Then indeed he may think it too soon to repent of his sins , and walk in the ways of God's Commandments . Did we but really believe , and well consider , That we are always in danger of Eternal Destruction ; and every moment ready to fall into the bottomless Pit of Fire and Brimstone , out of which there is no Redemption , so long as we go on in any of the ways of sin ; tho we had no sense of our Obligations and Duty to God , and tho we had no Love to him , which should constrain us to do any thing for his sake ; and lest we should be wanting in our Duty to him ; yet one would think the apprehension of the danger we are in of perishing , should make us afraid to go on , and fear should constrain us , for our own sakes , to change our course of life , lest we should be wanting to our selves and our own safety . Our Blessed JESUS , who came to save us from Death and Destruction , came to call us to Repentance , that we may be saved ; that being the only door that God , for his sake , hath opened unto us to Salvation . He himself it was that said , Except ye repent , ye shall all perish , Luke XIII . 3. And when St. Iohn the Baptist saw the Pharisees and Sadduces coming to his Baptism , which was the Baptism of Repentance , he thus saluted them , O generation of vipers , who hath warned you to flee from the wrath to come ? Bring forth therefore fruits meet for repentance , Matth. III. 7 , 8. Shewing them , That there is no other way of escaping the Wrath of God , which always burneth against sin and wickedness , but such a Repentance as brings forth the Fruits of Righteousness . Till we unfeignedly Repent of our sins , we are in a state of sin ; and so long are we the children of wrath , Eph. II. 3. The wrath of God is revealed from heaven , against all ungodliness and unrighteousness of men , who hold the truth in unrighteousness , Rom. I. 18. Whilst we know what is our Duty to God , and yet do it not , there are many stripes ready for us ; and God hath declared both by many Threatnings , and by many Examples of his just Indignation , that his Wrath is kindled against us . God spared not the old world , but saved Noah the eighth person , a preacher of righteousness , bringing the flood upon the world of the ungodly . And turning the Cities of Sodom and Gomorrah into ashes , condemned them with an overthrow , making them an ensample unto those that after should live ungodly , 2 Pet. II. 5 , 6. They suffering the vengeance of eternal fire , Jude 7. What safety can the impenitent Sinner promise himself , or whither will he fly , and take Sanctuary from the Fiery Indignation of provoked Justice and Omnipotence ? Whilst we presumptuously continue in our sins , we heap up wrath against the day of wrath , Rom. II. Our Sins cry aloud to the Almighty , for his Vengeance upon us . His Judgments hang over our heads , like the naked Sword over the head of the Tyrant , by a single hair of Mercy ; and if our sins once break that , we are suddenly cut off from the land of the living . God will wound the hairy scalp of such a one as goeth on still in his trespasses , Psal. LXVIII . 21. For God is angry with the wicked every day . If he turn not , he will whet his sword ; he hath bent his bow , and made it ready . He hath prepared for him the instrument of death , Psal. VII . 11 , 12 , 13. God hath made all things ready for the execution of his Wrath whensoever it pleaseth him ; and no sinner knoweth how soon God will smite him down to Hell. If he stay yet a while longer , it is to give us time to repent ; and if we repent not ere long , he is the mean while but whetting his Sword , and bending his Bow to its full bent , that whenever he pleaseth to take his own time for it , his Sword may pierce deep , and his Arrow flye home , and wound mortally . Indeed he hath declared himself to be very gracious , and slow to wrath ; and our own daily experience assures us that he is so ; and this wicked use we are too apt to make of it , That by his long-suffering and forbearance we embolden our selves to sin the longer , and to delay our Repentance , in hope of longer forbearance still . Yea , Because sentence against an evil work is not executed speedily , therefore the heart of the sons of men is fully set in them to do evil , Eccles. VIII . 11. A strange and most unreasonable presumption this , as tho a man could be the safer , the longer he abused God's Patience , and turn'd his Grace into wantonness , and even dared him to do his worst . Oh that we would consider how unadvisedly we act for our selves ! how ill we consult for our own safety ! and what Fools we are to think we can be safe , whilst we are provoking God by our Sins , and by this Sin especially , of presuming he will yet forbear us longer , because he hath forborn much longer already than we deserv'd . Not considering the goodness of God in his forbearance and long-suffering , which should lead us to repentance ; after our hardness and impenitent hearts , we treasure up unto our selves wrath against the day of wrath , and the revelation of the righteous judgment of God , Rom. II. 5. How foolishly secure soever we may be in our sinful courses , yet certain it is , we are never safe . Ionas may sleep , and fear nothing , but the Winds and Seas are not quiet for all that while ; and he is in no less danger because he thinks not of it . Whilst we sin , God's Anger is pursuing us , and we know not how soon it will overtake us . Seeing therefore we are never safe till we repent , we cannot repent too soon , unless it can be too soon to be safe . 3. We cannot too soon do that , without which our life can never be comfortable to us . Comfort is the very life of life ; and a life without Comfort , is worse than death . And truly a life of sin is a life without any true Comfort at all ; and false Comfort is not worth the having , unless it can be worth ones while to go laughing into the Fire of Hell , which never shall be quenched : We cannot therefore too soon repent , except we can think it too soon to lead a comfortable life : And that the impenitent sinner can have no true Comfort , is plain enough from what was last consider'd , That he can have no safety ; for certainly an unsafe condition is also a very uncomfortable condition ; and I know not what can comfort him that sees himself every moment in greatest danger of perishing everlastingly . What ? Can there be any place for Comfort in that man's breast , that knows himself to be at Enmity with God , and God to be incens'd against him ? Can he find Comfort , who walks whereever he goes , under a full-charg'd Cloud of Vengeance , ready whenever God gives the word , to break upon his head ? Can there be any Comfort in a certain fearful looking for of judgment and fiery indignation , which shall devour the adversaries ? And yet this is all he hath any reason to look for , who sins wilfully , after he hath received the knowledge of the truth , and holds on without Repentance , Heb X. 26 ▪ 27. Indeed we see it too often , That the most abominable Sinners can so harden themselves in Sin , that they grow insensible of their danger : And not only so , but they can find much Pleasure , too ( such as it is ) in serving their lusts ; nay , and whilst they do so , can flatter themselves with a foolish conceit that all 's well enough with them . And just so may a man in a swoon , or in any stupifying Disease , be insensible that he is in danger of death ; and a man in his sleep , may not perceive that the House over his head is on fire : Yea , he may have many pleasant Dreams in the midst of his danger ; and a Mad-man may take pleasure in his madness , and yet he 's as mad as he , that thinks such a Pleasure to be a Comfort . Such a comfort may an impenitent Sinner have in his wicked life , whilst his sins keep him too busie to think of his danger . But whenever he shall begin to think seriously , ( which such a one is very unwilling to do , and which unwillingness of his is a manifest sign that he can find nothing Comfortable in his present state , else would he be more willing to think of it ) he will find his pleasure quickly vanish . Let him apprehend himself in present danger of dying , and let him think whither Death is about to convey him , and what he can plead if he shall be called to the great Iudgment ; and then even his uncertainty of what shall become of him , or what he shall find in another World , will soon detect the vanity of all his present Comforts . But now on the other side , how sweet and pleasant are the thoughts of that happy person , who hath repented unfeignedly of his Sins , and walks before God in the ways of his Commandments with a perfect heart ! He lives in a constant friendship with the Father of mercies , and God of all consolation ; with the Blessed JESUS in whom he is reconciled unto the Father : and who hath said unto his Disciples ; Ye are my friends , if ye do whatsoever I command you , John XV. 14. Hence was Abraham called the friend of God , Jam. II. 23. Now saith Christ , I say unto you my friends , Be not afraid , Luke XII . 4. This is the penitent man's comfort , he is at peace with God , and there is no condemnation to them that walk not after the flesh , but after the spirit , Rom. VIII . 1. Yea , he hath this comfortable Promise , v. 28. All things work together for his good . Were there no more in it but this , That the Penitent is freed from the fear of Eternal Punishment , and that his Sins are forgiven ; that he is free from the stings and smartings of a guilty Conscience , which is now purified and healed ; certainly this alone is so great a comfort , that no man of any sense can think he can get too soon into such a condition . Is it not an exceeding comfortable thing to a man , that he can go about his honest business , or lawful refreshments ; and quietly , after all , betake himself to his rest , without the angry rebukes of his own Conscience , and without any dreadful apprehensions of God's being displeased with him ? Is it not very comfortable to be confident of God's love and favour , of his fatherly blessing , and of his special care and providence ? Is it not very comfortable to be able in the Psalmist's words , Psal. IV. 8. to say after all the hard labours and troubles of the day past , I will both lay me down in peace , and sleep ; for thou , Lord , only makest me dwell in safety . Let it thunder and lighten , let the winds blow , and the waves beat , let all the World be in tumult and confusion , the Penitent is got into his safe Harbour , his strong Tower , his inviolable Sanctuary . Let mens Tongues be whetted like Swords , let the Devil and his suborned Tools bring thousands of Calumnies and false Accusations ; his own Conscience still acquits him , and his rejoycing is this , the testimony of his conscience , that in simplicity and godly sincerity he hath had his conversation in the world , 2 Cor. I. 12. Let dangers and Enemies encompass him round about on all sides , his God is his Protector ; and who , saith he , can hurt me , if I be a follower of that whch is good ? 1 Pet. III. 13. Nothing can separate me from the love of God which is in CHRIST JESUS my Lord , Rom. VIII . 39. Finally ; So long as he lives , he can rejoice in hope of the glory of God ; yea , and glory in tribulation also , Rom. V. 2 , 3. And when he comes to dye , he can without any disturbance take leave of this World , and triumph over Death ; saying , O death ! where is thy sting ? O grave ! where is thy victory ? Blessed be God who hath given us the victory through JESUS CHRIST our Lord , 1 Cor. XV. 55 , 57. I have fought a good fight , I have finished my course , I have kept the faith ; henceforth there is laid up for me a crown of righteousness , 2 Tim. IV. 7 , 8. Is it now possible that any one can make too much haste to get into this comfortable Condition ? No man that considereth aright his Duty , his Safety , or his Comfort , can think it at any time too soon to repent . SECT . II. The Sin of DELAY . THough it can never be too soon for a Sinner to repent of his sinful course of life ; yet I dare not say that it can never be too late ; a man therefore cannot make too much haste , because he knows not whether any other time after this , will not be too late ; and because the longer he delays it , the more cause he hath still to fear that it will be so . Indeed every delaying of this Duty is sinful ; and therefore look how long it is delay'd , so much always in one sense it is too late ; because it was not so soon as it ought to have been , or not soon enough to prevent a Sin. It hath been already proved , that it cannot be done sooner than it is our duty to do it ; because it is our duty at all times , and we ought always to be doing it : and therefore , if it be delay'd at all , we do it later than in duty we were bound to do ; and that 's too late in respect to God's Command . It hath also been proved , that it cannot be done sooner than it is our interest and near concern to do it ; because we can never be safe , nor enjoy any true comfort till it be done ; and therefore again , if it be delay'd at all , it comes later than we stood in need of it , and that 's too late in respect to our own welfare . God , all the time we delay it , wants his right , the honour due unto him ; and we all the while lose much good , our safety and comfort ; and so in both respects it is too late , if it be at all delay'd . But now , it may be be too late too ( I will not say in a worse , but to us ) in a sadder sense ; that is , we may drive it off so long , that it will be too late to repent at all , and till there be neither time nor power left us to repent ; and what will become of us then ? How long any one may delay his Repentance before it be too late in this sense , no man living can tell him : And therefore whoso is wise , will not delay his Repentance at all . Of this I shall say more afterwards : at present , I shall endeavour to make us all a little more sensible of the sinfulness of delaying , and driving off our Repentance , and the keeping of God's Commandments , from day to day ; how contrary it is to all Scripture and Reason . And truly this delay is so contrary to both these , that it seems very wonderful , how any one should not be ashamed , as well as afraid to use it . There can be nothing in the World more absurd , than for a man at once to profess he believes the Gospel , and owns the duty of Repentance as necessary ; and to delay this duty : for this delay seems no less than a bold attempt to cancel and blot out the whole Gospel at one dash , and to change the order and method which God hath prescribed for the bringing of Sinners to Salvation , for a new one of our own contriving . It seems , I say , the making of a new Gospel for our selves , and a new way to Blessedness , which God never approved of , nor allow'd . And is not this as absurd , as to set our selves in our Saviour's stead , and a taking upon us to make for our selves a new and easier way to Heaven ? That I may not seem to say this without good reason , let it seriously be consider'd ; That Repentance is not only a duty , but the special priviledge of the Gospel . The good news which the Angels brought from Heaven was , That God had sent us the Saviour , whom he had in the beginning promised to Sinners ; and the good News that our Saviour brought us , was , That God would for his sake accept of the Sinner's Repentance , and Faith in him . And this was blessed Tidings indeed to a sinful World ; told ( 't is true ) before in the Old Testament , and shadow'd forth in the Law ; but now most fully declared , and gloriously confirm'd by JESUS CHRIST in the New Testament . The Law of Innocence , and Covenant of Works made with Adam , allow'd of no such thing as Repentance . All it said was this , Do this , and live ; do it not , and dye . In the day thou eatest thereos , thou shalt surely dye , Gen. II. 17. The first breaking of the Law , was death . There could be no safe delaying to keep it , because every delay of keeping it , was a breaking of it ; for it was a not doing of the Commandment , and that was death ▪ And it must be kept from first to last ; for every ceasing to do what was commanded , was a not doing of what was commanded ; and to this death was threaten'd . No repentance therefore could have place under this Covenant . It was the New Covenant of Grace that made way for Repentance ; and this is the Gospel-grace , that Sinners who have broken God's Law , and for that are by the Sentence of the Law doom'd to die , shall yet , if they repent , find mercy with God through JESUS CHRIST . This is the Gospel , which the Apostle saith was preached before to Abraham , Gal. III. 8. and therefore was before the Law of Moses , so long , that it was first preach'd by God in that gracious Promise of the seed of the woman , Gen. III. 15. If Repentance had not been allow'd of from the first man 's sinning , even all along to the coming of our Saviour into the World , as well as after his coming ; then had all men , during that long tract of time , for about four thousand years , perished in their sins . But to prevent this , it pleased God , that so soon as the Law was broken , the Gospel should be preach'd ; that men might believe , and repent , and be saved . In a most astonishing condescension to the weakness of Sinners , he mitigated the rigor of the Law , and was pleas'd to accept henceforward of a sincere obedience to it , instead of a perfect fulfilling of it . Heartily a man must endeavour to do the whole will of God ; and whatever failings he finds in himself , he must as heartily repent of them , and believe that God for CHRIST his sake , will not only forgive him his repented failings , but also reward his sincere Obedience with Eternal Life . This is the Grace of the Gospel ; but this admits of no delay of our sincere obedience , or of our repentance : but makes it our duty every day sincerely to obey , and unfeignedly to repent ; and he that doth not so , daily sinneth against the Gospel of Grace ; and he that hopeth for Salvation whilst he thus daily sinneth against the Gospel of Grace , must needs frame to himself in his imagination some other Gospel than that which Christ hath preach'd , as the foundation of his Hope . The Gospel of Christ gives no man leave to continue one moment in sin and impenitence . It shews an easier way to Heaven than the Law did ; and assures us of pardon and salvation upon our repentance , which the Law did not : but it hath not left Sin to be any part of our way to Heaven ; nor assured any one that delayeth to repent , that he shall ever come thither . Our Blessed Saviour came not to call Sinners immediately to Heaven , or to assure them of Blessedness , whether they lead a life of repentance or no ; but he came to call sinners to repentance , Matt. IX . 13. and so to put them into the new way to life , which was opened unto them through him . His Forerunner , Iohn the Baptist , he sent before to prepare his way , by his Preaching and Baptism . The substance of whose Preaching was this , The kingdom of God is at hand ; repent ye , and believe the Gospel , Mar. I. 15. He preached the Baptism of Repentance , for the remission of sins , v. 4. And the first preaching of our Holy JESUS was to the same purpose . He began to preach , and to say , Repent , for the Kingdom of heaven is at hand , Matth. IV. 17. And sending out the Twelve to preach , we find the Business they were sent about , was the very same , Mar. VI. 12. They went out and preached , that men should repent . For this was God's will , That Repentance and remission of sins should be preach'd in Christ's name among all Nations , Luke XXIV . 47. When St. Peter's Auditors were moved with his Discourse on the day of Pentecost ▪ and began to be inquisitive what course to take for themselves ; he thus directs them , Acts II. 38. Repent and be baptized every one of you , in the name of Iesus Christ , for the remission of sins . Now what doth all this signify , but that as many Sinners , as hearing this comfortable Gospel , believe it , and are thereupon willing to leave their former sinful course of life , and to bind themselves in a new Covenant by Baptism , to live a holy life in all sincerity and uprightness of heart , always as they find themselves failing , repenting of their faults , and endeavouring to do better , shall , through the Merits of Christ , in whom they have believed , be pardon'd and saved ? That therefore which the Gospel calls , and admits us to , is a state of Repentance , whereinto we enter by Baptism . Adult persons , already come to the use of Reason , must repent ; that is , bid adieu to their old wicked way of life , and resolve upon a new and holy one , before they be baptized . And Christian Infants by Baptism covenant to lead a life of repentance when they come to understanding . And none are to delay this wilfully , but always as they are able to understand the state whereunto they are called , and wherein they are engaged , to make good their part of the new Covenant ; which is to live in sincere obedience to Christ , and always to repent of their failings , as they are able to discover them . Thus he that believeth , and is baptized , shall be saved , Mar. XVI . 16. How ! Shall he be saved , though he live as long as he will in his Sins after he is baptized ! No ; but if he die after Baptism before any actual sin , and in a purpose not to commit any such , he shall be saved ; and if he do commit sin afterward , and speedily repent of it , not wilfully continuing therein , he shall be saved : But if he wilfully continue in his Sins , which in Baptism he renounced , 't is no-where told him that he shall be saved . Baptism saveth us ( saith the Apostle , 1 Pet. I. 3 , 21. ) But then he saith too , 'T is not the putting away of the filth of the flesh , but the answer of a good Conscience towards God. If our Consciences , being examined , can answer us truly , that we covenanted sincerely , and keep covenant faithfully , Baptism saveth us . But what was it we promised ? To repent , and begin to live an holy life at such or such an Age ; or when we grow old , and are going to dye ; or after we have had our fill of sinning , some time or other when we shall think it most convenient ? Was it not this we promised , To keep God's holy will and commandments all the days of our life ? Was it not this Charge that Christ gave his Apostles , when he gave them Authority and Command to baptize ; Teach them to observe all things that I have commanded you ? Matth. XXVIII . 20. What , for some few days of their life , or for the whole remaining part of it ? St. Paul shall answer this Question , Rom. VI. 2. Shall we ( saith he ) that are dead to sin , live any longer therein ? What means he by saying , We are dead to sin ? Is it not , that we are by our Baptism engaged to live in Sin no longer ? Know ye not ( saith he again ) that so many of us as were baptized into Iesus Christ , were baptized into his death ? v. 3. And what will follow thence ? This is that which he tells us , v. 4. Therefore we are buried with him by baptism into death ; that as Christ was raised from the dead by the glory of the Father , even so we also should walk in newness of life . And then he adds , v. 6. Our old man is crucified with him , that the body of sin might be destroy'd , that henceforth we should not serve sin . Henceforth we are not to let sin reign in our mortal bodies , that we should obey it in the lusts thereof . Neither to yield our members as instruments of unrighteousness unto sin ; but to yield our selves unto God , as those that are alive from the dead , and our members as instruments of righteousness unto God , v. 12 , 13. Henceforth then , that is , from the time that we are called to repentance by the Gospel , and are baptized into Christ , we are to lead a life ( as St. Paul saith , Eph. IV. 1. ) worthy of the vocation wherewith we are call'd : and that 's a life of sincere Obedience , and unfeigned Repentance . To sin at all , is a transgression of the Law , and that 's mortal in it self ; but that the Gospel comes in to our succour , and gives us the privilege of Repentance ; If then we delay our Repentance , so graciously indulged unto us , we sin against the mercy of the Gospel , as well as against the righteousness of the Law ; we reject our Pardon , most lovingly tender'd unto us , by our unwillingness to comply with the Terms on which it is offer'd us : and if we be sick unto death , and will not in time apply the only remedy provided for us in our otherwise desperate case , what can we expect but to dye ? and what pity can we deserve if we die ? And yet too many are apt enough to encourage themselves , to hold out still longer against all Calls and Invitations to a speedy Repentance , upon the most deceitful grounds imaginable : Because they read in the Prophet , Ezek. XVIII . 27. When the wicked man turneth away from his wickedness that he hath committed , and doth that which is lawful and right , he shall save his soul alive . And because many have lived a long time very wickedly , and yet have been converted at length , and accepted of God upon their conversion and repentance ; they are apt to think it no such ill thing , as they are told it is , to delay their Repentance a-while longer ; and therefore venture on it , in hopes they may be accepted hereafter , as well as others have been . Now for men to flatter themselves thus upon so very slender grounds , is so very foolish a thing , that one who considers not how much the love men have to Sin , is become too hard for their reason to answer , how weakly soever it plead for it self ; would exceedingly wonder how any reasonable creature should be guilty of it . It is indeed very true ( and God's Holy Name be for ever Blessed for it ) that God will accept of the true Repentance of great Sinners , who have lain long in their Sins without Repentance ; and this is a good reason why one that hath continued long in Sin , should not despair ; but if he yet Repent , he may hope to be Saved : But is it therefore as good a reason why he should delay his Repentance , in hopes to Repent hereafter ? I have not yet said , that no man who hath been long an Impenitent Sinner , can never Repent , or shall not be pardon'd if he Repent ; though I am in doubt , whether or no a Sinner that Repents not till he come to die , can have a pardon upon so late a Repentance . But that which I have said is this , That all delay of Repentance is exceedingly sinful ; and therefore nothing ought to be pleaded for it ; no man should dare to encourage himself in it . It is a Sin against the Gospel of Christ , which is the only foundation Sinners have to raise their hope of Salvation upon ? 'T is , I think , beyond all dispute , that though the Gospel of Christ assure Salvation to the Penitent , yet it hath not assured Repentance to him who delayeth it . It calleth Sinners to Repentance without exception , whether they have been so a longer or a shorter time , and promiseth acceptance ; but doth it allow them to take what time they please for it , after they are called ? Doth it tell them , that they may safely stay as long as they have a mind to Sin , and yet Repent at last ? Neither Ezekiel , nor any other Prophet , no nor Apostle , hath left us one syllable in the Holy Scripture to encourage Delay ; though they have left much to encourage him that hath long delay'd to Repent . To do the former were to encourage men to Sin. To do the later , is to encourage them to give over Sinning , though it be late . The former were to allow men to Sin that Grace may abound , which the Apostle abhors , Rom. VI. 1. The later , is but to dehort men from continuing in Sin through despair of Mercy . In short , though an old Sinner may Repent , yet was it his Sin to stay till he was old ; and he hath that Sin , as well as others , to Repent of ; and no Scripture encourageth him to grow Older in Sin before he Repent , or to take what day he pleaseth for it before his Death , or to hope he shall ever Repent at all if he do it not now . We are call'd immediately to put off the old man , and to put on the new , Eph. IV. 24. I need say no more , but that he who delays his Repentance , imagining that to Repent afterwards will be enough , must needs account an Holy life a needless thing ; as though that were not the principal thing that God requires , but it would satisfie him if a man died well , how ill soever he had lived ; when on the contrary , God hath often Commanded us to live well ; and indeed all his Commands are to that purpose ; but hath never commanded us to die well ; and reason good , for there is no other way to die well , but to live well ; and as little danger that he who lives well , should not die well . Alas ! To what purpose was a great part of the Scripture written , containing so many rules of Holy living , if one may delay to live holily as long as he will ? Had it not been enough to have told us thus : You that are Sinners must be sure one time or other to Repent that you have been so . Though it be your duty to live an holy life , yet you need not make all the haste you can to do it ; only you must take heed of this , That you die not before you have Repented that you have lived wickedly . A man that understands any thing of God , or of the Gospel of Christ , would tremble to hear such a sense as this put upon it ; and yet no better doth he use it , that delays his Repentance in hopes of Repenting time enough hereafter . And yet after all , would the Gospel bear such a sense as this , it would not excuse the delaying Sinner's either Sin or Folly : For were he sure , that a late Repentance would be accepted ; yet he cannot be sure , that he shall live long enough to Repent , if he delay it never so little ; and 't is a foolish thing to venture all upon an uncertainty : And though he could be sure of this , yet would it still shew the greatest basenss of Spirit , and the meanest sense of God , and of all those Obligations of Duty and Gratitude which he hath laid upon us , that a man can have ; both which I shall endeavour to make very plain in these following Periods . SECT . III. The Baseness of Delay . TO Delay our Repentance and our keeping of God's Commandments , is an exceeding base , unworthy , and shameful thing ; and such as I am confident , when any one throughly considers , he cannot without blushing , and great indignation at himself think he should be guilty of it . I know we are all witty enough to invent excuses for our folly ; and to find covers for our Nakedness , and something or other we have always at hand to hide our filthiness and vileness . But we are not the less fools for being so wise as to deceive our selves ; and when we once have the wit to consider what we do , we shall be ashamed of it . When we have said all we can for our selves , our Consciences ( if ever they awake ) will tell us , that we have no regard either to the dignity of our own Nature , as we are men , nor to the good of others , as we are Neighbours and Brethren , nor to the Honour of God , as we are his rational creatures , whilst we delay our repentance ; but that all our delight is to live like beasts , and all that we value is earthly and vile , and all our care is how to feed our Swinish lusts , and to humour corruption ; and can a man perceive this to be his own temper , and not be ashamed of himself ? Yea , can any one chuse but see , that what he doth must needs be altogether as odious and abominable to God , as it is base and reproachful to himself ? In the first place ; How shall a man be able to pardon himself for dealing so basely with his own Soul , as for a great part of his life , not to allow it the benefit of its Reason ; but to enslave it to the Tyranny of the Flesh ? How shall he be reconciled to himself for dishonouring his own nature , and esteeming of it so vilely , as tho it had no pre-eminence above that of the meanest Animals ? All the while that we delay our Repentance , we chuse for our selves a condition below the worst condition that any of them can be in , a state of Sin , and Enmity with God ; wherein not the vilest of them ever are or can be . How sensible are we in the mean time , of the Dignity of our Nature , as we are Men ? How can we chuse but blush to continue any time , so very unlike to that which God at first made Man to be ? We cannot chuse but know what filthy leprous creatures sin hath made us : And why are we in no more haste to be cleansed and made whole ? Why are we no more ambitious to retrieve the Honour and Glory which by sin we have lost ? When God himself , to shew the value of our Humane Nature , was pleas'd to send his own Eternal Son to take it upon himself ; and he who was ever God , was not ashamed to be found in fashion as a man , what a baseness is it in us , to defile that same Nature in the drudgeries of sin , which God thought not unworthy of a Personal Union with the Divine Nature in his only begotten Son ? What 's the reason we should delay to have Christ formed in us , to be made Partakers of a Divine Nature in Holiness ? Doth not God in JESUS Christ most graciously invite us to this high honour ? Hath he not open'd unto us a fountain for sin and for uncleanness , wherein the foulest sinner may wash freely , and become as white as snow ? What a vile degeneracy is this that we are sunk into , That we should fall so deeply in love with our own dishonour , as to be loth to part with it ? We love our Sickness more than our Health ; our Filthiness , more than Purity ; our Weakness , more than Strength ; our Deformity , more than Beauty ; our Chains of Slavery to the Devil , more than the Liberty of the Children of God. We had rather obey our Passions than our Reason , and live like Beasts than like Men ; be Earthly than Heavenly , Carnal than Spiritual , like Devils than like Angels , yea , than like God. What else can be the reason why we should delay one minute to keep God's Commandments ? Do not they all visibly tend to our Health , and our Honour , and our Happiness ? Is it not the design of them all to make us Wise and Good , and every way perfect in our Nature , and like unto God in Holiness ; the Brethren of Christ , and Children of God , and Heirs to the glorious Inheritance of the Saints in Light ? Why then make we no more haste to keep them , and to enter into this most Honourable and Blessed Condition ? Can it be for any other reason , but that we love to be as we are ; and take more pleasure in our wretched Slavery , and loathsom Corruption , than in all that Blessedness and Glory which God so freely offers to restore us to ? And truly if we be thus madly in love with our own Shame and Wretchedness , it must needs be very just with God to leave us in them , and never once more to make us those tenders of Mercy , which we cannot yet find in our hearts to thank him for , or to count worth our acceptance . Suppose a very poor beggar were very kindly invited by some extraordinary charitable Person of a great Estate , to throw away his nasty Rags , and to accept of a Rich Suit instead of them ; and to leave off his wandring Trade , and come and live in his Family ; with a farther Promise and Assurance , That he should be Heir to a goodly Inheritance ; and the Beggar should give him no other answer but this ; I thank you , Sir , with all my heart , and I will do as you would have me ; but I will take my own time for it : I love these Rags exceedingly , and I cannot part with them yet ; and I am so accustom'd to wander , that I cannot yet endure to be confin'd , tho it were to a Palace : But some time or other I will accept of your kindness ; when these Rags will hang about me no longer , and when I am so old or lame , that I can wander no more , I will come to your house , and expect to have your good Apparel and Estate . Or suppose some leprous creature should meet with a charitable Physician , who should very kindly desire him to accept of his help , promising perfectly to cure him ; and this filthy wretch should reply , Sir , I very heartily and thankfully accept of your kindness , and am resolved to make use of it whenever I think fit ; but I have a great mind to be leprous a while longer ; it 's so pleasing a thing to scratch this foul skin of mine , that I cannot endure to think of being well just now ; but whenever I shall grow weary of this filthy disease , at least , when I am almost kill●d with it , and afraid to dye , I will call for you , and you shall heal me . I think there 's no body that would say such persons deserv'd to have such kindnesses offer'd them any more ; but that they were right serv'd , if they were left to perish by their own base folly . How then shall we think our Blessed JESUS , who hath tendred us greater kindnesses than these , in our far greater necessities , will resent our Baseness in Delaying to accept of his Love , whilst we have as little to plead for our Delay , as these Wretches had ? Indeed we need not guess at this ; for himself hath told us , in the Parable of the Feast , Luke XIV . 'T is God himself that is represented there by the certain man that made a great supper , and bade many ; 't is he , I say , that graciously condescends to bid sinners to a Feast of fat things ; but alas ! one hath a piece of ground to go see , and another hath his Oxen to prove , and another hath a new-married Wife to cherish ; and for these reasons they cannot come when they are bidden : Well , they may stay away then for ever ; for so saith God , v. 24. None of those men that were bidden , shall taste of my supper . If we will be so base as to delight in filthiness , why should not God with Indignation say , Let them be filthy still ? Secondly , Whosoever delayeth his Repentance , behaveth himself as basely in reference to others , as to himself ; and shews very plainly , That he cares not what becomes of the whole World , so he might be left freely to enjoy his sins , without any disturbance . Can any man that professeth Religion , be ignorant , That it is the breaking of God's Commandments , that brings upon the world of mankind , all the evils it at any time laboureth under ? All the Troubles and Disturbances which men have one from another , and all the terrible Iudgments of God , which light upon whole Kingdoms , Towns , and Families , are owing to mens continuance in their sins , and delaying their Repentance . He 's not only too great a stranger to the Word of God , but a man of very little experience or observation , that understands not this . And truly he that understands it , and delayeth his Repentance , declareth himself thereby too base to make a Member of Humane Society ; and the world may well be both ashamed and afraid to afford him entertainment any longer . The very Rabble could hardly be too much enraged , or vent its fury too freely , on so unnatural a wretch , as chuseth rather to continue one of them , for whom , and by whom , a Nation is in continual danger of being destroy'd , than to be one of those few Righteous Persons , for whose sake God often spareth a very wicked Generation . Would we not account that man one of the worst-natur'd men in the world , and fit to be trampled down to dirt by all that met him , who should be so malignantly bent against the welfare of mankind , and bear such a spite against all men , that rather than the world should want some noisom Vermine , and poisonous Creatures to molest and hurt it , would be content himself to be turn'd into a venomous Toad or Viper ? And yet , when we well consider things , how much worse than either of these , and how much more mischievous in all kinds , is that man , who delayeth his Repentance ; and by his wilful continuance in sin , not only disordereth the world , and makes it a very uneasie and dangerous place to live in , but provokes God daily to pour down Fire from Heaven on the Neighbourhood wherein he is suffer'd to live and do wickedly ? What Punishment could be too great for that man , who being sick of the Plague , and assured of his Cure , if he would stay within doors , and be ordered by his Physician , will not hearken to any Advice , in order to his Health , unless he may be allowed first to run abroad to and fro , infecting all the Countrey , as far as his strength will carry him ? And how much worse than this , doth he who will not accept of the cure of his sins , till he have had time enough to fulfil all his lusts , and to corrupt all his Neighbours , and make all about him , as much as in him lieth , fit objects of God's just Wrath and Indignation ? This is all the respect that the delaying Sinner hath to the good of mankind ; that rather than want the vile Pleasures of Sin , as long as he is able to serve his Lusts , he is resolv'd never to regard what Evils any number of men fall under , and endure . And what greater baseness of mind and temper can there be in any one , than this ? Yes , Lastly , The delaying Sinner is come to a degree of baseness far exceeding all that hath yet been said of him . For by his delaying to keep God's Commandments , he declares , that he hath as little sense of God's Honour , and of his own manifold Obligations to God , as of his own primitive Dignity , or of the World's Happiness . To delay our Repentance , after that God hath been graciously pleased , in the greatest wonder of mercy , by his only beloved Son to call us to it ; and by him to open unto us a new Door to Salvation , after that Sin had wall'd up the old one against us ; what less can this be , than , as they are said to do in the Parable , Matth. XXII . 5. to set light by the Gospel of Peace ? What is it , but to slight all God's gracious tenders of Peace and Reconciliation , as things we think as yet needless , and not at all to be valued ? To puff at the goodness , and loving Invitations of God , and to turn scornfully away from his Call , whilst he beseecheth us to return unto him , and be saved : one of us preferring his Farm , another his Merchandise before the Kingdom of God ? We cannot but be sensible how great a baseness it is to deal , as delaying Sinners do , with Almighty God , when we shall have well consider'd the condition wherein his Mercy overtakes us . We cannot but confess , that as his Creatures , we are naturally obliged to be entirely obedient to his Will in all things : and that as Sinners , who have disobey'd his will , he may justly punish us as he pleaseth . And we know , that for Sin we all lie under the curse of Death , and 't is justice in God to execute the Sentence of Death upon us at any time , when he thinks it fit . But instead of doing so , he is pleased in much goodness to offer us a Pardon , and that upon such terms , as had all been left to our own choice , we our selves could not reasonably have desired easier ; though one would think no terms of Salvation should seem hard to those who were under a condemnation to Eternal Torments . All that our good God requireth of us , is but to repent of our sins , and to come in at the hearing of his gracious Proclamation , and to submit our selves to the Government of that Blessed Saviour , who in his love hath provided for us ; and to conclude our selves safe , whilst we continue under his Conduct . And this is it that the delaying Sinner thinks it not yet time to accept of . Now if any of us be of this mind , pray let us well consider , what it is that we do . Our offended God is willing not only to pardon us , and rid us of the fear and danger of Eternal Misery ; but also to reward us with Eternal Blessedness , on condition that we will come in at his Call , and take the easie Yoak , and light Burthen of JESUS CHRIST upon us : but we will not yet . Is not this then as much as to say thus unto God — Good God be content , and have patience a-while longer , there 's no such haste . Thou mayst be sure we have no mind to perish , and therefore need'st not to question it ; but one time or other , before we die , we will come and accept of thy kindness . Be not then so hasty with us , but let us alone a-while to mind our own business that we have set our selves to do ; and think it time enough if we hearken to thy Call , when we shall be a little more at leisure . The World calls us , and our Lusts call us , and we cannot do all things at once ; these must be serv'd in the first place ; and when we have done what we can for them , we will serve thee . Let us now consider , what we would think of those men , whom we should over-hear uttering such words as these to God with their mouth . And then consider again , whether this must not be the secret Language of every one's heart that wilfully delayeth to repent , and keep God's Commandments . I know there may be many Causes of mens putting off , and neglecting their duty to God. Some of us are either so ignorant , or so regardless of God , and of all things that shall be after this life , that they never think to any purpose , or seriously , and concernedly , of any such thing : and we must needs confess this to be a most horrid indignity offer'd to God , as well as a most stupid senselesness of our own good or evil . Some may have foolishly perswaded themselves , either that Repentance is a far slighter thing , than really it is ; or that there is no such indispensable necessity of it as is pretended : and how can we excuse such as these for the affront they put upon God , in not believing his Word ; or in taking so little pains to understand it ? But whatever Causes may be assign'd why some men repent not , this is certain , That whosoever is convinced that Repentance is a duty , without which he cannot be saved , nor God honour'd by him , and yet delayeth it ; delayeth it for this reason , that he is in love with some sin or other , which he is not yet willing to part with ; the love whereof is greater in him , than his love of God , and bears it down . Otherwise his love to God would constrain him to make as much haste to serve and honour him , as his love to sin now doth to disobey and dishonour him . How long hath God already waited to be gracious ? How much patience hath he had already to see himself dishonour'd by us ? How many calls and warnings hath he already given us to repent ? What then do we in putting off our Repentance yet longer , but in effect bid him stay a little longer yet ; as though we thought him bound to wait our leisure , and observe our time , and not our selves to observe his ? Yea , what is this , but , as St. Paul saith , Rom. II. 4. To despise the riches of his goodness , and forbearance , and long-suffering , not knowing ( or not considering ) that the goodness of God leadeth us to repentance ? God calls upon us in good earnest , in great compassion , in much patience and long-suffering ; and all this purely for our own Eternal Welfare . All day long ( saith he ) have I stretched out my hand unto a disobedient and gain-saying people , Rom. X. 21. Isa. LXV . 2. And what saith the delaying Sinner to all this , when he is told of it ? I hear you ( saith he ) but let him stay a-while longer , no haste yet , I have something else to do first . Why ? What is it that should hinder us from making what haste we can to be happy , in hearkning to so good and gracious a God and Father ? Why not now , as well as hereafter ? I am yet too young , saith the young Sinner ; 't is yet but the time of blossoming with me ; let me flourish a-while in the days of my vanity ; to think too much of God , and the other World , of Death and Iudgment , would make my Flower fade too soon , and blast all my youthful delights ; to be religious so soon , is to be old before my time ; would you have me turn my Spring into Autumn ? I will bear Fruit to God , when Fruit-time comes . I am too busie yet ( saith the man of full-growth ) my strength is but just come , and fits me for man-like Exercises , and the business of the World : These are the things it now becomes men of my strength and vigour to be wholly employ'd in . I must not yet unfit my self for the management of worldly Affairs , by entertaining the melancholly Thoughts of preparing my self to go out of the World. What Trade can a man drive on thrivingly in this World , if he make his Conscience too soon tender and delicate ? My head is yet too full of Cares ( saith the old Sinner ) and I must not neglect the present opportunity of making all sure to Posterity , seeing I have one foot already in the Grave . So soon as I have set all straight for this World , which I now make haste to do , I will think of the next . O how wise and provident are we all for this World , and for our Lusts ! Let us seriously consider now , what 's the plain English of all this : Are we not afraid , lest God should understand it ? And yet understand it he doth , much better than we . God is greater than our hearts , and knoweth all things , 1 John III. 20. He knoweth very well , that the meaning of all we can say for our delaying to keep his Commandments is this , with what fine words soever we would cover it . We will give the First-fruits , and every choice part of our time , our health , our strength , our wealth , our parts , and all we have , to Sin and Satan ; and the vile and refuse , and what we cannot tell how otherwise to dispose of , we will give to God , who gave us all things . Whatsoever good thing he hath bestow'd upon us , we will spend as much of it as we can upon his Enemies ; and then throw him back their leavings . We are resolved to have our own will , and to do our own pleasure whilst we are able ; and when we know not how to take our pleasure in any thing , we will do what we can to please God. We will do , and submit to his Will , when we can no longer do what we would our selves . It 's enough to bestow that upon God , which is good for nothing else , or whereof we can make no other use . We may come , ere we die , to be deprived of all the delightful things which this World affords ; we may come to be old , and past all youthful pleasures , and worldly business too ; we may come to be sick , and cannot rellish any longer what before we loved ; and then will it be time enough to serve God. We resolve to part with all our sins at last for God's sake , but we cannot endure to do it so soon ; that is , in truth we cannot endure to part with them at all ; and will never do it for his sake , nor at all , as long as we can keep them . We perfectly hate God's Service , and are resolved to keep out of it as long as we can , or dare : in plain terms , we will never serve him , if we can help it ; and when we talk of resolving to serve him hereafter , we can mean no more but this ; We are resolved to keep out of his service as long as ever we can , and to venture as far as ever we dare in the way to death . Now when we consider , what God is in himself ; and what he hath always been , and would be to us ; I think it may be safely concluded , that there cannot be imagined any higher degree of baseness , whereof 't is possible for man to be guilty , than this amounts to . And therefore nothing can be more odious and provoking to Almighty God , than this foul Sin of delaying our Repentance . SECT . IV. The First Danger of Delaying . I Am sensible how hard a thing it is to make one who loves his sin , to see the baseness of it . If he be young , it 's hard to bring him to that degree of seriousness , as is needful to such a thorough consideration , as must make him understand it : and if he be old , long custom hath harden'd him in it , and taken away the sense of baseness . But he that is grown too impudent to be ashamed , may possibly be made afraid ; and an apprehension of danger may move him that hath lost the sense of Baseness . Let us therefore now consider the great danger we are in by delaying our Repentance , and the keeping of God's Commandments ; and we shall find it to be no less , than that of perishing everlastingly . We must repent before we die , or at death we sink into Eternal Misery ; and therefore 't is certain , that seeing none of us knoweth how soon he must die , every delay of our Repentance , which must be before we die , or never , is extremely dangerous . We say , we are resolved to repent ; and it behoves us to do more than resolve upon it ; for without doing it , how fully soever we resolve to do it , we must perish for ever . When therefore will we repent , that we may be out of danger ? Not yet , but sometime hereafter . Well , but now consider it in earnest ; Is there not a great deal of danger in driving it off till hereafter ? Run we not a great hazard in doing so ? All we can hope for , and all that we can fear , our attaining to the one , our escaping the other , depends upon our actual Repentance ; and will we yet venture all upon hereafter ? Suppose That Hereafter never come , but we die before ; then farewell to all possibility of Repentance and Salvation too . Suppose we live till Hereafter , but be then as unwilling to repent as we are now ; then shall we be no better , but much worse than we are now ▪ and in more danger of dying in our impenitence , and of Perishing . Suppose we shall hereafter have some kind of willingness to repent , but shall not be able to repent so , as that God will accept of our Repentance ▪ then is there no remedy , but we are undone for ever . Here then lieth the danger of delaying till hereafter . We know not whether we shall have an hereafter or no to repent in ; we know not , if we have an hereafter , whether we shall repent in it or no : We know not , if we shall in some sort repent hereafter , whether our Repentance then will be accepted , and do us any good , or none . How dangerous then must it be to put it off till hereafter ! What assurance can any of us have , that we shall have an hereafter to repent in ? How know we , that we shall not die before ? God hath not assured us of any such thing , and Man cannot ; on what then do we build our hopes of living to any time hereafter ? We are well assured , That it is appointed for all men once to die , and after that , the judgment , Heb. IX . 27. We are well assured , that except we repent , we shall all perish , and die the second death , and go into everlasting punishment . But who hath assured us , that we shall have any time at all , after this that now is , to repent in ? And if we be not assured of this , what can it be to put off that which must be done before we die , to another day , which we have no assurance at all that we shall live to see , but a rash hazarding of our Souls to all Eternity ? What is our life ? St. Iames hath told us , and we all know it ; It is even a vapour , that appeareth for a little time , and then vanisheth away , Jam. IV. 14. And thence that Apostle very rationally dissuades men from the great folly of confidently resolving , any otherwise than conditionally , to do any thing hereafter ; Whereas ye know not what shall be on the morrow : How foolish a thing is it to say , to morrow we will do this or that ? Ye ought to say , if the Lord will , we shall live , and do this or that , V. 15. When we say , we will repent to morrow ; do we know whether we shall be alive or dead to morrow ? If we do not , what can we mean by saying so , but this ; That if we live , we will repent to morrow ? And are we content then to be damned if we die to night ? If not , why are we so mad as to put it to the venture ? Boast not thy self of to morrow , for thou knowest not what a day may bring forth , saith the wise man , Prov. XXVII . 1. Alas ! a day , an hour , the least moment of time may lay the strongest and most confident of us all upon our backs in the dust ; and why are we confident we shall repent to morrow , when we know so little what changes one single minute may produce ? Is it possible that any of us , whilst we see so many every day dropping down into the grave round about us , should need a Monitor to mind him , that this life is a very ticklish thing to trust to ? What though we be young , and lusty , and healthful ? Were not some of them so too , who died the other day ; and thought they not themselves as likely to live as any of us can be ? All their confidence is swallowed up of Death in a moment ; and I am sure we are all of us so many days the nearer to Death , as we have out-lived them . How many hundreds yearly die in the heat and wantonness of their youthful blood ? How many in the very fulness of strength and vigour ? How many in the very throng of their worldly business , and whilst they are as busy as the Bee in gathering for old age ? How many in the midst of their mirth and jollity , yea , in the very acts of Sin , in their drunkenness and gluttony , their fornication and adultery , their theft and robbery , their anger and revenge ? How many in the height of their security and confidence , sleeping in their beds , riding merrily on the rode , going busily about their common affairs ? It 's no news to hear of sudden and unexpected Deaths of many sorts ; and less strange can it be to any one to see those young people cut off by Death , who thought it too soon to become good and serious ; and were unwilling to marr their juvenile pleasures with many thoughts of Piety and Religion . Let us but think , how many are already Dead , who delay'd their Repentance with as much confidence as we can do , to Repent hereafter , till they had no time left them to Repent in : And how fruitlesly they now lament their folly in doing so . Think but what they would now be content to give , that they might have their life to begin again on Earth ; and whether they would , were that granted them , venture again to delay their Repentance , and hazard another sudden fall into those intollerable torments , which now they feel ! O let us not stay , till thinking of this will do us no good ; let us not go on till we fall into their condition , and experience the Torments of vain and fruitless wishes . Let us not indulge our infidelity as to these things , till some come from the dead to make us believe ; lest we be made , before we fear it , to see and feel , what we make no more haste to escape . We say still , we will Repent and become new men to morrow : But alas , we know not yet whether we shall live till then ; nay , we know not but that our bodies may be in the Grave , and our Souls in Hell to morrow ; and for this very reason , because we Repent not to day . Who then that is wise will venture one moment longer on such an uncertainty ? But suppose we may live , and have the time we at present presume so groundlesly upon ; we may not be one jot the better for it when we have it . We are to consider yet farther , how many things may happen to us at that time or before , which may as much disable us to Repent , as Death it self . We may live , and yet be as good as dead unto all manner of Religious Duty and Exercise : We may be , we know not how soon , in such a condition , as we may not be able either to reflect on what is past , or understand what is present , or consider what is to come . We cannot be ignorant , how many Diseases suddenly surprise men , which , though they do not immediately deprive them of life , yet destroy their memory , and understanding , and reason ; or so weaken them , that they can be of little use for the exercise of Repentance . May we not be suddenly taken with an Apoplexy or a Lethargy , with a Phrenzy , or Melancholy , or Dotage ? May we not become mad or foolish , and so distracted and crazed in our heads , that we cannot at all consider either what we do , or what we should do ? Yea , suppose none of these things befall us , yet are there other diseases and pains , whereunto we are subject , and which we may labour under a very considerable time before they kill us ; by which yet we may be brought into such a condition , as we shall find it very hard to perform any Religious Duty as we ought . We may lie under such continual , and even intollerable pains of body ; under such daily languishings , and faintings , and decays of Strength and Spirits , that we shall have very little freedom or strength of mind left us to Consider , and do all that is needful to Repentance , which till then hath been delay'd . Why do not we think our selves concern'd to prevent all these evils ? Are we not sensible that such things often befal men , who as little fear'd them as we do ? And may they not , for ought we know , befal us as well as any others ? If we are surprized by any of these after we are become sincere Penitents , they do us but little hurt ; they are God's Visitations indeed ; and for what , He ( it may be ) only knows ; but the worst that comes to us by them , is only this , That we are long a dying , and in such a manner as it pleaseth God. But if we have not sincerely Repented before these evils seize us , it is greatly to be feared , we shall never be able to Repent ; and God only knows , what will become of us . Let us then be so wise , as to make good use of our strength and health , our senses and understanding , whilst we have them . Why make we not all sure now whilst we can , seeing we know not how soon it will be , that we cannot ? Now we are young , we are too jovial and airy ; and we put all off to those years , which we suppose will of course bring with them more Seriousness , and when we think it will better become us to look gravely and Religiously . When those years , which we are wont to call the years of Discretion , are come ; we find that a great deal of other business comes with them ; and now we are men and women , we are engaged in the World ; and if we have got loose from the Vanities of Youth , which do not seldome hold us fast even till we die , we are become intangled in things that are but a little better ; and we put off all yet till old age come and make us more leisure . Old age is all this while stealing insensibly upon us , and we perceive it not for the throng we are in , till we find our selves on a sudden grown too heavy and dull , and our faculties too much decay'd , and too feeble for much business . And then instead of serious reflections on the state of our Souls , we are rather apt to reflect with too much concern on our present bodily weakness , as we are become unable to do any longer as we have done , and yet have as great a mind to do as ever . And hence also instead of being Penitent for our Sins , we are apt to grow Passionate , Peevish , and Impatient ; and our Repentance is still put off to our last Sickness . After all these delays , it may be we have no Sickness at all , Death gives us no warning at all of its approach , but knocks us down with a sudden blow ; or else it sends such a Messenger for us , as will not allow us to know or consider , whither we are going , by reason of either the stupefaction or Torment which it lays us under . What remains then , but that we take the Preacher's advice , Ecc. XII . 1. Remember now thy Creator in the days of thy youth , while the evil days come not , nor the years draw nigh , when thou shalt say , I have no pleasure in them . But besides the uncertainty of the term of our life , as to us ; and many disappointments , which not unusually befal us in it ; we ought farther to consider , that it is very Iust in God to cut our lives the shorter , for our delaying to keep his Commandments . Neither can we take a more likely course to provoke God to take us away in the midst of our days , or to render them by his Iudgments intollerable to us , than this bad use which we make of them . When by delaying our Duty to God we make it appear , that we grudge him any considerable part of our time ; and that we are resolved to dishonour him with as much of it , and to bestow upon his Service as little of it as we can ; what readier way can we take to provoke him , either to cut our thread of life very short , or to make it very knotty to us ? Can we our selves when we think well of it , judge it fit , that he , to whose goodness we owe our life , and being , and in whose hands our times are , Psal. XXXI . 15. In whose hand is the soul of every living thing , and the breath of all mankind , Job XII . 10. should allow us just as much time as we desire , to dishonour and affront him in ? I confess , I know not what greater Presumption we can be guilty of , than to resolve to rebel against God as long as we can think it safe to do so , and to expect he should give us from day to day more time to do so in . O let us take heed , lest he take away our breath , and we return to our dust ere we have begun to serve him ; for then be sure all these vain thoughts shall perish . Psal. CVI. 4. The youngest of us is not sure to live one day longer ; and we who grow old are very sure , that we cannot have many days more , if any , to live in this World : nor what kind of days , be they many or few , they will prove to us . Let us then no longer delay our Repentance , because we are so little sure that we shall have any hereafter to repent in . SECT . V. The Second Danger of DELAY . AS it is a dangerous thing to drive off our Repentance , in hopes that we may have time enough hereafter to repent in : So is it altogether as dangerous upon another account , Because we know not , if we have an hereafter , whether we shall repent in it , or no. I have already mention'd some things , which may disable us to repent hereafter ; but besides this , it may well be fear'd , that we may be also as unwilling , and every way as much indisposed to repent hereafter , as we are now . Is there not as much reason now to move us to keep the Commandments of God , as ever there will be hereafter ? Is he not the same God now , that he will be then , one and the same , unchangeable for ever ? Are not our Obligations , and our Dependances on him the same ? And is not the danger of dying impenitent , the same now , that it will be then ? What reason then can we have to hope , that if the consideration of these things will not move us now to Repentance , it should prevail more with us hereafter ? How difficult , or how easie soever the Duty may now seem to us ; or whatever it is that now affrights us from it , or encourageth us to delay it : we have little cause to think that it will become more easie by delay ; that we shall meet with fewer difficulties the longer we drive it off , or fewer temptations to defer it still longer . Nay , 't is very certain , that the longer we delay , the difficulty daily more and more increaseth , and very probably , so will our unwillingness too ; for 't is not very likely , that we shall be more willing to set our selves about a harder work hereafter , seeing we dare not venture on it now that it is much more easie . Would to God all impenitent Sinners could be brought to consider this ; That all the good they do themselves by delaying their Repentance , is to make it every day harder for them to do a thing , which they must do , or else they perish . That we may be convinced of this folly , let us observe but these few things . 1. That the Causes of Delay will hereafter be the same , and as forcible upon us , as now . 2. That the Work will hereafter be greater . 3. Our Strength for it , is like to be less . 4. Our Time to do it in , will be shorter . 5. Our Assistances are like to be fewer . And , 6. Our Impediments and Discouragements are like to be more . And when all this hath been well thought on , we cannot but see , that though all that time , which we very groundlesly presume upon , should be granted us ; yet cannot we be sure that we shall , nay , we are more sure of the two , that we shall not make so good use of it , as we may do of the time which is present . 1. Look what Causes we think we have at present to delay our Repentance till another time ; the same , or more , and more powerful to work upon us , are we like to have hereafter ; and it is like to be as hard , or harder then not to be tempted to delay , than now it is . Is it now a careless , negligent and unconsidering temper of mind that is the cause of our delay ? And is it not likely , the longer we delay , that this same supine and regardless temper will be the more fixed and confirm'd ? What is it that we think will alter it ? The Temper we are of is such , as admits of none , or very slight thoughts of any such future alteration of it ; these thoughts consist not with such a careless and inconsiderate temper , as we suppose to be the cause of our delay . However , such a change of it hereafter is not to be depended on . What makes men more careless and secure in their sinful Courses , than long impunity and forbearance ? He that was a little afraid to venture on sin at first , lest he should be punish'd for it , and lest the Wrath of God should light suddenly upon him in some severe judgment ; and he that was at first somewhat ashamed to sin , and unable to conquer his natural Modesty , or to endure the reproaches of his natural Conscience : after he has with some strugling broke through these bars of fear and shame , the further he ventures forward , the farther he leaves them both behind him . When the sin is become customary , and yet he finds that he suffereth nothing by it ; he is the more emboldened to continue in it . The longer he escapeth what at first he was afraid of , the less apt is he to fear it ; and the more hope he hath to escape it still . The prosperity of fools destroyeth them , Prov. I. 32. How , but by making them the more careless and resolute to go on in the ways wherein they thrive , as we find it by daily experience in all sorts of Sinners ? Because sentence against an evil work is not speedily executed ; therefore the hearts of the sons of men is fully set in them to do evil , Eccl. VIII . 11. Is the cause of our delay a secret root of Atheism or Infidelity , a disbelief of God , and of his Word ? The longer we go on in any sin , the more likely are we to be harden'd in our unbelief . For whilst we hold on offending God , and disobeying his Word ; and yet find , that notwithstanding all his terrible threatnings , he doth not seem to take any notice of us , but letteth us alone , and stretcheth not out his hand to execute vengeance upon us ; we are apt to take as little notice of God , as we foolishly imagine he taketh of us ; and because we continue to do these evil things , and God keeps silence , we conclude the more confidently , either with the Fool , Psal. XIV . 1. That there is no God : or with another as foolish as he , Psal. L. 21. That he is altogether such an one as our selves . The prosperous Sinner is apt to say in his heart , God hath forgotten ; he hideth his face , he will never see it . He contemneth God ; he saith in his heart , thou wilt not require it , Psal. X. 11 , 13. The Lord shall not see , neither shall the God of Iacob regard it , Psal. XCIV . 7. To such a brutishness doth our continuance in sin ordinarily bring us ! Is it an unwarrantable presumption of the greatness of God's Mercy , or of his unwearied Forbearance , that is the cause of our delay ? And is it not then too natural to men of this presumption , to presume still the more confidently , the longer God forbeareth them ? Certainly he that delayeth at first , presuming on that patience , whereof he hath yet had comparatively but little experience ; will be the more apt to delay still longer , after he hath long experienced the patience , and long-suffering of God. Is it the love of our sins wherewith we are bewitched , so that we are not able to part with them , and therefore delay our Repentance ? And what reason have we , if we now love them so well , to think , that we shall not love them as well hereafter , as now we do ? What can we imagine should bring us out of love with sin more then , than now ? We may not be able to commit some sins hereafter , which now we commit ; but I see not , why we may not have the same love for them hereafter , which we have now . Nay , I see , that usually it is so ; and that few sins are less loved for becoming habitual . The more we practise them , the more we love them ; and the longer we have tasted the sensual sweetness of them , the less can we endure to be without them . And if our Inclinations and Tempers so alter with our Age , that some juvenile sins do not relish with us as they were wont ; yet we do but change them for others ; and we are as averse from goodness , and as much inclin'd to evil as ever . The Sins which suit with all ages of man , we commit with as much greediness as ever , and as things which by custom are become natural ; and we sin even as we eat and drink ; being as unable ( as it seems to us ) to live without the one , as without the other . And though , it may be , some sorts of Sins grow stale , and we find hereafter no temptation to them ; yet is there one thing , which , the longer we delay our Repentance , grows still the more strong ; and that is an inordinate self-love ; and the less we have been used to deny our selves in the things we love , the harder still shall we find it to do so . We have been used to humour our selves , and to feed corrupt Nature in all things which it craves ; and then it 's all a case , how the Appetite changes as to this or that sin ; seeing what it desires , it must have ; and we have lost all power to resist it . But these things 't is needless to prove , being too notorious to be denied . Only they ought to be more consider'd , that when we think well how there will be hereafter as many temptations to delay , and as powerful too , as there are now ; we may discern our folly in delaying our Repentance now , in hopes to repent hereafter . 2. But this is not all ; for we shall certainly find , that the longer we delay , the greater will the work be . And then , whatever the causes be that now persuade us to delay it , they are more likely to persuade us to delay hereafter than now . If they can prevail with us to neglect a necessary work , when 't is less ; they will more easily prevail , when the very greatness of the work seems enough of it self to dishearten us from going about it . Let us then consider , how much greater a work it will be to repent hereafter , than now . First , It is very certain , that the longer we have neglected to learn the will of God , the more we have to learn. And the longer we have neglected to do the Commandments of God , the more we have to do . The longer we stay before we repent , the more sins we have to repent of . He that hath long since begun his work , and hath made a considerable progress in it , will not hereafter find so much to do , as he that hath done nothing at all of it , but hath then all to begin . All those Omissions and Neglects we have been every day guilty of , come then to be repented of ; as well as the things which have been neglected and omitted , as far as 't is possible , to be done ; and all this labour had been saved , had we repented , and done our duty in due time . We every day sin , even though we do all that we can to avoid it ; ( which yet we seldom do ) and every day we ought to repent of the sins of the day ; and therefore till we repent , every day much increaseth the labour of Repentance , because every day adds to the number of our sins to be repented of . And our delay to repent , when we have sinned , is one of the greatest sins of all ; and every day's delay is such a new sin added to that of the former day . And indeed , so long as a man delayeth his Repentance , he doth nothing else but heap up sin upon sin ; and every thing he doth , is full of sin . And what a task doth he thus make himself , to repent of all these sins hereafter ? Yea , every Conviction that we have sinned , and ought to repent ; and every purpose , and resolution , and thought of repenting , not speedily put in execution , is an aggravation of our guilt , and makes our sins the more sinful , the less excusable , and more hardly pardonable ; because 't is a sign , that we go on in sin against Knowledg , against Conscience , against the good Motions of God's Holy Spirit , and against the Rebukes of our own Hearts ; the delay is throughly wilful , and sin is freely chosen ; and thus our sins become as great as can be , and are a striving against Conscience , a resisting and grieving of the Spirit , a quenching of its holy Motions , and a daily fighting against God , or a resolute maintaining our ground against him . And must not all this make Repentance a much harder work , than otherwise it might have been ? How much easier is it to pluck up two or three weeds daily in a Garden , as we perceive them shooting forth ; than to weed one that , through neglect , is quite overrun with them ? And to how much better purpose too were it so to do ? For by that means , the good Plants have liberty to thrive and flourish ; whilst by neglect all that 's good is choaked up , and rarely turns to any advantage . So much easier is it , and to far better purpose and advantage to repent early than late . When one hath gone on but a few steps in a wrong way , and will not then turn back , because he thinks it too much pains for him to do so ; how much more unwilling is he like to be to go back again , when he is gone on many miles ? He that is afraid to encounter two or three Enemies at present , will hardly be so stout afterwards as to set upon an Army of many thousands : especially when by his delay he hath given them time to strengthen themselves . And this is the second thing that we are here to consider , that by our delay we suffer our sins to grow not only in number , but in strength too : and as it is easier to repent of a few sins than many ; so must it needs be a far harder task to conquer many sins in their full strength , than a few , and weaker too . Every one knows by woful experience , if ever he have attempted to get the mastery of his sin , what strength every sin gains in us by our long accustoming of our selves to it ; and how much easier it is to leave off the practice of any sin , after but once or twice committing it ; than after that by frequent committing of it , it is become habitual , and in a manner natural to us ; and , when we have by custom brought our selves to that pass , that we seem to our selves to stand in as much need of our sin , as we do of our food and raiment , and can as little be content without it . 'T is easie to pluck up a tender Sprout of the first or second years growth ; but this , by letting it stand and grow , is every year harder and harder to do ; and at last , when 't is become a strong Tree , impossible for the strongest man to do . 'T is easie to quench a small spark that 's but just taking hold of the Thatch ; but 't is not so easie to extinguish the fire , when the whole House is on a flame . It may be no difficult matter to cure a little Sore at first ; but it will be more hard to do it , when by delay 't is grown into a hollow and filthy Ulcer ; and hardly possible , if it come to a Cancer , or a Gangreen . How strange a thing is it then , that we should delay our Repentance , the only cure of a diseased and ulcerous Soul , till by delay we become almost past possibility of being cured ! Can the Ethiopian change his skin , or the Leopard his spots ? Then may ye also do good , that are accustomed to do evil , Jer. XIII . 23. 3. As our work by delay grows greater , so our strength for such a work , grows less ; and that makes it still harder . The more sick a man groweth , or the longer he lieth under his Disease , the weaker he groweth too , and the less strength he hath to help himself . Tho we are all corrupt enough by nature ; and as we are so of our selves , by much too weak to conquer any Lust without the help of supernatural Grace : yet our giving way to our natural corruption , and our indulging our selves in our own weaknesses , makes us still weaker and weaker . He that exerciseth not his strength , by degrees loseth it . And he that instead of resisting his Enemy as well as he can , layeth himself down at his feet to be trod upon , will find that he hath then less strength to raise himself up , than he had at first to stand his ground . In like manner , he that , instead of making what defence he is able , stands still , and lets his Enemy give him wound after wound as long as he will ; if he have a mind to save himself at last , may find that he hath not strength enough left him , either to fight , or run away . In three things principally a man's natural strength to withstand a temptation to wickedness , or to change an ill Custom for a better , may seem to consist , 1. In the conduct of natural Conscience . 2. In the vertue of deliberate Consideration . 3. In the hope of Success . But by delaying our Repentance , we lose more and more of this strength daily . First , Though our Natures be strongly biassed towards Evil , and we do mightily of our selves incline that way ; yet is there such a thing in us as the light of Nature ; whereby we see , in many things , that we go wrong , and walk so , as it very much misbecometh us to do . We yet retain some Principles of Morality , and natural Notions of Good and Evil , Honesty and Dishonesty , Decency and Indecency , which are not quite erazed , nor worn out . And our Consciences are ready to check us for doing contrary to our Nature , and to reproach us with the unreasonableness and shamefulness of acting some evil things . But when we long neglect to heaken to our Reason , and to obey the dictates of it ; yielding to our brutish Affections , and giving them the sole command of us : we by degrees forget we have any such thing as Reason to direct us , and our Consciences fall asleep , having nothing to do ; our unruly Lusts ruling us in every thing . We can see nothing unhandsome in what we are fondly in love with , nor can we any more be ashamed of what we have long accustomed our selves unto ; especially when we find we are not alone in any of our sins , but find Companions enough to embolden us in any wickedness . Were they ashamed when they had committed abomination ? Nay , they were not at all ashamed , neither could they blush , Jer. VI. 15. The Sinner , after a little time , begins to think it a piece of bravery to be impudent , and to glory in his shame ; and nothing must be thought unreasonable , or undecent , that he hath a mind to do . Thus our foolish Hearts are more and more darken'd , and our Conscience seared as with a hot iron , 1 Tim. IV. 1. And when it is so with us , that our Reason bears no sway for the tyranny of our Lusts ; there can be no help from Consideration , because there can be no such thing to any purpose ; this being the proper work of Reason uningaged by affection , and at liberty to do its office . Or if sometimes Conscience be a little startled upon any occasion , and begin to be restless , and set our thoughts on work a-while ; yet alas , the condition , which by delaying our Repentance we bring our selves into , is so sad and frightful , that we cannot indure to think much of it ; but presently turn our thoughts another way , and busie them about something more pleasant to us . Indeed most of us have learn'd well enough , how to keep our selves from all serious Consideration of either the unreasonableness , shame , or danger of our sinful ways ; being always so busie about the Affairs of the World , or our Vanities , or in making provision for the flesh to fulfil the lusts thereof , that we are seldom at leisure to think much on any thing else . Lastly , By long continuing in our sins , and giving way to our Lusts , we give them so much the mastery and dominion over us , that when at any time we are able to consider a little in what a wretched State we are , and begin to have some thoughts of getting into a better ; we find our selves so fast hamper'd by them , and that they have taken such strong hold of us , that an extraordinary strength is necessary to break loose from them . Hereupon our Courage quite fails us , and we have no hopes at all , that ever we can be able to recover our selves out of the snare , wherein we have suffered our selves to be so much intangled ; all our spirits therefore sink down into Despair ; and we are not willing to labour ( as we fear ) in vain , or to disquiet our selves any longer , about what we imagine past all help . O that we could be brought in time to Consider , how by delay we are apt to be perfectly infatuated , and as it were , inchanted , having no use of Reason or Consideration ; no Courage left us to attempt our Freedom , or Hope to obtain it ; but lye in our slavery without any Sense of our vile Condition , and without either Wit or Strength ever to come out of it . 4. As by Delay our Work grows greater , and our Strength less ; so our time is every day shortned ; and tho we have both more to do , and less Skill and Ability to work , yet have we less time for our work . The more time we have already sinned away , the less we are sure is behind to Repent , serve God , and provide for our Souls in . Tho we may know how much we have had already to an ill purpose as we have abused it , yet we know not how little , or whether any at all , will be granted us for a better . We are sure , That what is yet to come , cannot be very long , because so much is already gone ; and yet put both together , were it possible , all would have been short enough for the work we had to do in it . Now if a work be so great , that it cannot be done perfectly , and as well as it should be done , tho a man take the whole day to it , is it not a madness to drive it off , hoping it may be done well enough in one or two of the last hours of the day ? He that hath the lost time of many Years to redeem , had need to ply his business very close indeed , if he hope to do it in a few days . Can we think that our corrupt hearts and minds will be throughly changed and cleansed , all our sinful desires and affections quite altered , our whole Conversation reformed , every evil habit broken off , every lust mortified , and the whole man renew'd , all Graces acquired , Sanctification compleated , and every necessary Duty perform'd all on a sudden , in a moment of time ? If the work be so easie , and so little time will serve to do it in , the more is our Shame and Guilt both , and the less excusable are we , that we have done all no sooner , having had so much time already to do it in . And yet supposing all might be done in so little time , and we might repent sufficiently and savingly , of a long wicked life , in some small part of it towards the end ; it ought to be considered , That a little time will hardly be enough for a man to try and be well assured of the Sincerity of his Repentance ; and yet we know , that if it be not since●e , it will do us no good ; and till we know it is sincere , it can afford us little Comfort . He that repents earliest , shall now and then meet with Temptations to doubt whether he hath sincerely repented or no ; and it will cost him some pains to search into his own heart , and to make himself in any good and comfortable measure sure of it . And to find this , is the only thing that must be the comfort of his old age , and the sweetness of his Dying thoughts . But he that defers his Repentance to the later part of his Life , if then he may Repent unto Salvation , yet may he find the time much too short for him very comfortably to assure himself that he hath done so indeed ; and therefore though he may Repent , possibly he may not be able so well to know it , as not to go out of this World with many fears and doubts , and much uncomfortable distraction of thoughts about it . And though this may possibly be the case of some , who have lived a life of Repentance ; yet is it not a thing a man would choose , or that he should not do what he can to prevent , as I am sure he that delayeth his Repentance doth not . He that lives well , may through the tenderness of his Conscience , and jealousy of himself , die somewhat uncomfortably ; but he that lives ill almost as long as he lives , I think must needs do so , if he be not so dozed or stupified with his disease , that he cannot be sensible that he is a dying ; or else have the favour of some extraordinary Revelation , which such an one of all men hath least reason to hope for . 5. For he that long delayeth his Repentance , hath reason enough to fear , that he shall have less Assistance hereafter for this great work , than now he may have . All the helps we can hope for , come from the Holy Spirit of God , without whose special Grace we shall never do any thing that is acceptable to him , or available to our own Salvation . We are too weak of our selves to cleanse our selves from all filthiness of Flesh and Spirit , and to perfect Holiness : It is God that worketh in us both to will and to do of his good pleasure . Now that man must have a strange measure of unreasonable confidence , that thinks he hath the Grace of God at his Command ; and can make himself sure to have it just when he shall call for it ; or that the longer he hath rejected it , the greater measures of it should be bestow'd upon him . Is this the way to oblige God to be more liberal of his Grace unto us hereafter , to turn his Grace already given us into wantonness ? Is to Dishonour him as long as we can , the best way to assure us of his help in time of need ? What is it then , whereby any one can possibly provoke God to withdraw or withhold his Grace from him ? What needs any one care how he lives , if he can be sure of Grace enough to save him at any time before he die ? And if he cannot be sure to have Grace enough at any time when he pleaseth before he die , how dare he delay his Repentance any one day of his life , lest he should die before the next day ? Certainly that person that delayeth his Repentance in expectation of Grace , when he sees his own time to call for it ; hath a confidence grounded on something else than the Holy Scripture , Far be it from us to limit the infinite Goodness of God. His Mercies as well as his Iudgments are unsearchable , and his ways past finding out . Extraordinary favours may be granted to some , but are not to be relied on by any . I hope God doth give Grace at last to many who have long refused it ; but I know not where he hath promised that he will offer it again to them that refuse it when 't is offered . If therefore he that delays his Repentance in hope of Grace to Repent hereafter , meet with the Grace he hoped for , he hath cause to be extraordinary thankful for an unpromised Mercy ▪ but if any one expect to have such an extraordinary Mercy , he hath great reason to be humbled for so groundless a presumption . For this is not the ordinary method of saving Sinners , which God hath made us acquainted with : and certainly he makes too bold with God Almighty , that expects he should bring him to Heaven by any other way than by that which he hath pointed out unto him to walk in ; or who hopes for that assistance which he never promis'd , refusing to make use of that which he hath assured him of if he will now accept it . God hath said , that whosoever hath , or makes good use and improvement of the Grace already given , to him shall be given , and he shall have more abundance : But whosoever hath not , or makes not a wise improvement of what God hath given , to the Donor's Glory and his own Salvation , from him shall be taken away even that he hath , Matth. XIII . 12. God ordinarily , as well as justly , leaves such men to grow worse hereafter , who are not willing to grow better now . He withdraws his Holy Spirit from them , who have long resisted and grieved him . They who are not now willing to recover themselves out of the snare of the Devil , having been taken captive by him at his will , are deservedly left in the slavery they delight in . God saith unto them , Hearing ye shall hear , and not understand ; and seeing ye shall see , and shall not perceive , Matth. XIII . 14. He leaves them to Satan to blind their eyes , and harden their hearts , lest they should be converted , and Christ should heal them , Joh. XII . 40. What a madness then must it be to delay our acceptance of the Grace which is now freely tender'd unto us , in hope of having it tender'd to us again , when we think it a fitter time for it ; when God hath declared that we do thereby provoke him to withdraw his Grace from us for ever , and never to make us another offer of it so long as we live . 6. Lastly , Our Impediments and Discouragements are like to be more and greater the longer we delay : As a stone that 's tumbling down the hill , the longer it continues rouling downwards , goes with the greater force , and is more hardly stopped ; so our own corrupt inclinations , the longer we give way to them , carry us on with the more earnestness in the old beaten paths of Sin towards Hell beneath , and the more difficult is it for us to recover our selves . Our old acquaintance and brethren in iniquity , the longer we continue in their Society and Friendship , cling so much the closer unto us ; and use all their art and power to hold us fast ; so that 't is always harder to break from them . The Devil , who before emboldened us to rush headlong upon any wickedness , without any check , or restraint of Conscience , now fills our heads with fears and jealousies , that our case is already become desperate ; and he that before persuaded us it was too soon , now persuades us 't is too late to think of providing for our safety . The longer we continue in our folly , the more foolish we grow ; and the less capable of being taught how to grow Wise unto Salvation . And the wickeder we have been , and the more shamfully we have behaved our selves , the more ashamed we grow to confess , that we have so long been mad , and base , and brutish , and to change our course of life for that which we have so long scorn'd as foolishness . There are so many restitutions , reparations , satisfactions , and confessions to be made to our injured Neighbours ; so much humbling of our selves , and Pardon to be begged both of God and of all men whom we have offended ; there is so much more pains to be taken and diligence to be used in redeeming our mis-spent time , and fitting our Souls for Heaven , that very few who have lived long in wickedness , have courage to venture upon , and go through all this . Besides , there are not very many persons who by living long have less business , or fewer cares and troubles upon them of one sort or other ; however , they have thereby more bodily infirmities , and usually less vigour , and activeness of mind . And how then can any one judg it fit to delay a most necessary duty , which might before have been done with less disturbance , to such a time as this , when we cannot hope for fewer hindrances and discouragements than we formerly had , if we find not many more , as is not unusual ? From all this , I suppose , it must now be very plain to every one ▪ That as we are not sure of any time at all hereafter to Repent in , so neither can we be sure if we shall have time , that we shall Repent in it . Nay , I think 't is plain enough , that it is more likely of the two , that we shall not . SECT . VI. The third Danger of DELAY . A Third danger of delaying our Repentance is this , That we know not , if in some sort we shall repent hereafter , whether our Repentance then will be accepted , and do us any good , or none . And certainly this is a Point which any wise man would be well satisfied in , before he venture to defer his Repentance one moment longer . Let us therefore consider well of it . Shall we defer our Repentance till it will do us no good ? And are we sure , that if we defer it now , it will do us good hereafter ? If God will not accept of it , it can do us no good . And how are we sure that God will then accept of it ? Whether he will accept of it or not , I know not any one in the World besides himself that can tell ; and I do not remember that God himself hath any-where told us that he will. He hath told us , That without Repentance he will not save us ; and he hath told us , That if we repent we shall be saved : But I cannot remember where he hath told us , That though we repent not now , but put it off to another time , we may then so repent , that he will accept of our Repentance , and save us . It will be said by those who have no mind to repent yet , that God hath told us , That all who repent and believe the Gospel shall be saved : and that if any man shall turn from all his wickedness which he hath committed ▪ he shall live . And therefore , whether one repent early or late , if he repent at all , he shall be saved . Now I very readily and gladly grant what God in his Word hath told us to our great encouragement and comfort , if we will make a right use of it : That CHRIST JESUS came into the World to save Sinners , and those very great Sinners too ; and such as had continued very long in a state of sin ; and that we have no reason in the world to fear , that any one , how great a Sinner soever he hath been , shall be rejected of him , if he unfeignedly repent and believe the Gospel . All this is a most comfortable truth , and we have great reason to be heartily thankful for it . But after all this , we had need to be very careful that we be not mistaken in the meaning of those two words , BELIEVING and REPENTING : and that we do not understand by them any other things , than that very Faith and Repentance unto which Salvation is promised . Now as some , I fear , take a Faith , that implieth not a holy Life , for a saving Faith ; so some may take Repentance , that implies not a holy Life , for a saving Repentance . And it is to be greatly fear'd , that both these are mistaken . And whoso considereth those descriptions of Repentance which have been already given from the words of the HOLY GHOST himself , will , I doubt not , see cause enough to fear the same that I do . I doubt not , but many who have long delay'd their Repentance , do at length repent in very good earnest that they have done so foolishly ; and I hope that some of them are accepted of God : but I do not think that all who repent in earnest , of their wicked life past , and of their long and foolish delay , repent unto salvation ; and it is hard for any one to know certainly whether any do or no. God hath not told us how long any of us may hold on in our sins , and not finally exclude our selves thereby from the benefit of Repentance ; neither hath he told us , that I know of , that he will accept of the Repentance of that man , who hath to the latter end of his life wilfully delay'd it , in hopes of finding then both time and grace enough for it . But he hath told us enough to make us fearful , lest he should not . There are several Passages of Holy Scripture that may well afright us from presuming on it ; but not one that gives the least encouragement or countenance to it . God frequently threatens wilful Delayers of their Repentance , either to cut them off suddenly , or to deliver them up to a hardened heart ; but I cannot find , that he promiseth them Grace hereafter , who will not hearken to his present Call ; or that he will accept of them in their own time . Thus we read , — He that being often reproved , hardeneth his neck , shall suddenly be destroy'd , and that without remedy , Prov. XXIX . 1. Happy is the man that feareth always ; but he that hardeneth his heart , shall fall into mischief , Prov. XXVIII . 14. He that despiseth the riches of God's goodness , and forbearance , and long-suffering , not knowing that the goodness of God leadeth him to repentance , after his hardness and impenitent heart , treasureth up unto himself wrath against the day of wrath , Rom. II. 4 , 5. Those who liked not to retain God in their knowledge , God gave them up to a reprobate mind , Rom. I. 28. But very terrible indeed are these following Sayings of the Holy Ghost in Scripture , Heb. VI. 4 , &c. It is impossible for those who were once enlightened , and have tasted of the heavenly gift , and were made partakers of the Holy Ghost , and have tasted the good word of God , and the powers of the world to come ; if they shall fall away , to renew them again unto repentance : seeing they crucify to themselves the Son of God afresh , and put him to an open shame . For the earth which drinketh in the rain that cometh oft upon it , and bringeth forth herbs meet for them by whom it is dressed , receiveth blessing from God : but that which beareth thorns and briers , is rejected , and is nigh unto cursing ; whose end is to be burned . Add hereunto that other place of the same Epistle , Heb. X. 26 , &c. If we sin wilfully after we have received the knowledg of the truth , there remaineth no more sacrifice for sin , but a certain fearful looking for of judgment and fiery indignation which shall devour the adversaries . He that despised Moses's law , died without mercy under two or three witnesses ; of how much sorer punishment , suppose ye , shall he be thought worthy , who hath trodden under foot the Son of God , and hath counted the blood of the Covenant , wherewith he was sanctified , an unholy thing ; and hath done despight unto the Spirit of Grace ? 'T is true , these places of this Epistle are commonly interpreted of Apostacy from the Faith of Christ to Iudaism or Idolatry ; and it may be they were some such Apostates that gave the Apostle an occasion of writing this ; yet I think , that hardly any considering man will deny , that they are to be extended as well to all those who resolutely lead a life quite contrary to the Gospel of Christ , notwithstanding that in words they profess themselves to be Christians ; seeing all such do equally , with the other , despise and trample on the Gospel and Covenant of Christ. The same Apostle , Heb. III. 7 , &c. propounds unto Christians the Example of the Israelites in the Wilderness , to take warning by in this case . To day if ye will hear his voice , harden not your hearts , as in the provocation , in the day of temptation in the wilderness : When your fathers tempted me , proved me , and saw my works forty years . Wherefore I was grieved with that generation , and said , They do always err in their heart ; and they have not known my ways . So I sware in my wrath , they shall not enter into my rest . Take heed , brethren , lest there be in any of you an evil heart of unbelief , in departing from the living God : but exhort one another daily , whilst it is call'd to day ; left any of you be hardened through the deceitfulness of sin . Let us moreover read with trembling what we find to this purpose in the First Chapter of the Proverbs . There we shall see the method that God usually takes with Sinners . First , he graciously and earnestly invites them to Repentance , v 22. How long ye simple ones , will ye love simplicity ; and the scorners delight in scorning , and fools hate knowledg ? Turn you at my reproof ; Behold I will pour out my spirit unto you , I will make known my words unto you . But Sinners turn their deaf ear to this , and make no haste to return , though they see God in haste to do them good . How long ? saith he . 'T is yet time enough , say they . But how doth God resent such an Answer ? v. 24. he tells them this ; Because I have called , and ye refused ; I have stretched out my hand , and no man regarded : but ye have set at nought all my counsel , and would none of my reproof ; I will also laugh at your calamity , I will mock when your fear cometh . Well , but suppose they begin now at last to consider , what danger they are in ; and repenting of their simplicity , folly and obstinacy , call upon God for help ; hear now what God saith to this too ; v. 28. Then shall they call upon me , but I will not answer ; they shall seek me early , but they shall not find me . For that they hated knowledg , and did not chuse the fear of the Lord. They would none of my counsel , they despised my reproof ; therefore shall they eat of the fruit of their own way , and be filled with their own devices . What saith Iob of the Hypocrite , Iob XXVII . 9. Will God hear his cry when trouble cometh upon him ? He asks the question , and God himself hath answer'd it ; Ezek. VIII . 18. Though they cry in mine ears with a loud voice , yet will I not hear them . And saith Micah , cap. III. v. 4. He will even hide his face from them at that time , as they have behaved themselves ill in their doings . Yea , saith God , Isa I. 15. When ye spread forth your hands , I will hide mine eyes from you ; when ye make many prayers I will not hear . So the Psalmist tells us it fared with some that he was too well acquainted with ; They cried , but there was none to save them ; even unto the Lord , but he answer'd them not . And all this is very just and equal , and Sinners cannot expect to find any better treatment with God ; Zech. VII . 13. As he cried , and they would not hear ; so they cried , and I would not hear , saith the Lord of hosts . Why should he ? Must vile Sinners have the command of God's Ear ? And must the glorious Majesty of Heaven and Earth wait on every filthy Wretch as long as he pleaseth ? and alway be ready at his beck , and come at his call ? Hath not God waited to be gracious to us , begged and beseech'd us from day to day , even from our infancy to this hour ; and must he yet be made to wait longer , and even as long as we please ; and after we have slighted his Favours , and abused his Patience , and put what affronts we can upon his Divine Majesty ; can we expect that he should not turn away from us in anger and indignation , and swear in his wrath , that we shall not see his face , nor hear his voice any more ? I conclude with those words of the Holy Ghost , 2 Pet. II. 20. If after they have escaped the pollutions of the world through the knowledg of the Lord and Saviour Iesus Christ they are again intangled therein , and overcome ; the latter end is worse with them than the beginning . For it had been better for them not to have known the way of righteousness , than after they have known it , to turn from the holy commandment deliver'd unto them . When such Scriptures as these are well consider'd , we shall find , that a man hath great reason to doubt , whether a late Repentance will be accepted or no. Wonderful indeed is the Infinite Goodness of God to Sinners ; he doth often more , but never less than he promiseth ; and he doth often a great deal less than he threatneth , and granteth unto us that time of repentance , which we had no reason to expect from him : but whilst we magnify , as we are bound , the Patience , and Long-suffering of God ; we must take heed how we forget his Iustice and Truth ; or how we speak so of those , that we know not how to reconcile what we say of them with what he himself hath said of these . A very late Convert may be at last converted , and upon his late conversion shall be accepted : and I dare not say , that if he do not come in at the first or second call , the door of Salvation shall be shut against him . I dare not say positively , that God will never grant Repentance unto life , to any one , who hath a long time delay'd his Repentance , after he is convinced of the necessity of it ; or to keep the Commandments of God , after he hath covenanted and engaged himself in his Baptism so to do ; or after he hath been often put in mind of his Engagement , and hath had many warnings to do his acknowledged duty ; yea , or that hath presumptuously delay'd his Repentance , purposing , and hoping for time to repent afterward . I know not how much mercy God may have in store , that he hath not acquainted us with : but I dare not rely upon what I know not of . I know not what extraordinary things God's infinite goodness may bring to pass ; but because they are extraordinary , I dare not venture so great a thing as my Salvation upon them , seeing what is extraordinary , may , for ought I know , never be . Because God extraordinarily fed the Israelites with Manna , and can feed me so too if he please ; I dare not neglect my common Bread when I may have it , in expectation of such another Miracle . And I cannot see , but it is altogether as foolish a thing as that would be , to presume on the extraordinary favours of God to long-impenitent Sinners ; neglecting to follow the common Rules of holy life , and of keeping in God's favour , which he hath given me in his Word . Shall we neglect the express Conditions of his gracious Promises , presuming on an extraordinary thing never promised , which is , that the thing promised shall be given to him , that never observed the Conditions on which it was promised to be given ? If we repent when we are called to it , and continue all our life-long in a state of Repentance , repenting always of our sins as we commit and discover them , and endeavouring as much as we can to avoid them for the future ; we may be very sure of mercy and acceptance , because it is promised to all that do so ▪ But this I most confidently say , That he who being call'd often to repentance , wilfully delayeth it from time to time , thinking it always soon enough to leave off sinning hereafter , and to serve God towards the end of his life ; and that his repentance will come time enough then to find acceptance ; reckons , as we say , without his Hoste , and presumeth on that which he cannot find that God hath promised him ; and therefore hath cause enough to fear that his repentance may come too late , and it will not prove the Repentance which God made the condition of his Promise : especially , when he considers withal , how God hath express'd his dislike of all delays , and what severe things he hath said against the delaying Sinner in his Word . Is it not strange , that one who sees that there is no promise of Salvation , but to the penitent liver ; and hears many Threatnings denounced against such as delay to accept of the Invitation of God to repentance ; should yet be confident , that after he hath by his wilful delays , declared as much as a man can do without saying it with his mouth , that he hath no mind at all to serve God , but accounts any little portion of his time , not knowing how short it will prove , enough , if not too much for him ; he shall yet be accepted of God at last , and rewarded by him too ? He holds out as long as he can against God , and yet hopes that God will readily grant him his own terms , when he can hold out no longer . I would to God we could be persuaded to consider a little impartially with our selves , what kind of thing such a late Repentance , after long and wilful delays , is like to prove : especially when it hath been delay'd till our last sickness , and we begin to fear we have but some few days , or weeks at most , to live . What reason can we find to persuade us , to think such a Repentance to be the true Repentance , to which Pardon and Salvation are promised ? When we would by no means be persuaded to repent so long as we saw it probable we might live some years longer , how is it imaginable that we then repent upon any other motive , than a present fear of speedy damnation ? And can this be thought a saving Repentance ? God's great love and kindness a thousand ways exercised towards us ; His Soveregn Authority over us , and Commands laid upon us ; His Mercy and Bounty , His Wooings and Beseechings , His Invitations and Promises , the wonderful love of our Blessed JESUS , witnessed by his Humiliation , Sufferings , and bloody Death , for our Redemption ; nay , all the most dreadful Threatnings of an Almighty and most Righteous offended God against impenitent Sinners , had no force at all upon us , so long as we had either youth , or health , or prosperity : Nothing could prevail with us , till we found our selves declining apace towards the Grave , and fear'd we were just about to sink down into Hell : and what else could it be that then put us upon thoughts of repenting more than at other times , but fear of being tormented ? And then what can our Repentance at such a time signify more than this , That as we had always loved our Sin better than God , as long as we were in a capacity of enjoying it ; so now that we cannot enjoy it any longer , and fear we are going to be punish'd for it , though we love it as well as ever , and would act it over again , were we able ; yet we are sorry we have been so foolish , as to bring our selves into this danger that we now apprehend our selves to be in . And seeing we can have no more pleasure in this World , which we are now leaving much against our will ; yet we love our ease still , and are willing to do what we can to escape Eternal Pains , and we startle at the thoughts of going impenitent , as we have always been , to meet with our provoked Judge in the other World ; and we would fain step back again from the mouth of Hell ; and therefore we fall a praying and begging God with sad sighs , and sorrowful tears , either to pardon us , and take us to Heaven , if we must go hence ; or else to spare us a-while longer ; which if he will do , we resolve to live in obedience to his Laws as long as we live ? Are not most Malefactors thus penitent , after a severe Sentence is given , and they see no remedy but it must be presently executed upon them ? And yet it is not because their hearts are changed , but because they are terrified with the punishment they are to bear ; not that they are on a sudden faln in love with a vertuous life , but because they must now live no longer . How a man should attain to such a degree of confidence , as to hope that God will accept of a Repentance which is not at all for his sake , but merely for our own ; which hath nothing of the love of God or Goodness in it , but only a fear of Iudgment and Hell-fire ; no change at all of our Affections from Sin to Holiness , from Earth to Heaven , from our carnal Selves , to God ; but only a change of our Security into Fear , and of our Pleasure into Sorrow ; and it may be of our Minds into a very serious Resolution to live better , if we shall live any longer ; and that merely because we are afraid that we shall live no longer : how any one should think such a forced Change as this , an acceptable Repentance , I must confess I know not , unless he have forgotten , not only his Bible , but his Reason too . There are some things , as useful as they are easie , to be observed in dying People , who have spent their days in wickedness . And I think they are enough to afright any one from thinking any longer of having the benefit of a Death-bed Repentance . First , It is too easie to observe , That often such a Sinner's Conscience is quite dead within him ( I speak of some , not of all ) a long time before he dieth , and never reviveth again so long as he liveth . He is given up to a reprobate mind , and his heart turn'd to stone , and nothing that should move him to Repentance can make any impression upon it . Yea , 't is somewhat a rare thing , to see an old , habitual , customary Sinner ever come to any true sense of Religion , his Duty , his Sin , or his Danger ; or ever to concern himself at all about Eternity . Even upon his Death bed , whatever care he takes about his Body , Estate and Family , his Soul seems as much forgotten by him , as if he had none at all to take care of . It is no uncommon thing to see an old Sinner die thus unconcerned what shall become of him . Secondly , It is as easie to observe in some of these dying Persons , who seem to make some little ado about their future State when they are about to die ; that though they are desirous of good Advice , and send for the Minister to talk to them , and pray for them ; and confess to him some few of their most notorious Faults ; yet are they the confidentest Persons in the World of their pardon ; 't is not easie to persuade them that their case is very dangerous ; but after they have confess'd they are great Sinners , and have been pray'd for , as though all were done , they pass off the Stage of this World as unconcernedly , as if they had never acted any ill part thereon . Thirdly , It hath been very often observ'd , that those of them who in some very dangerous sickness have made more ado than ordinary , have cried out very bitterly of their past wickedness and folly ; have shed many tears , and poured out many earnest Prayers , and have made many Vows to God , and Promises to Men of leading a new and holy life , if God would restore them to health ; have yet very shortly after their recovery , forgotten all this , as if it had never been ; returning with the Dog to his vomit , and with the Sow that was washed , to her wallowing in the mire . Shewing plainly , that though they might be in earnest , yet was it but for fear ; and how little credit is to be given to such forced Repentances ! Fourthly , 'T is to be observed , That whatever else these old and hardened Sinners are wont to do upon their Death-beds , which may look like repentance ; they are not easily persuaded to confess any very foul Sin , which is not so notorious , that they cannot deny it ; and then too , it shall be excused as well as they can , instead of being aggravated as it ought to be . With much more difficulty can they be persuaded to make restitution of all they have ill gotten , or so much as to confess their Frauds , and wicked Arts of injuring others . Rarely do they send for those whom they have offended , humbling themselves , confessing their Faults , begging their pardon , and making them all the satisfaction they can before they die . And what kind of Penitents are these ? Lastly , If any of these old Sinners at last be touch'd to the quick , and pricked at the heart with a sharp sense of their sinful Vileness ; it is not hard for the malicious and cunning Tempter , to bring them into despair , so as it shall be impossible for any one to comfort them , and in vain to counsel them . Their own long-abused Consciences do now begin to revenge themselves upon them , for neglecting them so long ; and they know 't is so just a thing for God now to serve them , as they have served him , that they conclude it in vain to seek for pardon and mercy . He that stands by the Bed-side of these old Sinners , when they are on their last Bed ; may easily observe all this that I have said of them : and that but a few of them , in comparison , die so , as that one has any great encouragement to say their repentance was any thing else , but the grief and remorse of a heart oppress'd with fear of imminent danger , whereinto they find themselves brought by their own folly and perverseness . It is easie on the other side to observe the death of the truly pious Christians to differ very much from the death of this sort of men ; I mean , as often as in their sickness they have time and freedom of mind to shew what kind of spirit they are of . In many respects , as the one dieth , so dieth the other : these may be cut off by a sudden stroke , they may die of a distracting or stupifying Disease , as well as the other ; and the frame of their hearts is to be seen only in their life , and not in their death . However , only those few dying Persons , who have in their health conscientiously endeavour'd to live a truly Christian life , and have their Repentance not to begin , but only to finish with their life upon their Death-bed , shew , if they have time , and strength , and liberty to shew it , that they die indeed like sincere Christians : For either they end their days of trouble in much spiritual joy and comfort , reflecting sweetly on the mighty powers of Divine Grace , whereby they have been carried victoriously through all the Temptations of the Devil , the World , and the Flesh , and in the ravishing expectation of entring speedily into the joy of their Lord : Or being Persons of tender Consciences , and deeply wounded in spirit with the sense of all their own imperfections and failings , they shew all the signs of an humble , broken and contrite heart ; and close up their time with the Prayers and Tears , Sighs and Groans of a devout Soul , longing to be made perfectly holy in Heaven with God ; and endeavouring to that end , thus to compleat and perfect all their Repentances on Earth . Some will possibly ask , If there be so little trust to be put in a very late , and Death-bed Repentance , Why the Ministers of Christ , when they are call'd to assist the Sick , do so earnestly exhort even the most notorious Sinners , who have spent their whole time past in wickedness , to repent of their sins ; and comfort them with the promises of Salvation , if they do repent ? This Question , I confess , deserves to be consider'd ; both that the Minister may take heed that he go not beyond his Commission in comforting the Sick ; and that we may all learn in due time , how far we may build and rely on such Comforts as men in such a case can administer unto us . And therefore I here in answer to it , say these things . First , We very earnestly exhort the worst of Sinners , even to the last gasp , to repent of their sins ; because , though we cannot assure them , that God will now at the last hour accept of their late Repentance , seeing he hath no-where , as was said before , declared that he will ; and though , by reason of what is said in his Word concerning his ordinary method of dealing with Sinners , we are rather afraid that he will not : Yet we do not know the depth of God's Mercy , nor the riches of his Infinite Goodness ; nor what he may be pleas'd to do in an extraordinary way , if Sinners at last use extraordinary endeavours . And if by such Motives , and Arguments , and Prayers as we can use , God seem to work mightily on the spirit of the dying Sinner ; though we dare not assure him of the life which God hath not promised to a Death-bed Repentance , and therefore we cannot be sure that he will give it : yet dare we not leave him to despair , because we know not but God may give it . Secondly , We therefore exhort the worst of dying sinners to Repentance , and declare unto them the gracious and comfortable Promises which God in Christ hath made to all true Penitents ; because God hath commanded us to Preach Repentance unto sinners without exception ; and herein , as we obey , so we imitate our Lord and Master JESUS CHRIST , who ceased not to invite all sinners to Repentance , or to promise good things to the Penitent , even when he who knew the hearts of all men , knew that many of them to whom he Preach'd , would never repent , nor become capable of the good things promised . God hath bidden us exhort to Repentance ; but he hath not told us , That we are to cease from exhorting any one that will hear us , so long as he liveth . We cannot therefore excuse our selves , if we do not all we can to render them who will not repent , inexcusable ; it will not be safe for us to leave them this Plea , That they wanted any Means or Helps at any time , that we could afford them . Thirdly , We hold on to exhort , even to the last , because how near unto Death soever the sinner may seem to be , we know that the Lord of Life and Death can raise him up again ; and we know not but he may do so , and let him live yet longer , to compleat the Repentance which may now be begun . God is pleased sometimes by severe Chastisements , and heavy Afflictions , to awake sinners to Repentance , who had lived in sin securely , many years ; and now when the sinner seeth himself at the Pit's brink , and Hell opening its mouth to swallow him up , he may possibly think it fit to hearken to counsels of safety ; tho no more can be said , but possibly he may yet be saved . We know not , but now he may enter upon a Repentance , which tho it would do him no good , should he now dye , may prove unto Salvation , if he recover , and live to bring forth the fruits of it ; which God is yet able to make him do , and hath not told us that he will not do . Lastly , We to the very Last exhort to Repentance , and mind dying sinners of the Promises of God to Penitents ; because that whether it will then avail to Salvation , or no , yet we are sure enough it can do them no hurt . It is certainly their duty to repent , and ours to exhort them to it ; and as it would hurt us to neglect our duty , so can it not hurt them to be minded of theirs : For sinners to be made sensible of their sins , and of this aggravation of them , That they have despised the Comforts and Promises of Mercy to the Penitent , is a good thing , whatever the end may be of such sinners . God is glorified by mens being brought to a sense and acknowledgment of his Authority and Goodness , and of their own Wickedness and Baseness , by their confessing , That in all that is brought upon them , he is righteous , and they are wicked . By mens acknowledging at last , That God hath been always good , especially in his great Patience and long forbearance hitherto ; and that he is now very just in his Punishments , for our obstinacy , glory is given to God. And this ought to be done ; and if this will not qualifie sinners for Pardon and Salvation , 't is however a part of their duty , and may , for ought we know , mitigate the Severity of their Sentence , and lessen their Torments . But now after this is said , it is a very sad thing , that men should by wilful delays bring themselves into this uncomfortable condition . And it is a very afflicting thing to every good Minister of Christ , to stand by the bed-side of those dying persons to whom he is able to speak no more Comfort than all this amounts to . For first , He can speak no Comfort at all , to the sick person , but upon supposition that he is , what he finds too much cause to fear he is not , a sincere Penitent ; and this is very sad . And secondly , He can speak no Comfort , but on supposition of such a Repentanee as the sick person himself cannot know , ( without some extraordinary means ) that he now hath ; and therefore cannot tell how to apply the Comfort to himself . And this is very sad again . The Sincerity of ones Repentance cannot ordinarily be known to himself , but by the fruits of it in a holy Life ; and by these , he that 's now dying , can never know it . It is only such a Repentance as would produce Holiness of Life , if the sick person should recover , that is Repentance to Salvation ; and when the sinner on his Death-bed calls to mind how often his heart hath in this point deceived him ; when he remembers how his love to sin hath hitherto conquer'd all such Purposes and Resolutions of holy living ; how often he hath heretofore upon the same , or some other occasion , very seriously ( as he thought ) resolved , as now he doth , and yet never kept his Resolution ; how shall he be able to assure himself , That he would keep it any better now , should he yet live ? I hope what hath been already said , is abundantly enough to convince us all , both that a sinner can never repent too soon , and that he may drive it off till it be too late . And therefore seeing Repentance is altogether necessary to Salvation , it is a work that requires great Haste , and admits of no Delay . The CONCLUSION . FRom what we have now proved , it may be too easie , I fear , for many of us to reflect very sadly upon our selves . It is certainly , if these things be so as hath been said , high time for us all to think , what we have been doing all the while we have already lived in the world , that we may know what we have yet to do , before we go out of it . 'T is high time for us to remember , That we must all appear before the judgment seat of Christ , that every one may receive the things done , in his body , according to that he hath done , whether it be good or bad , 2 Cor. V. 10. We must appear , that 's certain , there is no flinching or evasion ; all of us , without exception ; and there will God render to every man according to his deeds , Rom. II. 6. When we call this to mind , do we not think our selves concern'd to enquire , How we are prepared to answer for our selves , at that most dreadful Tribunal ? We see , that according to our deeds or behaviour in the body , or whilst we here live , so we must then be doom'd to receive , either Eternal Reward , or Eternal Punishment ; as is elsewhere plain enough . Are we able to plead for our selves , That we have lived a life of Repentance , Faith , and new Obedience ? Then all will be well ; through the rich Mercy of God , and Merits of our Blessed JESUS , Eternal Life is assured unto us . But if we cannot plead this , what will become of us ? Know we how soon we must dye , or how we must dye ? As we dye , so must we rise to the Iudgment . If we dye before we have lived a life of holiness , our deeds have been wicked , and according to them , we shall receive indignation and wrath , tribulation and anguish ; this is the reward of all that do evil . Will it excuse us to say , Lord , we have lived wickedly 't is true , but we were sorry for it when we saw our selves like to dye , and resolved to live a better life , if thou wouldst have spared us a while longer ? Or will it suffice us to say , Lord , we were always resolved to repent and to live well , but thou didst cut us off by death , before we had begun to do as we had resolved , if thou wouldst have let us live long enough ? Alas , enough hath been already said , to convince us of the folly of pleading thus ; and it concerns us to grow wiser very quickly , for we know not how little time we have to learn Wisdom in . We can many of us say already , That our Glass is almost run out ; and he whose Glass is but newly turn'd up , doth not know how few Sands are yet to run , e're it stop for ever . We that grow old , know , That if we have not repented , it 's more than full time for us to begin ; for begin now as soon as we will , we are sure it is very late ; and a late Repentance is a very uncertain thing to trust to . If we have not by so long a delay , lost our Salvation , it may be fear'd we have quite lost the Comfort of being sure of it as long as we live . They who are young , cannot but know , That every day they live , they grow older ; what any day adds to the time past , so much it takes from the time to come ; and the more they have lived , the less they have to live ; and they are always ignorant , whether they have a day more to live or no. If then the young person have not yet repented , 't is high time for him too , now to begin . If he stay any longer , his Repentance will be late too , and so much the less comfortable ; and possibly it may be too late ; for it is ten to one he shall dye before he be old ; and if not , why should he grudge himself the best of Comforts in Old Age , a Conscience that can testifie that he hath repented , and kept God's Commandments from his youth up till then ? I doubt not , but whether we be old or young , we are so well satisfied , at least many of us , that Repentance is necessary to Salvation , that we would not willingly dye without it . And we could not be so easie within our selves , as we are , did we not either think our selves already penitent , or presume we shall be so sometime e're we go hence . I shall therefore now close this Discourse with a necessary Caution , lest we mistake that for Repentance , which is not ; and an earnest Exhortation to make more haste to repent . 1. Let us take heed that we be not mistaken in this great and necessary duty . A mistake in a matter of so great importance , is very dangerous , and , I fear , as common , as dangerous . Corrupt Nature is so averse from it , that it easily persuades us to take something that looks a little like it , for it , because we find it more easie , and not wholly inconsistent with our sin . And hence it comes to pass , that we never repent to purpose , because we persuade our selves we have done so , when we have not . We are sensible that we are guilty of many sins ; and who is not so , that believes what he reads in Scripture ? Can a Drunkard , or a Swearer , or a Fornicator , or Adulterer , or any Prophane and Debauch'd person chuse but be sensible that he breaks the Laws of God , which there he reads ? We are sometimes a little troubled in our minds for such sins , and are sorry that we have been guilty of them , and this moves us to fall down on our knees , and confess them to God , and to beg his Pardon for them , and to promise we will no more commit them . And it may be , we are then in good earnest , and seriously purpose to perform our Promises , and we receive the Sacrament upon it , and so seal up our Repentance ; and so our hearts are at rest , and we conclude our Peace is made ; and by this hasty Conclusion , we leave the most considerable part of the work undone ; and we grow too soon confident , ever to be sure ; and presume so quickly , That our condition is good , that we never use Diligence enough to make it good . He that thinks his Repentance quite finish'd , so long as he lives , is deceiv'd : It is the work of our life , and is not finish'd but with it : Whenever it was begun , it must continue till we dye : And it implies all this that here follows , which seems to be too little thought on by many , who think themselves true Penitents . First , There must be a very serious resolution to live a Godly Life after the Commandments of God : And such a resolution supposeth a due Consideration of such things as are the proper motives to it . A man must consider the Nature of God , and his own nature as he is man , made in the Image of God ; whence it became his natural duty to continue Holy as God is Holy. He must consider God's Absolute Authority over him as his Creator , Owner , Governour and Preserver ; and the natural obligations that are upon him as God's Creature , to Serve and Honour him according to his will. He must consider that the design of his Creation was , that God might Glorifie his own Goodness in making him a Creature capable of understanding so much of God as might enable him to Glorifie God on Earth , and be perfectly Blessed in the enjoyment of God for ever . All this must make him sensible both how vile and degenerate , how unworthy and wretched , how filthy , and how miserable , Sinning against God hath made him : And how being fallen from his Holiness and Obedience , so long as he continues in this Sinful state , he can have no hope ever to be Happy , but must lie under the Wrath of God : and unless he be renewed unto Holiness , the Curse which God laid on Sinners , which is that of Eternal Torments , must needs fall upon him . He must consider the admirable Love of God in sending him in this Sinful and Miserable State , a Saviour to redeem him from destruction by the Sacrifice of his own most Precious Blood ; and to invite him by his Gospel to Repentance and Faith , and to promise him the assistance of his Holy Spirit of Grace to restore him to Holiness , and to fit him for the benefits of Redemption , the Pardon of his Sins , and Eternal Happiness with God in his Kingdom of Glory . Such considerations as these must beget in us a deep and humble sense of our vileness and wretchedness ; a godly sorrow for behaving our selves so unworthily towards God , sinking much below the dignity which he gave us ; a holy Shame and indignation against our selves for this ; a judging and condemning our selves as worthy to perish , and to be punished everlastingly ; and a most earnest desire of God's Mercy and Favour ; a firm belief of all that he hath already done for us in Christ ; fervent Prayer for the renewing and sanctifying Grace of the Holy Ghost , to qualifie us for a full Pardon and eternal Salvation : And lastly , an unfeigned resolution to endeavour henceforward to mortifie all our lusts , to resist all temptations to Sin , to use all the means of Holiness , to Serve God according to the rules of the Gospel ; and so doing , to cast our selves upon the Mercy of God through the merits of our Blessed Saviour . Now all this is but our first entrance into a state of Repentance , which is also the only Sate of Salvation on Earth . This is that which qualifieth persons of ripe age for Baptism ; and this is that which Baptized Infants are obliged to by Baptism as soon as they come to years of understanding . And this , tho but the beginning of a Penitent Life , is enough for those who live no longer : And implieth in it a great deal , too little thought on by many . As first , A change of mind and judgment ; our understanding being so far enlightned , that we judge otherwise of God and our selves , of Heaven and Earth , of Good and Evil , than we did before . We prise and value God , and Heaven , and Holiness above all things whatsoever , even life it self : And we cannot think well of our selves , nor value any thing in the World without these . Secondly , Such a change of desirc and will , that all our desire is to please and honour God , and by that means to be restored to , and continue in his favour ; and not to please our selves in any thing wherewith we know God is displeased . Our wills , are resolved to consult no longer with Flesh and Blood , nor to be guided by our own corrupt inclinations and judgment , but wholly by the will of God , the Gospel of JESUS Christ , and the Grace of the Holy Spirit . Thirdly , Such a change of life and endeavour , that just now we set our selves in good earnest on the great work , daily mortifying and crucifying the Flesh with its corrupt affections and lusts , and cleansing our selves from all filthiness of Flesh and Spirit , perfecting Holiness in the Fear of the Lord. This is the first beginning of Repentance ; and if we have not done this , whatever we flatteringly think of our selves , we have it all yet to begin . And yet is this , I fear , a great deal more , than many who have a long time pleas'd themselves with a conceit that they are Sincere Penitents , have at any time yet well thought on . Secondly , After this unfeigned resolution to live a Godly life , there must be a constant care upon our Souls to make good this resolution , and to carry on this change , thus happily begun , unto perfection . We must enter upon an habitual course of governing our Thoughts , Words and Actions , by the Word of God ; of denying our selves in all the vile desires , sinful inclinations and lustings of corrupt Nature ; and of using all fit means of subduing the Flesh unto the Spirit , and of growing in Grace and in the knowledg of our Lord JESUS Christ. And here again is much more than is , I fear , by all of us well thought on . As First , A constant fixing our thoughts upon God as much as we can , as always present with us , seeing and observing our whole behaviour ; an Eye in all things to his Will and Commandments ; being careful to leave nothing undone that he hath enjoined us , to do nothing that he hath forbidden ; to observe the prescribed method and manner of doing every duty , as being always under his eye . Secondly , A very diligent and frequent searching into , and reviewing of all these things ; observing narrowly what has been defective or amiss any way , that we may be duly humbled , and all may be for the future amended . Thirdly , A constant watching and standing upon our guard against all Temptations , whereby we may be drawn to commit evil , or neglect the good which is our duty , or to be slight and careless in the doing of it . Lastly , A daily using of the helps of reading , hearing , meditating , praying , conversing with pious company , or whatever may be a means of preserving our hearts in a Penitent and holy temper , and of encreasing our love to God and Holiness , and our hatred of Sin. He that is not careful to do this , as well as he can , is far from true Repentance . Lastly , After all our utmost care , because of the weakness of our Nature , through incogitancy , and surprize , and a multitude of unavoidable business of this life , we shall find , that in many things we offend all . And therefore we must often examine our selves , and discovering our failings as well as we can , we are still as we discover them , to repent of them ; and concluding with our selves , that many of them may have slipt away , and escaped our observation ; we are , together with those we have found out , to pray for the pardon of our secret Faults . And here first , The sense of our numerous Infirmities must make us continually more and more humble and vile in our own eyes , and take down all that confidence we are too apt to have of our selves , more and more convince us of the necessity of grace , and send us to God to implore , in the most humble and fervent manner , his strength in our weakness . And secondly , We ought to give glory to God in humbling our selves before the World ; and confessing by our whole behaviour , that we esteem of our selves as vile Sinners , unworthy of God's Blessings , and such as think it becomes us to humble our selves to all whom we have offended , to make them all the satisfaction we can , to ask them forgiveness , and beg their Prayers to God for his forgiveness of us . All this is necessarily implied in the Duty of Repentance . And how easie is it then to see , that many who think themselves Penitents , are mistaken in their duty ? Yea , how many of them who seem to be Persons not of the worst temper , but far better than the most of us are , never repent at all , merely because they never yet well consider'd what Repentance is . It is no less than hath been said ; So that no one that hath not well considered , and unfeignedly resolved , and is not always careful to avoid Sin , and lead a holy life ; no one that loveth not God more than all things , or that hateth not Sin more than all Evils ; no one that is not more desirous to honour God , than to please himself ; none that examines not his own heart and his ways often , or that studieth not the Word of God constantly , or shuns not all Temptations carefully , or resists them not stoutly ; none that is proud of himself , or is not deeply and humblingly sensible of his own vileness ; none that continueth in any known sin , or wilfully and ordinarily omitteth any known duty : none , I say , that labours not as much as he can , to be a good Christian in all things according to the Gospel of Christ , is to account himself a true Penitent . 2. And now , if we find not our selves true Penitents yet , let us , as we value God's Honour , and our own Salvation , make haste to be so . Oh what a wretched piece of folly is it to to cast our whole happiness upon a mere uncertainty ! What an unaccountable madness is it , instead of making our Calling and Election sure , to make them every day we live more and more uncertain to us ? Is this all the kindness that we can afford our selves , that we will rather venture to be miserable for ever , than take a little pains in time to prevent it ? Had we rather weep fruitlesly for our Torments , than weep savingly for our Sins ? For a little brutish Pleasure , which though we have to day , we are not sure we shall have to morrow , shall we hazard the unexpressible Pleasures of Eternity , which we may make sure of to day , but make it a very doubtful point , if we delay to make sure of them to day , whether we shall ever enjoy them , do what we can hereafter ? Do we any of us know , how soon the Door will be shut upon us , and there shall be no entrance for us into Heaven ? Why then will we imitate the foolish Virgins , and rather chuse to sleep away the opportunity , than seek to have our Lamps furnish'd with Oil in due season ? If we be taken unprovided , we know it will be in vain at last to cry , Lord , Lord , open unto us ; Christ's Answer will be ready , Verily I say unto you , I know you not , Matth. XXV . 12. Those who have worn the Devil's Livery so long , Christ will not own at last for Persons of his Retinue . O why will we deal worse with God , and our own Souls , than we are wont to do with any thing else of the meanest concern to us ? When we are in any trouble of body or estate , we are in great haste to be relieved ; neither delay we to accept of help when 't is first tendered to us . When any one offers us a good gift , or other considerable kindness , we are not wont to bid him stay till to morrow . What an untoward humour is this in us ? God made haste to restore fallen Man , and to comfort him with the promise of a Saviour ; Our Saviour made haste when the time was come to shed his precious Blood for our Redemption ; The Holy Ghost hath not delay'd by the Word and Ministry to beseech us to be reconciled to God. But we delay still , as though , whatever else be , yet nothing that is meant to bring us towards Heaven and Happiness were worth regarding . Whilst we delay our Repentance , we give the Devil , our Adversary , all the Advantages he can desire to have of us . The holy Angels of God would rejoice to see one of us repent , Luke XV. 7 , 10. And had we rather gratify the Devil by our Damnation , than have the holy Angels rejoice at our Salvation ? Whilst we delay , the Devil needs not tempt us , nor seek to devour us ; we take care to save him that labour , by wilfully continuing in his power ; and if hereafter we shall think of repenting , we have already taken care that he shall not want matter for a temptation from our long impenitence . Yea , we give him so sure hold of us , that we shall not easily break loose from him . We have given him so long experience of our yielding temper , that he is never to seek how to fit our humour with a suitable Temptation , neither can he doubt of always prevailing , where he hath prevail'd so often . Hitherto he hath befool'd us , by persuading us 'tis always too soon to grow wise ; and having been fools so long , he will the more easily persuade us hereafter , because with a fairer colour of reason , that it is then too late . How many of our temper hath the Devil got into Hell already , by persuading them 't is already too soon , till they find it too late ? What would those miserable Souls , who have been thus befool'd into Torments , now give , if they had it , for such an opportunity of repenting as we now have ? O why then should we now lose the opportunity we have , and giddily venture thereby suddenly to fall into that remediless condition they are now in ? The next day , or hour , for ought we know , may lodge us for ever with them in Hell ; and then shall we have weeping , and wailing and gnashing of teeth for evermore . Those tears of Repentance , which will not then quench , might now prevent those unquenchable Flames from taking hold of us . O that we could every day really imagine our selves just under the stroke of Death ! and that the apprehension thereof might awake us into a serious consideration of that Eternal State we then must enter into ! What haste would we then be in to make as sure as we could of escaping those dreadful Torments , the very thoughts whereof seem torment enough ? What strange Agonies of Soul have many dying sinners fallen into , who have lived jovially all their days ? What thoughts have some of us , it may be , had , when in some fit of sickness we apprehended Death approaching near us ? How penitent , how religious seem'd we then to grow all on a sudden ! How came we to be of such a different temper then , from that which we were in before ? O , we saw our selves , in all appearance , then just on the very brink of Eternity ; we thought our selves just stepping into Hell , if we repented not ; and then we thought it time to repent indeed , and that it stood us upon as much as our Souls were worth to make haste . And may we not be this moment , for ought we know , in the very same danger that we then thought our selves in ? Do we know , any of us , that there is so much as one day , or one hour , betwixt this moment and Eternity ? And why then are we not now in as great haste to repent , as we were in then ? How many that delay from time to time , are , when they least fear it , knock'd down with a sudden blow ? How many are cut off in the very act of sin , when secure in themselves , and thinking on no such thing as dying , they were in Hell before they thought that death was near them ? Is not our delaying our Repentance the likeliest way in the World to provoke Almighty God to send out one of these swift Arrows to destroy us ? O let us be ready , for it may come in an hour that we think not . Whilst we so confidently promise our selves to morrow , and flatter our selves with purposes of repenting then , a sudden destruction , a Phrenzy , a stupidity , or we know not what , may arrest us , and not give us leave so much as to think that we are Sinners ; or to say , Lord have mercy on us . Doth not God seem , for this very reason , to conceal both the time , and the manner of our death from us , that we may be the more watchful , and take the more care to be always ready for dying at whatever hour , or in whatever way it shall please him to take us hence ? Did we certainly know before-hand , just when , and how we must die , we would venture the more boldly to spend our time in sin and vanity , till we knew the time was near ; and then it may be some few days before , become a little more serious ; just as it is the custome of too many at this time to do before a Sacrament . Therefore God will not have us to know the time of our death , that we not knowing but it may be to morrow , may be every day ready ; and so he may have the honour , and we the comfort of a pious life . Moreover , as was before said , To continue in sin , in hopes that we may repent hereafter , as it is to sin that grace may abound , which is a thing ( if we believe the Apostle ) greatly to be abhorred , Rom. VI. 1. So is it the most effectual course we can take to shorten our days , and to prevent the benefit we hope for . The fear of the Lord prolongeth days ; but the years of the wicked shall be shortened : The hope of the righteous shall be gladness , but the expectation of the wicked shall perish , Prov. X. 27 , 28. Again , We can hardly give any rational account , why God should so strictly , and under so severe Penalties enjoin us the practice of many excellent Vertues , and forbid us many foul Sins , if we may hope to please him , and be saved by a very late , or death-bed Repentance . Can such Vertues as Sobriety , Temperance and Chastity , and many more , be thought commanded us as the proper Exercises of a sick and dying man ? Can the Sins of Gluttony and Drunkenness , Chambering and Wantonness , Murther , Theft , Ambition , Covetousness , and more such like , be forbidden upon pain of damnation , left a man should be guilty of them on his Death-bed , or in his last Sickness ; when 't is somewhat hard to conceive , how a man should have any thoughts of them ? Or can we conceive , that the meaning of such Commands is no more but this ; You must either do these Duties , and avoid these Sins , while you live , or repent that you have not done so , when you are about to die ? What were this but to say , That all the Commands of holy living signify no more , but this , That a man may safely break them all whilst he liveth ; if he can but keep them , when he can break them no more ; or be sorry that he hath broken them , when he is afraid he is just going to be damn'd for it ; or resolve to keep them , when he thinks he can live no longer ? What probability is there , that any Resolution of repenting hereafter , is sincere ? We cannot absolutely resolve to repent hereafter , because we cannot certainly know that we shall live hereafter ; and if we resolve but conditionally , to repent hereafter , that is , on supposition that we shall live to repent , we must seem content to be damn'd , if we dye before that time come , because we know , That without Repentance we must be damn'd . I think one cannot in good earnest resolve to repent , unless he immediately do repent , when he resolves upon it . How can any one imagine it too soon to do what he knows necessary to be done , and yet may never be done , if not just now ? No man can with any colour of reason be thought in earnest , when he saith he resolveth to do that another day , which he knows is to be done every day , and must of necessity be done sometime , and yet he knows not whether he shall have another day or no. It 's plain , such a man doth not resolve at all to repent , for he loves it not , and that 's the reason he doth it not now , and will still be as good a reason not to do it then ; but in truth , all he resolves upon , is , not to repent now , or to drive it off yet longer , and that 's no resolution at all to repent . What folly is it to drive off our Repentance , till we be scourged and lash'd unto it ? If we make not haste of our selves , and God have yet any kindness left in store for us , he will whip us to it . If we will not otherwise awake out of sleep , God , if he have not already determin'd we shall sleep on unto death , will awake us with his Rod. And whether had the Prodigal better have staid in his Father's House , and continued in his Love , and under his constant Care and Providence , by obeying him at first ; or have wandred abroad , as he did , till extreme want and ill usage drove him home ? If we will be saved , we must repent ; and is it not a very foolish thing to stay till the whip drive us to it ? Especially when 't is doubtful , whether or no the Repentance which begins in Fear , will end in Love , which yet if it do not , it will never bring us to Salvation . And now after all this , I hope none will be so foolish as to flatter themselves with a vain conceit of their being Penitents , when they are not ; or to encourage themselves with as vain hopes of repenting hereafter , whereof they can have no certainty . We find indeed one Example of a dying Penitent in the Scripture , who was accepted of God , and we find no more but one , that of the Thief upon the Cross. But alas ! he hath afforded but very small Encouragement to any delaying Sinner , by his own happiness in being crucified by the side of his Saviour . Here is , as I said , but one single Example , and yet had there been ten thousand such as this one was , I do not see how they could any more encourage a considering man to delay his Repentance one hour , because no one knows whether after that hour he shall have so much time as that Malefactor had to Repent in , tho it was very short , or whether in that short time he shall repent as he did . Had never any Offender but one , been pardon'd by any King , could this be any reasonable encouragement to all the Rebels and Malefactors in the Countrey to hold on rebelling , robbing , stealing , murthering , and committing all sorts of capital Crimes in hopes of a Pardon ; only because once it fell out that some such Offender was pardon'd ? Indeed it will follow hence , that such a Pardon may possibly be obtain'd , because it was obtain'd : but it follows not that it may ordinarily or probably be obtain'd , because it never was any more than once obtain'd , that we know of . Besides , This is indeed an Example of a late Repentance ; and many Examples of a late Repentance there are besides this , though hardly another of one so late : but we are not sure it is an Example of a delayed Repentance ; for we cannot find that this late Penitent ever one minute delayed his Repentance after he was called to it , and convinced that it was his duty . And indeed , seeing this man's case was very extraordinary , he that would encourage himself by it , ought first to see that his own Case , in all considerable circumstances , be like unto it . If any one ask , What course is to be taken by those who have long delay'd their Repentance , but are not yet in appearance near unto death ? I know not what better Advice to give him than this : That he delay it no longer , but make all the haste that possibly he can to repent now : And by how much the more time he hath already lost , let him use so much the more care and diligence to improve that little which is yet behind , to his best advantage . Such an one had need to give himself , in a manner , wholly henceforward to this great Work , and should not suffer any business that he can well shun , to disturb him in it . He should not now grudge to pinch himself of time in relation to all bodily and worldly Concerns , as much as he did God and his own Soul before ; or to bestow as much upon these , if he can possibly , as he used to do upon those . No self-examination , no humiliation , no prayers , no tears , no striving to do good , can be too much . He had need to do almost nothing else but bewail his sinful life , denying himself all the Pleasures , and all the Comforts of this World , save only the necessary supports of life . This seems to me the least he can do , to satisfy himself of the sincerity of so late a Repentance , or to lay a foundation for a comfortable hope of God's acceptance . I shall now conclude the whole Discourse with those words , Isa. LV. 6 , 7. Seek ye the Lord while he may be found , call ye upon him while he is near . Let the wicked forsake his way , and the unrighteous man his thoughts : and let him return unto the Lord , and he will have mercy ; and to our God , for he will abundantly pardon . FINIS . 
A86010	----	To the inhabitants of the earth. Gilman, Anne, d. 1686. 1663 Approx. 15 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A86010 Wing G768A ESTC R177418 45789327 ocm 45789327 172637 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A86010) Transcribed from: (Early English Books Online ; image set 172637) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2642:2) To the inhabitants of the earth. Gilman, Anne, d. 1686. 1 sheet ([1] p.) [s.n.], London : Printed in the year, 1663. Signed: A. Gilman. Imprint from colophon. Reproduction of original in: Friends' Library (London, England). Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Repentance. Society of Friends -- England -- Pastoral letters and charges. Broadsides -- England -- 17th century. 2007-07 TCP Assigned for keying and markup 2007-08 Aptara Keyed and coded from ProQuest page images 2008-02 Pip Willcox Sampled and proofread 2008-02 Pip Willcox Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion To the Inhabitants of the Earth . OH Earth , Earth , Earth , hear , fear , dread and tremble before the Lord God of Power ; for with Strength is he risen to make inquisition after his Seed which is sown amongst you ; and now turn in and see what an account you can give : for of a truth every one of you in particular have received a talent of the Lord ; wherefore stand in awe , and commune with your own hearts , and see what use you have made of your Lord's money , who are found beating and imprisoning of your fellow-servants , and are found in Pride , Drunkenness , Gluttony , Strife , Envyings , Murmuring , Cursing , Swearing and Lying ; Weep , howl , and roar all you , who are found lovers of Pleasures more than lovers of God , and have put the Day of the Lord afar off ; who hath visited you dayes without number , and would often have gathered you , even as a Hen gathereth her Chickens under her wings , but ye would not ; therefore , behold , Desolation is near unto all the unprofitable servants : for utter darkness must be their portion , and weeping and wailing and gnashing of teeth ; because , when I called none did answer , and when I spake none would hear , saith the Lord ; therefore is the Day hastening which shall burn as an oven , and all the evil-doers shall be cast therein . And as I was made sensible of these things , with my mind stayed upon the Lord out of visible things , a Love sprang up in me to the precious Seed of God , which lies hid in your earthen vessels ; and in this Love was I constrained to lay pen to paper , only to shew you , how way may be made for the deliverance of this Seed : And though many Warnings have been sent into the World by the Servants of the Lord , yet notwithstanding , this doth not clear me in his sight ; for a necessity being laid upon me concerning those who are yet sensible of the gift of God , which is given to every one to profit withal : Therefore , to you that are sensible of such a manifestation of God's Love , be faithful , and deal faithfully with your own hearts concerning these things which are here delivered ; I say , turn in and consider what you are a doing , and how it stands with you , that if the Lord should require your Lives at your hands , what an account can you give before the Lord God ? for if you do well , you shall be accepted ; but if not , sin lies at your doors ; for the Vials of God's Wrath are to be poured forth , and the last Trumpet is to be sounded ; therefore you dead , Arise , arise , and come to Judgment : for through the clouds is God coming , and through the thick darkness is he breaking ; that way may be made for his Light to spring through all that arises contrary to it self , that his Work may be carried on by his powerful and out-stretched Arm of strength : for he will break to pieces all that arises contrary to himself ; for as Potters vessels will they be before him , who refuse to let Him reign , whose right it is : for of a truth our God is arisen to plead his righteous Cause with all the Inhabitants of the Earth ; for the Cause of the poor and needy is come before him : Therefore ye high and lofty ones consider what you are a doing ; for certainly , it is now required of all , both high and low , rich and poor , to come away and bring their deeds to the Light , for there you are to be tryed , even by the touch-stone of his loving-kindness , which hath weighed you in the equal ballance , and you are found too light ; therefore sink down to God's secret Witness , which cryes daily unto you to return : Repent , ye backsliders , and his free Love you will find , to which if you take diligent heed , you will do well , and will come to be made partakers of this same free Love which is laid up in store for those that fear his Name , and walk uprightly before him : for I am constrained to beseech you in tender bowels of love to your souls , that you would be reconciled to the Lord ; for that which is to be known of God is manifested within you , even as it is written , a manifestation of the Spirit is given to every one to profit withal ; and this is his Love to you , which stands a Witness against all sin and evil in your own Consciences ; and as this is minded , obeyed and followed , it will lead out of sin and evil , into Righteousness , Holiness and Purity of life ; for that which reproves you in secret , when no mortal eye seeth you , for lying , swearing , cheating and cozening , and all manner of sin and evil , is the Spirit of God's Love , which as you keep your minds to it , it will teach you to live godly , righteously and soberly in this present world : Therefore be awakened all you who have a sensible feeling of God's gift , which will not deceive you , but deal plainly with you , and instruct you in the path of Righteousness : come away therefore and try this true Teacher ; for God is at work for the glory of his Name , and the Redemption of his Seed ; ( Let him that readeth understand ) I speak this to those who have not lost their sensible state of the Love of God , which is made known to mankind ; and as your ears are open to this true Teacher , he will tell you all that ever you have done , and then will it be given you to know that this is he indeed , which is come to save his People from their sins : Therefore come forth out of Babylon's sins , or else with her must you partake of her plagues ; for the Vials of God's Wrath are to be poured on Babylon , and all those that with her in her sins are partakers , they must also partake with her in her plagues , even ye Babylons Priests and People , blind leaders of the blind ; therefore into the ditch must ye fall together : for the great Whore it is who hath set her self like a Queen , and hath said in her heart , Aha! I shall feel no sorrow ; who hath made the Nations drunk with the Cup of her Fornication , and hath rode upon the Beast and false Prophets , and hath made her self drunk with the Blood of the Saints ; with her is God's Controversie to be known , and with her will he plead , who hath carried a golden Cup in her hand , and hath deceived many therewith . Let them that reade , understand : for Kings will he bind in Chains , and their Nobles in fetters of Iron , for the Redemption of his Seed : for the Refiner is come with his Fan in his hand , who will thorowly purge his floor , and the Dross and the Tin will our God thorowly sweep away ; wherefore lift up your eyes and behold , for the Harvest is near , wherein the Wheat is to be gathered into his garner , but the Tares must be burnt with unquenchable fire . Lament , lament therefore all you that are sensless of these things ; for be it known unto you that the day is at hand , and on you shall it come as a thief in the night , and for your unprofitableness your talents must be taked from you , and into utter darkness must you be cast , and a night of destruction must you feel , who refuse to walk as Children of the Day , but live in wantonness as if there was no God : but , if his Mercies will not allure you , his Judgments will affright you , and then will you call to the Mountains to fall upon you , to cover you from the Wrath of Him which now calls unto you for newness of life : For the day is far spent , and the night cometh wherein no man can work ; therefore , repent , repent , and cease from the evil of your doings , or else you shall surely perish ; for Judgment is begun at the House of God ; and if the Righteous scarcely be saved , what will become of the Ungodly ? and where will the sinner appear , which turns God's grace into wantonness , and casts his Law behind their backs , and will have none of his Counsel ; but harden their hearts , and stiffen their necks , and walk stubbornly before the Lord ? Why , for such doth my soul mourn , and I could even take up a complaint for them before the Lord all the day long , for the sake of the Seed of God , which lies in bondage under your Egyptian nature ; and because of these things the Curse of Egypt and the Plagues of Pharoah is to be your portion , and the portion of all those who refuse to let the Seed of God go free . And be it known unto you all who shall reade these lines , That the powerful God of Jacob is arisen in strength , as in the dayes of old , for the sakes of his Chosen Seed ; therefore , touch not his Anointed , do his Prophets no harm , ye stiff-necked and rebellious generation , a seed of evil-doers ; for as your fathers did , so do ye , in whose Courts are found all the righteous blood of the Saints and Martyrs in the dayes of old , even from the blood of Abel until now , it is all to be required of this Generation . And be it known unto you , O ye rebellious Children , that God's Controversie is with you , and with you will he plead in Justice and Righteousness , concerning your Destruction which you bring upon your selves ; for , this is the Cry that is gone through the Land , Why will you die , why will you die you sinners , and why will you not come to him who is Life ? therefore is your destruction of your selves , for our God is clear of every man's blood , their blood shall be upon their own heads ; for God in his infinite Wisdom hath chosen us , who are as a poor despised people amongst you , to walk in a blameless life before you faithfully ; who , as we have received of the Lord , so have our Lights shined before you ; and as we have been kept in our measures , so have we cleared our selves concerning this wicked and adultrous generation ; for long furrows have been plowed on our backs , because with your evils we could not joyn ; but the rod of the wicked shall not alwayes rest upon the backs of the Righteous : Therefore you Saints , lift up your heads and rejoyce in the Lord , who hath chosen you out of this present evil world , and hath redeemed you to be a Peculiar People to himself ; who in time past did run with them into the same excess of riot , but now are redeemed by the blood of the Lamb ; so that there is no condemnation to them that are in Christ Jesus , who walk not after the flesh but after the Spirit ; for the Law of the Spirit of Life in Christ Jesus , hath made us free from the Law of Sin and Death ; and here he helpeth our infirmities , and doth work all our works in us and for us through the Cross , which by us is taken up and followed : And here we can leave all behind us , and nothing is too dear for us to lay down for the Testimony of a good Conscience ; and our Faith hath been tryed amongst you concerning these things , and this hath been and is the Lord 's large Love to us , who hath not left us in our tryals , but hath delivered us , and hath been with us in six troubles , and in seven hath he given us courage and boldness , that under his Banner we should be Noble Warriors , against all that arises contrary to the Lord , against whom ( you will be made to say ) it is in vain to strive ; you Unbelievers who cannot believe our report , when to you we have been made to bring glad-tydings of the Gospel of Peace ; Oh you hard-hearted , you unbelievers , no marvel if you perish ! for you wonder at the works of our God , and yet you cannot believe in them ; for , the ax is laid to the root of the trees , and every tree that bringeth not forth good fruit is to be hewen down and cast into the fire : Therefore consider this , all you high and lofty ones , and lay it to heart ; for these Warnings are not come forth in vain . Ye generation of Vipers , how do you think to escape the Wrath of God who neglect so great Salvation ? who have itching ears that cannot endure sound Doctrine , do you think to flee from the Wrath of God ? I tell you , Nay ; If ye live after the flesh , you shall dye ; but if ye through the Spirit do mortifie the deeds of the body , ye shall live for to be carnally minded is death , but to be spiritually minded is life and peace . Wo , wo unto all you who are found eating and drinking , and rising up to play ! and this is the reason that Play-houses and Bear-baitings are appointed , where you daily meet together on heaps to fulfil the lusts of the flesh ; but those that fear the Lord are kept out of their own hired-houses , and are made to stand in your open streets to worship God , as they are perswaded in their own consciences . Lament , lament for these sins , for God's Controversie is with all you who are found in this state , and as Witnesses do we stand against you : For the candle of the wicked is to be put out , and then a woful day will be known unto all those who are left in darkness ; they will not know whither to go , & then no marvel if they stumble and are offended : for , Behold , in Zion is laid a stumbling-stone and a rock of offence unto all those that walk in darkness , on whom this stone will fall and grinde them to powder . Let them that have ears to hear , hear ; for the Earth is to be judged , and the Light is to shine . And so to God's pure Witness in every conscience do I refer my Cause , which will seal to the truth of my Lines ; which are written for no other end but for the sake of the Seed of God , which my soul longs ( yea , and travels daily ) for the deliverance of , that it might be brought out of Captivity ; who am one that is had in derision daily ; and by the name of Quaker am I known to scorners , but to sober people , known by the name of A. GILMAN . LONDON , Printed in the Year , 1663. 
A91865	----	A word of pitty to the prophane and to the unruly rulers in this generation. Robeson, A. (Andrew) 1662 Approx. 4 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A91865 Wing R1623 ESTC R182763 45789392 ocm 45789392 172703 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A91865) Transcribed from: (Early English Books Online ; image set 172703) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2646:8) A word of pitty to the prophane and to the unruly rulers in this generation. Robeson, A. (Andrew) 1 sheet ([1] p.) s.n., [London : 1662] Signed: Andrew Robeson. Date of publication taken from signature. Place of publication suggested by Wing. Reproduction of original in: Friends' Library (London, England). Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Repentance. Apocalytic literature. Broadsides -- England -- 17th century. 2007-07 TCP Assigned for keying and markup 2007-07 Apex CoVantage Keyed and coded from ProQuest page images 2007-08 Mona Logarbo Sampled and proofread 2007-08 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A WORD of PITTY to the PROPHANE and to the UNRULY RULERS in this GENERATION . OH People ! when on your behalfs sorrow had filled my heart ; the Word was unto me , Write : And , what shall I write ? God hath pittied , God hath spared you till many thousands of you have sinned out the Day of your Visitation ; and now there is no Remedy . In your unspeakable wickedness you have out-done the former Generations , and the mighty God of irresistable Power is suddenly to plead with you . Oh! Is there no room among you to receive his Testimony , who hath felt the Wrath of God , revealed against the Man of Sin , in his own particular ? who would now cry out among you in the ardour of his Soul , Repent , Repent , yet Repent , before ye be cut off : For , this I declare unto you , in the Name , and Authority of the Living God , and from a measure of his Counsel opened in me , That a shorter Day hath rarely remained to any Generation , than the little breathing that is now allowed you ; And neither Hills nor Mountains , Corners nor secret Chambers , shall be able to hide any this day from the Wrath of the Lamb : wherefore come down , come down ; you high ones , come forth , come forth , you covered and not with the Spirit ; all People come forth quickly to this bright Day of God. Oh! hear , fear , and tremble , you tall , you sturdy Oaks : for he who is God over all , will level you with the Earth : Lo , I have seen the dreadful Day that is to be revealed upon you . A Fire shall enter into your Bowels , and burn , and there shall be no remedy ; yea , a Day of blasting , and mildew ; scattering , scattering , scattering , saith the Lord God of Hosts , shall enter among the Heathen ; a Day of my Vengeance , and Fury , and my Recompence upon them , saith the mighty God. They have scattered my Heritage , and slain my living Witnesse in them , which called them to Repentance . And now , who will stand up and plead ? Though my Servants should , them would I justify , yet I would not hear , for the Day of my Vengeance is in my heart , and the Year of my Redeemed is come , wherein I will render Fury to my Adversaries , Recompence to my Enemies , that I may save my afflicted People , that the springing Tree may grow , ( known in my Beloved to be the Tree of Life ) and bear Leaves and Fruit ; whose Leaves shall heal the Nations , and its Fruit shall be Food to my Children . Then hinder this if you can , ye swarms of Locusts , now crawling up from the Pit , to devour our Harvest . But lo ! you shall not ; for , a Wind from the Lord shall drive you away . Oh! hear you Rulers of the Nations , ( for , and through whom , a mighty Burden hath been upon me ) forasmuch as your wickedness is now beyond utterance . This is the Message I am to declare unto you ; That He , who is wonderful in Counsel , and excellent in Working , is arising in his Power , to raze your Foundation ; And your Day shall be short , your End shall be notable , and the shame of your Fall shall triple the glory of your Rising ; you shall leave your Houses desolate , and you Widows shall mourn . This is the Word and Testimony that wrought in me mightily the seventeenth day of the tenth Moneth , 1662. even in me , who am in Peace with God , and called of men , Andrew Robeson . 
A65293	----	The doctrine of repentance, useful for these times by Tho. Watson ... Watson, Thomas, d. 1686. 1668 Approx. 244 KB of XML-encoded text transcribed from 93 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A65293 Wing W1122 ESTC R38513 17542475 ocm 17542475 106546 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A65293) Transcribed from: (Early English Books Online ; image set 106546) Images scanned from microfilm: (Early English books, 1641-1700 ; 1108:3) The doctrine of repentance, useful for these times by Tho. Watson ... Watson, Thomas, d. 1686. [8], 175 p. Printed by R.W. for Thomas Parkhurst ..., London : 1668. Imperfect: pages faded, with some loss of print. Errata: prelim. p. [8]. Reproduction of original in the Union Theological Seminary Library, New York. Includes bibliographical references. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Repentance. Christian life. 2003-12 TCP Assigned for keying and markup 2004-02 Apex CoVantage Keyed and coded from ProQuest page images 2004-03 Judith Siefring Sampled and proofread 2004-03 Judith Siefring Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion THE DOCTRINE OF Repentance , Useful for these Times . By Tho. Watson , Minister of the Gospel . I will come unto thee quickly , and will remove thy Golden Candlestick out of his place except thou repent , Revel . 2. 5. Nemo potest bene agere poenitentiam , nisi qui speraverit indulgentiam . Ambrose de Poenit. lib. 1. LONDON , Printed , by R. W. for Thomas Parkhurst , at the Sign of the Golden Bible on London-Bridge . 1668. THE Epistle to the READER . Christian Reader , THE two great Graces essential to a Saint in this life , are Faith and Repentance . These are the two wings by which he flyes to Heaven . Faith and Repentance preserve the spiritual life , as heat and radical moisture do the natural . The Grace which I am now to discuss , is Repentance . Chrysostome thought it the fittest subject for him to Preach upon before the Emperour Arcadius . And Austin caused the Penitential Psalms to be written before him as he lay upon his Bed , and he did often peruse them with tears * . Repentance is never out of season ; it is of as frequent use , as the Artificers Tool , or the Souldiers weapon . If I am not mistaken , practical Points are more needful in this Age , than Controversal and Polemical . I had thought to have smothered these Meditation ▪ in 〈◊〉 De●…k , but 〈◊〉 〈◊〉 to be of great concern in thi●… 〈◊〉 of time , I have rescinded my first resolution , 〈◊〉 have exposed them to a critical view . Repentance is Purgative ; fear not the working of this Pill . Smite thy ●…oul ( saith Chrysostome ) smite it , it will escape death by that stroke . How happy were it if we were more deeply affected with sin , and our eyes did swim in their Orb. The waters of R●…pentance though they are troubled , yet Pure , where we may clearly see the Spirit of God moving . Moist tears dry up the rheumes of sin , and quench the wrath of God * . Repentance is the Cherisher of Piety , the Procurer of Mercy * . The more r●…gret and trouble of Spirit we have at our first Conversion , the less we shall feel afterwards . The greater Fine is paid , the less Rent . Christians have you a sad resentment of other things , and not of sin ? Worldly Tears fall to the earth , but godly tears are kept in a bottle , P●…alm 56. 8. Iudge not holy weeping superfluous . Tertullian thought he was born for no other end but to repent * . Either sin must drown ▪ or the scul burn . Let it not be said , Repentance is difficult . Things that are excellent deserve 〈◊〉 * . Will not a man digg for Gold in the 〈◊〉 , though it makes him swea●… * . It is better to go with difficulty to Heaven , than with ●…ase to Hell. What would the 〈◊〉 give might they have an H●…rauld sent to them from God to proclaim mercy upon their repentance ? What Vollies of sighs and groans would they send up to Heaven , what floods of tears would their eyes pour forth , but it is now too late * . They may keep their tears to lament their folly , sooner than to procure pitty . O that therefore while we are on this side the Grave , we would make our peace with God. To morrow may be our dying day , let this be our repenting day . How should we imitate the Saints of old who have imbittered their souls * , and sacrificed their lusts , and put on sackcloth 〈◊〉 hope of white robes . Peter baptized himself with tears ; And that devout Lady Paula , ( of whom Hierom writes ) like a Bird of Paradise bemoaned her self and humbled her self to the dust for sin . Besides our own personal miscarriages , the deplorable condition of t●…e Land calls for a contribution of Tears . Have not we lost much of our Pristine fame and renown * ? Time was when we did sit as Princess among the Provinces * . God made the sheaves of other Nations to do obeysance to our Sheaf * , but is not our Glory fled away as a Bird ? Hos. 9. 11. We are become the shame of our friends , and the scorn of our enemies . And what severe dispensations are yet behind , we cannot tell . Our black and Hideous Vapours having ascended , we may fear loud Thunder-claps should follow ; and will not all this bring us to our wits , and excite in us a Spirit of humiliation ? Shall we sleep on the top of the Mast when the winds are blowing from all the quarters of Heaven ? O let not the Apple of our eye cease * . I will not launch forth any further in a Prefatory Discourse , but that God would add a blessing to this work , and so direct this arrow , that though shot at rovers , it may hit the mark , and some sin may be shot to death , shall be the ardent prayer of him , who is May 25. 1668. The Well-wisher of thy Souls Happiness , Thomas Watson . Reader , Be pleased to correct these mistakes of the Press . PAg. 21. Marg. for Christi primogenito , r. Christo primogenito ; p. 64. l. 11. for fleshly , r. fleshy ; p. 72. l. 6. for canker , r. cancer . p. 82. Marg. r. aquila senscente tam curuum habet rostrum . p. 110. l. 23. for Good , r. God. p. 131. l. 10. for 1 Sam. 30. 22. r. Isaiah 30. 22. THE DOCTRINE OF REPENTANCE . Acts 26. 20. That they should repent and turn to God , and do works meet for Repentance . CHAP. I. A Praeliminary Discourse , together with the Proposition . SAint Paul being falsly accused by Tertullus to be seditious , chap. 24. 5. We have found this man a pestilent fellow , * and a mover of Sedition : in this chapter he makes an apology for himself , before Festus and King Agrippa . Paul proves himself to be an Oratour . He courts the King , 1. By his Gesture ; He stretched forth his hands , vers . 1. as the custom of Oratours was . 2. By his manner of speech , ver . 2. I think my self happy King Agrippa , because I shall answer for my self before thee , touching all the things whereof I am accused . Paul treats of three things , and that in so deep a strain of Rhetorick , as he had almost converted King Agrippa . 1. He discourseth of the manner of his life before his conversion , ver . 5. after the most strait Sect of our Religion , I lived a Pharisee . During the time of his unregeneracy , he was zealous for Traditions ; and his false fire of zeal was so hot , that it scorched all that stood in his way , ver . 10. Many of the Saints I shut up in prison . 2. Paul discourseth of the manner of his conversion , ver . 13. I saw in the way a light from Heaven , above the brightness of the Sun. This light was no other but what shined from Christs glorified body : And I heard a voice speaking unto me , Saul , Saul , why persecutest thou me ? The body being hurt , the head in Heaven cryed out . At this light and voice Paul was amazed , and fell to the earth , ver . 14. And I said , who art thou Lord ? and he said , I am Iesus whom thou persecutest , ver . 15. Paul was now taken off from himself ; all opinion of self-righteousness vanished , and he did graft his hope of Heaven upon the stock of Christs Righteousness . 3. Paul discourseth of the manner of his life after his conversion : He who before was a persecutor , now became a Preacher , ver . 16. Arise , for I have appeared unto thee , to make thee a Minister , and a Witness , of those things which thou hast seen . When Paul ( this vessel of election * ) was savingly wrought upon , he laboured to do as much good as before he had done hurt . Before , he persecuted Saints to death , now he preacheth sinners to life . God first sent him to the Jews at Damascus , and afterwards enlarged his-commission to preach to the Gentiles . And the subject he preacht upon was this in the text , That they should repent and turn to God * . A weighty and excellent Subject . deos , Judaei Verum Deum , sed non sicut oportebat . I shall not dispute the Priority , whether Faith or Repentance goes first ; doubtless Repentance shews it self first in a Christians life ; yet I am apt to think the seeds of Faith are first wrought in the heart * . As when a burning Taper is brought into a room , the light shews it self first , but the Taper was before the light : So we see the fruits of Repentance first , but the initials of Faith were there before . That which inclines me to think that Faith is seminally in the heart before Repentance , is this , because Repentance being a grace , must be acted by one that is living . Now , how doth the soul live but by Faith ? Heb. 10. 38. The just shall live by his Faith. So that there must be first some seeds of Faith in the heart of a penitent , * else it is a dead Repentance , and so of no value . But whether Faith or Repentance go first , sure I am , Repentance is of such importance , as there is no being saved without it . After Pauls shipwrack , he did swim to shore on planks , and broken pieces of the ship , Act. 27. 44. So in Adam we all suffered shipwrack , and Repentance is the only plank left us after shipwrack to swim to Heaven * . It is a great duty incumbent upon Christians , solemnly to repent and turn unto God , Mat. 3. 2. Repent ye , for the Kingdom of Heaven is at hand , Act. 3. 19. Repent therefore , and be converted , that your sins may be blotted out , Act. 8. 22. Repent of this thy wickedness . In the mouth of these three witnesses this truth is confirmed . Repentance is a foundation-grace , Heb. 6. 1. Not laying again the foundation of Repentance . That Religion must needs fall to the ground which is not built upon this foundation . Repentance is a grace required under the Gospel . Some think it legal ; but the first Sermon that ever Christ preached ; nay , the first word of his Sermon was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Repent , Mat. 4. 17. And his last farewell that he left when he was going to ascend , was , that Repentance should be preached in his Name , Luke 24. 37. And the Apostles did all beat upon this string , Mark 6. 3. They went out and preached that men should repent . Repentance is a pure Gospel-grace . The covenant of works admitted no Repentance . There it was , sin and die : Repentance comes in by the Gospel . Christ hath purchased in his blood that repenting sinners shall be saved . The Law required personal , perfect , and perpetual obedience ; it cursed all that could not come up to this , Gal. 3. 10. Cursed is every one that continueth not in all things which are written in the Book of the Law to do them . It doth not say , he that obeys not all things , let him repent , but , let him be cursed . So that Repentance is a Doctrine brought to light only by the Gospel . CHAP. II. Shewing how Repentance is wrought . THE manner how Repentance is wrought , is , 1. Partly by the Word , Act. 2. 37. When they heard this , they were pricked in their heart , &c. The Word preached is Gods Engine he useth to effect Repentance . 'T is compared to an Hammer , and to a Fire , Ier. 23. 29. The one is to break , the other to melt the heart . How great a blessing is it to have the Word dispensed , which is of such noble vertue ? And how hard will they find it to escape Hell , who put out the lights of Heaven ? 2. Repentance is wrought by the Spirit . Ministers are but the Pipes and Organs ; it is the Holy Ghost breathing in them , makes their words effectual * . Act. 10. 44. While Peter spake these words , the Holy Ghost fell on all them which heard the Word . The Spirit in the Word illuminates and converts * . When the Spirit toucheth an heart , it dissolves into tears , Zach. 12. 10. I will pour on the Inhabitants of Hierusalem a spirit of Grace , and they shall look on me whom they have pierced , and mourn . 'T is wonderful to consider , what different effects the Word hath upon men . Some at a Sermon are like Iosiah , their heart is tender , and they let fall tears * ; others are no more affected with it , than a deaf man with mufick . Some grow better by the Word , others worse . The same earth which causeth sweetness in the Grape , causeth bitterness in the Wormwood . What is the reason the Word works so differently ? it is because the Spirit of God doth carry the Word to the conscience of one , and not another . One hath received the divine Unction , and not the other , 1 Ioh. 2. 20. Oh pray that the dew may fall with Manna . That the Spirit may go along with the Word . The Chariot of Ordinances will not carry us to Heaven , unless the Spirit of God joyn himself to this Chariot * . CHAP. III. Discovering the Deceits of Repentance . IT will next be enquired , what Repentance is . I shall first shew you what it is not . There are several Deceits of Repentance , which might occasion that saying of Austin , That Repentance damns many . He means a false Repentance . A person may delude himself with a counterfeit Repentance . 1. The first Deceit of Repentance is legal Terrour . A man hath gone on long in sin , at last God arrests him , shews him what desperate hazard he hath run , and he is filled with anguish ; within a while the tempest of conscience is blown over , and he is quiet ; then he concludes he is a true penitent , because he hath felt some bitterness in sin : Be not deceived , this is not Repentance . Ahab and Iudas had some trouble of mind . It is one thing to be a terrified sinner , and another thing to be a repenting sinner . Sense of guilt is enough to breed terrour ; infusion of grace breeds Repentance . If pain and trouble were sufficient to Repentance , then the damned in Hell should be most penitent , for they are most in anguish . Repentance depends upon a change of heart . There may be terrour , yet no change of heart . 2. Another Deceit about Repentance , is , resolution against sin . A person may purpose and make vows , yet be no penitent , Ier. 2. 20. Thou saidst , I will not transgress . Here was a resolution ; but see what follows ; under every green tree , thou playedst the Harlot . Notwithstanding her solemn engagements , she played fast and loose with God , and ran after her Idols . We see by experience when a person is on his sick-bed , what protestations will he make if God recover him again , yet he is as bad as ever : He shews his old heart in a new temptation . Resolution against sin may arise , 1. From present extremity ; not because sin is sinful , but because it is painful . This Resolution will vanish . 2. Resolution against sin may arise from fear of future evil ; an apprehension of death and Hell , Rev. 6. 8. I looked , and behold a pale horse , * and his name that sate on him was death , and Hell followed after him ? What will not a sinner do ? what vows will he not make , when he knows he must die and stand before the Judgement seat ? Self-love raiseth a sick-bed vow , and love of sin will prevail against it . Trust not to a passionate resolution , it is raised in a storm , and will die in a calm . 3. The third Deceit about Repentance , is , the leaving many sinful courses . 'T is a great matter I confess to leave sin : So dear is sin to a man , that he will rather part with a child than a lust , Micah 6. 7. Shall I give the fruit of my body , for the sin of my soul * ? But sin may be parted with , yet no Repentance . 1. A man may part with some sins , and keep other . As Herod reformed many things amiss , but could not leave his incest . 2. An old sin may be left to entertain a new * . As you put off an old servant to take another . This is to exchange a sin . Sin may be exchanged , and the heart not changed . He who was a Prodigal in his youth , turns an Usurer in his old age . A slave is sold to a Jew , the Jew sells him to a Turk ; here is the Master changed , but he is a slave still . So a man removes from one vice to another , but he is a sinner still . 3. A sin may be left not so much from strength of grace , as from moral grounds . A man sees that though such a sin be for his Tooth , yet it is not for his interest : It will ecclipse his credit , prejudice his health , impair his estate ; therefore upon prudential reasons he gives it a dismiss . The true leaving of sin , is , when the acts of sin cease from the infusion of a principle of grace : As the air ceaseth to be dark from the infusion of light . CHAP. IV. Opening the Nature of True Repentance . I Shall next come to shew , what Gospel-Repentance is : Repentance is a grace of Gods Spirit , whereby a sinner is inwardly humbled , and visibly reformed . For a further amplification of Repentance , know , that Repentance is a spiritual medicine , made up of six special Ingredients ; if any one be left out , it loseth its vertue . 1. Sight of Sin. 2. Sorrow for Sin. 3. Confession of Sin. 4. Shame for Sin. 5. Hatred for Sin. 6. Turning from Sin. SECTION I. 1. THE first Ingredient in Repentance , is , Sight of Sin * . The first part of Christs Physick is Eye-salve , Act. 26. 18. 'T is the great thing noted in the Prodigals Repentance , Luk. 15. 17. He came to himself * : He saw himself a sinner , and nothing but a sinner . Before a man can come to Christ , he must come to himself . Solomon in his description of Repentance , puts this in as the first Ingredient , 1 King. 8. 47. If they shall bethink themselves * . A man must first recognize and consider what his sin is , and know the plague of his heart , ere he can be duly humbled for it . The first creature God made was Light : So the first thing in a penitent is illumination , Ephes. 5. 8. Now ye are light in the Lord. The eye is made both for seeing and weeping . Sin must first be seen , before it can be wept for . Hence I infer , where there is no sight of sin , there can be no Repentance . Many who can spy faults in others , see none in themselves : They cry , they have good hearts . Were it not strange that two should live together , and eat and drink together , yet not know one another ? Such is the case of a sinner , his body and soul live together , walk together , yet he is unacquainted with himself : He knows not his own heart , nor what an Hell he carries about him . Under a vail a deformed face is hid . Persons are vailed over with ignorance , and self-love , therefore see not what deformed souls they have . The Devil doth with them as the Faulkner with the Hawk , blinds them , and carries them hooded to Hell , Zach. 11. 17. The sword shall be upon his right eye . Men have insight enough into worldly matters , but the eye of their mind is smitten ; they see not any evil in sin * . The sword is upon their right eye . SECT . II. 2. THE second Ingredient into Repentance , is , Sorrow for Sin * . Psal. 38. 18. I will be sorry for my sin . Ambrose calls sorrow the imbittering of the soul. The Hebrew word to be sorrowful , signifies to have the soul as it were crucified* . This must be in true Repentance , Zach. 12. 10. They shall look upon me whom they have pierced , and ●…ourn . As if they did feel the nails of the Cross sticking in their sides . A woman may as well expect to have a child without pangs , as one can have Repentance without sorrow . He that can believe without doubting , suspect his faith ; and he that can repent without sorrowing , suspect his Repentance . Martyrs shed blood for Christ * , and penitents shed tears for sin , Luk. 7. 38. She stood at Iesus feet weeping * . See how this limbeck dropped ; the sorrow of her heart ran out at her eye * . The brazen lavor for the Priests to wash in , Exod. 30. 18. did tipifie a double lavor : The lavor of Christs blood we must wash in by Faith ; and the lavor of tears we must wash in by Repentance . A true Penitentiary labours to work his heart into a sorrowing frame ; he blesseth God when he can weep ; he is glad of a rainy-day : He knows 't is a Repentance he shall have no cause to repent of * . Though the bread of sorrow be bitter to the taste , yet , it strengthens the heart * . This sorrow for sin is not facil : It is an holy Agony : 'T is called in Scripture a breaking of the heart , Psal. 51. 17. The Sacrifices of God , are a broken heart : And a rending of the heart , Ioel 2. 13. Rend your hearts* . The expressions of smiting of the thigh , Ier. 31. 19. knocking on the breast , L●…k . 18. 13. putting on of sackcloth , Isa. 22. 12. plucking off the hair , Ezra 9. 3. What are all these , but outward signs of inward sorrow . This sorrow must be , 1. To make Christ precious . O how desirable is a Saviour to a troubled soul ! Now Christ is Christ indeed , and mercy is mercy indeed . Till the heart be full of compunction , it is not fit for Christ * . How welcome is a Chyrurgion to a man that is bleeding of his wounds . 2. This sorrow is to drive out sin : Sin breeds sorrow , and sorrow kills sin : Holy sorrow is the Ruberb to purge out the ill humours of the soul. It is said , that the tears of Vine-branches are good to cure the Leprosie . Sure it is , tears that drop from the penitent , are good to cure the leprosie of sin . Salt water of tears kills the worm of conscience . 3. This sorrow is to make way for solid comfort , Psal. 126. 5. They that sow in tears , shall reap in joy . The penitent hath a wet seed-time , but a delicious harvest . Repentance breaks the imposthume of sin , and then the soul is at ease . Hannah after weeping went away , and was no more sad , 1 Sam. 1. 18. Gods troubling the soul for sin , is like the Angels troubling the Pool , Ioh. 5. 4. which made way for healing . But it is not all sorrow evidenceth true Repentance : There is as much difference between true and false sorrow , as between water in the spring which is sweet , and water in the Sea which is briny . The Apostle speaks of sorrowing after a godly manner , 2 Cor. 7. 9. But what is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this godly sorrowing ? Answer , There are six Qualifications of it . 1. True godly sorrow is intrinsecal , and that two waies : 1. It is a sorrow of the heart . Hypocrites sorrow lies in their faces , Matth. 6. 16. They dis-figure their faces * : They make a sowre face , but their sorrow goes no further : Like the dew that wets the leaf , but doth not soak to the root . Ahabs Repentance was in outward shew : His garments were rent , but not his spirit , 1 King. 21. 27. Godly sorrow goes deep , like a Vein which bleeds inwardly * . The heart bleeds for sin , Act. 2. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They were pricked at their hearts * . As the heart bears a chief part in sinning , so it must in sorrowing . 2. It is a sorrow for heart-sins . The first ebullitions and risings of sin * . Paul grieved for the Law in his members , Rom. 7. 23. The true mourner weeps for the stirrings of pride and concupiscence ; he grieves for the root of bitterness , though it never blossoms into act . A wicked man may be troubled for scandalous sins ; a real convert laments heart-sins . 2. Godly sorrow is ingenuous ; it is more for the offence than the punishment . Gods Law is infringed , his love abused ; this melts the soul in tears . A man may be sorry , yet not repent : As a thief is sorry when he is taken , not because he stole , but because he comes under the penalty . Hypocrites grieve only for the bitter consequence of sin . I have read of a fountain that never sends forth streams but the evening before a famine : So their eyes never pour out tears , but when Gods Judgements are approaching . Pharaoh was more troubled for the froggs and River of blood , than for his sin . But godly sorrow is chiefly for the trespass against God ; so that if there were no conscience to smite , no Devil to accuse , no Hell to punish , yet the soul would be grieved because of the prejudice done to God , Psal. 51. 4. My sin is ever before me . David doth not say , the sword threatned is ever before me , but , my sin . Oh that I should offend so good a God , that I should grieve my Comforter ; this breaks my heart ! Godly sorrow shews it self to be ingenuous , because when a Christian knows he is out of the Gun-shot of hell , and shall never be damned ; yet still he grieves for sinning against that free-grace which hath pardoned him . 3. Godly sorrow is fiducial ; it is intermixed with faith , Mar. 9. 24. The Father of the child cryed out , and said with tears ; Lord I believe . Here was sorrow for sin checkered with faith ; as we have seen a bright Rainbow appear in a watry cloud . * Spiritual sorrow will sink the heart , if the pully of faith doth not raise it . As our sin is ever before us ; so Gods Promise must be ever before us . As we must feel our sting ; so we must look up to Christ our brazen Serpent * . Some have had their faces so swell'd with worldly grief , that they could hardly look out of their eyes . That weeping is not good which blinds the eye of faith . If there be not some dawnings of faith in the soul , it is not humiliation , but despair . 4. Godly sorrow is a great sorrow , Zach. 12. 11. In that day there shall be a great mourning , as the mourning of Hadadrimmon * . Two Suns did set that day when Iosiah died , and there was a great Funeral mourning . To such an height must sorrow for sin be boiled up . — Pectore ab imo suspiria — Quest. Whether have all the same degrees of sorrow ? Answ. No ; sorrow doth recipere magis & minus . In the new birth all have pangs , but some have sharper pangs than others . 1. Some are naturally of a more rugged morose disposition , of higher spirits , and are not easily brought to stoop ; these must have greater humiliation : As a knotty piece of timber must have greater wedges driven into it . 2. Some have been more hainous offenders , and suitable to their sin must their sorrow be . Some Patients have their sores let out with a needle , others with a launce . Flagitious sinners must be more bruised with the hammer of the Law. 3. Some are designed and cut out for higher service , to be eminently instrumental for God ; and these must have a mightier work of humiliation pass upon them . Such as God intends to be Pillars in his Church , must be more hewn . Paul the Prince of the Apostles , who was to be Gods Ensign-bearer , to carry his Name before the Gentiles and Kings * , was to have his heart more deeply launced by Repentance . 2. But how great must sorrow for sin be in all ? It must be as great as for any worldly loss . — Turgescunt lumina fletu — Zach. 12. 10. They shall look on me whom they have peirced , and mourn as for an only Son * . 2. Sorrow for sin must surpass worldly sorrow . We must grieve more for offending God , than for the loss of dear relations , Isa. 22. 12. In that day did the Lord call to weeping , and baldness , and girding with sackcloth . This was for sin . But in case of the burial of the dead , we find God prohibiting tears * and baldness * : To intimate that sorrow for sin must exceed sorrow at the grave ; and good reason , for in the burial of the dead , it is only a friend departs , but in sin God departs . 3. Sorrow for sin should be so great as to swallow up all other sorrow . As when the pain of the Stone and Gout meet , the pain of the Stone swallows up the pain of the Gout . 4. We are to find as much bitterness in weeping for sin , as ever we found sweetness in committing it . Sure David found more bitterness in Repentance , than ever he found comfort in Bathsheba . 5. Our sorrow for sin must be such as makes us willing to let go those sins which brought in the greatest income of profit or delight . Then the Physick hath been strong enough , when it hath purged out the disease : And then a Christian hath arrived at a sufficient measure of sorrow , when the love of sin is purged out . Godly sorrow in some cases is joyned with restitution . * Whosoever hath wronged others in their estate , by unjust fraudulent dealing , ought in conscience to make them recompence . There is an express Law for this , Numb . 5. 7. He shall recompence his trespass * , with the principal thereof , and give it unto him against whom he hath trespassed . Thus Zacheus , Luk. 19. 8. If I have wronged any man by false accusation * , I restore him ●…our-sold . When Selymus the great ▪ Turk lay upon his death-bed , being moved by Pyrrhus to bestow that wealth he had wronged the Persian Merchants of , upon charitable uses , he commanded , it should rather be sent back to the right owners * . Shall not a Christians Creed be better than a Turks Alcoran . 'T is a bad sign when a man on his death-bed bequeaths his soul to God , and his ill-gotten goods to his friends . I can hardly think God will receive his soul. Austin saith , without restitution , no remission * . And it was a speech of old Latimer , if ye restore not goods unjustly gotten , ye shall cough in Hell. 1. But suppose a person hath wronged another in his estate , and the party wronged be dead , what shall he do in this case ? Let him restore his ill-gotten goods to that mans heirs and successors . Qu. But what if none of them be living ? Answ. Let him restore to God ; that is , let him put his unjust gain into Gods treasury by relieving the poor . 2. But what if the party who did the wrong be dead ? Then they who are his heirs ought to make restitution . Mark what I say , if there be any who have estates left them , and they knew that the parties who left their estates did defraud others , and died with that guilt upon them , then the Heirs or Executors who possess those estates , are bound in conscience to make restitution , else they entail the curse of God upon their family . 3. But if a man hath wronged another , and he be not able to restore , what shall he do in this case ? Let him deeply humble himself before God , promising to the party wronged ( if the Lord make him able ) full satisfaction , and God will accept of the will for the deed . 6. Godly sorrow is abiding . It is not a few tears shed in a passion will serve the turn : Some at a Sermon will fall a weeping , but it is like an Aprill showre soon over : Or like a vein opened and presently stopp'd again : But true sorrow must be habitual . Oh Christian , the disease of thy soul is Chronical , and is frequently returning upon thee , therefore thou must be continually physicking thy self by Repentance : And this is that sorrow which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after a godly manner . How far are they from Repentance who never had any of this godly sorrow ! Such are 1. The Papists , who leave out the very soul of Repentance ; making all penitential work consist in fasting , pennance , pilgrimages ; but there is nothing of spiritual sorrow in this ; they torture their bodies , but their hearts are not rent . What is this but the carkass of Repentance ? 2. Carnal Protestants , who are strangers to godly sorrow ; they cannot endure a serious thought , nor do they love to trouble their heads about sin . Paracelsus speaks of a Phrensie some have , which will make them die dancing . So sinners spend their lives in mirth ; they sing away sorrow , and go dancing to damnation . Some have lived many years , yet never put a drop in Gods bottle , nor do they know what a broken heart means : they weep and wring their hands , as if they were undone , when their estates are gone , but have no agony of soul for sin . There is a twofold sorrow ; 1. A rational sorrow , which is an act of the soul , whereby it hath a displacency against sin , and chuseth any torture rather than to admit of sin . 2. There is a sensitive sorrow , which is expressed by plenty of tears . The first of these is to be found in every child of God ; but the other , which is a sorrow running out at the eye , all have not : yet it is very commendable to see a weeping penitent . Christ counts those the great beauties which are tender-eyed ; and well may sin make us weep . We usually weep for the loss of some great good : By sin we have lost the favour of God. If Micah did so weep for the loss of a false God , Iudg. 18. 24. Ye have taken away my gods , and what have I more ? Then well may we weep for our sins , which have taken away the true God from us . SECTION III. 3. THE third Ingredient in Repentance , is confession of sin . Sorrow is such a vehement passion as will have vent : it vents it self at the eyes by weeping , and at the tongue by confession , Neh. 9. 2. The children of Israel stood and confessed their sins , Hos. 5. 15. I will go and return to my place , till they acknowledge their sins . 'T is a metaphor alludes to a Mother , who when she is angry , goes away from the child , and hides her face , till the child acknowledgeth its fault , and begs pardon . Gregory Nazianzene calls confession , a salve for a wounded soul. Confession is a self accusing , 2 Sam. 24. 17. Lo , I have sinned . Indeed among men it is otherwise : no man is bound to accuse himself , but desires to see his accuser ; but when we come before God we must accuse our selves : — me me adsum qui feci in me convertite Ferrum — And the truth is , by this self-accusing we prevent Satans accusing . In our confessions we tax our selves of pride , infidelity , passion ; now when Satan ( who is called The Accuser of the Brethren ) shall ●…ay these things to our charge , God will say , They have accused themselves already , therefore Satan , thou art non-suited , thy accusations come too late . Nay , the humble sinner doth more than accuse himself ; he doth as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sit in Judgement , and pass a sentence upon himself ; he confesseth that he hath deserved to be bound over to the wrath of God. And hear what the Apostle saith , 1 Cor. 11. 31. If we would judge our selves , we should not be judged * . But have not wicked men confessed sin , as Iudas and Saul ? yes , but theirs was not a true confession . That confession of sin may be right and genuine , these eight qualifications are requisite . 1. It must be voluntary * ; it must come as water out of a spring , freely . The confession of the wicked is extorted , like the confession of a man upon a rack . When a spark of Gods wrath flies into their conscience , or they are in fear of death , then they will fall to their confessions . Balaam , when he saw the Angels naked sword , could say , I have sinned , Numb . 22. 34. But true confession drops from the lips , as myrrhe from the tree , or honey from the comb , freely , Luk. 15. 18. I have sinned against Heaven and before thee . He charged himself with sin , before his Father charged him with it . 2. Confession must be with compunction ; the heart must deeply resent it * . A natural mans confessions run thorow him , as water thorow a pipe ; they do not at all affect him : but true confession leaves heart-wounding impressions on a man. Davids soul was burdened in the confession of his sins , Psal. 38. 4. As an heavy burden , they are too heavy for me . It is one thing to confess sin , and another thing to feel sin . 3. Confession must be sincere : our hearts must go along with our confessions . The hypocrite confesseth sin , but loves it ; like a thief that confesseth stoln goods , yet loves stealing . How many confess pride and covetousness with their lips , but ●…oul them as honey under their tongue . Austin saith before his conversion he confessed sin , and begg'd power against it , but his heart whispered within him , not yet Lord * ; he was afraid to leave his sin too soon . A good Christian is more honest ; his heart keeps pace with his tongue ; he is convinced of the sins he confesseth , and abhors the sins he is convinced of . 4. In true confession a man doth particularize sin . A wicked man acknowledgeth he is a sinner in general ; he confesseth sin by whole-sale ; his confession of sin is much like Nebuchadnezzars dream , Dan. 2. 3. I have dream'd a dream ; but he could not tell what it was , vers . 5. The thing is gone from me . So saith a wicked man , Lord , I have sinned , but he doth not know what the sin is , at least not remember : whereas a true convert acknowledgeth his particular sins . As it is with a wounded man , he comes to the Chyrurgion , and shews him all his wounds ; here I was cut in the head , there I was shot in the arm : So a mournful sinner confesseth the several distempers of his soul. Israel drew up a particular charge against themselves , Iudg. 10. 10. Wee have served Baalim . The Prophet Daniel recites the very sin which drew a curse along with it , Dan. 9 , 6. Neither have we hearkned unto thy servants the Prophets which spake in thy Name . By a diligent inspection into our hearts we may find some particular sin indulged , point that sin with a tear . 5. A true penitent confesseth sin in the fountain : he acknowledgeth the pollution of his nature . The sin of our nature is not only a privation of good , but an infusion of evil : It is like Canker to Iron , or a Stain to Scarlet * . David acknowledgeth his birth-sin , Psa. 51.5 . I was shapen in iniquity , and in sin did my Mother conceive me — * etiam embrioni haeserit peccatum — We are ready to charge many of our sins upon Satans temptations ; but this sin of our nature is wholly from our selves , we cannot shift it off to Satan : we have a root within that bears gall and wormwood , Deut. 29. 18. Our nature is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an abysse and seminary of all evil ; from hence come those scandals that infest the world . 'T is this pravity of nature which poisons our holy things ; 't is this which wings Gods judgements , and makes our mercies stick in the birth . O confess sin in the fountain ! 6. Sin is to be confessed with all its circumstances and aggravations : those sins doubtless are dyed in grain which are committed under the Gospel horison . Confess sins against knowledge , against grace , against vows , against experiences , against judgements , Psal. 78. 31. The wrath of God came upon them , and slew the fattest of them ; for all this they sinned yet still . These are killing aggravations which do accent and inhance our sins . 7. In confession we must so charge our selves as to clear God ; should the Lord be severe in his providences , and unsheath his bloody sword , yet we must acquit him , and acknowledge he hath done us no wrong . Nehemiah in his confessing of sin , vindicates Gods righteousness , Nehem. 9. 33. Howbeit thou art just in all that is brought upon us . Mauritius the Emperour , when he saw his wife slain before his eyes by Phocas , cryed out , Righteous art thou O Lord in all thy wayes . 8. We must confess our sins with a resolution not to act them over again . Some run from the confessing of sin , to the committing of sin . Like the Persians , who have one day in the year wherein they use to kill Serpents , and after that day suffer them to swarm again * . So many seem to kill their sins in their confessions , and afterwards let them grow as fast as ever , Isa. 1. 16. Cease to do evil . 'T is vain to confess , we have done those things which we ought not to have done , and continue still in doing so . Pharaoh confessed he had sinned , Exod. 9. 27. But when the thunder ceased , he fell to his sin again , vers . 33. He sinned yet more , and hardned his heart . Origen calls confession , the vomit of the soul , whereby the conscience is eased of that burden did lye upon it : Now when we have vomited up sin by confession , we must not return to this vomit . What King will pardon that man , who after he hath confessed his treason , practiseth new treason ? Thus we see how confession must be qualified . Is confession a necessary Ingredient in Repentance ? then here is a Bill of Indictment against four sorts of persons . 1. It reproves those that hide their sins : as Rachel hid her Fathers Images under her , Gen. 31. 34. Many had rather have their sins covered , than cured : They do with their sins , as with their pictures , draw a curtain over them ; or as some do with their Bastards , smother them . But though men will have no tongue to confess ; God hath an eye to see , he will unmask their treason * , Psal. 50. 21. I will reprove thee , and set them in order before thee . Those iniquities which men hide in their heart , shall be written one day on their forehead as with the point of a Diamond . They who would not confess sin as David , that they might be pardoned , shall confess sin as Achan , that they may be stoned . 'T is dangerous to keep the Devils counsel , Prov. 28. 13. He that covers his sin shall not prosper . 2. It reproves them , who do indeed confess sin , but it is by halves ; they do not confess all ; they confess the pence , but not the pounds ; they confess vain thoughts , or badness of memory , but not the sins they are most guilty of ; as rash anger , extortion , uncleanness . Like him in Plutarch , who complained his stomach was not very good , when his lungs were bad , and his liver rotten . But if we do not confess all , how do we think God will pardon all ? 'T is true , we cannot know the exact catalogue of our sins , but the sins which come within our view and cognizance , and which our hearts accuse us of , must be confessed as ever we hope for mercy . It reproves them who do in their confessions mince and extenuate their sins . A gracious soul labours to make the worst of his sins , hypocrites make the best of them ; they do not deny they are sinners , but yet do what they can to lessen their sins ; they indeed offend sometimes , but it is their nature , and it is long of such occasions . These are rather excuses than confessions , 1 Sam. 15. 24. I have sinned , I have transgressed the commandment of the Lord , because I feared the people . Saul layes his sin upon the people . They would have him spare the Sheep and Oxen. 'T was an Apology , not a self-indictment . This runs in a blood . Adam acknowledgeth he did taste the forbidden fruit , but instead of aggravating his sin , he translates it from himself to God , Gen. 3. 12. The woman whom thou gavest me , she gave me of the Tree , and I did eat : If I had not had this woman to be a tempter , I had not transgressed . — inscripsere deos sceleri * — . That is a bad sin indeed that hath no excuse : as it must needs be a very course Wooll which will take no dye . How apt are we to pare and curtail sin , and look upon it through the small end of the perspective , that it appears but as a little cloud , like the bigness of a mans hand , 1 King. 18. 44. It reproves them who are so far from confessing sin , that they boldly plead * for it : Instead of having tears to lament it , they use Arguments to defend it . If their sin be passion , they will justifie it , Ionah 9. 4. I do well to be angry . If it be covetousness , they will vindicate it . When men commit sin , they are the Devils Servants ; when they plead for it , they are the Devils Attorneys , and he will give them a fee. 2. Let us shew our selves penitents by sincere confession of sin . The Thief on the Cross made a confession of his sin , Luk. 23. 41. We indeed suffer justly . And Christ saith to him , This day shalt thou be with me in Paradise : Which possibly might occasion that speech of Austin , that confession of sin shuts the mouth of Hell , and opens the gate of Paradise . That we may make a free and ingenuous confession of sin , let us consider , Holy confession gives glory to God , Iosh. 7. 19. My Son , give I pray thee glory to God , the God of Israel , and make confession unto him . An humble confession exalts God : What a glory is it to him , that out of our own mouths he doth not condemn us ? While we confess sin , Gods patience is magnified in sparing , and his free-grace in saving such sinners . Confession is a means to humble the soul ▪ He that subscribes himself an Hell-deserving sinner , will have little heart to be proud : with the Violet he will hang down his head in humility . A true penitent confesseth he mingles sin with all he doth , therefore hath nothing to boast of . Uzziah , though a King , yet having a Leprosie in his forehead , he had enough to abase him , 2 Chron. 26. 19. So a child of a God , though he doth any good , yet acknowledgeth much evil to be in that good ; this layes all his feathers of pride in the dust . Confession gives vent to a troubled heart . When guilt lyes boiling in the conscience , confession gives ease . It is like the lancing of an Imposthume , which gives ease to the Patient . Confession purgeth out sin . Austin calls it , the Expeller of vice . Sin is a bad blood ; confession is like the opening of a vein to let it out . Confession is like the dung-gate , by which all the filth of the City was carryed forth , Nehem. 3. 13. Confession is like pumping at the leak , it lets out that sin which would else drown . Confession is the spunge that wipes off ▪ * the spots of the soul. Confession of sin endears Christ to the soul. If I say . I am a sinner , how precious will Christs blood be to me ! When Paul had confessed a body of sin , he presently breaks forth into a gratulatory triumph for Christ , Rom. 7. 25. Thanks be to God through Iesus Christ * . If a debtor confess a Iudgement , yet the creditor will not exact the debt , but appoint his own Son to pay it , will not the debtor be very thankful ? So when we confess the de●… and that though we should for ever 〈◊〉 in Hell we cannot pay it ; that God should appoint his own Son to lay down his blood for the payment of our debt , how is free-grace magnified , and Jesus Christ eternally loved and admired ! Confession of sin makes way for pardon * . No sooner did the Prodigal come with a confession in his mouth , I have sinned against Heaven , but his Fathers heart did melt towards him , and he kissed him , Luk. 15. 20. When David said , I have sinned , the Prophet brings him a box with a pardon , The Lord hath put away thy sin , 2 Sam. 12. 13. * He who doth sincerely confess sin , hath Gods bond for a pardon , 1 Ioh. 1. 9. If we confess our sins , he is faithful and just to forgive us our sins . Why doth not the Apostle say , if we confess , he is merciful to forgive our sins ? no , but he is just ; because he hath bound himself by promise to forgive such . He who confesseth sin , and comes with a penitent heart by faith in Christ , * Gods truth and justice is ingaged for the pardoning of that man. How reasonable and easie is this command , that we should confess sin ! 1. It is a reasonable command . For if one hath wronged another , what more rational than to confess he hath wronged him ? We having wronged God by sin , how equal and consonant to reason is it that we should confess the offence . 2. It is an easie command . What a vast difference is there between the first Covenant and the second . In the first Covenant it was , If thou committest sin thou diest ; In the second Govenant it is , If thou confessest sin thou shalt have mercy . In the first Covenant no surety was allowed , under the Covenant of Grace , if we do but confess the debt , Christ will be our Surety . What way could be thought of more ready and facile for the salvation of man , than an humble confession ? Ier. 3. 13. Only acknowledge thy iniquity . I do not ask for sacrifices of Ramms to expiate thy guilt ; I do not bid thee part with the fruit of thy body , for the sin of thy soul , Only acknowledge thy iniquity . Do but draw up an Indictment against thy self , and plead guilty , and thou shalt be sure of mercy . Methinks all this should render this duty amiable . Throw out the poison of sin by confession , and this day is salvation come to thy house * . Let this suffice to have spoken of our confession of sin to God. Only there remains one case of conscience . Whether we are bound to confess our sins to men ? The Papists insist much upon auricular confession * . That one must confess his sins in the ear of the Priest , or he cannot be absolved . They urge that , Iam. 5. 16. Confess your sins one to another . But this Scripture makes little for their purpose * . It may as well be meant that the Priest should confess to the people , as the people to the Priest. Auricular confession is one of the Popes Golden Doctrines : Like the Fish in the Gospel , it hath money in its mouth , Matth. 17. 27. When thou hast opened his mouth , thou shalt find a piece of money . But though I am not for confession to men in a Popish sense , yet I think in three cases there ought to be confession to men . 1. In case a person hath fallen into a scandalous sin , and by it hath been an occasion of offence to some , and of falling to others , * he ought to make a solemn and open acknowledgement of his sin , that his repentance may be as visible as his scandal , 2 Cor. 2. 6 , 7. 2. In case a man hath confessed his sin to God , yet still his conscience is burdened , and he can have no ease in his mind , it is very requisite that he should confess his sins to some prudent pious friend that may advise him , and speak a word in due season , Iam. 5. 17. It is a sinful modesty in Christians , that they are no more free with their Ministers , * and other spiritual friends , in disburdening themselves , and opening the sores and troubles of their souls to them . If there be a thorn sticking in the conscience , it is good to make use of those who may help to pluck it out . 3. In case any man hath slandered another , * and by clipping his good name , hath made it weigh lighter , he is bound to make confession . The Scorpion carries his poison in his tail ; the slanderer in his tongue ; his words pierce deep like the quills of the Porcupine . That person who hath murdered another in his good name , or by bearing false witness , hath damaged him in his estate , ought to confess his sin , and ask forgiveness , Matth. 5. 24. If thou bring thy gift to the Altar , and there remembrest that thy Brother hath ought against thee , * go thy way , first be reconciled to thy Brother , and then come and offer thy gift . How can this reconciliation be but by confessing the injury ? Till this be done , God will accept of none of thy services : Do not think the holiness of the Altar will priviledge thee ; thy praying and hearing is in vain , till thou hast by confessing thy fault to thy Brother appeased his anger . SECT . IV. 4. THE fourth Ingredient into Repentance , is , shame , Ezek. 43. 10. That they may be ashamed of their iniquities . Blushing is the colour of vertue * . When the heart hath been made black with sin , grace makes the face red with blushing , Ezra 9. 6. I am ashamed and blush to lift up my face . The repenting Prodigal was so ashamed of his excess , that he thought himself not worthy to be called a Son any more , Luk. 15. 21. Repentance causeth an holy bashfulness . If Christs blood were not at the heart , there would not so much blood come in the face . There are nine Considerations about sin may cause shame . 1. Every sin makes us guilty , and guilt usually breeds shame . Adam never blushed in the time of Innocency ; while he kept the whiteness of the Lilly , he had not the blushing of the Rose ; but when he had defloured his soul by sin , then he was ashamed : Sin hath tainted our blood , we are guilty of High-treason against the Crown of Heaven . This may cause an holy modesty and blushing . 2 ▪ In every sin there is much unthankfulness , and that is matter of shame . He who is upbraided with ingratitude will blush ; we have sinned against God when he hath given us no cause , Ier. 2. 5. What iniquity have your Fathers found in me ? Wherein hath God wearied us , unless his mercies have wearied us ? O the silver drops that have fallen on us ! we have had the finest of the Wheat , we have been fed with Angels food : The golden Oyl of Divine Blessing hath run down on us from the head of our heavenly Aaron . And to abuse the kindness of so good a God , how may this make us ashamed ! Cesar took it unkindly at the hands of Brutus , on whom he had bestowed so many favours ; when he came to stab him ; What thou my Son Brutus ? O ungrateful to be worse for mercy ! Aelian reports of the Vulture , that it draws sickness from perfumes * So to contract the disease of pride and luxury from the perfume of Gods mercy , how unworthy is it ? What to requite evil for good ? to kick against our feeder ? * Deut. 32. 15. To make an Arrow of Gods mercies , and shoot at him , to wound him with his own blessing , * O horrid ingratitude ! Will not this dye our faces of a deep Scarlet ? Unthankfulness is a sin so great , that God himself stands amazed at it , Isa. 1. 2. Hear O Heavens , and give ear O Earth , I have nourished and brought up children , and they have rebelled against me . And surely that sin which makes God wonder , may make us blush . 3. Sin hath made us naked , and that may breed shame . Sin hath stripped us of our white Linnen of Holiness ; it hath made us naked and deformed in Gods eye , which may cause blushing . When Hanun had abused Davids servants , and cut off their garments , so that their nakedness did appear , the text saith , The men were greatly ashamed . 2 Sam. 10. 5. 4. Our sins have put Christ to shame * , and shall not we be ashamed ? The Jews arrayed him in Purple , they put a Reed in his hand , spat in his face , and in his greatest Agonies reviled him : Here was the shame of the Cross , and that which aggravated the shame , was to consider the eminency of his person , as he was the Son of God , and the innocency of his life , as he was the Lamb of God. Did our sins put Christ to shame , and shall they not put us to shame ? Did he wear the Purple , and shall not our cheeks wear Crimson ? Who can behold the Sun as it were blushing at Christs passion , and hiding it self in an ecclipse , and his face not blush ? 5. Many sins which we commit , are by the special instigation of the Devil , and will not this cause shame ? The Devil put it into Iudas his heart to betray Christ , Ioh. 13. 2. He filled Ananias heart to lye , Act. 5. 3. He often stirs up our passions , Iam. 3. 6. Now , as it is a shame to bring forth a child illegitimate ; so to bring forth such sins as may call the Devil Father . 'T is said , the Virgin Mary conceived by the power of the Holy Ghost , Luk. 2. 35. But we often conceive by the power of Satan . When the heart conceives pride , lust , malice , it is very often by the power of the Devil . May not this make us ashamed to think that many of our sins are committed 〈◊〉 〈◊〉 with the old Serpent . 6. Sin like Cyrcies inchanting cup , turns men into beasts , and is not that matter of shame ? Psa. 49. 12. Sinners are compared to Foxes , Luk. 13. 32. Wolves , Mat. 7. 15. Asses , Iob 11. 12. Swine , 2 Pet. 2. 22. A sinner is a Swine with a mans head . He who was once in dignity little less than the Angels , is now become like the beasts . Grace in this life doth not wholly obliterate this bruitish temper . Agur that good man cryes out , Sure I am more bruitish than any , Prov. 30. 2. But common sinners are in a manner wholly bruitified ; they do not act rationally , but are transported by the violence of their lusts and passions . How may this make us ashamed , who are thus degenerated below our own species ? Our sins have taken away that noble , masculine spirit which once we had . The Crown is fallen from our head . Gods Image is defaced , reason is ecclipsed , conscience stupified . We have more in us of the brute , than the Angel. 7. In every sin there is folly , Ier. 4. 22. A man will be ashamed of his folly . Is not he a fool that laboureth more for the bread that perisheth , than for the bread of life ? Is not he a fool , that for a lust or trifle will lose Heaven ? Like Tiberius , who for a draught of drink , forfeited his Kingdom ? Is not he a fool , that will to safeguard his body , injure his soul ? As if one should let his arm or head be cut to save his Vest. — naviget antyciras — Is not he a fool that will believe a temptation before a promise ? Is not he a fool that minds his recreation more than his salvation ? How may this make men ashamed to think , that they inherit not so much Land as folly , Prov. 14. 18. 8. That which may make us blush , is , that the sins we commit are far worse than the sins of the Heathen : we act against more light : To us have been committed the Oracles of God. The same sin committed by a Christian , is worse than by an Indian , because he sins against clearer conviction ; which is like the Dye to the Wooll , or the weight put into the scale , which makes it weigh heavier . 9. Our sins are worse than the sins of the Devils . 1. The lapsed Angels never sinned against Christs blood ; Christ died not for them ; the medicine of his merit was never intended to heal them ; but we have affronted and disparaged his blood by unbelief . 2. The Devils never sinned against Gods patience ; as soon as they apostatized they were damned : God never waited for the Angels * : but we have spent upon the stock of Gods patience ; he hath pitied our weakness , born with our frowardness ; his Spirit hath been repulsed , yet hath still importuned us , and would take no denyal : Our carriage hath been so provoking , as would have tyred not only the patience of a Moses , but of all the Angels . We have put God to it , and made him weary of repenting , Ier. 15. 6. 3. The Devils never sinned against example ; they were the first that sinned , and were made the first example . We have seen the Angels , those morning Stars , fall from their glorious Orb ; we have seen the old world drowned , Sodom burnt , yet have ventured upon sin . How desperate is that thief , who robs in the ●…ery place where his fellow hangs in chains ; and surely if we have out-sinn'd the Devils , it may well put us to the blush . 1. Is shame an Ingredient into Repentance , then how far are they from being penitents , who have no shame ? many have sinned away shame , Zeph. 3. 5. The unjust knoweth no shame * . It is a great shame not to be ashamed ; the Lord sets it as a brand upon the Jews , Ier. 6. 15. Were they ashamed when they committed abomination ; nay , they were not at all ashamed , neither could they blush * . The Devil hath stoln shame from men . When one of the Persecutors in Queen Maries time * was upbraided with his bloodiness to the Martyrs ; I see nothing ( saith he ) to be ashamed of . Many are no more ashamed of their sin , than King Nebuchadnezzar was of his being turned to grass . When men have hearts of Stone , and foreheads of Brass , 't is a sign the Devil hath taken full possession of them * . There is no creature capable of shame but man : the bruit beasts are capable of fear and pain , but not capable of shame : you cannot make a beast blush : such do too much resemble the beasts who cannot blush for sin . 1. There are some so far from this holy blushing , that they are proud of their sins ; they are proud of their long hair : These are the Devils Nazarites , 1 Cor. 11. 14. Doth not nature it self teach you , that if a man have long hair , it is a shame to him ? It confounds the distinction of sexes . Others are proud of their black spots ; and what if God should turn them into blew spots ? 2. Others are so far from being ashamed of sin , that they glory in their sins , Phil. 3. 19. Who glory in their shame * . Some are ashamed of that which is their glory ; they are ashamed to be seen with a good Book in their hand ; others glory in that which ●…s their shame : They look on sin as a piece of gallantry : the sweare●… thinks his speech most graceful , when it is interlarded with oaths : The drunkar●… counts it a glory , that he is mighty t●… drink , Isa. 5. 22. But when men shall b●… cast into a fiery furnace , heat seven times hotter by the breath of the Almighty , the●… let them boast of sin as they see cause . 2. Let us shew our penitency by modest blushing , Ezra 9. 6. O my God , blush to lift up my face . My God , there was faith ; I blush , there was repentance . Hypocrites will confidently avouch God to be their God , but they know not how to blush . O let us take holy shame to our selves for sin * . Be assured , the more we are ashamed of sin now , the less we shall be ashamed at Christs coming . If the sins of the godly be mentioned at the day of Judgement , it will not be to shame them , but to magnifie the riches of Gods grace in pardoning them . Indeed the wicked shall be ashamed at the last day , they shall sneak and hang down their heads , but the Saints shall then be as without spot , Ephes. 5. 27. so without shame ; therefore they are bid to lift up their heads , Luk. 21. 28. SECT . V. 5. THE fifth Ingredient unto Repentance , is hatred of sin . The Schoolmen distinguish of a twofold hatred . The Doctrine of Repentance . Odium Abominationis , & Odium Inimicitiae . 1. There is an hatred of Abomination , or loathing , Ezek. 36. 31. Ye shall loath your selves for your iniquities . A true penitent is a sin-loather . If a man loath that which makes his stomach sick , much more that which makes his conscience sick : 'T is more to loath sin , than to leave it . One may leave sin for fear , as in a storm the Plate and Jewels are cast over-board : but the nauseating and loathing of sin , argues a detestation of it . Christ is never loved , till sin be loathed . Heaven is never longed for , till sin be loathed . When the soul sees an issue of blood runing , he cries out , Lord , when shall I be freed from this body of death ? When shall I put off these filthy garments of sin , and have the fair mitre of glory set upon my head * ? Let all our self-love be turned into self-loathing . We are never more precious in Gods eyes , than when we are lepers in our own . 2. There is an hatred of Enmity . There is no better way to discover life than by motion : The eye moves , the pulse beats . So to discover Repentance , there is no better sign , than by an holy antipathy against sin . Hatred ( saith Cicero ) is anger boiled up to an inveteracy * . Sound Repentance begins in the love of God , and ends in the hatred of sin . But how may true hatred of sin be known ? 1. When a mans spirit is set against sin . The tongue doth not only inveigh against sin , but the heart abhors it * . So that let sin be never so curiously painted , it is odious . As we abhor the picture of one whom we mortally hate , though it be exactly drawn . — Non amo te Sabidi — Suppose a dish be finely cooked , and the sauce good , yet if a man hath an antipathy against the meat , he will not taste it . So let the Devil cook and dress sin with pleasure and profit , yet a true penitent having a secret abhorrency of it , doth disgust it , and will not meddle with it . 2. True hatred of sin is universal ; and that two waies . In respect 1. Of the Faculties . 2. Of the Object . 1. Hatred is universal in respect of the Faculties : That is , there is a dislike of sin , not only in the judgement , but in the will and affections : For many an one is convinced that sin is a vile thing , and in his judgement hath an aversation from it , but yet he tasts sweetness , and hath a secret complacency in it . Here is a disliking sin in the judgement , and an embracing it in the affections * : Whereas in true Repentance , the hatred of sin is in all the faculties ; not only in the intellectual part , but chiefly in the will , Rom. 7. 15. What I hate , that do I. Paul was not free from sin , yet his will was against it . 2. Hatred is universal in respect of the Object . He that hates one sin , hates all . Aristotle saith , hatred is against the whole kind * . He that hates a Serpent , hates all Serpents , Psal. 119. 104. I hate every false way . Hypocrites will hate some sins which do ecclipse their credit , but a true convert hates all sins ; gainful sins , complexion-sins , the very stirrings of corruption . Paul hated the motions of sin , Rom. 7. 23. 3. True hatred is against sin quatenus sin . An holy heart detests sin for its int●…nsick pollution . Sin leaves a●…ain upon the soul. A regenerate person abhors sin , not only for the curse , but the contagion : He hates this Serpent not only for its s●…ing , but its poison : He hates sin not only for Hell , but as Hell. 4. True hatred is implacable , it will never be reconciled to sin any more . Anger may be reconciled , hatred cannot . Sin is that Amalek , which is never to be taken into favour again . The war between a child of God and sin , is like the war between those two Princes , 1 King. 14. 30. There was war between Rehoboam and Ieroboam all their daies . 5. Where there is a real hatred , we do not only oppose sin in our selves , but in others . The Church of Ephesus could not bear with them that were evil , Rev. 2. 2. Paul sharply censured Peter for his dissimulation , though he were an Apostle . Christ in an holy displacency whipt the money-changers out of the Temple , Ioh. 2. 15. He would not suffer the Temple to be made an Exchange . Nehemiah rebuked the Nobles for their Usury , Neh. 5. 7. And their Sabbath-prophanation , Neh. 13. 7. A sin-hater will not endure wickedness in his family , Psal. 101. 7. He that worketh deceit shall not dwell in my house . What a shame is it when Magistrates can shew height of spirit in their passions , but no heroick spirit in suppressing vice . Such as have no antipathy against sin , are strangers to Repentance : Sin is in them , as poison in a Serpent , which being natural , is delightful . 1. How far are they from Repentance , who instead of hating sin , love sin . To the godly sin is as a thorn in the eye ; to the wicked it is as a crown on the head , Ier. 11. 15. When thou dost evil , then thou rejoycest . Loving of sin is worse than committing it . A good man may run into a sinful action unawares , but to love sin is desperate . What is it makes a Swine , but loving to tumble in the mire ? What is it makes a Devil , but loving that which opposeth God ? To love sin shews that the will is in sin ; and the more of the will in a sin , the greater the sin * . Wilfulness makes it a sin not to be purged by sacrifice , Heb. 10. 26. O how many are there that love the forbidden fruit ! They love their oaths and adulteries ; they love the sin , and hate the reproof . Solomon speaks of a generation of men , Eccles. 9. 3. Madness is in their heart while they live . So for men to love sin , to hug that which will be their death , to sport with damnation ; Madness is in their heart . It perswades us to shew our Repentance by a bitter hatred of sin . There is 〈◊〉 deadly antipathy between the Scorpion and the Crocodile , such should there ●…e between the heart and sin . What is there in sin that may make a pe●…itent hate it ? Sin is the cursed thing* , the most mis-shapen Monster . The Apostle useth a very emphatical word to express it , Rom. 7. 13. That sin might become exceeding sinful ; or as it is in the Greek , hyperbolically sinful * . Now that sin is an hyperbolical mischief , and deserves hatred , will appear , if we look upon sin in a fourfold notion . 1. Look upon sin in the original of it , whence it comes ; it fetcheth its pedigree from Hell , 1 Ioh. 3. 8. He that commiteth sin is of the Devil , for the Devil sinneth from the beginning . Sin is the Devils proper work . 'T is true , God hath a hand in ordering sin , but Satan hath an hand in acting it . Now how hateful is it to be doing that which is the peculiar work of the Devil ? nay ▪ which makes men Devils * . Ioh. 6. 7. 2. Look upon sin in its nature , and it will appear very hateful . See how the Scripture hath pensiled it out . 1. Sin is a dishonouring of God , Rom. 2. 23. — 2. Sin is a despising of God , 1 Sam. 2. 30. — 3. It is a fretting of God , Ezek. 16. 43. — 4. It is a wearying of God , Isa. 7. 13. — 5. It is a breaking the heart of God , Ezek. 6. 9. I am broken with your whorish heart ; as a loving husband is with the unchast carriage of his wife . — 6. Sin , when acted to the height , is a crucifying Christ afresh , and putting him to open shame , Heb. 6. 6. That is , impudent sinners pierce Christ in his Saints , and were he now upon earth , they would crucifie him again in his person . Behold the odious nature of sin . 3. Look upon sin in its comparison , and it appears ghastly . Compare sin either with affliction , or Hell , and it is worse than both . 1. Compare sin with Affliction ; sickness , poverty , death , and it is worse than these . There 's more malignity in a drop of sin , than in a Sea of affliction . For Sin is the cause of affliction ; and the cause is more than the effect . The sword of Gods justice lies quiet in the scabbard ●…ill sin draws it out . Affliction is good for us , Psal. 119. 71. It is good for me that I was afflicted . Affliction causeth Repentance , 2 Chron. 33. 12. The Viper being stricken , casts up its poison . So Gods Rod striking us , we spit away the poison of sin . Affliction betters our grace . Gold is purest , and Juniper sweetest in the fire . Affliction prevents damnation , 1 Cor. 11. 32. Therefore Maurice the Emperour prayed to God to punish him in this life , that he might not be punished hereafter . So that affliction is many waies for our good * ; but sin hath no good in it . Manasseh's affliction brought him to humiliation , but Iudas his sin brought him to desperation ▪ Affliction doth only reach the body , but sin goes further , it poisons the fancy , disorders the affections . Affliction is but corrective , sin is destructive . Affliction can but take away the life * , sin takes away the soul , Luk. 12. 20. A man that is afflicted may have his conscience quiet * . When the Ark was tossed on the waves , Noah could sing in the Ark. When the body is afflicted and tossed , a Christian can make melody in his heart to the Lord , Ephes. 5. 19. But when a man commits sin , conscience is terrified ; witness Spira , who upon his abjuring the Faith , said , he thought the damned spirits did not feel those torments which he inwardly endured . In affliction one may have the love of God * , Rev. 3. 19. If a man should throw a bag of money at another , and in throwing it should hurt him a little , and raise the skin , he would not take it unkindly , but look upon it as a fruit of love : So when the Lord bruiseth us with affliction , it is to enrich us with the golden graces and comforts of his Spirit ; all is in love . But when we commit sin , God withdraws his love . When David had sinned , he felt nothing but displeasure from God , Psal. 97. 2. Clouds and darkness are round about him . David found it so ; he could see no Rainbow , no Sun-beam , nothing but clouds and darkness about Gods face . That sin is worse than affliction , is evident , because the greatest judgement God laies upon a man in this life , is to let him sin without controll . When the Lords displeasure is most severely kindled against a person , he doth not say , I will bring the Sword and Plague on this man , but I will let him sin on , Psal. 81. 11. So I gave them up to their own hearts lusts * . Now if the giving a man up to his sins ( in the account of God himself ) is the most dreadful evil , then sin is far worse than affliction ; and if it be so , then how should it be hated by us ! 2. Compare sin with Hell , and you shall see that sin is worse . Torment hath its emphasis in Hell , yet nothing there , is of so bad an aspect as sin . 1. Hell is of Gods making ; but sin is none of his making . Sin is the Devils creature . 2. The torments of Hell are a burden only to the sinner , but sin is a burden to God. Amos 2. 13. I am pressed under you , as a Cart is pressed with sheaves . 3. In the torments of Hell there is something that is good , namely , the execution of divine justice . There is justice to be found in Hell : but sin is a piece of the highest injustice ; it would ▪ rob God of his glory , Christ of his purchase , the soul of its happiness : Judge then if sin be not a most hateful thing , that is worse than affliction or Hell. 4. Look upon sin in the issue and consequence , and it will appear hateful . Sin reacheth the body ; it hath exposed it to variety of miseries . We come into the world with a ●…ry , and go out with a groan ; which made the Thracians weep * on their childrens birth-day , to consider the calamities they were to undergo in the world . Sin is the Trojan Horse , out of which come a whole Army of troubles . I need not name them , because almost every one feels them . While we suck the hony , we are pricked with the briar . Sin gives a dash in the wine of our comforts ; it digs our grave , Rom. 5. 12. Sin reacheth the soul : By sin we have lost the Image of God , wherein did consist both our sanctity and majesty . Adam in his pristine glory , was like an Herald that hath his Coat of Arms upon him ; all reverence him because he carries the Kings Coat of Arms ; but pull this Coat off , and no man regards him . Sin hath done this disgrace to us , it hath plucked off our Coat of Innocency ; but that is not all ; this bearded arrow of sin would strike yet deeper ; it would for ever separate us from the beatifical vision of God , in whose presence is fulness of joy . If sin then be so hyperbolically sinful , it may swell our spleen , and stir up our implacable indignation against it . As Ammons hatred of Tamar was greater than the love wherewith he had loved her , 2 Sam. 13. 15. So we should hate sin infinitely more than ever we loved it . SECT . VI. 6. THE sixth Ingredient in Repentance , is turning from sin . Reformation is left last to bring up the rear of Repentance . What though one could with Niobe , weep himself into a stone , if he did not weep out sin ? True Repentance , like aqua fortis , eats asunder the Iron chain of sin ; therefore weeping and turning are put together , Ioel 2. 12. After the cloud of sorrow hath dropped in tears , the firmament of the soul is clearer , Ezek. 14. 6. Repent and turn your selves from your Idols , and turn away your faces from all your abominations . This turning from sin is called a forsaking of sin , Isa. 55. 7. As a man forsakes the company of a thief or forcerer . 'T is called a putting sin far away , Iob 11. 14. As Paul ▪ put away the Viper , and shook it into the fire , Act. 28. 5. Dying to sin is the life of Repentance * . That very day a Christian turns from sin , he must enjoyn himself a Perpetual Fast. The eye must fast from impure glances ; the ear must fast from hearing slanders ; the tongue must fast from oaths ; the hands must fast from bribes ; the feet must fast from the path of the harlot ; and the soul must fast from the love of wickedness . This turning from sin implies a notable change . There is a change wrought in the heart . The flinty heart is become fleshly . Satan would have Christ prove his Deity , by making stones become bread . Christ hath wrought a far greater miracle , in making stones become flesh . In Repentance Christ turns an heart of stone into flesh . There is a change wrought in the life . Turning from sin is so visible , that others may discern it ; therefore it is called a change from darkness to light , Ephes. 5. 8. Paul after he had seen the heavenly vision , was so turned , that all men wondred at the change ▪ Act. 9. 21. Repentance turned the Jaylor into a Nurse and Physician , Act. 16. 33. He took the Apostles and washed their wounds , and set meat before them . A ship that is going Eastward , there comes a wind and turns it Westward : So that a man before was sailing Hell-ward , the contrary wind of the Spirit blows , and turns his course , and causeth him to sail Heaven-ward . Chrysostom speaking of the Ninivites Repentance , saith , that had a stranger who had seen Ninevehs excess , gone after they repented into the City , it was so metamorphosed and reformed , that he would scarce have believed it was the same City . Such a visible change doth Repentance make in a person , as if another so●…l did lodge in the same body * . Now , that the turning from sin be rightly qualified , these few things are requisite . 1. It must be a turning from sin with the heart : the heart is the primum vivens , the first thing that lives , and it must be the primum vertens , the first thing that turns . The heart is that the Devil doth most strive for . Never did he so strive for the body of Moses , as he doth for the heart of man : in Religion the heart is all : if the heart be not turned from sin , it is no better than a lye , Ier. 3. 10. Her treacherous Sister Iudah , hath not turned to me with the whole heart , but feignedly : or as the Hebrew , in a lye * . Iudah did make a shew of Reformation , she was not so grosly idolatrous as the ten Tribes ; yet , Iudah was worse than Israel ; she is called treacherous Iudah ; she pretended to a reformation ; but it was not in truth ; her heart was not for God ; she turned not with the whole heart . 'T is odious to make a shew of turning from sin , yet the heart is in league with it * . I have read of one of our Saxon Kings who was baptized , that in the same Church he had one Altar for the Christian Religion , another for the Heathen * . God will have the whole heart turned f●…om sin . True Repentance must have no reserves or inmates . 2. It must be a turning from all sin , Isa. 55. 7. Let the wicked forsake his way . A real penitent turns out of the road of sin ; every sin is abandoned : As Iehu would have all the Priests of Baal slain , not one must escape , 2 King. 10. 24. So a true convert seeks the destruction of every lust ; he knows how dangerous it is to entertain any one sin * . He that hides one rebel in his house , is a traitor to the Crown ; and he that indulgeth one sin , is a traiterous Hypocrite . 3. It must be a turning from sin upon a spiritual ground . A man may restrain the acts of sin , yet not turn from sin in a right manner . Acts of sin may be restrained out of fear , or design ; but a right penitentiary turns from sin out of a religious principle , and that is , love to God. If sin did not bear such bitter fruit , if death did not grow on this tree , yet a gracious soul would forsake it out of love to God : This is the most kindly turning from sin . When things are frozen and congealed , the best way to separate them is by fire : When men and their sins are congealed together , the best way to separate them , is the fire of love . Three asking one another what made them leave sin ; saith one , I think of the joys of Heaven ; saith another , I think of the torments of Hell ; but saith the third , I think of the love of God , and that makes me forsake it ? How shall I offend the God of love ? 4. It must be such a turning from sin , as turns unto God. This is in the text , That they should repent and turn unto God * . Turning from sin , is like the pulling the Arrow out of the wound ; turning to God , is like the pouring in of the Balsom . We read in Scripture of a Repentance from dead works , Heb. 6. 1. * and a Repentance towards God , Act. 20. 21. * Unsound hearts pretend to leave old sins , but they do not turn to God , or embrace his service . 'T is not enough to forsake the Devils quarters , but we must get under Christs banner , and wear his colours . The repenting Prodigal did not only leave his Harlots , but did arise and go to his Father . It was Gods complaint , Hos. 7. 16. They return , but not to the most High. In true Repentance the heart points directly to God , as the Needle to the North-pole . 5. The true turning from sin is such a turn , as hath no return , Hos. 14. 8. Ephraim shall say , what have I to do any more with Idols * ? The forsaking sin must be like the forsaking ones native soil , never to return more to it . Some have seemed to be converts , and to have turned from sin , but they have returned to their sins again * . This is a returning ●…o folly * . It is , A fearful sin . For 1. It is against clear light : He who did once leave his sin , it is to be supposed he felt it bitter in the pangs of conscience , yet he returned to it again ; he must needs sin against the illuminations of the Spirit . 2. It reproacheth God , Ier. 2. 5. What iniquity have your Fathers found in me , that they are gone from me ? He that returns to sin , doth interpretatively charge God with some evil . If a man put away his wife , it implies he knows some fault by her . To leave God , and return to sin ▪ is tacitly to asperse the Deity . God who hates putting away , Mal. 2. 16. hates that he himself should be put away . To return to sin , gives the Devil more power over a man than ever , Mat. 12. 43. When a man turns from sin , the Devil seems to be cast out of him ; but when he returns to sin , here is the Devil entring into his house again , and taking possession , and the last state of that man is worse than the first . When a prisoner hath broken prison , and the Jaylour gets him again , he will lay stronger Irons upon him He who leaves off a course of sinning , doth as it were break the Devils prison ; but if Satan takes him returning to sin , he will hold him faster , and take fuller possession of him than ever . O take heed of this * ! A true turning from sin , is a divorcing it , so as never to come near it any more : and whoever is thus turned from sin is a blessed person , Act. 3. 26. God having raised up his Son Iesus , sent him to bless you , in turning every one of you from his iniquities . Is turning from sin a necessary ▪ Ingredient in Repentance , then there is but little Repentance to be found . People are not turned from their sins , they are still the same they were . Proud they were , and so they are still . Like the beasts in Noahs Ark , they went into the Ark unclean , and came out unclean . Men come to Ordinances impure , and go away impure . Though men have seen so many changes without , yet there is no change wrought within , Isa. 9. 13. The people turneth not to him that smiteth . How can they say they repent who do not turn ? Are they washed in Iordan , who have still their Leprosie upon their forehead ? May not God say to the unreformed , as once to Ephraim * , Hos. 4. 17. Ephraim is joyned to Idols , let him alone . So , here is a man joyned to his drunkenness , and uncleanness , let him alone , let him go on in sin * ; but if there be either justice in Heaven , or vengeance in Hell , he shall not go unpunished . Use 2. It reproves them 1. Who are but half-turned ; and who are these ? Such as turn in their judgement , but not in their practice ; they cannot but acknowledge that sin , like Saturn , hath a bad aspect and influence , and will weep for sin , yet are so bewitched with it , that they have no power to leave it ; their corruptions are stronger than their convictions : These are half-turned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , almost Christians , Act. 26. 28. They are like Ephraim , who was a * Cake baked on one side , and dough on the other , Hos. 7. 8. — They are but half-turned , who turn only from gross sin , but have no intrinsick work of grace . They do not prize Christ ▪ or love holiness . 'T is with civil persons , as with Ionah , he got a gourd to defend him from the heat of the Sun , and he thought now he was safe , but a worm presently ariseth and devours the gourd . So men , when they are turned from gross sin , think their civility will be a gourd to defend them from the wrath of God , but at death there ariseth the worm of conscience and smites this gourd , and then their hearts fail , and they begin to despair . They are but half-turned , who turn from many sins , but are unturned from some special sin . There is an harlot in the bosom they will not let go . As if a man should be cured of several diseases , but hath a canker in his breast , and that kills him . It reproves such whose turning is as good as no turning ; who have one Devil goes out of them , and another enter●… they turn from swearing to slandering , from profuseness to covetousness : Like a sick man that turns from a tertian Ague to a quartan . Such turning will turn men to Hell. Let us in this shew our selves penitents , in turning from sin to God * . There are some persons I have little hope to prevail with : Let the trumpet of the word sound never so shrill , let threatnings be thundered out against them , let some flashes of Hell fire be thrown in their faces , yet they will have the other game at sin . These persons seem to be like the Swine in the Gospel , carried down by the Devil violently into the Sea ; they will rather damn than turn , Ier. 8. 5. They hold fast deceit , they refuse to return : But if there be any candour or sobriety in us , if conscience be not cast into a dead sleep , let us listen to the voice of the charmer , and turn to God our supream good . How often doth God call upon us to turn to him ? He swears , Ezek. 33. 11. As I live , I desire not the death of the sinner , turn ye , turn ye , &c. * God had rather have our repenting tears , than our blood . Turning to God makes for our profit : Our Repentance is no benefit to God , but to us . If a man drinks of a fountain , he benefits himself , not the fountain : if he beholds the light of the Sun , he himself is refreshed by it , not the Sun. If we turn from our sins to God , God is not advantaged by it ; it is only we our selves reap the benefit ; therefore self-love should prevail with us , Prov. 9. 12. If thou be wise , thou shalt be wise for thy self . If we turn to God , he will turn to us ; he will turn his anger from us , and his face to us . It was Davids prayer , Psal. 86. 16. O turn unto me , and have mercy upon me . Our turning will make God turn , Zach. 1. 3. Turn ye unto me , saith the Lord , and I will turn unto you . He who was an enemy will turn to be our friend : If God turn to us , the Angels are turned to us ; we shall have their tutelage and guardianship , Psal. 91. 11. If God turn to us , all things shall turn to our good ; mercies and afflictions ; we shall taste honey at the end of the Rod. Thus we have seen the several Ingredients of Repentance . CHAP. V. Shewing the reasons enforcing Repentance . I Proceed next to the reasons which do enforce Repentance . 1. From Gods soveraign command , Act. 17. 30. He commandeth men every where to repent . Repentance is not arbitrary ; 't is not left to our choice whether we will repent or no , but it is an indispensible command * . God hath enacted a Law in the High Court of Heaven , that no sinner shall be saved but the repenting sinner ; and he will not break his own Law. Though all the Angels should stand before God , and beg the life of an irrepenting person , God would not grant it , Exod. 34. 6. The Lord God , merciful and gracious , keeping mercy for thousands , and that will by no means clear the guilty . Though God is more full of mercy , than the Sun is of light , yet he will not forgive a sinner while he goes on in his guilt : He will by no means clear the guilty . 2. The pure nature of God denies communion with an impenitent creature . Till the sinner repent , God and he cannot be friends , Isa. 1. 16. Wash ye , make ye clean . Go steep your selves in the brinish waters of Repentance , Ver. 18. Come now and let us reason together . Now , saith God , I will parley with you , but else come not near me . What communion hath light with darkness ? How can the righteous God indulge him that goes on still in his trespasses ? Exod. 23. 7. I will not justifie the wicked . If God should be at peace with a sinner before he repent , he should seem to like and approve all that he hath done ; he should go against his own holiness . 'T is inconsistent with the sanctity of Gods nature to pard on a sinner while he is in the act of rebellion . 3. Sinners continuing in impenitency , are out of Christs commission : See his commission , Isa. 61. 1. The Spirit of the Lord God is upon me , he hath sent me to bind up the broken-hearted . Christ is a Prince and Saviour , but not to save men in an absolute way , whether they repent or no. If ever Christ bring men to Heaven , it shall be thorow Hell gates , Act. 5. 31. Him hath God exalted to be a Prince and Saviour to give Repentance . As a King pardons Rebels , not if they persist in open defiance , but if they relent , and yield themselves to the mercy of their Prince . 4. There is a great deal of equity in it , that we should repent . We have by sin wronged God ; we have ecclipsed his honour ; we have infringed his Law , and good reason we should make him some reparation . By Repentance we humble and judge our selves for sin ; we set to our seal that God is righteous if he should destroy us : and thus we give glory to God , and do what in us lyes to repair his honour . 5. If God should save men without Repentance , making no discrimination , then by this Rule he must save all ; not only men , but Devils , as Origen once held ; and so consequently the decrees of Election and Reprobation must fall to the ground ; which how diametrically opposite it is to sacred writ , let all judge . CHAP. VI. Shewing that it will be harder for some to repent , than others . THere are two sorts of persons who will find it harder to repent than others . 1. Such as have sate a great while under the droppings of Gods Ordinances , but grow no better . The earth which drinketh in the Rain , yet beareth thorns and briars , is nigh unto cursing , Heb. 6. 8. The metal which hath lain long in the fire , but is not melted and refined , there is little hope of it . When God hath sent his Ministers one after another , exhorting and perswading men to leave their sins , but they settle upon the lees of formality , and can sit and sleep under a Sermon ; it will be hard for these ever to be brought to Repentance ; they may fear lest Christ should say to them as once to the Fig-tree , Never fruit grow on thee more . 2. They will find it harder to repent , who have sinned frequently against the convictions of the Word , the checks of conscience * , and the motions of the Spirit . Conscience hath stood as the Angel , with a flaming sword in its hand ; it hath said , Do not this great evil ; but sinners regard not the voice of conscience , but march on resolvedly under the Devils colours : these will not find it easie to repent , Iob 24. 13. They are of those that rebel against the Light. It is one thing to sin for want of light , and another thing to sin against light . Here the unpardonable sin takes its rise ; first men sin against the light of conscience , and so proceed gradually to the despighting the Spirit of grace . CHAP. VII . Containing a reprehension to the Impenitent . FIRST , then it serves sharply to reprove all unrepenting sinners , whose hearts seem to be hewn out of a Rock , and are like the stony ground in the Parnble which wanted moisture . This disease I fear is epidemical , Ier. 8. 6. No man repented him of his wickedness . Mens hearts are marbled into hardness , Zach. 7. 12. They made their heart as an Adamant * . They are not at all dissolved into a penitential frame . It hath been a received opinion , that Witches never weep * . Sure I am , such as have no grief for sin , are spiritually bewitched by Satan . We read , that when Christ came to Ierusalem , he upbraided them because they repented not , Matth. 11. 20. And may he not upbraid many now for their impenitency ? Though Gods heart be broken with their sins , yet their hearts are not broken : They say as Israel , Ier. 2. 25. I have loved strangers , and after them will I go . The justice of God , like the Angel , stands with a drawn sword in his hand ready to strike , but sinners have not so good eyes as Balaams Ass , to see the sword . God smites on mens backs , but they smite not with Ephraim upon their thigh * . It was a sad complaint the Prophet took up , Ier. 5. 3. Thou hast stricken them , but they have not grieved . That sure is reprobate silver which contracts hardness in the furnace , 2 Chron. 28. 22. In the time of his distress , did he trespass yet more against the Lord ; this is that King Ahaz . An hard heart is a receptacle for Satan . As God hath two places he dwells in , Heaven and an humble heart : so the Devil hath two places he dwells in , Hell and an hard heart . 'T is not falling into the water drowns , but lying in it : 'T is not falling into sin damns , but lying in it without Repentance * . Hardness of heart brings at last to searedness of conscience , 1 Tim. 4. 2. Having their conscience seared with an hot Iron * . Men have silenced their consciences , and God hath seared them . And now he lets them sin , and doth not punish , Isa. 1. 5. Why should I smite you any more ? As a Father gives over correcting a child whom he intends to dis-inherit . CHAP. VIII . Containing a serious Exhortation to Repentance . LET me in the next place perswade all to this great duty of Repentance . Sorrow is good for nothing but sin . If you shed tears for outward losses , it will not advantage you . Water for the Garden , if poured in the sink , doth no good . Powder for the eye , if applied to the arm , is of no benefit . Sorrow is medicinable for the soul , but if you apply it to wordly things , it doth no good . O that our tears may run in the right chanel , and our hearts even burst with sorrow for sin . That I may the more successfully press this Exhortation , I shall shew you that Repentance 1. Is necessary . 2. It is necessary for all persons . 3. For all sins . 1. Repentance is necessary , Luke 13. 5. Except ye repent , ye shall all likewise perish * . There 's no rowing to Paradise , but upon the stream of repenting tears . Repentance is required as a qualification . It is not so much to endear us to Christ , as to endear Christ to us . Till sin be bitter , Christ will not be sweet . 2. Repentance is necessary for all persons . God commandeth all men , Act. 17.30 . 1. It is necessary for great ones , Ier. 13. 18. Say to the King and the Queen , humble your selves . The King of Niniveh and his Nobles changed their robes for sackcloth , Ionah 3. 6. Great mens sins do more hurt than others : the sins of leaders are leading sins ; therefore they of all others had need to repent . If such as hold the Scepter repent not , God hath appointed a day to judge them , and a fire to burn them , Isa. 30. 33. 2. Repentance is necessary for the flagitious sinners in the Nation . England had need put it self in mourning , and be humbled by solemn Repentance . — Anglica gens est optima flens — What horrible impieties are chargeable upon the Nation ! We see persons daily listing themselves under Satan . Not only the banks of Religion , but Civility are broken down . Men seem to contend as the Jews of old , who should be most wicked * . In their filthiness is leudness , Ezek. 24. 13. If oaths and drunkenness , if perjury and luxury will make a people guilty , then it is to be feared England is in Gods black Book . Sure men have cancelled their vow in Baptism , and made a private contract with the Devil : Instead of crying to mercy to save them , they cry , God damn them ! Never was there such riding post to Hell , as if men did despair of getting thither time enough . Hath it not been known that some have died with the guilt of fornication and blood upon them ? Hath it not been told that others have boasted how many they have debauched and made drunk ? Thus , they declare their sin as Sodom , Isa. 3. 9. Nay , mens sins are grown daring ; as if they would hang out their flag of defiance , and give Heaven a broad-side * . Like the Thraci●…ns , who when it thunders , gather together in a body , and shoot their Arrows against Heaven . The sinners in Brittain do even send God a challenge , Iob 15. 25. They strengthen themselves against the Almighty ; they run upon him even on his neck , on the thick bosses of his bucklers . The bosses in the buckler are for offence in war. Gods precepts and threatnings are as it were the thick bosses of his buckler , whereby he would deter men from wickedness ; but they regard not , but are desperate in sin , and run furiously against the bosses of Gods buckler . O to what an height is sin boiled up ! Men count it a shame not to be impudent . * . May it not be said of us as Iosephus speaks of the Iews ; such was the excessive wickedness of those times , that if the Romans had not come and sacked their City , Ierusalem had been swallowed up with some Earthquake * , or drowned with a flood or fired from Heaven : And is it not high time then for this Nation to enter into a course of Physick , and take this pill of Repentance , who hath so many bad humours spreading in her body politick ? England is an Island encompassed with two Oceans , an Ocean of water , and an Ocean of wickedness ; O that it might be encompassed with a third Ocean , namely , repenting tears . If the Book of the Law chance to fall upon the ground , the Jews have a custom presently to proclaim a Fast. England hath let both Law and Gospel fall to the ground , therefore had need fast and mourn before the Lord : The Ephah of wickedness seems to be full , Good reason tears should empty apace , when sin fills so fast : Why then do not all faces gather paleness ? Why are the Wells of Repentance stopped ? Do not the sinners of the Land know they should repent ? Have they had no warning ? Have not Gods faithful Messengers lifted up their voice as a trumpet , and cryed to them to repent ? but many of these Tools in the Ministry have been spent and worn out upon rocky hearts . Hath not God lighted strange Comets in the Heavens , as so many Preachers to call men to Repentance , but still they are settled on their lees , Zeph. 1. 12. Do we think God will alwaies put up our affronts ? Will he endure thus to have his name and glory trampled upon ? The Lord hath usually been more swift in the process of his justice against the sins of a professing people ▪ God may a while reprieve this Land by Frerogative , but if ever he ▪ save it without Repentance , he must go out of his ordinary Road : I say therefore with Mr. Bradford , REPENT O ENGLAND . Thou hast beleaper'd thy self with sin , and hadst need go and wash in the spiritual Iordan . Thou hast kindled Gods anger against thee , throw away thy weapons , and bring thy holy Engines and Water-works , that God may be appeased in the blood of Christ. Let thy tears run , lest Gods roll of curses fly * . Either men must turn , or God will overturn : Either the fallow ground of their hearts must be broken up , or the Land broken down . If no words will prevail with sinners , it is because God hath a purpose to slay them * . Among the Romans , he who was for his capital offence forbidden the use of water , was thereby concluded to be a condemned person . So they who by their prodigious sins have so far incensed the God of Heaven , that he denies them the water of Repentance , may look upon themselves as condemned persons . 3. Repentance is necessary for the cheating crew , Psal. 11. 9. 18. Their deceit is falshood ; who are wise to do evil * ; making use of their invention , only for circumvention : instead of living by their faith , they live by their shifts . These are they who make themselves poor , that by this artifice they may grow rich . I would not be misunderstood , I mean not such as the providence of God hath brought low , whose estates have failed , not their honesty ; but such as feign a break , that they may cheat their Creditors . There are some who get more by breaking , than others can by trading : these are like beggars that discolour and blister their arms , that they may move charity ; they live by their sores : So these live by their breaking . When the Frost breaks , the streets are more full of water : So many trades-men , when they break , are fuller of money : These make as if they had nothing , but out of this nothing , great estates are created . Remember , the Kingdom of Heaven is taken by force * , not by fraud . Let men know , after this golden sop ▪ the Devil enters : they squeeze a curse into their estates : they had need repent quickly : Though the bread of falshood be sweet , Prov. 20. 17. yet many vomit up their sweet morsels in Hell. 4. Repentance is necessary for civil persons : these have no visible spots on them ; they are free from gross sin , and one would think they were unconcerned in the business of Repentance * . They are so good , that they scorn a Psalm of mercy . Indeed these are often in the worst condition : these are they who * need no Repentance , Luke 15. 7. Their civility undoes them ; they make a Christ of it , and so on this shelf suffer shipwrack . Morality shoots short of Heaven ; it is only nature refined . A moral man is but old Adam dressed in fine cloths . The Kings Image counterfeited and stamped upon Brass , will not go currant . The civil person seems to have the Image of God , but he is but brass metal , which will never pass for currant : Civility is insufficient to salvation : though the life be moralized , the lust may be unmortified . The heart may be full of pride and Atheism . Under the fair leaves of a tree there may be a worm . I say not , repent that you are civil , but that you are no more than civil . The house that was only swept and garnished , Satan entred into , Luke 11. 26. This was the emblem of a moral man , who is swept by civility , and garnished with common gifts , but is not washed by true Repentance ; the unclean spirit enters into such an one . If civility were sufficient to salvation , Christ needed not to have died . The Civilian hath a fair Lamp , but it wants the oyl of grace . 5. Repentance is needful for Hypocrites : I mean , such as allow themselves in the sin . Hypocrisie is the counterfeiting of sanctity . The Hypocrite or ( stage-player * ) is gotten a step beyond the moralist , and doth dress himself in the g●…rb of Religion : he pretends to a form of godliness , but denies the power , 2 Tim. 3. 5. The Hypocrite is a Saint in jest ; he makes a majestick shew , like an Ape clothed in Ermyn , or Purple . The Hypocrite is like an house with a beautiful frontispiece , but every room within is dark : he is a rotten post fairly gilded * : under his mask of profession he hides his plague-sores * . The Hypocrite is against painting of faces , but he paints holiness : he is seemingly good , that he may be really bad * . In Samuels mantle he plaies the Devil ; therefore the same word in the original signifies to use Hypocrisie , and to be prophane * . The Hypocrite seems to have his eyes nailed to Heaven , but his heart is full of impure lustings ; he lives in secret sin against his conscience * ; he can be as his company is , and act both the Dove and the Vulture ; he hears the word , but is all ear ; he is for Temple-devotion , where others may look upon him , and admire him , but he neglects family and closet prayer . Indeed , if prayer doth not make a man leave sin , sin will make him leave prayer . The Hypocrite feigns humility , but it is that he may rise in the world ; he is a pretender to faith , but he makes use of it rather for a cloak , than a shield ; he carries his Bible under his arm , but not in his heart ; his whole Religion is a demure lye , Hos. 11. 12. But is there such a generation of men to be found ? the Lord forgive them their holiness . Hypocrites are in the gall of bitterness , Act. 8. 23. O how had they need humble themselves in the dust ! they are far gone with the rot , and if any thing cure them , it must be feeding upon the salt Marshes of Repentance . Let me speak my mind freely , none will find it more difficult to repent than Hypocrites ; they have so jugled in Religion , that their treacherous hearts know not how to repent . Hypocrisie is harder to cure than Phrensie * . The Hypocrites Imposthume in his heart seldom breaks . If it be not too late , seek yet to God for mercy . Such as are guilty of prevailing Hypocrisie , let them fear and tremble , their condition is sinful and sad . 1. Sinful , because they do not embrace Religion out of choice , but design ; they do not love it , only paint it . 2. Sad , and that upon a double account . 1. Because this art of deceit cannot hold long * . He who hangs out a sign , but hath not the commodity of grace in his heart , must needs break at last . 2. Because Gods anger will fall heavier upon Hypocrites , they dishonour God more , and take away the Gospels good name ; therefore the Lord reserves the most deadly Arrows in his quiver to shoot at them . If Heathens be damned , Hypocrites shall be double-damned . Hell is called the place of Hypocrites , Mat. 14. 5. 1. As if it were chiefly prepared for them , and were to be settled upon them in fe●…simple . 6. Repentance is necessary for Gods own people , who have a real work of grace , and are Israelites indeed ; they must offer up a daily sacrifice of tears . The Antinomians hold , that when any come to be Believers , they have a Writ of Ease , and there remains nothing for them now to do , but to rejoyce . Yes , they have something else to do , and that is , to repent . Repentance is a continued act . The issue of godly sorrow must not be quite stopp'd till death . Hierom writing in an Epistle to Laeta , tells her , that her life must be a life of Repentance . Repentance is called a crucifying the old man * , which is not done on a sudden , but leisurely , it will be doing all our life . And is there not a great deal of cause why Gods own people should go into the weeping bath ? 2 Chron. 28. 10. Are there not with you , even with you , sins against the Lord ? Have not you sins of daily incursion ? Though you are Diamonds , have you no flaws ? Do we not read of the spots of Gods children * ? Search with the Candle of the Word into your hearts , and see if you can find no matter of Repentance there . 1. Repent of your rash censuring : instead of praying for others , you are ready to passe a Verdict upon them * . 'T is true , the Saints shall judge the world , 1 Cor. 6. 2. But stay your time ; remember the Apostles caution , 1 Cor. 4. 5. Iudge nothing before the time , till the Lord come . 2. Repent of your vain thoughts : These swarm in your minds as the Flies did in King Pharaohs Court * . What beweildrings are there in the imagination ! If Satan doth not possess your bodies , he doth your fancies , Ier. 4. 4. How long shall vain thoughts lodge within thee ? A man may think himself into Hell. O ye Saints , be humbled for this lightness in your head . 3. Repent of your vain fashions . 'T is strange that the garments which God hath given to cover shame , should discover pride . The godly are bid not to be conformed to this world , Rom. 12. 2. People of the world are garish and light in their dresses : It is in fashion now adaies to go to Hell ; but whatever others do , yet let not Iudah offend , Hos. 4. 15. The Apostle hath set down what upper garment Christians must wear , 1 Tim. 2. 9. Modest apparel ; and what under-garment , 1 Pet. 5. 5. Be ye clothed with humility * . 4. Repent of your decaies in grace , Rev. 2. 4. Thou hast left thy first love * . Christians , how often is it Low-water in your souls ! how often doth your cold fit come upon you ! where are those flames of affection ; those sweet meltings of spirit as once you had ? I fear they are melted away . O repent for leaving your first love . 5. Repent of your non-improvement of Talents . Health is a talent , estate is a talent , wit and parts are talents ; and these God hath intrusted you with to improve for his glory . He hath sent you into the world , as a Merchant sends his Factor beyond the Seas to trade for his Masters advantage : But you have not done the good you might . Can you say , Lord , thy pound hath gained five pounds , Luk. 19. 18. Oh mourn at the burial of your talents ! Let it grieve you that so much of your age hath not been time lived , but time lost ; that you have fill'd up your golden hours , more with froth than spirits * . 6. Repent of your forgetfulness of sacred vows . A vow is a binding ones soul to God , Numb . 30. 1. Christians , have not you since you have been bound to God , forfeited your Indentures ? Have not you served for common uses after you have been the Lords by solemn dedication ? Thus by breach of vows , you have made a breach in your peace . Surely this calls for a fresh lavor of tears . 7. Repent of your unanswerableness to blessings received . You have lived all your life upon free quarter ; you have spent upon free-graces stock ; you have been bemiracled with mercy ; but where are your returns of love to God ? The Athenians would have ungrateful persons to be sued at Law * . Christians , may not God sue you at Law for your unthankfulness , Hos. 2. 9. I will recover my Wooll and my Flax. I will recover them by Law. 8. Repent of your worldliness * . By your profession , you seem to resemble the Birds of Paradise , that soar aloft , and live upon the dew of Heaven * , yet as Serpents , you lick the dust . Baruc a good man , was taxed with this , Ier. 45. 5. Seekest thou great things for thy self * ? 9. Repent of your divisions ; these are a blot in your Coat-armour , and make others stand aloof off from Religion * . Indeed , to separate from the wicked resembles Christ , who was separate from sinners , Heb. 7. 26. But for the godly to divide among themselves , and look askew one upon another , had we ▪ as many eyes as there are stars , they were few enough to weep for this . Divisions ecclipse the Churches beauty , and weaken her strength * . Gods Spirit brought in cloven tongues among the Saints , Act. 2. 3. But the Devil hath brought in cloven hearts : Surely this deserves a shower of tears . — Quis talia fando Temperet à lachrymis ? — 10. Repent for the iniquity of your holy things . How often have the services of Gods worship been frozen with formality , and sowred with pride ? There have been more of the Peacocks plumes , than the groans of the Dove . 'T is sad that ever duties of Religion should be made a stage for vain glory to act upon . O Christians , there is such a thick rhyne upon your duties , that 't is to be feared there is but little meat left in them for God to feed upon . Behold here repenting work cut out for the best ; and that which may make the tyde of grief swell higher , is , to think that the sins of Gods people do more provoke God than others , Deut. 32. 19. The sins of the wicked pierce Christs side ; the sins of the godly go to his heart . Peters sin being against so much love , was more unkind , which made his cheeks to be furrowed with tears , Mark 14. 72. When he thought thereon he wept . 3. Repentance is necessary for all sins . Let us be deeply humbled and mourn before the Lord for original sin . We have lost that pure quintessential frame of soul as once we had ; our nature is vitiated with corruption . Original sin hath diffused it self as a poison into the whole man * . Like the Hierusalem-Hartichoke , which , wherever it is planted , presently over-runs the ground . There are not worse natures in Hell than we have . The hearts of the best are like Peters sheet , where were a number of unclean creeping things , Act. 10. 12. This primitive corruption is bitterly to be bewailed , because we are never free from it . It is like a spring under ground , which though it be not seen , yet it still runs . We may as well stop the beating of the pulse , as stop the motions to sin . This inbred pravity retards and hinders us in that which is spiritual , Rom. 7. 19. The good that I would , I do not . Original sin may be compared to that fish Pliny speaks of , a Sea-Lamprey , which cleaves to the keel of the ship , and hinders it when it is under sail . Sin hangs weights upon us * , that we move but slow to Heaven . O this adherency of sin ! Paul shook the Viper which was on his hand into the fire , Act. 28. 5. But we cannot shake off original corruption in this life . Sin doth not come as a lodger for a night , but an indweller , Rom. 7. 17. Sin that dwelleth in me . 'T is with us as with one who hath an Hectick feaver upon him , though he changeth the air , yet still he carries his disease with him . Original sin is inexhaustible . This Ocean cannot be emptyed ; though the stock of sin spends , yet it is not ▪ at all diminished ; the more we sin , the fuller we are of sin . Original corruption is like the Widows Oyl , which encreased by pouring out * , and that which may be another wedge to break our hearts , is , that original sin doth mix with the very habits of grace . Hence it is , our actings towards Heaven are so dull and languid . Why doth faith act no stronger , but because it is clogg'd with sense ? Why doth love to God burn no purer , but because it is hindred with lust ? Original sin incorporates with our graces . As bad lungs cause an Asthma or shortness of breath : so original sin having infected the heart , our graces breathe now very faintly . Thus we see what in original sin may draw forth our tears . In particular let us lament the corruption Of 1. Our Will. 2. Our Affections . 1. Let us mourn for the corruption of our Will : The will not following the dictamen of right reason , is byassed to evil : The will distasts God , not as he is good , but as he is holy : It contumaciously affronts him , Ier. 44. 17. We will do whatsoever thing goeth forth out of our mouth , to burn incense to the Queen of Heaven . The greatest wound is fallen upon our will. 2. Let us grieve for the corruption of our Affections , which consists in two things . Their 1. Diversion . 2. Propension . Let us grieve for the diversion of our affections ; they are taken off from their proper object : The affections like arrows shoot beside the mark . At first our Affections were wings to fly to God , now they are weights to pull us from him . Let us grieve for the propension of our Affections ; our love is set on sin , our joy on the creature , our Affections like the Lapwing feed on dung . How justly may the distemper of our Affections bear a part in the scene of our grief ? We of our selves are falling into Hell , and our Affections would thrust us thither . 2. Let us lay to heart actual sins . Of these I may say , Who can understand his errours ? Psal. 19. 12. They are like Atoms in the Sun , like sparks of a Furnace . We have sinned in our eyes , they have been casements to let in vanity * . We have sinned in our tongues , they have been fired with passion ; what action proceeds from us wherein we do not betray some sin ? To reckon up these , were to go to number the drops in the Ocean . Let actual ●…ins be solemnly repented of before the Lord. CHAP. IX . Containing powerful Motives to Repentance . THAT the exhortation to Repentance may be more quickned , I shall lay down some powerful Motives to excite Repentance . 1. Sorrow and melting of heart , fits us for every holy duty . A piece of Lead while it is in the lump , can be put to no use , but melt it , and then you may cast it into any mould , and it is made useful : So an heart that is hardened into a lump of sin , is good for nothing , but when it is dissolved by Repentance , now it is useful . A melting heart is fit to pray . When Pauls heart was humbled and melted ; then , Behold he prayes , Act. 9. 11. It is fit to hear the word : Now the word works kindly . When Iosiahs heart was tender , he humbled himself , and rent his cloths at the hearing the words of the Law , 2 Chron. 34. 19. His heart , like melting wax , was ready to take any seal of the word . A melting heart is fit to obey . When the heart is like metal in the Furnace , it is facil and malleable to any thing . Lord , what wilt thou have me do * ? A repenting soul subscribes to Gods will , and answers to his call , as the eccho to the voice . 2. Repentance is highly acceptable . Then our hearts are a garden of Eden , delightful to God , when a spiritual River runs to water this garden . I have read that Doves delight to be about the waters ; and surely Gods Spirit who descended in the likeness of a Dove , takes great delight in the waters of Repentance . The Lord esteems no heart sound but the broken heart , Psal. 51. 17. The sacrifices of God are a broken spirit * . Mary stood at Iesus feet weeping , Luke 7. 38. She brought two things to Christ ( saith Austin ) unguentum & lachrymas , tears and oyntment ; her tears were better than her oyntment . Tears are powerful Orators for mercy ; they are silent , yet they have a voice , Psal. 6. 8. Hear the voice of my ●…eeping . 3. Repentance commends all our services to God. That is Gods savoury meat , which is seasoned with the bitter hearbs of godly sorrow . Hearing of the word ●…s then good , when we are pricked at the heart , Act. 2. 37. Prayer is delightful to God , when it ascends from the Altar of a broken heart . The Publican smote upon his breast , saying , God be merciful to me a sinner ; this prayer pierced Heaven : He went away justified rather than the other , Luke 18. 14. No prayer toucheth Gods ear , but what comes from an heart touched with the sense of sin . 4. Without Repentance , nothing will avail us . Some bless themselves that they have a stock of knowledge , but what is knowledge good for without Repentance ? It is better to mortifie one ●…in , than to understand all mysteries . Impure speculatists do but resemble Satan , ●…ransformed into an Angel of light . Learning and a bad heart , is like a fair face with a cancer in the breast . Knowledge without Repentance , will be but a torch ●…o light men to Hell. 5. Repenting tears are delitious ; they may be compared to myrrhe , which though it be bitter in taste , it hath a sweet smell , and refresheth the spirits : So Repentance , though it be bitter in it self , yet it is sweet in the effects ; it brings inward peace . The soul is never more enlarged , and inwardly delighted , than when it can kindly melt . Alexander upon the safe return of his Admiral Nearchus from a long voyage wept for joy * . How oft do the Saints fall a weeping for joy ! The Hebrew word to repent , signifies to take comfort * . None so joyful as the penitent . Tears ( as the Philosopher notes ) have four qualities ; they are moist , salt , hot , bitter . 'T is true of repenting tears ; they are hot , to warm a frozen conscience ; moist , to soften an hard heart ; salt , to season a soul putrifying in sin ; bitter , to wean us from the love of the world . And I will add a fifth they are sweet , in that they make the heart inwardly rejoyce , Ioh. 16. 22. Your sorrow shall be turned into joy . Let a man ( saith Austin ) grieve for his sin , and rejoyce for his grief . Tears are the bes●… sweet-meats * David who was the grea●… weeper in Israel , was the sweet singer o●… Israel . The sorrows of the penitent are like the sorrows of a travelling woman , Ioh. 16. 21. A woman in travel hath sorrow , but as soon as she is delivered of the child , she remembreth no more the anguish , for joy that a man is born into the world . So the sorrows of humbled sinners bring forth grace , and what joy is there when this manchild is born ! 6. Great sins repented of , shall find mercy . Mary Magdalen , a great sinner , when she washed Christs feet with her tears , obtained pardon . Some of the Jews , who had an hand in crucifying Christ , upon their Repentance , the very blood they shed was a soveraign balm to heal them , Isa. 1. 18. Though your sins be as scarlet , they shall be as white as snow . Scarlet in the Greek is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it is twice dipt , and the art of man cannot wash out the dye again . But though our sins are of a scarlet colour , Gods mercy can wash them away . This may comfort such whom the hainousness of sin discourageth , as if there were no hope for them ; yes , upon their serious turning to God , their sins shall be expunged and done away . Oh but my sins are out of measure sinful ! do not make them greater by not repenting . Repentance unravels sin , and makes it as if it had never been . O but I have relapsed into sin after pardon , and sure there is no * mercy for me ! I know the Novatians held , that after a relapse there was no renewing by Repentance : But doubtless that was an errour . The children of God have relapsed into the same sin . Abraham did twice equivocate . Lot committed incest twice . Asa , a good King , yet sinned twice by creature-confidence . Peter twice by carnal fear , Matth. 26. 70. Gal. 2. 12. But for the comfort of such as have relapsed into sin more than once , if they solemnly repent , a white flag of mercy shall be held forth to them . Christ commands us to forgive our trespassing brother seventy times seven in one day , in case he repent , Mat. 18. 22. If the Lord bids us do it , will not he much more be ready to forgive upon our Repentance ? What is our forgiving mercy to his ? this I speak not to encourage any impenitent sinner , but to comfort a despondent sinner , that thinks , t is in vain for him to repent , and that he is excluded from mercy . 7. Repentance is the in-let to spiritual ●…lessings ; it helps to enrich us with ●…ace ; it causeth the desart to blossom as ●…he Rose * ; it makes the soul as the Egyp●…an fields after the overflowing of Nilus , ●…ourishing and fruitful . Never do the ●…owers of grace grow more , than after a ●…ower of repentant tears . Repentance ●…auseth knowledge , 2 Cor. 3. 16. When ●…eir heart shall be turned to the Lord , the ●…ail shall be taken away . The vail of igno●…nce which was drawn over the Jews ●…yes , by Repentance should be taken ●…way . Repentance inflames love . Weep●…g Mary Magdalen loved much , Luk. 7. 47. ●…od preserves these springs of sorrow in ●…e soul , to water the fruits of the ●…pirit * . 8. Repentance ushers in temporal ●…lessings . The Prophet Ioel perswading ●…e people to Repentance , brings in the ●…romise of secular good things , Ioel 2. ●…2 , 19. Rent your heart , and not your gar●…ent , and turn unto the Lord , and the Lord ●…ill answer and say to his people , Behold I ●…nd you Corn , and Wine , and Oyl . When ●…e put water into the Pump , it fetcheth ●…p only water ; but when we put the wa●…er of tears into Gods bottle , this fetcheth up wine . I will send you wine and oyl . Sin blasts the fruits of the earth , Hag. 1. 6. Ye have sown much , and bring in little * . But Repentance makes the Pomgranate bud , and the Vine flourish with full clusters . Fill Gods bottle , and he will fill your basket , Iob 22. 23. If thou return to the Almighty , thou shalt lay up gold as dust . Repenting is a returning to God , and this brings a golden harvest . 9. Repentance staves off judgements from a Land. When God is going to destroy a Nation , the penitent sinner staies his hand , as the Angel did Abraham's , Gen. 22. 12. ' The Ninivites Repentance , caused God to * repent , Ionah 3. 10. God saw that they turned from their evil waies , and God repented , &c. An outward Repentance hath adjourned , and kept off wrath . Ahab , who sold himself to work wickedness , yet upon his fasting and rending his garments , saith God to Eliah , I will not bring the evil in his daies , 1 King. 21. 29. If the rending of the clothes did keep off judgement from the Nation what will the rending of the heart do ? 10. Repentance makes joy in Heaven . The Angels do as it were keep holy-day , Luke 15. 10. There is joy in the ●…resence of the Angels of God , over ●…ne sinner that repenteth * . As ●…raise is the musick of Heaven , so Repentance is the joy of Heaven . When men neglect the offer of salvation , and freeze in sin , this delights the Devils ; but when a soul is brought home to Christ by Repentance , this makes joy among the Angels . 11. That which may cause tears to distill from our eyes , is to consider how dear our sins cost Christ. Christ is called the Rock , 1 Cor. 10. 3. When his hands were pierced with nails , and the spear was thrust in his side , then was this Rock smitten , and there came out water and blood : And all this Christ endured for us * , Dan. 9. 26. The Messiah shall be cut off , but not for himself . We tasted the Apple , and he the Vineger and Gall * . We sinned in every faculty , and he bled in every vein . — Cernis ut in toto corpore sculptus amor — And can we look upon a suffering Saviour with dry eyes ? Shall we not be sorry for those sins which made Christ a man of sorrow ? Shall not our enormities draw tears f●…om us , which drew blood fro●… ▪ Christ ? Shall we sport any more with sin ▪ and so rake in Christs wounds ? Oh tha●… by Repentance we could crucifie our sins afresh ! The Jews said to Pilate , Ioh. 19. 12. If thou let this man go , thou art not Cesars friend . If we let ▪ our sins go , and do not crucifie them , we are not Christs friends . 12. This is the end of all the afflictions God sends , whether it be sickness in our bodies , or losses in our estates , that he may awaken us out of our sins , and make the waters of Repentance flow . Why did God lead Israel that march in the wilderness among fiery Serpents , but that he might humble them ? Deut. 8. 2. Why did he bring Manasseh so low , changing his Crown of Gold into fetters of Iron , but that he might learn Repentance ? 2 Chron. 33. 12 , 13. He humbled himself greatly before the God of his Fathers ; then Manasseh knew that the Lord was good . One of the best waies to cure a man of a Lethargy , is to cast him into a Feaver . So when a person is stupified , and his conscience grown lethargical , God to cure him of this distemper , puts him to extremity , and brings one burning calamity or other , that he may startle him out of his security , and make him return to him by Repentance . 13. The daies of our mourning will soon be ended * . After a few showers that fall from our eyes , we shall have a perpetual sun-shine . Christ will provide an handkerchief to wipe off his peoples tears , Rev. 7. 17. God will wipe away all tears . Christians , shortly you shall put on your garments of praise : you shall exchange your Sackcloth , for white Robes : instead of sighs , you shall have triumphs ; instead of groans , Anthems ; instead of the water of tears , the water of life . The mourning of the Dove will be past , and the time of singing of birds will come . — Volitant super aethera cantus — This brings me to the next , 14. The happy and glorious reward that follows upon Repentance , Rom. 6. 22. Being made free from sin , ye have your fruit unto holiness , and the end everlasting life . The leaves and root of the Fig-tree are bitter , but the fruit is sweet . Repentance to the fleshy part seems bitter , but behold sweet fruit , EVERLASTING LIFE . The Turks phancy after this life an Elizi●…m , or Paradise of Pleasure , where they have all dainty dishes served in ; they have gold in abundance , silken and purple apparel , and Angels bringing them red wine in silver cups , and golden plates : Here is an Epicures Heaven . But in the true Paradise of God , are those astonishing delights , and rare viands served in , which eye hath not seen , neither hath it entred into the heart of man to conceive * . God will lead his penitents from the house of mourning , to the banquetting-house ; no sight there but of glory ; no noise but of musick ; no sickness unless of love : There shall be holiness unspotted , and joy unspeakable ; then the Saints shall forget their solitary hours , and be sweetly solacing themselves in God , and bathing in the Rivers of divine pleasure . — Flumina jam lactis , jam flumina nectaris ▪ ibant , Planaque de viridi stillabant ilice mella * — O Christian , what are thy duties compared with the recompence of reward ? what an infinite disproportion is there between Repentance enjoyned , and glory prepared ? There was a feast-day at Rome , wherein they used to crown their fountains * . God will crown those heads which have been fountains of tears . Who would not be willing to be a while in the house of mourning , that shall be possessed of such glory , as put Peter and Iohn into an extasie to see it but darkly , shadowed and pourtrayed out in the transfiguration , Matth. 17. * This reward which free-grace gives , is so transcendantly great , that could we have but a glimpse of glory revealed to us here , we should need patience to be content to live any longer . O blessed Repentance , that hast such a light side with thy dark , and hast so much sugar at the bottom of thy bitter cup. 15. The next Motive to Repentance , is to consider the evil of impenitency : An hard heart is the worst heart ; it is called an heart of stone , Ezek. 36. 26. If it were Iron it might be mollified in the furnace ; but a Stone put in the fire will not melt , it will sooner fly in your face . Impenitency is a sin grieves Christ , Mark 3. 5. Being grieved for the hardness of their hearts . It is not so much the disease offends the Physician , as the contempt of his Physick . Not the sins we have committed do so much provoke and grieve Christ , as that we refuse the Physick of Repentance which he prescribes . This aggravated Iezabels sin , Rev. 2. 21. I gave her space to repent , yet she repented not . An hard heart receives no impression * ; it is untuned for every duty . It was a sad speech Stephen Gardner uttered on his death-bed , I have denied my Master with Peter , but I cannot repent with Peter . O the plague of an obdurate heart ! Pharaohs heart turned into stone , was worse than his waters turned into blood . David had his choice of three judgements , plague , sword and famine ; but sure he would have chosen them all rather than an hard heart . An impenitent sinner is neither allured by entreaties * , nor affrighted by menaces . Such as will not weep with Peter , shall weep with Iudas . An hard heart is the Anvi●… on which the hammer of Gods justice will be striking to all eternity . 16. The last Motive to Repentance is , the day of judgement is coming . This is the Apostles own Argument , Act. 17. 31. God commands men every where to repent , because he hath appointed a day in which he will judge the world . There is that in the day of judgement , which may make a stony heart bleed . Will a man go on thieving when the Assizes are nigh ? Will the sinner go on sinning when the day of judgement is so nigh ? Thou canst no more conceal thy sin , than thou canst defend it ; and what wilt thou do when all thy sins shall be written in Gods Book , and engraven on thy forehead ? O direful day , when Jesus Christ clothed in his Judges Robe , shall say to the sinner , stand forth , answer to the Indictment brought against thee . What canst thou say for all thy oaths , adulteries , and thy desperate impenitency ? O how amazed and stricken with consternation will the sinner be ! and after his conviction , he must hear the sad sentence , Depart from me . Then , he who would not repent of his sins , shall repent of his ●…olly : If then there be such a time a coming , wherein God will judge men for their impieties , what a spur should this be to Repentance ! The penitent soul shall at the last day lift up his head with comfort , and have a discharge to shew under the Judges own hand . CHAP. IX . Exhorting to speedy Repentance . THE second branch of the Exhortation is , to press persons to speedy Repentance , Act. 17. 30. Now God commands men every where to repent * . The Lord would not have any of the late Autumn fruits offered to him . God loves early penitents that consecrate the spring and flower of their age to him . Early tears , like Pearls b●…ed of the morning dew , are more orient and beautiful . Oh do not reserve the dregs of your age for God , lest he reserve the dregs of his cup for you ! Be as speedy in your Repentance , as you would have God speedy in his mercies , 1 Sam. 21. 8. The Kings business required haste : So Repentance requires haste . 'T is natural to us to procrastinate and put off Repentance . We say as Hag. 1. 2. The time is not yet come . No man almost is so bad , but purposeth he will amend , but he adjourns and prorogues so long , till at last all his purposes prove abortive * . Many are now in Hell that purposed to repent . Satan doth what he can to keep men from Repentance : when he sees they begin to take up serious thoughts of reformation , he bids them stay a while longer . If this traitor sin must die ( saith Satan ) let it not die yet : So the Devil gets a reprieve for sin , it shall not die this Sessions : at last men put off so long , that death seizeth on them , and their work is not done . Let me therefore lay down some cogent Arguments to perswade to speedy Repentance . 1. Now is the season of Repentance ; and every thing is best done in its season , 2 Cor. 6. 2. Now is the accepted time * . Now God hath a mind to shew mercy to the penitent , he is on the giving hand . Kings set apart daies for healing . Now is the healing day for our souls ; now God hangs forth the white flag , and is willing to parley with sinners . A Prince at his coronation as an Act of Royalty , gives money , proclaims pardons , fills the conduits with wine : Now God proclaims pardons to penitent sinners ; now the conduit of the Gospel runs wine ; now is the accepted time ; therefore now come in and make your peace with God ; now break off your iniquities by Repentance : 't is wisdom to take the season The Husbandman takes the season for sowing his seed : now is the seed-time for our souls . 2. The sooner you repent , the fewer sins you will have to answer for . Were you at the death-bed of an old sinner , when conscience begins to be awakened , and should hear him crying out , here are all my old sins come about me , haunting my death-bed as so many evil spirits , and I have no discharge ; here is Satan who was once my tempter , is now become my accuser , and I have no Advocate ; I am now going to be dragg'd before Gods judgement-seat , where I must receive my final doom . Oh how dismal is the case of this man , he is in Hell before his time ! but you who repent betimes of your sinful courses , this is your priviledge , you will have the less to answer for ; nay , let me tell you , you will have nothing to answer for , Christ will answer for you ; your Judge will be your Advocate , 1 Ioh. 2. 1. Father , will Christ say , here is one that hath been a great sinner , yet a broken-hearted sinner , if he owes any thing to thy justice , set it on my score . 3. The sooner we repent , the more glory we may bring to God. 'T is the end of our living , to be useful in our generation : better lose our lives , than the end of our living . Late converts who have for many years taken pay on the Devils side , are not in a capacity of doing so much work in the Vineyard . The thief on the Cross could not do that service for God as St. Paul did . But when we do betimes turn from sin , then we give God the first-fruits of our lives ; we spend and are spent for Christ. The more work we do for God , the more willing we shall be to die , and the sweeter death will be . He that hath wrought hard at his day-labour , is willing to go to rest at night . Such as have been honouring God all their lives , how sweetly will they sleep in the grave ! The more work we do for God , the greater will our reward be . He whose pound had gained ten pounds , Christ did not only commend him , but advance him , Luk. 19. 17. Have thou authority over ten Cities * By late Repentance , though we do not lose our Crown , yet we make it lighter . 4. It is of dangerous consequence to put off Repentance longer . — Mora trahit periculum — It is dangerous , If we consider what sin is . Sin is a poison * ; it is dangerous to let poison lye long in the body . Sin is a bruise * ; if a bruise be not soon cured , it gangrenes and kills : If sin be not soon cured by Repentance , it festers the conscience , and damns . Why should any love to dwell in the tents of wickedness ? They are under the power of Satan , Act. 26. 18. And it is dangerous to stay long in the enemies quarters . It is dangerous to procrastinate Repentance ; because , the longer any go on in sin , the harder they will find the work of Repentance . Delay strengthens sin , and hardens the heart , and gives the Devil fuller possession . A plant at first may be easily plucked up * , but when it hath spread its roots deep in the earth , a whole team cannot remove it : 'T is hard to remove sin when once it comes to be rooted . The longer the Ice freezeth , the harder it is to be broken : the longer a man freezeth in security , the harder it will be to have his heart broken : the longer any travel with iniquity , the sharper pangs they must expect in the new birth . When sin hath got an haunt , it is not easily shaken off . Sin comes to a sinner , as the elder Brother came to his Father , Luk. 15. 29. Lo these many years have I served thee , neither at any time transgressed I thy Commandment , and wilt thou cast me off now ? what in mine old age , after thou hast had so much pleasure by me ? See how sin pleads custom , and that is a Leopards spot * , Ier. 13. 23. It is dangerous to prorogue and delay Repentance , because there are three daies may soon expire . 1. The day of the Gospel may expire ; this is a sun-shiny-day ; it is sweet , but swift . Ierusalem had a day , but lost it , Luk. 19. 42. But now they are hid from thine eyes * . The Asian Churches had a day , but at last the Golden Candlestick was removed : It would be a sad time in England see to the glory departed . With what hearts could we follow the Gospel to the grave ? To lose the Gospel , were far worse than to have our City Charter taken from us . Gray hairs are here and there , Hos. 7. 9. I will not say the Sun of the Gospel is set in England , but I am sure it is under a cloud . That was a sad speech , Matth. 21. 43. The Kingdom of God shall be taken from you : therefore it is dangerous to delay Repentance , lest the market of the Gospel should remove , and the vision cease * . A mans personal day of grace may expire . What if that time should come , wherein God should say , the Means of Grace shall do no good ; Ordinances shall have a miscarrying womb , and dry breasts . Were it not sad to adjourn Repentance till such a decree came forth * ? 'T is true , no man can justly tell that his day of grace is past ; but there are two shrewd signs by which he may fear it . 1. When conscience hath done preaching . Conscience is a bosom-Preacher ; sometimes it convinceth , sometimes it reproves : It saith as Nathan to David , Thou art the man. But men imprison this Preacher , and God saith to conscience , preach no more : He that is filthy , let him be filthy still . This is a fatal sign a mans day of grace is past . 2. When a person is in such a spiritual ●…ethargy , that nothing will work upon him , or make him sensible . There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the spirit of a deep sleep poured on him , Isa. 29. 10. This is a sad presage his day of grace is past . How dangerous then is it to delay Repentance when the day of grace may so soon expire ! 3. The day of life may expire ; what security have we that we shall live another day ? We are marching apace out of the world ; we are going off the stage ; our life is a taper soon blown out . Mans life is compared to the flower of the field , Psal. 103. 15. which withers sooner than the grass * . Our age is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as nothing , Psal. 39. 5. Life is but a flying shadow . The body is like a ves●…el tunned with a little breath ; sickness broacheth this vessel , death draws it out . O how soon may the scene alter * ! Many a Virgin hath been dressed the same day in her bride-apparel and her winding-sheet ! How dangerous then is it to adjourn repenting , when death may so suddenly make a thrust at us . Say not , you will repent to morrow * : Remember that speech of Aquinas ; God who pardons him that repents , hath not promised to give him to morrow to repent in . I have read of Archias , a Lacedemonian , who being among his cups , one delivered him a Letter , and desired him to read the Letter presently , being of serious business ; he replyed , seria cras , I will mind serious things to morrow * ; and that day he was slain . Thus , while men think to spin out their silver thred , death cu●…s it . Olaus Magnus observes of the Birds of Norway , that they fly faster than the Birds of any other Country ; not that their wings are swifter than others , but by an instinct of nature , they knowing the daies in that climate to be very short , not above three hours long , do therefore make the more haste to their nests : So we knowing the shortness of our lives , and how quickly we may be called away by death , should fly so much the faster on the wing of Repentance to Heaven . But me-thinks I hear some say , they do not fear a sudden surprizal , they will repent upon their sick-bed . I do not so well like a sick-bed Repentance * : He runs a desperate hazard , who will venture his salvation within the circle of a few short minutes . Thou that puttest off Repentance till sickness , answer me to these four queries . 1. How dost thou know thou shalt have a time of sickness ? Death doth not alwaies shoot its warning-piece by a lingring consumption ; some it arrests suddenly . What if God should presently send thee a summons to surrender thy life ! 2. Suppose thou shouldest have a time of sickness , how dost thou know thou shalt have the use of thy senses ? Many are distracted on their sick-bed . 3. Suppose thou shouldest have thy senses , yet how dost thou know thy mind will be in frame for such a work as Repentance ? Sickness doth so discompose body and mind , that one is but in an ill posture at such a time to take care for his soul. In sickness a man is scarce fit to make his will , much less to make his peace . The Apostle saith , Is any sick among you , let him call for the Elders of the Church , Iam. 5. 14. He doth not say , is he sick , let him pray ; but let him call for the Elders that they may pray over him . A sick man is very unfit to pray , or repent ; he is like to make but sick work of it . When the body is out of tune , the soul must needs jar in its devotion . Upon a sick bed a person is more fit to exercise impatience , than Repentance . We read , that at the pouring out of the fourth Vial , when God did smite the Inhabitants , and scorched them with fire ; They blasphemed the Name of God , and repented not , Rev. 16. 9. So when the Lord pours out his Vial , and scorcheth the body with a Feaver , the sinner is fitter to blaspheme than repent . 4. How dost thou who puttest off all to a sick bed , know , that God will give thee in that very juncture of time grace to repent ? The Lord usually punisheth neglect of Repentance in time of health , with hardness of heart in time of sickness * . Thou hast in thy life time repulsed the Spirit of God , and art thou sure it will come at thy call ? Thou hast not taken the first season , and perhaps thou shalt never see another spring-tyde of the Spirit more : All this considered , may hasten our Repentance . Do not lay too much weight upon a sick-bed , 2 Tim. 4. 21. Do thy diligence to come before winter . There is a winter of sickness , and death a coming , therefore make haste to repent ; let thy work be ready before winter . To day hear Gods voice , Heb. 3. 7. CHAP. X. The Trial of our Repentance . IF any shall say , they have repented , let me desire them to try themselves seriously by those seven Adjuncts or Effects of Repentance which the Apostle laies down , 2 Cor. 7. 11. * 1. Carefulness . The Greek word * signifies a solicitous diligence , or careful shunning all temptations to sin . The true penitentiary flies from sin , as Moses did from the Serpent * . 2. Clearing of our selves . The Greek word is Apology * . The sense is this , though we have never so much care , yet through strength of temptation , we may slip into sin : now in this case the repenting soul will not let sin lye festring in his conscience , but doth judge himself for his sin ; he pours out tears before the Lord ; he begs mercy in the Name of Christ , and never leaves till he hath gotten his pardon : Here he is cleared of guilt in his conscience , and is able to make an Apology for himself against Satan . 3. Indignation . He that repents of sin , his spirit riseth against it * ; as ones blood riseth at the sight of him whom he mortally hates . Indignation is a being fretted at the heart with sin . The penitent is vexed with himself . David calls himself a fool and a beast * , Psal. 73. 22. God is never better pleased with us , than when we fall out with our selves for sin * . 4. Fear . A tender heart is ever a trembling heart . The penitent hath felt sins bitterness ; this Hornet hath stung him , and now having hopes that God is reconciled , he is afraid to come near sin any more . The repenting soul is full of fear ; he is afraid to lose Gods favour , which is better than life ; he is afraid he should for want of diligence come short of salvation ; he is afraid lest after his heart hath been soft , the waters of Repentance should freeze , and he should harden in sin again , Prov. 28. 14. Happy is he that fears alwaies . A sinner is like the Leviathan , who is made without fear , Iob 41. 29. A repenting person fears and sins not , a graceless person sins and fears not . 5. Vehement desire . Sowre sauce sharpens the appetite : So the bitter herbs of Repentance sharpen desire : But what doth the penitent desire ? he desires more power against sin , and to be released from it . 'T is true , he hath got loose from Satan , but he goes as a prisoner that hath broke Prison , with a fetter on his leg ; he cannot walk with that freedom and swiftness in the waies of God ; he desires therefore to have the fetters of sin taken off ; he would be freed from corruption ; he cries out with Paul , Who shall deliver me from this body of death ? Rom. 7. 24. In short , he desires to be with Christ , as every thing desires to be in its centre . 6. Zeal . Desire and zeal are fitly put together ; to shew , that true desire puts forth it self in zealous endeavour . How doth the penitent bestir himself in the business of salvation ! How doth he take the Kingdom of Heaven by force ! Matth. 11. 12. Zeal quickens the pursuit after glory . Zeal encounters with difficulty , is imboldened by opposition , tramples upon danger . Zeal makes a repenting soul persist in godly sorrow against all discouragements and oppositions whatsoever . Zeal carries a man above himself for Gods glory . Paul before conversion was mad against the Saints , Act. 26. 11. And after conversion he was judged mad for Christs sake , Act. 26. 4. Paul , thou art besides thy self . But it was Zeal , not Phrenzy . Zeal doth spirit and animate duty ; it causeth fervency in Religion , which is as fire to the sacrifice , Rom. 12. 11. * As fear is a bridle to sin , so Zeal is a spur to duty . 7. Revenge . A true Penetentiary pursues his sins with an holy malice ; he seeks the death of them : As Sampson was avenged on the Philistines for his two eyes : He useth his sins , as the Jews used Christ ; he gives them gall and vinegar to drink ; he crucifies his lusts , Gal. 5. 24. * A true child of God seeks to be revenged most of those sins which have dishonoured God most . Cranmer , who had with his right hand subscribed the Popish Articles , was revenged on himself , he put his right hand first in the fire * . David did by sin defile his bed , after by Repentance he watered his bed with tears . Israel had sinned by Idolatry , and afterwards they did offer disgrace to their Idols , 1 Sam. 30. 22. Ye shall defile the covering of thy graven Images of silver . Mary Magdalen had before sinned in her eye , by adulterous glances , and now she will be revenged on her eyes ; she washeth Christs feet with her tears * ; she had sinned in her hair , it had intangled her Lovers ; now she will be revenged on her hair ; she wipes Christs feet with it * . The Israelitish women , who had been dressing themselves by the hour , and had abused their Looking-glasses to pride , afterwards by way of revenge as well as zeal , offered their Looking-glasses to the use and service of Gods Tabernacle , Exod. 38. 8. So those Conjurers who used curious Arts , o●… Magick ( as it is in the Syriack ) when once they repented , brought their Books , and by way of revenge burned them , Act. 19. 19. These are the blessed fruits and products of Repentance ; and if we can find these in our souls , we have arrived at that Repentance which is never to be repented of . CHAP. XI . A necessary Caution inserted . SUch as have solemnly repented of their sins , let me speak to them , 1. By way of Caution . Though Repentance be so necessary and excellent as you have heard , yet take heed that you do not ascribe too much to Repentance . The Papists are guilty of a double errour ; 1. They make Repentance a Sacrament * . Christ never made it so ; and who may institute Sacraments , but he who can give vertue to them ? Repentance can be no Sacrament , because it wants an outward sign . A Sacrament cannot properly be without a sign . 2. The Papists make Repentance meritorious : they say it doth ex congruo merit pardon * ; this is a gross errour . Indeed Repentance fits us for mercy . As the Plough when it breaks up the ground , fits it for the seed : So when the heart is broken up by Repentance , it is fitted for remission , but it doth not merit it * . God will not save us without Repentance , nor yet for it . Repentance is a qualification , not a cause . I grant repenting tears are precious ; they are , as Gregory saith , the fat of the sacrifice . And as Basil saith , the medicine of the soul. And as Bernard , the wine of Angels * ; but yet tears are not satisfactory for sin . We drop sin with our tears , therefore they cannot satisfie . Austin saith well , I have read of Peters tears , but no man ever read of Peters satisfaction . Christs blood only can merit pardon * . We please God by Repentance , but we do not satisfie him by it . To trust to our Repentance , is to make it a Saviour . Though Repentance helps to purge out the filth of sin , yet it is Christs blood washeth away the guilt of sin * ; therefore do not idolize Repentance : Do not rest upon this , that your heart hath been wounded for sin , but rather , that your Saviour hath been wounded for sin . When you have wept , say as he , Lord Iesus , wash my tears in thy blood * . CHAP. XII . Comfort to the Repenting Sinner . 2. LET me in the next place speak by way of comfort . Christian , hath God given thee a repenting heart , know these three things for thy everlasting comfort . 1. Thy sins are pardoned . Pardon of sin circumscribes blessedness within it , Psal. 32. 1. Whom God pardons , he crowns , Psal. 1●…3 . 4. Who forgiveth thy iniquities , who crowneth thee with loving kindness . A repenting condition is a pardoned condition . Christ said to that weeping woman , Thy sins which are many are forgiven , Luk. 7. 47. Pardons are sealed upon soft hearts : O thou whose head hath been a fountain to weep for sin , Christs side will be a fountain to wash away sin , Zach. 13. 1. Hast thou repented ? God looks upon thee as if thou hadst not offended ; he becomes a friend , a father ; he will now bring forth the best Robe , and put it on thee : God is pacified towards thee , and will with the Father of the Prodigal , fall upon thy neck and kiss thee . Sin in Scripture is compared to a cloud , Isa. 44. 22. No sooner is this cloud scattered by Repentance , but pardoning love shines forth . Paul , after his Repentance , obtained mercy , 1 Tim. 1. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I was all bestrowed with mercy . When a spring of Repentance is open in the heart , a spring of mercy is open in Heaven . 2. God will pass an Act of Oblivion ; he so forgives sin , as he forgets , Ier. 31. 34. I will remember their sin no more . Hast thou been penitentially humbled ? the Lord will never upbraid thee with thy former sins . After Peter wept , we never read that Christ upbraid●…d him with his denial of him . God hath cast thy sins into the depth of the Sea , Micah 7. 19. How ? not as Cork , but as Lead . The Lord will never in a judicial way account for them . God when he pardons , doth as a Creditor that blots the debt out of his Book , Isa. 43. 25. * . Some move the question , whether the sins of the godly shall be mentioned at the last day ? The Lord saith , he will not remember them ; and he is blotting them out : So that if their sins be mentioned , it shall not be to their prejudice , for the debt-book is crossed . 3. Conscience will now speak peace * . O the musick of conscience ! Conscience is turned into a paradise , and there a Christian doth sweetly solace himself , and pluck the flowers of joy , 2 Cor. 1. 12. The repenting sinner can go to God with boldness in prayer , and look upon him not as a Judge , but a Father . He is born of God , and is heir to a Kingdom , Luk. 6. 20. He is incircled with Promises ; he no sooner shakes the tree of the Promise , but some fruit falls . To conclude , the true penitentiary may look on death with comfort ; his life hath been a life of tears , and now at death all tears shall be wiped away ▪ Death shall not be a destruction , but a Gaol-delivery . Thus you see what great comfort remains for repenting sinners . Luther said , before his conversion he could not endure that bitter word Repentance , but afterwards he found much sweetness in it . CHAP. XIII . The resolving of a Question . SOme may propound a question , Whether must our Repentance and sorrow be alwaies alike ? A. Though Repentance must be alwaies kept alive in the soul , yet there are two special times wherein we must renew our Repentance in an extraordinary manner . 1. Before the receiving of the Lords Supper . This spiritual Passeover is to be eaten with bitter herbs . Now our eyes should be fresh broached with tears , and the stream of sorrow overflow . A repenting frame is a sacramental frame . A broken heart , and a broken Christ , do well agree . The more bitterness we taste in sin , the more sweetness we shall taste in Christ. When Iacob wept , he found God ; And he called the name of the place Peniel , for I have seen God face to face , Gen. 32 , 30. The way to find Christ comfortably in the Sacrament , is to go weeping thither . Christ will say to an humble penitent , as to Thomas , Reach hither thy hand , and thrust it into my side * , and let those bleeding wounds of mine heal thee . Another time of extraordinary Repentance is , at the hour of death . This should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a weeping season . Now is our last work to be done for Heaven , and our best wine of tears should be kept against such a time . We should repent now , that we have sinned so much , and wept so little ▪ that Gods bag hath been so full * , and his bottle so empty . We should repent now , that we repented no sooner : that the garrisons of our hearts , held out so long against God , ere they were levelled by Repentance . We should repent now , that we have loved Christ no more ; that we have fetched no more vertue from him , and brought no more glory to him . It should be our grief on our death-bed , that our lives have had so many blanks and blots in them ; that our duties have been so fly-blown with sin ; that our obedience hath been so imperfect , and we have gone so lame in the waies of God. When the soul is going out of the body , it should swim to Heaven in a Sea of tears . CHAP. XIV . The removing the Impediments of Repentance . BEfore I lay down the Expedients and Means conducing to Repentance , I shall first remove the Impediments . In this great City , when you want water , you search the cause , whether the Pipes are broken or stopped , that the current of water is hindered : So when no water of Repentance comes ( though we have the Conduit-pipes of Ordinances ) see what the cause is ; where is the stop that these penitential waters do not run . There are ten Impediments of Repentance . 1. Men do not apprehend that they need Repentance ; they thank God all is well with them , and they know nothing they should repent of , Rev. 3. 17. Thou sayest , I am rich , and have need of nothing . He who apprehends not any distemper in his body , will not take the Physick prescribed . This is the mischief sin hath done ; it hath not only made us sick , but senseless . When the Lord bade the people return to him * , they answered stubbornly , Wherein should we return ? Mal. 3. 7. So when God bids men repent , they say , wherefore should they repent ? they know nothing they have done amiss . Surely no disease worse than that which is Apoplectical . 2. People conceit it an easie thing to repent : It is but saying a few prayers ; a sigh , or a Lord have mercy , and the work is done . This conceit of the easiness of Repentance , is a great hinderance to it . That which makes a person bold , and adventrous in sin , must needs obstruct Repentance ; but this opinion doth make a person bold in sin . The Angler can let out his line as far as he will , and then pull it in again : So when a man thinks he can lash out in sin as far as he will , and then pull in by Repentance when he list , this must needs imbolden him in wickedness . But to take away this false conceit of the easiness of Repentance , consider , 1. A wicked man hath a mountain of guilt upon him , and is it easie to rise up under such a weight ? Is salvation per saltum ? Can a man jump out of sin into Heaven ? Can he leap out of the Devils arms into Abrahams bosom ? 2. If all the power in a sinner be employed against Repentance , then it is not easie . All the faculties of a natural man joyn issue with sin , Ier. 2. 25. I have loved strangers , and after them will I go . A sinner will rather lose Christ and Heaven , than his lusts : death , which parts man and wife , will not part a wicked man and his sins ; and is it so easie to repent ? The Angel rolled away the stone from the Sepulchre ; but no Angel , only God himself can roll away the stone from the the heart . 3. Presuming thoughts of Gods mercy . Many suck poison from this sweet flower . Christ who came into the world to save sinners , 1 Tim. 1. 15. is accidentally the occasion of many a mans perishing . Though to the Elect he is the bread of life , yet to the wicked he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a stone of stumbling , 1 Pet. 2. 7. * To some his blood is sweet wine , to others the water of Marah . Some are softned by this Sun of Righteousness , others are hardned . Oh saith one , Christ hath died , he hath done all for me , therefore I may sit still and do nothing . Thus they suck death from the Tree of Life , and perish by a Saviour . So I may say of Gods mercy , it is accidentally the cause of many a ones ruine : Because of mercy men presume , and think they may go on in sin : But , should a Kings clemency make his subjects rebel ? The Psalmist saith , there is mercy with God , that he may be feared , Psal. 130. 4. but not that we may sin . Can men expect mercy by provoking justice ? God will hardly shew them mercy , who sin because mercy abounds . 4. A supine sluggish temper . Repentance is looked upon as a tedious thing , and such as requires much industry , and men are settled upon their lees , and care not to stir : They had rather go sleeping to Hell , than weeping to Heaven , Prov. 19. 24. A slothful man hideth his hands in his bosom ; he will not be at the labour of smiting on his breast * . Many will rather lose Heaven , than ply the oar , and row thither upon the waters of Repentance . We cannot have the world citra pulverem , without labour and diligence , and would we have that which is more excellent * ? Sloth is the canker of the soul , Prov. 19. 15. Slothfulness casts into a deep sleep . It was a witty fiction of the Poets , when Mercury had cast Argus into a sleep , and with an inchanted Rod closed his eyes , then he killed him . When Satan hath by his witcheries lull'd men asleep in sloth , then he destroyes them . Some report , while the Crockadil sleeps with his mouth open , the Indian Rat gets into his belly , and eats up his entrails : So while men sleep in security , they are devoured . 5. Another obstruction of Repentance is the tickling pleasure of sin , ●… Thes. 2. 12. Who take pleasure in unrighteousness . Sin is a sugred draught , but mixed with poison . The sinner thinks there is danger in sin , but there is delight , and the danger doth not so terrifie him , as the delight bewitcheth him . Plato calls love of sin , a great Devil * . Delighting in sin hardens the heart . In true Repentance there must be a grieving for sin ; but how can one grieve for that which he loves . He who delights in sin can hardly pray against it ; his heart is so inveagled with sin , that he is afraid of leaving it too soon . Sampson doted on Dalilahs beauty , and her lap proved his grave . When a man rolls iniquity as a Sugared lump under his tongue , it infatuates him , and is his death at last . Delight in sin * is a silken halter , 2 Sam. 2. 26. Will it not be bitterness in the latter end ? 6. An opinion that Repentance will take away our joy ; but that is a mistake ; it doth not crucifie , but clarifie our joy , and take it off from the fulsom lees of sin . What is all earthly joy ? it is but Hilaris insania , a pleasant phrensy . — Falsa inter gaudia noctem 〈◊〉 * — Worldly mirth is but like a feigned laugh ; it hath sorrow following at the heels * . As the Magitians Rod , it is instantly turned into a Serpent : But divine Repentance like Sampsons Lion , hath an hony-comb in it . Gods Kingdom consists as well in joy , as in righteousness , Rom. 4. 17. None are so truly chearful as penitent ones . — Est quaedam flere voluptas — The oyl of joy is poured chiefly into a broken heart , Isa. 61. 3. The oyl of joy for mourning . In the fields near Palermo , grow great plenty of Reeds , in which there is a sweet juice of which sugar is made : So in a penitent heart , which is the bruised Reed , grow the sugred joys of Gods Spirit . God turns the water of tears , into the juyce of the grape , which exhilerates and makes glad the heart . Who should rejoyce if not the repenting soul ? he is heir to all the Promises , and is not that matter of joy ? God dwells in a contrite heart , and must there not needs be joy there ? Isa. 55. 17. I dwell with a contrite spirit , to revive the heart of the contrite ones . Repentance doth not take away a Christians musick , but raiseeth it a note higher , and makes it sweeter * . 7. Another obstacle of Repentance is , despondency of mind . Oh saith a sinner , it is a vain thing for me to set upon Repentance ; my sins are of that magnitude , that there is no hope for me * , Ier. 18. 11 , 12. Return ye now every one from his evil way , and they said , there is no hope . Our sins are mountains , and how shall these ever be cast into the Sea ? Where unbelief represents sin in its bloody colours , and God in his Judges Robes , the soul will sooner fly from him , than to him : This is dangerous : Other sins need mercy , but despair rejects mercy ; it throws the cordial of Christs blood on the ground . Iudas was not damned only for his treason and murder , but it was his distrust of Gods mercy destroyed him . Why should we entertain such hard thoughts of God ? he hath bowels of love to repenting sinners * , Ioel 2. 13. Mercy rejoyceth over justice . Gods anger is not so hot , but mercy can cool it ; nor so sharp , but mercy can sweeten it * . God counts his mercy his glory , Exod. 33. 18 , 19. We have some drops of mercy our selves , but God is the Father of mercies , who begets all the mercies that are in us . He is the God of bowels * . No sooner do we mourn , but Gods heart melts : no sooner do our tears fall , but Gods repentings kindle , Hos. 11. 8. Say not then , there is no hope . Disband the army of thy sins , and God will sound a retreat to his judgements . Remember , great sins have been swallowed up in the Sea of Gods infinite compassions . Manasseh made the streets run with blood , yet when his ●…ead was a fountain of tears , God grew propitious . 8. Hope of impunity . Men flatter themselves in fin ▪ and think God having spared them all this while , he never intends to punish ; because the Assizes are put off therefore , surely there will be no Assizes , Psal. 10. 11. He hath said in his heart , God hath forgotten , he hideth his face , he will never see it . The Lord indeed is long-suffering towards sinners , and would by his patience bribe them to Repentance , but here is their wretchedness , because he forbears to punish , they forbear to repent . Know , that the lease of Patience will soon be run out . There is a time when God saith , My Spirit shall no longer strive . A creditor may forbear his debtor , but forbearance doth not excuse the payment . God takes notice how long the glass of his patience hath been running , Rev. 2. 21. I gave her space to repent , but she repented not . Iezabel added to her incontinency , impenitency , and what follows ? vers . 22. Behold I will cast her into a bed : Not a bed of pleasure , but a bed of languishing , where she shall consume away in her iniquity . The longer Gods Arrow is drawing , the deeper it wounds . Sins against patience , will make a mans Hell so much the hotter ▪ The next Impediment of Repentance , is , fear of reproach : If I repent , I shall expose my self to mens scorns . The Heathen man could say , when thou appliest thy self to the study of wisdom , prepare for sarcasms and reproaches * . But consider well who they are that reproach thee : they are such as are ignorant of God * , and spiritually phrantick ; and art thou troubled to have them reproach thee , who are not well in their wits ? who minds a mad mans laughing at him ? What do the wicked reproach thee for ? is it because thou repentest ? thou art doing thy duty ; bind their reproaches as a Crown about thy head . 'T is better that men should reproach thee for repenting , than that God should damn thee for not repenting . 3. If thou canst not bear a reproach for Religion , never call thy self Christian ; Christianus quasi crucianus * . Suffering is a Saints livery ; and alas what are reproaches ? they are but the chips of the Cross ; which are rather to be despised , than laid to heart * . 10. The last Impediment of Repentance , is , immoderate love of the world . No wonder Ezekiels hearers were hardned into rebellion , when their heart went after covetousness , Ezok. 33. 31. The world doth so engross mens time , and bewitch their affections , that they cannot repent ; they had rather put gold in their bag , than tears in Gods bottle . I have read of the Turks , that they mind neither Churches , nor Altars , but are diligent in looking after their tillage . So many scarce ever mind Repentance ; they are more for the Plough , and breaking of the clods , than breaking up the fallow ground of their hearts . The Thorns choke the word . We read of them who were invited to Christs Supper , who put him off with worldly excuses , Luk. 14. 18. One said , I have bought a piece of ground , and must needs go see it , I pray thee have me excused ; and another , I have bought five yoke of Oxen , &c. The farm and the shop so take up peoples time , that they have no leisure for their souls * : Their golden weights hinder their silver tears . There is an Herb in the Country of Sardinia , like Baulm , which if they eat much of , will make them die laughing : Such an herb ( or rather weed ) is the world , if men eat too immoderately of it , instead of dying repenting , they will die laughing . These are the obstructions of Repentance which must be removed , that the current may be clearer . CHAP. XV. Prescribing some Means for Repentance . I Shall in the last place prescribe some Rules or Means conducible to Repentance . 1. The first is serious consideration , Psal. 119. 59. I thought on my waies , and turned my feet unto thy testimonies . The Prodigal , when he came to himself , and did seriously consider his riotous luxuriances , then he repented . Peter , when he thought of Christs words , wept . There are four things , which if they were well considered of , would be a means to make us break off a course of sinning . 1. Consider seriously what sin is ; and sure there is enough evil in it to make us repent : There are in sin these twenty Evils . 1. Every sin is a recession from God * , Ier. 2. 5. God is the supream good , and our blessedness lyes in union with him ; but sin , like a strong byass , draws away the heart from God. The sinner takes his leave of God ; he bids farewel to Christ and mercy . Every step forward in sin , is a step backward from God , Isa. 1. 4. They have forsaken the Lord , they are gone away backward . The further one goes from the Sun , the nearer he approacheth to darkness : the further the soul goes from God , the nearer it approach to misery . 2. Sin is a walking contrary to God , Levit. 26. 27. The same word in the Hebrew * signifies both to commit sin , and to rebel . Sin is Gods opposite : If God be of one mind , sin will be of another : If God saith sanctifie the Sabbath , sin saith , prophane it . Sin strikes at Gods very being : If sin could help it , God should be no longer God , Isa. 30. 11. Cause the holy One of Israel to cease from before us . What an horrible thing is this , for a piece of proud dust , to rise up in defiance against its maker ! 3. Sin is an injury to God. For 1. It violates his Laws ; here is crimen laesae majestatis . What greater injury can be offered to a Prince , than to trample upon his royal edicts ? A sinner offers contempt to the Statute-Laws of Heaven , Nehem. 9. 26. They have cast thy Law behind their back ; as if they scorned to look upon it . 2. Sin robs God of his due . You injure a man when you do not give him his due . The soul belongs to God , he laies a double claim to it ; it is his by creation and purchase : now sin steals the soul from God , and gives the Devil that which of right belongs to God. 4. Sin is profound ignorance . The School-men say , All sin is founded in ignorance * ; did men know God in his purity and justice , they durst not go on in a course of sinning , Ier. 9. 3. They proceed from evil to evil , and know not me , saith the Lord. Therefore ignorance and lust are joyned together , 1 Pet. 1. 14. Ignorance is the womb of lust . Vapours arise most in the night : The black vapours of sin arise most in a dark ignorant soul. Satan casts a mist before a sinner , that he sees not the flaming sword of Gods wrath . The Eagle first rolls himself in the sand , and then flies at the Stagg , and by fluttering his wings , so bedusts the Staggs eyes , that he cannot see , and then he strikes him with his tallons * : So Satan that Eagle or Prince of the Air first blinds men with ignorance * , and then wounds them with his darts of temptation . Is sin ignorance ? there 's great cause to repent of ignorance . 5. Sin is a piece of desperateness . In every transgression , a man runs an apparent hazard of his soul ; he treads upon the brink of the bottomless pit . Foolish sinner , thou never committest a sin , but thou dost that which may undo thy soul for ever * . He who drinks poison , it is a wonder if it doth not cost him his life . One taste of the forbidden tree lost Adam Paradise : One sin of the Angels lost them Heaven : One sin of Saul lost him his Kingdom . The next sin thou committest , God may clap thee up prisoner among the damned . Thou that gallopest on in sin , it is a question whether God will spare thy life a day longer , or give thee an heart to repent , so that thou art desperate even to phrensy . 6. Sin is a befilthying thing ; it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , filthiness , Iam. 1. 21. The Greek word signifies the putrid matter of ulcers . Sin is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an abomination , Deut. 7. 25. Nay , in the plural , abominations* , Deut. 20. 18. This filthiness in sin is inward : a spot in the face may easily be wiped off ; but to have the liver and lungs tainted , is far worse : Such a pollution is sin , it hath gotten into the mind and conscience , Tit. 1. 15. 'T is compared to a menstruous cloth , Isa. 30. 22. The most unclean thing under the Law * ▪ A sinners heart is like a field spread with dung . Some think sin an ornament , it is rather an excrement . So doth sin befilthy a person , that God cannot abide the sight of him , Zach. 11. 8. My soul loathed them . 7. In sin is odious ingratitude . God hath ●…ed thee ( O sinner ) with Angels food ; he hath crowned thee with variety of mercies , yet dost thou go on in sin ? As David said of Nabal , in vain have I kept this mans sheep , 1 Sam. 25. 21 ▪ So in vain hath God done so much for the sinner . All Gods mercies may upbraid , yea accuse the ungrateful person . May God say , I gave thee wit , health , riches , and thou hast imployed all these against me , Hos. 2. 8. I gave them corn , and wine , and oyl , and multiplied their silver and gold , which they prepared for Baal . I sent in provisions , and they served their Idols with them . The Snake in the fable which was frozen , stung him that brought it to the fire , and gave it warmth : So a sinner goes about to sting God with his own mercies . Is this thy kindness to thy friend ? Did God give thee life to sin ? Did he give thee wages to serve the Devil ? 8. Sin is a debasing thing ; it degrades a person of his honour , Nahum 1. 14. I will make thy grave , for thou art vile * . This was spoken of a King * ; he was not vile by birth , but by sin : Sin blots our name , taints our blood : nothing doth so change a mans glory into shame , as sin doth . 'T is said of Naaman , He was a great man and honourable , but he was a leper , 2 Kin. 5. 1. Let a man be never so great with worldly Pomp , yet if he be wicked , he is a leper in Gods eye . To boast of sin , is to boast of that which is our infamy ; as if a Prisoner should boast of his fetters , or be proud of his halter . 9. Sin is a damage . In every sin there is infinite loss . Never did any thrive by grazing on this Common . What doth one lose ? he loseth God , he loseth his peace , he loseth his soul. The soul is a divine spark lighted from Heaven ; it is the glory of the Creation ; and what can countervail this loss * Matth. 16. 26. If the soul be gone , the treasure is gone ; so that in sin there is infinite loss . Sin is such a trade , that whosoever follows it is sure to break . 10. Sin is a burthen , Psal. 38. 4. My iniquities are gone over my head , as an heavy burden , they are too heavy for me . The sinner goes with his weights and fetters on him . The burden of sin is ever worst , when it is least felt . Sin is a burden where-ever it comes . Sin burdens God , Amos 2. 3. I am pressed with your sins , as a Cart is pressed under the sheaves * . Sin burdens the soul ; what a weight did Spira feel ? how was Iudas his conscience burdened ? insomuch that he hanged himself to quiet his conscience * . They that know what sin is , will repent that they carry such a burden . 11. Sin is a debt : 'T is compared to a debt of ten thousond talents , Mat. 18. 24. Of all the debts we owe , our sins are the worst ▪ * . In other debts a sinner may fly into forein parts , but here he cannot , Psal. 139. 7. Whither shall I fly from thy presence ? God knows where to find out all his debtors * . Death frees a man from other debts , but it will not free him from this : not the death of the debtor , but of the creditor dischargeth this debt . 10. There is deceitfulness in sin , Heb. 3. 13. Prov. 11. 18. The wicked worketh a deceitful work . Sin is a meer cheat : while it pretends to please us , it beguiles us . Sin doth as Iaell , first she brought the milk and butter to Sisera , then she struck the nail thorow his temples that he died , Iudg. 5. 26. Sin first courts , and then kills : 'T is first a Fox , and then a Lion : Whomsoever sin kisseth , it betraies . Those Locusts in the Revelations , are the perfect Hierogly phicks and emblems of sin ; On their heads were as it were Crowns like gold , and they had hair as women , and their teeth were as the teeth of Lions , and they had stings in their tails , Rev. 9. 7. Sin doth just as the Usurer , who feeds a man with money , and then makes him morgage his Land : So sin feeds the sinner with delightful objects , and then makes him morgage his soul. Iudas pleased himself with the thirty pieces of silver , but they proved deceitful riches ; ask him now how he likes his bargain . 13. Sin is a spiritual sickness : One man is sick of pride , another of lust , another of malice : 'T is with a sinner , as it is with a sick Patient , his pallat is distempered ; the sweetest things taste bitter to him : So the word of God which is sweeter than the honey-comb , tastes bitter to a sinner , Isa. 5. 20. They put sweet for bitter ; and if sin be a disease , it is not to be cherished , but rather cured by Repentance . 14. Sin is a bondage ; it binds a man Apprentice to the Devil * . Of all conditions , servitude is the worst . Every man is held with the cords of his own sin . I was held before conversion ( saith Austin * ) not with an Iron Chain , but with the obstinacy of my will. Sin is imperious and tyrannical ; it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Law , Rom. 8. 2 , because it hath such a binding power over a man. The sinner must do as sin will have him : He doth not so much enjoy his lusts as serve them ; and he will have work enough to do to gratifie them all * , Eccles. 10. 7. I have seen Princes going on foot . The soul that princely thing , which did once sit in a chair of State , and was crowned with knowledge and holiness , now is made a lacky to sin , and runs on the Devils errand . 15. Sin hath a spreading malignity in it ; it doth not only hurt to a mans self , but to others : one mans sin may occasion many to sin . As one Beacon being lighted , may occasion all the Beacons in the Country to be lighted . One man may help to defile many * . A person that hath the plague , going into company , doth not know how many have gotten the plague of him . Thou that art guilty of open sins , knowest not how many have been infected by thee * . There may be divers for ought thou knowest , now in Hell , crying out , that they had never come thither , if it had not been for thy bad example . 16. Sin is a vexatious thing ; it brings trouble with it . The curse which God laid upon the woman , is most truly laid upon every sinner , Gen. 3. 6. In sorrow thou shalt bring forth . A man vexeth his thoughts in plotting of sin ; and when sin hath conceived , in sorrow he brings forth : Like one who takes a great deal of pains in opening a flood-gate , and when he hath opened it , the flood comes in upon him , and drowns him : So a man beats his brains to contrive sin , and then it vexeth his conscience * , brings crosses in his estate , rots the wall and timber of his house , Zach. 5. 4. — 16. Sin is an absurd thing . What greater indiscretion than to gratifie an enemy ? Sin gratifies Satan . When lust or anger burn in the soul , Satan warms himself at this fire . Mens sins feast the Devil * . Sampson was called out to make the Lords of the Philistines sport , Iudg. 16. 25. So the sinner makes the Devil sport . 'T is meat and drink to him to see men sin ▪ How doth he laugh to see them venturing their souls for the world ! As if one should venture Diamonds for Straws ; or should fish for Gudgeons with golden hooks . Every wicked man shall be indicted at the day of judgement for a fool . 18. There is cruelty in every sin . Every sin thou committest , thou givest a stab to thy soul * . While thou art kind to sin , thou art cruel to thy self ; like him in the Gospel , who did cut himself with stones till the blood came , Mark 5. 5. The sinner is like the Jaylor , who drew a sword to kill himself . Act. 16. 27. The soul may cry out , I am murdering . Naturalists say , the Hawk chuseth to drink blood , rather than water * : So sin drinks the blood of souls . 19. Sin is a spiritual death , Ephes. 2. 1. Dead in trespasses . Austin saith , that before his conversion , reading the death of Dido , he could not refrain weeping ; but wretch that I was ( saith he ) I bewailed the death of Dido forsaken of Aeneas , and did not bewail the death of my soul forsaken of God * . The life of sin is the death of the soul. 1. A dead man hath no sense : So a person unregenerate hath no sense of God in him , Ephes. 4. 19. Perswade him to mind his salvation , to what purpose do you make orations to a dead man ? go to reprove him for vice , to what purpose do you strike a dead man ? 2. He who is dead hath no taste . Set a banquet before him , he doth not rellish it : So a sinner tastes no sweetness in Christ or a Promise : They are but as cordials in a dead mans mouth * . 3. The dead putrifie ; and if Martha said of Lazarus , Ioh. 11. 39. Lord , by this time he stinketh , for he hath been dead four daies . How much more may we say of a wicked man , who hath been dead thirty or forty years in sin , by this time he stinketh . 20. Sin without Repentance tends to final damnation . As the Rose perisheth by the canker bred in it self : so do men by the corruptions which breed in their souls . What was once said to the Graecians of the Trojan horse , this Engine is made to be the destruction of your City * . The same may be said to every impenitent person , this Engine of sin will be the destruction of thy soul. Sins last scene is alwaies Tragical . Diagoras Florentinus would in a frolick drink poison , but it cost him his life * . Men drink the poison of sin in a merriment , but it costs them their souls , Rom. 6. 23. The wages of sin is death . What Solomon saith of wine , the same I may say of sin ; at first it shews its colour in the cup , at the last it biteth like a Serpent , and stingeth like an Adder , Prov. 23. 31. Christ tells us of the worm * and the fire , Mark 9. 48. Sin is like oyl , and Gods wrath is like fire . So long as the damned continue sinning , so long the fire will continue scorching ; and who can dwell with everlasting burnings ? Isa. 33. 14. But men question the truth of this , and are like that impious Devonax , who being threatned with Hell for his villanies ▪ made a mock at it , and said , I will believe there is an Hell when I come there , and not before * . We cannot make Hell enter into men , till they enter into Hell. Thus we have seen the deadly evil in sin , which seriously thought on , may make us repent , and turn to God. If for all this , men will persist in sin , and are resolved upon a voyage to Hell , who can help it . They have been told what a soul-damning Rock sin is ; but if they will voluntarily run upon it , and split themselves , their blood be upon their own head . 2. The second consideration to work Repentance , is , consider the mercies of God. A stone is soonest broken upon a soft pillow ; and an heart of stone is soonest broken upon the soft pillow of Gods mercies * , Rom. 2. 4. The goodness of God leadeth thee to Repentance . The clemency of a Prince doth soonest cause relenting in a malefactor . While God hath been storming others by his judgements , he hath been wooing us by his mercies . What privative mercies have we had * ? what mischiefs have been prevented ? what fears blown over ? When our foot hath been slipping , Gods mercy hath held us up * . Mercy hath been alwaies a screen between us and danger . When enemies like Lions have risen up against us to devour us , free-grace hath snatched us out of the mouth of these Lions . In the deepest waves , the arm of mercy hath been under , and kept our head above water ; and will not this privative mercy lead us to Repentance ? What positive mercies have we had ! 1. Supplying mercy . God hath been a bountiful benefactor , Gen. 48. 15. The God which fed me all my life long to this day . What man will spread a table for his enemy ? we have been enemies , yet God hath fed us ; he hath given us the horn of Oyl ; he hath made the hony-comb of mercy drop upon us . God hath been as kind to us , as if we had been his best servants ; and will not this supplying mercy lead us to Repentance ? 2. Delivering mercy . When we have been at the gates of the grave , God hath miraculously spun out our lives ; he hath turned the shadow of death into the morning , and hath put a song of deliverance into our mouth ; and will not delivering mercy lead us to Repentance ? The Lord hath laboured to break our hearts with his mercies . We read Iudg. 2. — When the Angel ( which was a Prophet ) had preached a Sermon of mercy , the people lifted up their voices and wept , vers 4. If any thing will move tears , it should be the mercy of God. He is an obstinate sinner indeed , whom these great Cable-Ropes of Gods mercy will not draw to Repentance . 3. Consider Gods afflictive providences , and see if our limbeck will not drop when the fire is put under . God hath sent us of late years to the school of the cross ; he hath twisted his judgements together ; he hath made good upon us those two threatnings , Hos. 5. 12. I will be to Ephraim as a moth . Hath not God been so to England in decay of trading ? And ver . 14. I will be to Ephraim as a Lion. Hath he not been to England in the devouring Plague * ? Well , all this while God waited for our Repentance ; but we went on in sin , Ier. 8. 6. I hearkned and heard , but no man repented him of his wickedness , saying , what have I done ? And of late God hath been whipping us with a fiery Rod * , in those tremendous flames in this City , which did hierogly phically resemble the great Conflagration at the last day , when the Elements shall melt with fervent heat * . When Ioabs corn was on fire , then he went running to Absalom , 2 Sam. 14. 31. God hath set our houses on fire , that we may run to him by Repentance , Micah 6. 9. The Lords voice cries unto the City , Hear ye the Rod , and who hath appointed it . This is the language of the Rod , that we should humble our selves under Gods mighty hand , and break off our iniquities by righteousness , Dan. 4. 27. Manassehs affliction ushered in Repentance , 2 Chron. 33. 12. This God useth as the proper medicine for security , Hos. 2. 5. Her Mother hath played the Harlot ; that is , by idolatry . What course now will God take with her ? vers . 6. Therefore I will hedge up thy way with thorns * . This is Gods method , to set a thorn-hedge of affliction in the way . Thus to a proud man contempt is a thorn ; to a lustful man sickness is a thorn , both to stop him in his sin , and to prick him for ward in Repentance . The Lord teacheth his people as Gideon did the men of Succoth , Iudg. 8. 16. He took the Elders of the City , and thorns of the wilderness and briars , and with them he taught the men of Succoth . Here was tearing Rhetorick . So God hath of late been teaching us humiliation by thorny providences : he hath torn our golden fleece from us ; he hath brought our houses low , that he might bring our hearts low . When shall we dissolve into tears if not now ? Gods judgements are so proper a means to work Repentance , that the Lord wonders at it , and makes it his complaint , that his severity did not break men off from their sins , Amos 4. 7. I have with-holden the Rain from you , vers . 9. I have smitten you with blasting and mildew , vers . 10. I have sent among you the Pestilence ; but still this is the burden of the complaint , Yet ye have not returned to me . The Lord proceeds gradually in his judgements : First he sends a lesser cross , and if that will not do , then a greater . He sends upon one first a gentle fit of an Ague , and afterwards a burning Feaver . He sends upon another first a loss at Sea , then the loss of a child , then an husband . Thus by degrees he would try to bring men to Repentance . Sometimes God makes his judgements go in circuit , from family to family . The cup of affliction hath gone round in the Nation , all have tasted it ; and if we repent not now , we stand in a contempt of God , and do interpretatively bid God do his worst ; and such a climax of wickedness will hardly be pardoned , Isa. 22. 12 , 13. In that day did the Lord of Hosts call to weeping and mourning , and behold joy and gladness ; It was revealed in mine ears by the Lord of Hosts , surely this iniquity shall not be purged from you till you dye : That is , this sin shall not be expiated by sacrifice . If the Romans did severely punish a young man who was seen sporting in a window with a Crown of Roses on his headin time of publick Calamity : of how much sorer punishment shall they be thought worthy , who strengthen themselves in wickedness , and laugh in the very face of Gods judgements . The Heathen Mariners in a storm repented , Ionah 1. 14. Not to repent now and throw our sins over-board , is to to be worse than Heathens . 4. Let us consider how much we shall have to answer for at last , if we repent not . How many prayers , counsels , admonitions , will be put upon the score . Every Sermon will come in as an Indictment . As for such as have truly repented , Christ will answer for them ; his blood will wash away their sins ; the mantle of free-grace will cover them , Ier. 50. 20. In those daies saith the Lord , the iniquity of Israel shall be sought for , and there shall be none , and the sins of Iudah , and they shall not be found . Those who have judged themselves in the lower Court of Conscience , shall be acquitted in the High Court of Heaven : but if we repent not , our sins must be accounted all for at the last day ; and we must answer for them in our own persons , and have no counsel allowed to plead for us . Now O impenitent sinner , think with thy self how thou wilt be able to look thy Judge in the face ; thou hast a damned cause to plead , and wilt be sure to be cast at the bar * , Iob 31. 14. What then shall I do when God riseth up ? and when he visits , what shall I answer him ? Either therefore now repent , or else provide your answers , and see what defence you can make for your selves when you come before Gods Tribunal ; but when God riseth up , how will you answer him ? 2. The second help to Repentance , is , a prudent comparison : Compare the penitent and impenitent condition together , and see the difference : Spread them before your eyes , and by the light of the word see the impenitent condition most deplorable , and the penitent most comfortable . How sad was it with the Prodigal before he returned to his Father ! he had spent all ; he had sinned himself into beggary , and he had nothing left but a few husks ; he was fellow-commoner with the Swine ; but when he came home to his Father , then nothing was thought too good for him . Then the Robe was brought forth to cover him , and the Ring to adorn him , and the fatted Calf to feast him . If the sinner continues in his impenitency , then farewel Christ and mercy ; but if he repent , then presently he hath an Heaven within him ; then Christ is his , then all is peace . He may sing a requiem to his soul , and say , Soul , take thy ease , thou hast much goods laid up . Upon our turning to God , we have more restored to us in Christ , than ever we lost in Adam . God saith to the repenting soul , I will clothe thee with the Robe of Righteousness , I will enrich thee with the jewels and graces of my ●…pirit , I will bestow my love upon thee , will give thee a Kingdom ; Son , all I ●…ave is thine * . O my friends , do but ●…ompare your estate before Repentance , ●…nd after Repentance together . Before ●…our repenting , there are nothing but ●…louds to be seen and storms ; clouds in Gods face , and storms in conscience ; but ●…fter repenting , how is the weather al●…ered ! what sun-shine above ! what se●…ene calmness within ! a Christians soul ●…eing like the Hill Olympus , all light and ●…lear , and no winds blowing . 3. A third means conducible to Re●…entance , is , a settled determination to ●…eave sin ; not a faint velleity , but a resolved vow , Psal. 119. 106. I have sworn ●…hat I will keep thy righteous judgements . All the delights and artifices of sin shall not make me forsworn . There must be no haesitation , no consulting with flesh and blood ; had I best leave my sin or no ? But as Ephraim , Hos. 14. 8. What have I to do any more with Idols * ? I will be ●…gulled no more by my sins , no longer fool'd by Satan ; this day I will put a bill of divorce into the hands of my lusts . Till we come to this peremptory resolution , sin will get ground of us , and we shall never be able to shake off this Viper . No wonder if he be conquered by sin , who is not resolved to be an enemy to it . But this resolution must be built upon the strength of Christ more than our own ; it must be an humble resolution * . As David when he went against Goliah , he put off his presumptuous confidence , as well as his armour , ●… Sam. 17. 45. I come to thee in the name of the Lord. So we must go out against our Goliah ▪ lusts in the strength of Christ. 'T is usual for a person to joyn another in the bond with him : So being conscious of our own inability to leave sin , let us get Christ to be bound with us , and engage his strength for the mortifying of corruption . 4. The fourth means is earnest supplication * . The Heathens laid one of their hands on the Plough ; the other they lifted up to Ceres the goddess of Corn. So when we have used the means , let us look up to God for a blessing ; pray to him for a repenting heart * ▪ Thou Lord who bidst me repent , give me grace to repent * . Pray that our hearts may be holy limbecks dropping tears ; beg of Christ to give to us such a look of love as he did to Peter , which made him go out and weep bitterly : Implore the help of Gods Spirit ; 't is the Spirits smiting on the Rocks of our hearts , that makes the waters gush out , Psal. 147. 18. He causeth his wind to blow , and the waters flow . When the wind of Gods Spirit blows , then the water of tears will flow . Good reason we should go to God for Repentance , 1. Because it is his gift , Act. 11. 18. Then hath God also to the Gentiles granted Repentance unto life . The Arminians hold , that it is in our power to repent . We can harden our hearts , but we cannot soften them . This Crown of Free-will is fallen from our head : nay , there is in us not only impotency , but obstinacy , Act. 7. 51. Therefore beg of God a repentant spirit ; he can make the stony heart bleed ; his word is verbum creativum , with his command he gives power . 2. We must have recourse to God for this blessing , because he hath promised to bestow it , Ezek. 36. 26. I will give you an heart of flesh . I will soften your Adamant hearts in my Sons blood : shew God his hand and seal : and there is another gracious promise , Ier. 24. 7. They shall return unto me with their whole heart . Turn this promise into a prayer ; Lord give me grace to return unto thee with my whole heart . 5. Endeavour after clearer discoveries of God , Iob 42. 5. Now mine eye seeth thee ; wherefore I abhor my self and repent in dust and ashes . Iob having surveyed Gods glory and purity , as an humble penitent he did abhor , or as it is in the Hebrew , he did even reprobate himself* . By looking into the transparent glass of Gods holiness , we see our own blemishes , and so learn to bewail them . 6. Lastly , Labour for Faith ; but what is that to Repentance ? Yes , Faith breeds union with Christ , and there can be no separation from sin , till there be union with Christ. The eye of Faith looks on mercy , and that thaws the heart . Faith carries us to Christs blood , and that blood mollifies . Faith perswades of the love of God , and that love sets us a weeping . Thus I have laid down the means or helps to Repentance : What remains now , but that we set upon the work ; and let us be in earnest , not as Fencers , but Warriers . I will conclude all with that of the Psalmist , Psal. 126. 6. He that goeth forth and weepeth , bearing precious seed , shall doubtless come again rejoycing , bringing his sheaves with him . FINIS . Notes, typically marginal, from the original text Notes for div A65293-e170 * Possidon . in vit . Aug. * Fletûs imbre exstinxit Petrus fulmen irae divinae . Brugensis . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost de Poenit. * Peccato●… omnium ●…otarum cùm sim ▪ nec ulli rei nisi poenitentiae natus . Ter●… . de 〈◊〉 . * Superas●…evadere ad auras hoc opus , &c. Virgil. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plu●…arch . * Post mortem non d●…tur poenitentiae locus . Tertul. con●… . Deme●…r . * Cum pervenissem ad poe●…itentes vidi 〈◊〉 res & verba quae Deo vim infe●…e possent ▪ Quosdam ex eis vidi noctibus totis sta●…e Pervigiles ; alios humi ●…uridas facies inclinantes , indignos s●… qui coelum aspicerent vociferantes ; nonnullos lugentes , fron ▪ te●…que in Terram collidentes ●… alios pectora jugiter Tundentes , animámque suam suspi●…i ▪ inge●…i amaricantes . Cl●…mach . * Fama Pari Passu ambulat cum vita . * Lam. 1. 1. * Genesis 37. 7. * Lam. 2. 18. Notes for div A65293-e820 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pestem . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Gentes falsos coluerunt Grotius . * Non potest homo seriò poenitere ▪ n si se Dei esse noverit . Zanchy . * Resipiscentia ex fide gignitur . M●…sculus . * Tab●…la post nau●…agium . Doct. Notes for div A65293-e1690 1. 2. * Omne instrumentum operatur in virtute princip●…lis agentis . * Spiritus Dei est omnipotens artifex , formans affectionem , spirans Gratiam , juvans operationem , agens omnia for●…iter , & disponens suaviter . Bernard . * 2 King. 22. 19. * Act. 8. 29. Notes for div A65293-e1930 1. Deceit . 2 Deceit . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ses●…ore morte , Pedissequo inferno . 3 Deceit . * Nunquid Deus à me poscit piaculum , sicut Saturnus , Moloch , aliique dei gentium quos coluimus , victimas humanas e●…flagitant ? * Serpens quotannis exuvias deponit . Causin . Hierogl . Notes for div A65293-e2320 1 Ingredient . * Visus peccati . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , opponitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sign f. post factum sapere . Chemnitius . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est quâ peccator ad se redit , ac Pristinam animi sensentiam in melius mutat . Muscul. Use. * Inter peccandum c●…i sumus . Muscul . 2 Ingredient . * Contritio cordis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Martyres effundunt sanguinem poenitentes lachrymas . * Quasi tota 〈◊〉 lach●…ymas resoluta . * Tristitia ex cognitione peccati orta , salutaris est admodum , & genuina poenitentiae comes Brugens . * 2 Cor. 7. 10. * Psalm 104. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vox scindite , duplex significatum gerere non absonum est ; prius proprium , respectu vestimentorum , poste●…ius metaphoricum , respectu cordis , quod scindi dicitur quando sensu peccatorum & irae Dei est anxium & contritum . Glassii Philolog . Sacra . 1. * Non in . fundit Deus Oleum misericordiae nisi in vas contritum . 2. 3. 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè valet , sic delere quidpiam , & tollere è medio ut nusquam appareat : Isti quoque hypocritae ( histrionum instar ) comtum & munditiem omnem substrahebant , illuvie & squalore foedi prodeuntcs , quasi nativum vultum è medio tollerent . Bez●… . * Fletus interior . Altingst . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Punctim caedo . Scap. * Motus primo primi . 2. 3. * Flevit Petrus quia culpa ob repsit ei ; commune quod labitur , fidei quod flevit . Ambrose . * Illi Evangelicè resipiscunt , qui peccati aculeo apud se exulcerati , fiduduciâ autem misericordiae Dei erecti , ad Dominu●… confugiunt . Zanchy . 4. * In crucifixione Christi maximus erat fidelium Planctus , qualis fuit in caede Iosiae , qui fuit Proavus & Typus Christi . Hierom. * Act. 9. 15. Quest. 2. Answ. 1. * Propert. * Planctu quasi super unigenitum pro Christi primogenito ▪ Lap. * Jer. 22. 10. * Jer. 16. 6. * Debent contritio cordis , & satisfactio operis coalescere . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quae ex calumnia ac●…uisivi . Euthymius . * Turkish History . * Non remittitur peccatum , nisi restituatur ablatum . Quest. 1. Answ. Quest. 2. Answ. Quest. 3. Answ. 6. Use. 3 Ingredient . Confessio o●…is . * Neque judicio , quod poenitentiae humanae severitas protulit , aliquid justitia coelestis apponit . Cyprion . * Est actus animi elicitus . ●…ltingst . 1. 2. * Agnitio , conscientiae Angustias excitat , pecca●…orem prosternit , ut ●…e misericordiâ ind●…gnum judicet . Baldwin . 3. * Non adhuc Domine . Aug. Confess . 4. 5. * Ut morbus non simpliciter privatio est sanitatis , sed positio qualitatis contrariae . Chamier de hom . corrupt . Tom. 3. * Quantumvis legitimus sit Thorus , aliquâ tamen ratione cubile est inquinatum . 6. 7. 8. * Brissonius . Use 1. Reproof . 1 Branch . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ignatius . 2 Branch . 3 Branch . * Ovid. * Non solum peccat●… non lugent , sed procaci fronte patrocinantur . 4 Branch . Use 2. Exhortation . I. 3. 4. * Solvit criminum nexus verecunda confessio . Ambros. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ &c. 6. * Dum agnoscit homo , ignoscit Deus . Austin . * Tres tantum syllabae , peccavi , sed in his syl●…abis flamma sacrificii coram Deo ascendit in Coelum . Aug. Tom. 10. Ho●… . 41. * En habes confi●…entem reum , habeam igitur remittentem Deum . D. Rivet . 7. * Exhomologesis expultrix est vitiorum , pavor inferni , animarum salus . Aug. ad Fratr . in Eremo . Quest. * Durandus . Tho. Aquinas . * Non dicit , confitemini suo quisque Sacerdoti , & absolvemini ab illis , ●…ed alter alteri . Musculus . 1. * Scandalum contristationis & lapsus . 2. * Ad hoc nobis à Deo Pa●…re instituti sunt Ministri verbi , ut quotiescunque conscientia nostra peccatis affligitur , consolationéque indiget , ad ipsos tanquam ad praesentes Christi legatos recurramus . Zanchy de poenit . 3. * Jer. 9. 4. * Si nos eum in ●…liquo laesi●…us . Augustin . de Sērm . Dom. in mont . 〈◊〉 . 1. 4 Ingredient . Pudor vultus . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . 1. 2. * Aelian . lib. 3. de animal . * Aries cornibus ferit pascentem . * Aquila ex sagitta de suisme●… pennis concinnata periit . Pier. Hyerogl . 3. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heb. 12. 2. 4. 5. 6. 7. * ●…orace . 8. 9. * Deus non expectavit Angelos . B●…rn . Use 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nescierunt erubescere . * Dr. Story * Illum periisse dico , cui periit pudor ▪ Salust . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pythagoras cum quendam audiret dicentem , malle se inter mulieres quam Philosophos versari ; sues inquit , malunt in coeno , quam in lympidis aquis versari . Use 2. Exhort . * Ille demum sacrae Philosophiae primotdiis imbutus est , qui sibi serio displicet , eumque sui pudeat , ac verecundia confundi didicit . Calvin . 5 Ingredient . Odium ●…nimi . 1 Odium Abominationis . * Zach. 3. 4 , 5 2 Odium Inimicitiae . * Odium est ira inveterata . Cicero l. 4. Tusc. qu. Quest. Answ. 1. * Ut vitis refugit brassicam , quercus ab olea abhorret , ita poenitens à peccato . Erasm. 2. * Vid●…o meliora p●…oboque , deterio●…a sequor . Ovid. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. 〈◊〉 . Use 1. * Voluntas est mensura actionis . Use 2. Exhort . Quest. Answ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Josh. 7. 13. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Perinde est , ac si scelestum scelus dicas . Beza . Peccatum peccaminosum . Erasm . Eximium . Grotius . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ignatius . 1. 2. * Utile est animae si in hac area mundi variis afflictionum flagellis trituretur corpus . Aug. 3. * Premi melius est quàm perimi . 4. * Nihil sentit crus in nervo quando animus est in Coelo . Tertu●… . 5. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. 6. * Tradit Deus ut justus Judex . Beza . 1. * Herodot . lib. 5. 2. 6 Ingredient . Mutatio vitae . * Conversio ●…it co●…punctione mentis , mortificatione carnis , ut i●… mente sit puritas , in carne 〈◊〉 sobrietas . Hugo de S. Vict. 1. 2. * Ego non sum ego . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In mendacio . * Totum cor vult Deus , non partem aliquam ex ●…o quae Veneri aut ventri datur , illi suffurari patitur . Cornel. Lap. * Cam●…den ●… ▪ * Ubi regn●… peccatum non potest regnare Dei Regnum . Bern. 3. 4. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost . * Terminus ●… q̄uo . * Terminus ad quem . 5. * Vera est poenitentia quando aliquis convertitur , & non revertitur . ●… Aug. * Irrisor est non poenitens , qui adhuc agit quod poenitet . Isidor . * Psal. 85 8. 1 2. * Ad Coe●… non ●…ro 〈◊〉 . Use 1. Inform. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Septua . * Gravissima tradi sibi , suisque cupidinibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vaiabl . Use 2. Reproof . 1 Branch . 1. * Panis subcineritius . 2. 3. 2 Branch . Use 3. Exhort . * Ille ad Deum convertitur , qui quod semel prave egera●… Plangit , quod rursum plangat ultro non repetit . 1. * Vae nobis si nec juranti Deo credimu●… . Tertul. 2. 3. Notes for div A65293-e12150 Reason 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epictetus . Reason 2. * Justitia Dei ferre non potest ut gratiae contemptoribus ignoscatur . Musculus . Reason 3. Reason 4. 5. Notes for div A65293-e12520 * Mala conscientia potest esse secura nunquam tuta . Sen. Notes for div A65293-e12660 Use 1. Reproof . * Lapis hic durissimus est , qui respuit scalpra & malleos , quin & ipsos disrumpit ; ideoque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur , scil . indomabilis . ●… * Bodin in his daemon . lib. 4. cap. 1. * Jer. 31. 19. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. de poen . * Cauteriatam conscientiam vocat Apostolus cam quae sensum peccati amittit , instar partis cauterio i●…stae . Fr. ●…urrianus . Notes for div A65293-e13030 Use ▪ 2. Exhort . 1 Branch . 1 1. * am currum habet vostrum ut vesci non possit , nisi lapidem dein percutiendo aduncitatem frangat , quo facto rursus edit , & rejuvenescit : ita qui peccatis est praegravatus , nil spirituale illi sapiat , morietu●…●…ame nisi ad Petram Christum , per poenitentiam , se diu percutiat , usque ad mentis mutationem , & duritiei abjectionem Venantius Honor. Aquila enescente 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 2. * Quis ●…ejor ●…it . Iosephus . * Pudet haec opprobria nobis , &c. * Psa 73. 9. * Pudet non esse impudentem . Aug. Conf. * Aut Hiatu , aut diluvio , aut incendio , &c. Jos. lib. 6. de bell . jud . * Toti in peccatis immersi , non levi tantum lachrymarum aspersione indigent sed ablutione . D. Rivet . * Zach. 5. 2. * 1 Sam. 2. 25. 3 * Jer. 4. 22. * Mat. 11. 12. 4. * Ille morbus vix est sanabilis qui sanitatem imitatur . * Qui se meliores existimant à pietate prorsus abalienantur . Brugens . 5. * Scenici actores . Aug. de Civitate Dei. * Foris candidus , intus sordidus . * Aethiopes exsiccata cadavera pingunt , & cippo vitreo operiunt , quid ornatius , imo quid turpius ? Herodot . lib. 3. * Aliud simulans , aliud agens . Hierom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Latet interdiù nycticorax , noctu verò prodit ad infausta . Pier. * Difficilius curatur quàm insania . * Quae simulata sunt , diuturna esse non possunt . Bern. 6. * Gal. ●… . 24. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost . Deu. 32. 5. 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epictetus . 2. * Exod. 8. 24. 3. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 4. * Bon●…s quandoque obrepit securitas , refrigescit zelus , adeò ut stimulis indigeant . Pareus . 5. * Turpissima est jactura quae per negligentiam fit . Sen. Ep. 1. ad Lucill . 6. 7. * An gratiam retulimus , an largitorem nostrum prout decuit coluimus . * Valer. Maxim. lib. 5. cap. 3. 8. * Quomodo Coelum petunt qui terrenis degravant●…r ? Possidere se c●…edunt , potius possidentur . Cyprian de Laps . * Roranti b bunt ex aethere mella — ●…ausin Hyerog●… . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Grandia Ar. Mont. 9. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ignat. Epist. ad Phil●…delph . * Scyrus lapis mirum id habet , ut integer enatet , comminutus mergatur . Plin. lib. 36. c. 17. 10. 1. * A planta pedis usque ad verticem diffunditur hoc venenum . B●… . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plin. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , C●…assa moles . Beza . Heb. 12. 1. * 2 King. 4. 6. 1 ▪ 〈◊〉 . 1. 2. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gen. 6. 2. Notes for div A65293-e16180 1 Motive . * Act. 9. 6. ●… Motive . * Spiritus fractus est Dei holocaustum quo summe exhileratur . Fabritius . 3 Motive . 4. 5. * Camerari●…s Hist. Med. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consolari , in pyhel ●…nitere . D●…usius . * Vis ergo O homo semper ●…pulare , semper 〈◊〉 . 6. * Novatiani lap●…is p●…nitentibus veniam denegarunt . 7. * Isa. 35. 1. * Gal. 5 2●… 8. * Deus punit fame neglectum sui . Lap. 9. * Sententiam revocavit excidii latam . Corn. L. 10. * Exultare secimus Angelos quando refipiscimus , currite fratres currite , non soli Angeli , sed & ipse Angelorum vos creator expectat . Bern. Serm. 2. in Vigil ▪ Nativ . 11. * Salutis nostrae avidus . Lemnius . * Ego inique egi , & tu poenâ mulctaris . Aug. 12. 13. * De●…eamus ad tempus ut exultemus in ●…ternum . A●… . ●…4 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Origen . con●… . Celsum . * Ovid. * Varro . lib. 4. * O fruct●…osa poenitentia , O virgo amplectanda , O secunda nau●…ragii tabula ; miserorum auxilium , spes exului●… ! vit●…orum sera , virtutum apotheca : quae sola judicem flectis ; dum vulneras , sanas , dum 〈◊〉 succumbis , gloriose triumphas ; contra tristitiam opponis gaudium , contra cinerem coronam . Hugo Vict. 15. * Cor durum velut cera frigore iniquitatis obstricta signaculum divinae imaginis non recipi●… , Bernard . * Cor du●…um nec compunctione scinditur , nec precibus flectitur , minis non cedit , flagellis induratur ; ad consilia infidum , ad turpia inverecundum ad pericula impavidum . Bern. ad Eugen. 16. Notes for div A65293-e18340 Use Exhort . 2 Branch . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Modò & modò & hoc erat sine modo . Aug. Arg. 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tempus dignum ●…uod ad omnibus plausu & mirâ exultatione suscipiatur ; 〈◊〉 salutem adferen●… mundo . L●…p . Arg. 2. Arg. 3. * Es●…o ex primis proceribus Regnimei . Brugens . Tanquam stella sublimior fulge . Bed●… . Arg. 4. 1. * Dulce venenum . Ber●… . * Isa. 1. 6. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Chrys●…st . * Lanarum conchylia quis in pristinum candorem revocet ? Hierom. 3. * Est verò hic aposiopesis non ●…ine maxima ene●…gia . 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . D●…maseen . 2. * Currat poen●…tentia , ne praecurrat sententia . Chrysologus . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philo. Jud. * Viret gloria hominis quasi flos soeni , hodiè aliquem videas pubescentis aetatis virtute florentem , gratâ specie , suavi colore , cras , instar herbae foeni occasum patitur . Ambr. Hexam . lib. 3. * Mortalium vita quid aliud quàm scena ? in qua alii aliis obtecti personis procedunt , agúnto ; suas quisque partes , donec Choragus statim educat è prosce●…io . Erasm. * Sera nimis vita est crastina . Mart. * Plutarch . Object . Answ. * Poenitentia sera ●…arò vera . * Multos peccati Veteranus ita con●…opivit , ut ad seriam in ultimo agone resipiscentiam nunquam perven●…unt . Baldwin de Cas. Consc. Notes for div A65293-e19730 * Exigunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…c vera pietatis à fucata distinguatur . De Rive●… . 1 Effect . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Qui peniter solicitus est ne peccet . Ambrose . 2 Effect . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Refutatio objecti criminis . Maldon . 3 Effect . * Poenitentia virtus est in irascibili . Bonavent . distinct . 14. ar●… ▪ 2. q●… . 1. l. 4. * Quid feci ? quo prolapsus sum ? itane demens fui ? * Quid est poenitens nisi homo iratus sibi ? Aug. in L●…c . Serm. 35. 4 Effect . 5 Effect . 6 Effect . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 7 Effect . * Qu●… severi●…res in nos sumus eò sperare debemus magis propitium Dominum . Calvin lib. 3. Instit. * Act & Monum . 1714. * Aquam ex oculis hausi●… , ut quibus lascivè fuer●…t abusa , eos mordaci lachrymarum cop●…a castigaret . Brugens . * Turpanda est facies ( inquit Paula ) quam contra Dei praeceptum purpurisso , cerussa , & stybio saepè depinxi , affl●…gendum est còrpus quod multis vacavit delitiis ; mollia & s●…a pretiosissima asperitate cilicii co●…mutanda . H●…erom . in ejus Epitaph ▪ Notes for div A65293-e20650 1. * Scotus qu. 4. dist . 14. Occam qu. 2. Gerson . * Andreas Vega. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. * Lac●…ymae poenitentium sunt vinum Angelo rum . Bern. Serm. 30. in Cant. * Remissio quam resipiscentes adipiscuntur , causam habet in satisfactione pro ipsis praestitâ . M●…sius cont . Crellium . * Lavat nos lachrymarum imber , magis autem lavat aqua illa preciosa quae de Fonte P●…atis , i. e. latere Christi emanavit . Bern. in dedicat . Eccles. * Lava ▪ Domine lachrymas meas . Notes for div A65293-e21000 2. 1 Comfort . 2 Comfort . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delens . * Tranquilla conscientia tranquillat omnia . 3 Comfort . Notes for div A65293-e21420 Quest. Answ. 1. * Joh. 20. 27. 2. * Job 14. 17. Notes for div A65293-e21730 1 Imped . * Revertimini ad me per resipiscentiam , & revertar ad vos per beneficentiam . 2 Imped . 3 Imped . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lapis in quem gravitèr impingunt . Estius . 4 Imped . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. * Ut rosa de spinis nascitur , sic de tristibus , & asperis fructus capitur jucundissimus . Erasm. 5 Imped . * Magnus Daemon . * Momentaneum est quod delectat , aeternum quod cruciat . 6 Imped . * Virgil. * Extrema gaudii luctus occupat . * Ovid. * 〈◊〉 in 〈◊〉 sancti●… vultus ●…rum nunquam gratiori serenitate splendere , quando gratia comp●…ctionis corda ●…orum amaricav●…rit & lachrymis or●… perfuderit . 〈◊〉 Pariens . de virtute . 7 Imped . * Desperare est in infernum descendere . Isidor . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commiserans ex intimis visceribus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Si multa sunt peccata , multa ●…st misericordia , & adhuc de spe decidis O peccator ? Quistorpius . * Quanta esset vis mellis quae fel dulcoraret ? longè major vis ●…onitatis Dei , &c. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est misericordia visceralis , cum scilicet q is alteri●…s miseriâ ex intimis medullis ita tangitur , ut videatur velle sua viscera in eum effundere . 8. Imped . * Impii benignitate Dei abutentes gaudent impunitate . Pareus . 9 Imped . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epictetus . * Quid enim iniquius , quam ut oderint homines quod ignorant ? Tertull . * Luther . * Quid iste faceret in igne , qui Christum rubuit in nube ? 10. Imped . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notes for div A65293-e23230 1. 1 Consid. 1. * Elongat hominem à Deo. Jacob de Valent . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ali n●…runt se retro●…sum . Ar. Mo●…tan . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 4. * Omne peccatum fundatur in ignorantia . * Pliny . * 2 Cor. 4. 4. 5. * Quae ●…e dementia cep●…t ? Virg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Hierom. 7. * Vir ingratus est dolium per●…oratum . Lucian 8. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signif . primò levem , vilem . * Sennach . 9. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? Chrysost. 10. * Sicut plaustrum stipulae vel foeni onere praegravatum stridore & sonitu exululat , sic ego peccata vestra ultrà non sustinens , clamo , &c. Hie●…m . * Non recubat ad foras tanquam Canis dormiens D. Rivet . 11. * Vocabulum hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat reatum & obligationem ad poenam . Chemnit . Harm . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. 12. 13. 14. * Haec est carnis licentia , quae nos sic à Dei servitute manumittit , ut Diabolo mancipet . Calvin . * Aug. Confess . * O quam multos habet Dominos , qui non habet unum ? Hierom. 15. * Nemo errat sibi ipsi , sed dementiam spargit in proximos . Sen. * Quid alteri periculo es ? tu illi gladius . Tertul. 16. * Omne peccatum est sui ipsius poena . 17. * Mortalium errores epulae sunt daemonum . 18. * Quot vitia tot vulnera . * Accipiter sanguinem non aquam bibit . Pierius . 19. * Aug. con●… lib. 1. c. 13. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. 20. * Haec in vestros fabricata est machina muros . Virgil . Aeneid . * ●…oco venenum bibit , seriò mortem obiit . Reyn. Orat. * Horreo vermem mordacem , & mortem vivacem . 〈◊〉 Flor. * Tun●… cre●… dam cùm illuc venero . 2 Consid. * O altitudo divitiarum misericordiae De●… * Plures sunt gratiae privativae . 1. * Psal. 94. 18. 2. 3 Consid. * 1665. * 1666. * 2 Pet. 3. 10. * Deus spi●…is sepit , cum homines variis circumcingit aerunin is , ut ad peccata tanquam amasios ●…gredi non 〈◊〉 . 4 Consid. * Foris erit mundus ardens , intus conscientia urens , heu miser peccator quo fugies ? Anselm . 2. * Tua sunt & aeterna & temporaria , haec ad utendum , illa ad fruendum , Brugens . 3. * Abe●…nt idola in malam c●…ucem ▪ * Frustra nititur qui non innititur . Bernard . 4. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. * Quis invenit si quaerens frustratur ? cui aperis , si pulsanti claudis ? Anselm . * Da Domine quod ●…bes , &c. Austin . 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 
A66765	----	Paralellogrammation an epistle to the three nations of England, Scotland, and Ireland, whereby their sins being parallel'd with those of Judah and Israel, they are forewarned, and exhorted to a timely repentance, lest they incur the like condempation : to render it the more effectual, some considerable notions are therein expressed touching ceremonies, and things indifferent, the Lords supper, the civil government, the taking of oaths, the mark of the beast, the library of conscience, the great Sabbath, and the two witnesses, with other particulars of concernment interwoven / written by Geo. Wither. Wither, George, 1588-1667. 1662 Approx. 263 KB of XML-encoded text transcribed from 70 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). 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A66765) Transcribed from: (Early English Books Online ; image set 95635) Images scanned from microfilm: (Early English books, 1641-1700 ; 993:19) Paralellogrammation an epistle to the three nations of England, Scotland, and Ireland, whereby their sins being parallel'd with those of Judah and Israel, they are forewarned, and exhorted to a timely repentance, lest they incur the like condempation : to render it the more effectual, some considerable notions are therein expressed touching ceremonies, and things indifferent, the Lords supper, the civil government, the taking of oaths, the mark of the beast, the library of conscience, the great Sabbath, and the two witnesses, with other particulars of concernment interwoven / written by Geo. Wither. Wither, George, 1588-1667. 138 p. s.n.], [London : 1662. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Great Britain -- History -- Restoration, 1660-1688. 2005-07 TCP Assigned for keying and markup 2005-08 Apex CoVantage Keyed and coded from ProQuest page images 2005-09 John Latta Sampled and proofread 2005-09 John Latta Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion PARALELLOGRAMMATON . An EPISTLE to the three Nations of England , Scotland , and Ireland ; whereby their Sins being Parallel'd with those of Judah and Israel , they are forewarned , and exhorted to a timely Repentance , lest they incur the like Condemnation . To render it the more effectual , some Considerable Notions are therein expressed touching Ceremonies , and things indifferent : The LORD's Supper : The Civil Government : The taking of Oaths : The Mark of the Beast : The Liberty of Conscience : The great Sabbath ; and the Two Witnesses , with other Particulars of Concernment interwoven . Written by GEO. WITHER . If this be not of GOD , 't is evil , And was inspired by the Devil ; But whence it was , it will be known : For , that which is of GOD , hee 'l own . Ezek. 3. 17. Son of man , I have made thee a watchman to these Nations ; Therefore according to my Word , give them Warning from me . If thou warn them , and they turn not from their wickedness , they shall surely die in their iniquity , but thou hast delivered thy Soul. Be not afraid of them , nor of their words , nor of their looks , though they be a rebellious People , and as Bryars and Thorns unto thee , Ezek. 2. 6. Imprinted MDCLXII years after the Birth of Christ , to prepare for the year MDCLXVI after his Passion . The Printer to the Reader . THe Author hereof intending whilst he was Prisoner in Newgate , that this Epistle should be committed to any one , who would honestly and conscientiously undertake the Publication thereof ; it came a while after the date , to my hands . But , finding it not authorized to be imprinted , I was for a time , fearful to make an Impression thereof : yet , having seriously perused it , I thought the same so pertinent to GOD's Glory and the present condition of these Nations , not to permit such necessary Precautions , Forewarnings and Exhortations to be smothered , that I have adventured upon what such a seeming Transgression may make me liable unto ; hoping ( there being no prohibition to the contrary ) the publick benefit will more than recompence the Offence , if it shall be offensive to any , in regard I have done it conscientiously , and not in contempt of Orders , which are otherwhile ( by ingogitancy or casualty ) obstructive to their own good intentions by whom they are made . Let therefore the Approvableness of the matter , and my well-meaning , excuse me ; and let us make such good use thereof , that we may be all the more excusable to GOD and men . This is all I have to say , but , that it was not my fault it could not be finished at the Press until this third day of May , 1662 , being long time after the date of the Epistle . So Farewel . This for a Postscript hereunto I 'le add , Which from the Author , by report , I 've had . He that this Book , by parcels do●h peruse , May both the Author and himself abuse . In the way of this Address to his own Country-men , the Author humbly tenders this following Epigram , To the Pastors , Elders , and other Members , of the French and Dutch Congregations , inhabiting within the Islands of Great Britain . I Have but seen your Countries , ( not yet known Their Constitution , as I do mine own ) And , therefore justly cannot to your Nations , As I might unto these , make Applications . But , they and we have been professed One In Faith and Christian Love , some years now gone ; And , I shall do the best of my endeavour , That so again it may be , and for ever . The Jewish Prophets very often hinted , What , being heeded well , might have prevented The Judgments , afterward , inflicted on Egypt , Damascus , Tyre , and Babylon , With other Neighbouring Nations : So might I , Had I the self-same gift of Prophecy , Presage to you , what darkly I foresee Their Lot , in probability , will be , When we have drawn forth our , unless with heed They seek how to avert what may succeed , And prosecute , what Prudence doth require , When men behold their Neighbours house on fire . Your Countries may perhaps , discern by this , Some things that are among themselves amiss ; And by the Constellations in our sphear , What Exhalations are engendring there . If you so think , and shall it not contemn , Let it communicated be to them ; For , whatsoere I either seem , or am , From whom , to you , these Premonitions came , They may be of concernment , and are sent In hearty Love , and with a good intent . If you with Love vouchsafe them good regard , I have my whole aim , and a full reward . The sev'ral Churches and the sev'ral States Of Protestants , will have the self-same Fates Throughout all Europe , with small difference , Unless , they in another mode commence , Than yet they do ; and sensible become Of that , which they are lately fallen from : For , self-love , and neglecting of each other , Will singly ruine all , or , altogether . I somewhat have to utter , ( if GOD shall Enable me ) to those without our Pale : But , they so wholly seem to have forgot Piedmonts late Case , and Germany's sad Lot , That they must see a Storm again appear , Before ought can be spoke , that they will hear . Our Corosives ( if ev'r we shall be so ) Have made us sit , that Plaisters may unto Our Ulcers be apply'd . They smart and prick ; I therefore am become an Emperick , And , this Catholicon ( as it befalls ) Was pressed from between the Prison walls , Which is not only at this time a Den Of Thieves , but also , cram'd with honest men . Newgate , March 8 , 1662. Your Servant in the Love of Christ Jesus , George Wither . PARALELLOGRAMMATON . An Epistle Exhortatory and Premonitory to all the Nations in the three Kingdoms of England , Scotland , and Ireland , with the Dominions and Territories to them belonging . The Muses language suits with few of those Who most need this ; I therefore now in Prose Express my mind . My Pen , LORD , so direct , That what I write may have some good effect . GEORGE WITHER , an unworthy Servant of Jesus Christ and of all his Servants , ( called through that Annointing of the holy Spirit , whereby every true Professor of Christianity is qualified for the work of his Generation ) wisheth Grace and Peace in the same Christ Jesus , to all the Inhabitants of England , Scotland and Ireland , with the Colonies and Territories to them belonging . Providence , dearly beloved Brethren , hath so disposed of me , that I have neither Civil nor Martial employment , as heretofore ; nor Parochial , Congregational , or Oeconomical charge incumbent upon me , or so much as any certain place of Residence upon Earth , ( except a Prison ) confining me to a local or particular duty relating to others ; nor Estate or Affairs in the world to intangle me : Therefore , being a Freeman in the Spirit , though in corporeal Bands for discharging my Conscience , and obeying GOD rather than Men ; ( and left at large in respect of other obligations ) I conceive my self bound to bestow the little remainder of my life in some National Services , whereby GOD may be glorified , my Brethren edified , and my Country preserved from Destruction . I am not altogether unknown unto you : For , I undertook long since , to be a Remembrancer to these Islands of Great Britain , with a Resolution to execute that Office , whilst I lived , as just occasions and opportunities should from time to time be offered , so far forth as GOD shall give me Grace ; And I do now by this Premonitory and Exhortatory Epistle , exhibite to your serious considerations , that which Providence hath lately offered unto mine ; preaching in my Laymode , the Doctrine of Repentance , which is to us as necessary to prepare the way of our LORD Christ at this near approach of his second Coming , as it was in that Generation whereto it was preached by John the Baptist at his first Coming in the flesh . That Premonitor was single in his work , being thereto extraordinarily designed and qualified : I am but one among many , thereto fitted in some degree by GOD's ordinary dispensations : Nevertheless , by a Medium , having an Allusion to his imitation , though much differing from it : For , as he was prepared for his work in that Generation , by returning from conversing among men , into a desolate place or Wilderness ; so , I have been prepared for that which I have to do , by conversing among men in the world ; And , as he finished his Life and Testimony against the corruption of his Generation in a Prison , so peradventure must I ; yea , without peradventure , if GOD himself prevents it not , with whose good pleasure I shall be well pleased . Suffer me therefore with your patience to prosecute my work , and let it not be supposed that I have herein acted without Commission ; nor let this Allusion to John Baptist , be misconstrued , as if I thereby arrogated or sought to insinuate an opinion that I am somewhat more than I am ; for , I conceive my self to be one of the least in the Kingdom of Heaven , and to be by the Grace of GOD onely that which I am , having neither Mission nor Commission , but that of GOD's Word and Spirit , whereby every true Servant of his is qualified , called , and authorized , to prosecute the particular Services , whereto he is appointed in his Time and Place . During five or six eminent Publick Changes for about sixty years together , I have had place , means and opportunity ( otherwhile as a private , and sometimes as a publick person ) to be an occular or an ear-witness of many of the most signal transactions in these three Nations , relating to their general well or ill being ; and was also a diligent Observer ( somewhat sooner than most other men of my years ) of the Peoples Manners in private , aswell concerning GOD as Men , even in persons of all Degrees and Professions from the highest to the lowest inclusively ; as may partly appear , by those Observations , Oriations , and Reproofs , which I have heretofore published from time to time ; and for which I began to suffer , as I now do , nigh fifty years past . But , my Endeavours having had little good effect hitherto , notwithstanding the various and manifold inter-changes of Judgments and Mercies , wherewithal GOD hath provoked us , ( nor by the frequent Applications which his Ministers have made of them , as occasions were offered ) I not thinking my self discharged from what I undertook , am willing to adventure the loss of more labour to prevent ( if it be possible ) that which I fear may ensue : And to that end am induced to add this Expedient , hoping and believing , that some of this Generation will be hereby awakened out of their security , when they have herewithal considered in how many evident Particulars , GOD hath verified my Presages to these Nations , lately and long ago published , when there was little fear of such Events . The Generality , in my apprehension , is more infatuated and much more wicked than when I first took notice of the world , and so insnarled with all manner of Confusions in things both Divine and Civil , that , unless we speedily and more strenuously return to GOD by Repentance , Faith and Prayer , that we may be disentangled , all the great hopes of the Temporal Prosperity , which is by some lately conceived , will quite fail them , and all the severe Judgments heretofore inflicted upon our true Types , Judah and Israel , will be shortly executed upon us . I heartily pray we may escape them , and to that intent , forewarn you by these Presents , before it is too late ; Not being thereto moved by such Phanatick Impulses , as those are by some judged to be , whereby GOD hath enclined many of his Servants ( on whom you impose contemptible names ) in various Modes , to awaken you out of your dreams and security : But , I have attempted it , upon those Motives , whereby they and I have been warrantably provoked to be Remembrancers for your weal and safety , though maligned and persecuted for our good will : and that which inclined me to write unto you in this manner , was thus occasioned . I lately making use of my ordinary Contemplative Object , the written Word of God , the better to preserve my Faith and Dependance in and upon him in these my Bands ; and having in particular refreshed my memory with what the Prophets left recorded touching the Prevarications of the Children of Israel , and the Inhabitants of Judah and Jerusalem , on whom the Judgments fore-declared were afterward inflicted for their obstinate impenitence ; I perceived them to be so like us , and we so like them , both in our transgressions and wilfulness , that the Contemplation thereof moved me to make this Premonitory Address ; and to preface it with such Preoccupations as I thought needful ; and a brief Recapitulation of those Omitions and Commitions , wherewith I found the Jews to have been charged by their own Prophets : hoping , the Exemplification of such Premonitions , so authorized , and having such notorious Events , shall so prevail , that when you have observed , what they did , what you have done , ( and find it testified by your own Consciences , how you parallel them in the same and the like sins ) you will not be so stupid , as to think , if you continue in them , that you can possibly escape the like Judgements ; in regard , as the Crimes are the same , or equivolent , so , you have the same Accusers , and the same Judge , with not a few Witnesses and Aggravations of your Guiltiness . Reade , hear and heed then what Impeachments the Prophets of GOD have in several times drawn up against his own chosen People , with what was threatned and befel them afterward , for their perversness and impenitency . The Prophet Isaiah personates the LORD , accusing them to be , Rebellious Children , an ignorant inconsiderate People , laden with iniquity ; A seed of evil doers corrupting each other , perverse in their wayes to the provoking of his Anger and still more and more apostatizing , notwithstanding their frequent corrections and fatherly admonitions . That , they were head-sick heart-sick , and unsound in every part from head to foot . That , nothing would work upon them to amendment ; insomuch , that but for a Remnant , which he had preserved among them , they had been like Sodom and Gomorrah . The said Prophet testifies , that they had made their Worship of GOD , their Sacrifices , and all their outward services of him ( even those which he himself had commanded ) to be as abominable , or as little regarded , as those which he required not at their hands . That , their Princes and Judges were rebellious , the companions of Robbers ; lovers of Bribes , and Oppressors of the Poor , the Fatherless and Widows . That , they polluted themselves with bloody defilements ; were guilty of a whorish unfaithfulness to GOD ; were covetous and cruel to Men ; Trusters to Vanities and Lyes ; wicked in their Imaginations and Practices ; and that by their manifold Transgressions they had made a separation between GOD and them . Isa . Ch. 1. he upbraids them , with following the vain customs and fashions of other Nations ; with multiplying ( their Militia ) their Garisons , and with their gross Idolatries . Chap. 2. he reproves them for their hauty looks , for the iniquity of their words & actions ; for their impudence in sinning ; for the insolency of their Children , and for the imperiousness of their Women , upon whose petulancies he much insisting , reckons up at least twenty of their feminine Gewgaws and Baubles , such as with us are multiplied into almost twenty times as many ; not omitting , their discover'd necks , their wandring eyes , their affected gestures or paces , nor the tingling of their shooes or slippers ; as if such vanities in their Women were to be a sign to other Nations in after Ages , that some destructive Change , was approaching unto them , whose Women were become extraordinarily immodest , and addicted to new fangles . Chap. 3. he brands them , with bringing forth Oppression , when Righteousness was expected ; with the sin of depopulation , by laying House to House , and Land to Land , until there was no place left for the poor ; with their early rising to be drunk , and continuing at the Wine till night ; with excess in Feastings and Musick in times of general Calamity , without considering the necessities and afflictions of GOD's People , or what he had done for them ; he reproves them , for their scoffings , for their slighting the Works and Counsels of the Holy One of Israel ; for calling good , evil , and evil , good ; for putting darkness for light , and light for darkness ; for being wise in their own conceits only , and for justifying the Wicked , and condemning the Innocent . Chap. 5. He blames them , for not returning to GOD when he chastised them , and impeaches their Princes and Prophets , for leading the People to destruction , chap. 9. He impeaches their Pastors and Watchmen of Blood-guiltiness and Ignorance , terming them greedy , sleepy , and dumb dogs , hunting after game , and filling themselves with strong drink . Chap. 46. He reproves their neglect of Justice and Mercy , their hypocritical Fasts , and meer formal Humiliations . Chap. 58. He charges them also , with musing vanities , with plotting mischiefs , with speaking lies , with swiftness to shed innocent blood , with neglecting GOD's wayes , and prosecuting their own crooked paths , Chap. 59. This is part of Isaiah's Charge ; and wherefore was it recorded but for our warning and instruction ? The Prophet Jeremy adding his Testimony , witnesseth their Ingratitude , Apostacies and Oppressions . Chap. 2. Mentions their sottish unaptness to every good act , and their proneness to that which is evil . Chap. 4. Accuses them particularly , of Perjury , of swearing by false Gods , of Fornications , Adulteries , and assembling by troops in Brothel-houses ; and expresses the bruitishness of their lusts , by neighing after their Neighbours Wives , like full-fed horses . He brands them , as Isa did , for being a rebellious people , fearless of GOD , betrayers and insnarers of Men ; for having uncircumcised ears ; for being covetous , disaffected to the wayes of GOD , and for out-acting even the wicked in their wickedness . Chapters 5 , and 6. he charges them with confiding in Lyes , with depending upon a meer formal Profession of Holiness , and with a vain conceit , that their having the Temple of the LORD among them , should sanctifie them and make them acceptable , notwistanding all their Hypocrisie , Idolatry and Prophaness . Chap. 7. he upbraids them with perpetuated back-slidings , obstinate impenitence , with surpassing brute creatures in their brutishness , with self-conceit and self-will , to the rejecting the Wisdom of GOD ; and with being , from the highest to the lowest , even Priests and Prophets , false and deceitful in their hearts , tongues and practices ; in regard whereof , he adviseth every man to beware of his neighbour . Chapters 8 and 9. And in his 10th Chap. complains , that both People and Pastors were brutish . He complains also , that they encouraged each other to smite him with the tongue , that is , to slander him , ( probably like those in our dayes , who consederate in defaming the Servants and Messengers of GOD , that their premonitious Reproofs and wholsom Cautions might be the less regarded . Chap. 18. he records the cancelling and burning his Roll of Prophecies , by the hand of their King ( which was as well done , as by the hand of the Hangman ) with an intent to suppress his Testimony against their Wickedness , published by him upon a day of humiliation , wherein they hypocritically pretended to seek GOD by Prayer and Fasting . Chap. 36. he testifies against their hypocritical asking counsel of him concerning their departing out of their own Country into Egypt , and then doing the contrary to what he advised them in the Name of GOD ; and declares the malepartness of their Women , in justifying their Superstition ( and Idolatrous huswifery ) in making spice Cakes for the Queen of Heaven ( blasphemously so called ) and their wicked ascribing to that Idol , the blessing of Plenty , which they enjoyed ( by GOD's mercifull long-suffering and bounty ) in the times of their predominant I dolatry and Prosperity , Chap. 44. The Prophet Ezekiel brought in a large Impeachment also , against them , and by a Commission from GOD , arraigned them for Rebellion and Stubbornness , chap. 2. Accused their Prophets of Folly , Deceit , lying Divinations , and of pretending to speak as from GOD , when he had not spoken by them : Charges them with neglecting to make up the Breaches of Israel ; daubing with untempored mortar , and deluding the People with promises of Peace , when Destruction was imminent . Chap. 13. he indicted them of Ingratefully giving those good things , which GOD had graciously bestowed on them , to his Enemies , and to ingratiate themselves with their Adultrous Lovers ; laying also to their charge the horrible sin of sacrificing their Children to Molech , Chap. 16. and , with imputing Injustice to GOD , as if he punished men for sins not committed by them ; and children , for those transgressions of their fathers whereof they were not guilty . Chap. 18. He accuses the Princes of Bloodshed , the People of Disobedience to Parents , of oppressing Strangers , the Fatherless and the Widow ; of dispising and prophaning Holy things ; of making Debate by Tale bearing ; of Incests , Fornications and Adulteries ; of unsatiable Lustings ; of Extortions , Usury , and of wholly forgetting GOD. Chap 23. He complains , that they pretended to Godliness , and to a desire of being directed and taught by GOD's Prophets , whereas they intended it not , neither gave much more regard unto them , than to Balladsingers and Fidlers , ( or in words to that effect ) chap. 33. He testifies , that their Shepherds fed themselves with the fat of their Flocks , and clothed themselves with their wool ; but neither fed those that were hungry , nor strengthened those that were weak , nor cured those that were sick , nor bound up that which was broken , nor sought out that which was lost , nor brought home that which went astray ; but , ruling over them by force and cruelty , caused the Flocks to be scattered , and wander throughout the Earth , Chapt. 34. Consider to whom this may be applied ; and who , as they did , have set their thresholds by God's thresholds , and their posts by his posts , as it is said the Jews did , Ezek. 43. The Prophet Daniel confesseth in his Prayer , that their Kings , their Princes , their Fathers , and the whole house of Israel , had been transgressors against GOD's Laws , and despisers of his Prophets and Servants . The Prophet Hosea calls them , the Children of Whoredom , and Covenant-breakers . Hos . chap. 2. He charges them , with being inconsiderate of their own wayes , corrupters of their Kings , by making them sport , and rejoycing their hearts with wickedness , and delighting their Princes with lyes . That , upon their Festivals they made their Kings ( or themselves , or both ) sick with Bottles of Wine ; meaning as I conceive , that they were drunk : For , it is usually said that Great men are sick , when they are distempered with drink ; and poor men drunk ; and peradventure they then drank healths , as in these times , until they had by drinking healths to others , drunk away their own health . The same Prophet sayes also , that they caused their Kings to stretch out their hands to Scorners : which may peradventure signifie the giving of their hands to be kissed by unworthy persons , as a testimony that they are in their favour . He further charges them , to be Adulterers , heated with Lust like Ovens ; and that their Kings and Judges were apostatized through neglect of GOD. Chap. 7. That they had likewise set up Kings which he intended not to set over them , and such Princes as he approved not of , ( which sin Samuel laid also to their charge , when they desired a King like other Nations . ) Moreover , he impeaches them for Covenant-breaking ; for transgressing against the Laws of their Maker , and being forgetful of him , and become strangers unto him ; for building such Temples , and making such Fortifications as he approved not of , Chap. 8. And addeth , that they were a Vine bearing fruit to themselves onely ; That , they had sworn falsly in their Covenants , plowed for wickedness , reaped Iniquity , fed upon the fruit of Lyes , and confided in their own strength and Policy , chap. 10. Joel particularizeth such Judgments as were approaching for their sins ; and exhorts them to speedy Repentance . Amos complains , that neither Judgements nor Mercies prevailed to reform them ; That , their sins had made their Fasts , Oblations , and other pious duties , abominable to the LORD ; That , they deferred the evil day , and caused the Thrones of Oppression to be exalted : That , they stretched themselves upon their couches and beds of Ivory , chearing their hearts with variety of Musick , whilst the People of GOD were oppressed , and their sufferings by them unregarded . Micaiah , chargeth those who were in Authority with meditating mischiefs upon their beds , at night , and executing it in the morning ; as also with coveting and violently taking away other mens Houses and Inheritances , Chap. 2. He charges their Princes and Rulers with ignorance in Judgment , with hating that which is good , with loving that which is evil , with plucking the skins of the People from their flesh , tearing the flesh from the bones , and quite devouring them . He accuses their Prophets of leading the People into errors , of being contentious and quarrelsome with such as fed them not according to their unsatiable longings ; of building up Sion with Blood , and Jerusalem with Iniquity . He affirmed , that the Heads of the People judged for reward ; that the Priests taught for hire ; and that their Prophets prophesied for money , Chap. 3. He impeached the Nation of fraud and lying , of deceitfulness in their Trading , and of using falshood in their weights and measures , Chap. 6. He complained , that good and righteous men were perished out of the Land ; that , they lay in wait for Blood , hunting their Brethren as with Nets , and plaid upon both hands in their prosecutions of evil : That , their Princes were greedy of Gifts and Bribes , plotters of mischief , and the best of them but a Bryar or a Thorn. That , Children dishonoured their Parents ; That , Kinsmen were treacherous to each other ; That , the most dangerous Enemies were men of the same houshold ; and , that neither Friends , Guides , Guardians , or they who lay in each others bosoms , were to be trusted , Chap. 7. The Prophet Zephaniah attested , that their Princes were like roaring Lyons and ravenous Wolves gnawing the very Bones of the People : That , their Prophets were light treacherous persons , their Priests violaters of the Laws , and polluters of the Sanctuary , Chap. 3. Haggai upbraids them , with neglect of GOD's House , and suffering that to be waste , whilst they were curiously trimming up their own habitations . Zechary declares , the hypocrisie of their Fasts , affirming that they were deaf to all good Counsel , and that , because they would not listen unto GOD , he would not hearken unto them , Chap. 7. Malachi charges their Priests both with offering polluted Bread , and with making the Table of the LORD contemptible ; which last mentioned crime is now almost epidemical . These Presentments were made and recorded by twelve good and lawful men , and are a Breviate but of some of those Transgressions which are enumerated in the books of the Prophets , and charged upon the Jews by their Mouths and Pens , before and after the Babylonish Captivity , even whilest interchanges of Judgments and Mercies were frequently dispensed to reclaim them , to the manifesting of GOD's wonderful patience and long-suffering during their Prevarications . Of his Patience we have had the like experience , as also how unjustly some of his Messengers whom he hath sent to reconcile us unto him by Repentance , are traduced and persecuted as seditious persons , troublers of the common Peace , and disaffected to Civil Governments . To the sins aforementioned , I might add the manifold Provocations of the Kings , Princes , Priests and People of that Nation , in those dayes wherein they seemed to serve GOD with most uprightness . The Patriarchs when they were but one Family , during the life of Jacob , failed grosly ; and Moses gave a true character of their Posterity in his time , as also what they would afterward prove : So did the Prophet David in his Generation , who , though he was a wise King ( and probably endeavoured their Reformation as much as in him lay ) complained , that there was no good man left ; that , there was no trust to be reposed in Princes ; and charged them , who were in Authority , with establishing wickedness by Law ; particularly enveighing ( in Psal . 82. ) against the corruptions of those Congregations of the Mighty , which I conceive were equivolent with our Parliaments , Councils , and supream Judicatories , as being extreamly depraved ; yea , he personates GOD himself , standing where he beholds their proceedings , and sharply reproving them , for their unjust accepting of the persons of the wicked ; for negligence in executing Justice on the behalf of the Needy , the Fatherless , and the Widow : For being wilfully ignorant of their duties ; for obstinatly walking on in darkness ; and for destroying even the foundations of Righteous Government . Many other great sins was that Nation guilty of , from the day of their deliverance out of Egypt , until their settlement in the Promised Land ; and likewise from that time , still growing worse ( except otherwhile when they were under the Rod ) till they committed the great sin of crucifying the Messias , for which they were scattered throughout the world , to be preserved for a universal Memorial both of GOD's Justice and Mercy to his People in all places and Generations ( until their Restoration and the fulness of the Gentiles ) according to David's prophetical Imprecation , Scatter them , but destroy them not , lest my People forget it . Signal were their Murmurings , frequent Idolatries and Rebellions in the dayes of Moses Joshua and the Judges . Likewise , notwithstanding GOD's daily miraculous Presence among them in a Cloud and a fiery Pillar , feeding , protecting and providing for them forty years together , in an extraordinary manner amidst their Enemies and in desolate places , they were sottishly distrustful of him , and desired to return back again to that Bondage from which he had delivered them by a strong Arm. And , ( as if they had a natural propensity to slavery , and were necessitated to be slaves one way or another ) when GOD had performed his Promise , by setling them a free People in a good Land ; They ( being weary of the Government by Him established , which was to have been a Preparatory unto his Government , to whom alone all the Kingdoms of the world belong ) craved to be ruled after the mode of such Heathen Kings as he had destroyed for their sakes . Great were their failings and transgressions also , when they had Kings according to their own desire ; And such Kings as they were desirous of , occasioned their extirpation out of that good Country which GOD had bestowed on them . In the dayes of David , Solomon , Asa , Hezekiah , Josiah , Jehosaphat , ( the best of their Princes ) they were guilty of great Provocations , and of much greater during the Reigns of their worst Kings ; especially , of wilful and foolish Jeroboam , who made Israel to sin by his State-policy and obstinateness therein ; when , notwithstanding GOD's extraordinary advancement of him from the rank of common men , to a Kingdom ( yea , to be a King over his own People , of whom he had rent ten parts in twelve from the Posterity of his beloved David ) with a conditional Promise to establish his seed for ever on the same Throne , did neglect the performance of that Condition : And we are thereby taught seriously to consider how difficultly they will be reclaimed , who seek to accomplish their ends by State-policy , rather than by conforming to divine Counsels and Commands . For , GOD proved him ( as he hath tryed others in the like manner in these dayes ) by no less than three Miracles in one day ; manifesting two of them upon his own person , yet they took no effect . If with the fore-expressed Prevarications , I should consider all the sins of these Nations comparatively , illustrating the Parallel as I could , to set forth what resemblance our sins , in this Generation only wherein I live , have unto their transgressions , and how liable we are made unto the same Judgments which were inflicted on them ( even to be cast out of our Country , and be made Vagabonds throughout the world , as they long since were , & some of us have lately already been ) it would either provoke us to a speedy amendment , or stupifie us with amazement . For , since I first knew the world , men of all degrees , professions and relations , Princes and Subjects ; Peers and Commons ; Husbands and Wives ; Priests and Lay-men ; Parents and Children ; Tutors and Scholars ; Masters and Servants ; high and low ; rich and poor , are in my Judgment much more depraved than formerly they were ; And many among us , have so little regarded what GGD hath done for us , or against us ; so often resisted the Holy Ghost , and so hardned our hearts , that all Premonitions being rendred fruitless , it may be feared that some of us will be found , as guilty of the Blood of Jesus Christ and of his Prophets , as the Jews were : And as by long continuing in their sins , and by proceeding from one sin to another , they at length , by the just Judgment of GOD ( who deservedly makes them quite blind who will not see when they may ) hardned into such an impenitency and blindness , that when their promised King and Messias came to make them a glorious and a happy Nation , they despightfully rejected , slandered , persecuted and crucified him : So , I fear some of us may so parallel them , that at Christ's second coming ( which now draws near ) they will be liable to severer Judgments , than have befallen to the Jews ; which I heartily beseech GOD to prevent . But , it is your Application , not mine alone , which must make this proposed Parallel effectual ; and therefore I entreat you , to take it into serious consideration whilst ye may , before the day of your Probation hath an end ; because you have had them for an example , as also the same fore-warnings which they had , with an Addition of many other timely Precautions . Do it speedily , lest that evil spirit which GOD sent between the Shechemites and their King Abimelech ( and which hath already possessed many ) do by those Animosities , which are still fomented between the late differing Parties , render these Nations uncapable of being reconciled to GOD , and to each other for ever . Particularly , I beseech you who are in Authority , to consider , what an illegal depriving peaceable men of their Liberties , may at last occasion . To consider also , whether it be according to the Priviledges due to the Humane Nature ( and by the Antient Claims and Charters of these Nations , so often confirmed ) that upon every slight suggestion , perhaps of an enemy or an envious neighbour , ( For the Case will be altered , if there be a probable jealousie , that the Common Peace is hazarded ; whereof GOD will judge and avenge , if it be feigned , or satisfaction not made to innocent Sufferers ) whether , I say , sober men should be debarred of their Freedom , by close Imprisonment many months and years , without lawful Tryals , or knowing their Crimes or Accusers ; yea , shut up without means of subsistance , save what they have by charity ; not only their Access denied , who of meer compassion are conscientiously inclined to relieve , but their Wives , Children , Servants , and all others to them relating , restrained from speaking with them , concerning those Affairs on whose prosecution and management , their , and other mens Estates , Credits , necessary Livelihoods , and all their outward Comforts may depend : Not so much favoured as with permission to write a Petition for their Relief , or left Necessaries to sustain the healths and lives of their own persons or families : much less to pay those large Fees which are then exacted , and the Charges which the prosecution of Petitions to a hearing will require , where the success also is uncertain . Consider , if such Grievances be among us , whether it would not be more agreeable to Justice , and a less provoking sin , to inflict death immediately upon every suspition of a crime , than to expose men to sufferings which are worse than death , contrary to Law , and without permitting them to know either the pretended Causes , or their Accusers . Consider , whether GOD or Men can be well pleased , that their concealed Foes ( and perhaps Foes to the State as much as to innocent mens persons ) should be impowered to impose Injuries as Laws , and be lawless in their own persons , to the ruining or impoverishing of many thousands depending upon those who suffer in their own persons and estates . This is to turn Honey into Gall , and Physick into Poyson , Laws into Snares , and Priviledges into the worst Bondage . These Oppressions I never heard of among the Jews or Gentiles , or among Christians , until of late : and , if they be found here , and long practised , it will be impossible these Nations should be reformed , or their peace be renewed with GOD , or established between each other : For the Relations which men of all sorts and degrees ( howsoever differing or agreeing in their Designs , Judgments , Interests or Affections ) have to and with each other , such Relations in their Estates , Alliances , Credits or Engagements ; and they are so linked together by one or more of these respects , throughout these three Kingdoms , that the Discontents and Mischiefs occasioned by such Oppressions , will extend to all at the last , from the highest to the lowest . The disturbing of stingless Bees and their Breed , will destroy the whole Hive ; yea , and all the stalls of Bees in these Islands , and those likewise who are gathering Wax and Honey in the remote Woods and Wildernesses of the Earth , for our inriching and their own subsistance , will be so affrighted and discouraged by finding themselves and others liable to such Oppressions , and their quiet uncertain , that they will fly to another Climate , lest Hornets , Wasps and Drones be encouraged to dispoyl them of their Hives , Lives , and Honey . To help prevent it , take this Breviate which I have composed , and thereby compare that which your own consciences will bring to remembrance , wherein our sins have parallel'd or exceeded the wickedness of the Jews ; and that this Preparative may make it the more practical , recommend it at your Meetings ( whilst you enjoy them , if you think it useful ) to be considered both joyntly and apart , by every single person and Congregation , how much it concerns us universally and particularly , from the least to the greatest among us : And let not the seeming novelty of such expressions as I may casually insert ( or the despicableness of my present condition ) make you contemn them ; seeing this is a time of Probation , wherein GOD is pleased to exercise your humility by his most despised Servants , and by such dispensations and means as are denied by the wisdom of the world . The Theam which I have undertaken is so copious , and will probably draw me into so many pertinent collateral Musings , seeming to some impertinent , that I must apollogize now and then for it , lest you think me too immethodical ; in regard when the Pen is in my hand , to such or such purposes as I first intend , I usually take in by the way all Meditations which then occur , seeming necessary either to prevent Prejudicacy , or to illustrate my prime Intention : sometimes also , that which cometh so in , may be as useful as the main Proposition . The Apprehensions I now have of the sad condition and hazards which these Nations are in ( at this present ) so distract my Muse also , in some cases , that otherwhile , hardly knowing what may be fittest to be inserted or omitted , I may fall into seeming Extravagancies . And , it is not to be wondred at , if I do : For the most excellent of GOD's Prophets have often ( to our understanding ) been transported into such Raptures ; and in such cases as this , so confusedly expressed themselves , by reiterating the same words and matter ; by flying , as it were , on and off , to and fro , and on and on again , in what they intended to declare ; that they intimate more by their dark confused and dis-joynted expressions ( to them who look as well after a spiritual as a literal sense ) than they could have done , by those methodical connexions and prosecutions , which would appear most elegant , and more plausible to carnal wisdom , in the Rhetorical modes of our times . For , the Prophets taking into consideration at one and the same time , the Peoples extream perversness , and GOD's abominating of their sins , together with his unspeakable fatherly affection to the persons of his Elect among them ( for Davids and for his Promise sake ) they in one verse or chapter of their Prophecies , personate him exceedingly inclined to Wrath or Jealousie , and in the same chapter , or in the next , personate him as prone to Compassion : In one verse threating their perpetual rejection ; immediatly after , comforting and promising to receive them again to his everlasting favour ; yea , and bitterly menacing those by whom he had chastised them , for adding their Malice to his Corrections ; which may seem , being understood according to the nature and common language of men , to imply contradictory passions or irresolution in GOD , with whom there is no shadow of changing ; but it the better insinuates into our hearts an apprehension of that fatherly tender-heartedness which GOD hath toward his People ; and signifies to my understanding ( with reverence to his unchangeableness be it understood by others ) that his People did as it were force GOD by their sinfull frowardness to imploy the utmost of his Wisdom and Omnipotency , to reconcile his Justice and Mercy on their behalf ; and that it is not in the nature of humane words or language to extend unto a full and plain demonstration of those particular Notions which his Prophets divinely apprehended in relation to GOD and his People : And if it fared so with them , much less will it be in my power , to put spiritual and supernatural Contemplations into a meer natural or literal expression . Discourses of this kind may challenge allowance of more than ordinary liberty , by circumlocutions or digressions ; for , like a Physician who is to cure a Patient who hath many complicated diseases , I am to apply this to a Body which hath many contrary distempers , and must therefore make it such a Catholicon , as may not more increase the rest , by curing one malady : and therefore I will endeavour that which my conscience inclines me to , with as much discretion as I can ; and the more distractions you find in this Epistle , the more it will oblige you to a serious consideration of what is in my mode expressed . Consider , whether ever you saw a Picture made by the most cunning Painter , so like the man for whom it was limb'd , or that any one thing can more truly resemble another , than the Inhabitants of these Isles , do resemble the People of Judah and Jerusalem in their prevarications ; and consider it so that your sins may lead you to lay the faster hold on GOD's infinit Mercy , by abominating the one , and a right esteem of the other : for , GOD hath made as many gracious offers and promises to us , as to them . They , who had so many gross failings , were nevertheless , his chosen People and Saints by calling , separated from other Nations ; and I do believe , by the fatherly compassion extended unto them from time to time , and by the manifold conditional promises and deliverances vouchsafed unto them whilst they prevaricated ( in their miraculous preservation now they are scattered ) that , he hath still mercy for them according to his Election , giving them an Interest in the sure Mercies of David ; and that in their open temporal chastisements , they shall be secretly purged through the hidden seed of Grace remaining in them ; and received to his favour in the evening of the world . In like manner I believe that many among us at this day , who have in the outward man , failed very much , to the dishonour of GOD , and of their Christian Profession , having externally suffered , to the glorifying of GOD's Justice , are and shall be by the same free-grace in this life , or at their translation out of this life , be received into favour to the like glorifying of his Mercy in Christ Jesus ; yea , much more than it could have been done by their own Righteousness , GOD having alwayes respect through Christ's merits to what they did conscientiously , though it were over-ballanced by much humane corruption and frailty , yet remember still , that notwithstanding the infinit Mercy of GOD , he is to be feared , and the more to be feared and sought unto with a filial fear , for the sake of that infinit Mercy : And , let heed be taken , lest presuming upon his patience beyond our limits , we outgo the Presumption of the Jews , or draw very near to such a dangerous Extravagancy . To that end , consider how GOD hath from time to time , sought to reclaim us by the like interchanges of Judgments and Mercies ; and how he hath tryed and provoked us , as he said he would provoke the Jews , by foolish People in our esteem ; and by making his Premonitions signal unto us , by acting to that purpose , many things appearing to be ridiculous in our Judgments ; as for example , by making use of such a Dispensation as this , and of such Persons as I am , to be your Remembrancers , by an impulse of Conscience , which we think cannot safely be resisted , though we are otherwhile tempted , as Jeremy was , to complain to GOD of that hardship whereto he hath exposed us : For , as the Prophets of the Jewish Nation , being the Watchmen appointed in their Generations , to forewarn them what the success would be , if they neglected their duties , or the People to repent , being by them fore-warned : Even so ( as I believe ) GOD hath now in some degree qualified me and others ( as he did heretofore a Plowman , a Herdsman , and a Fruit-gatherer ) to be Premonitors in these our times , of what we have observed to be misdone or neglected , by men ; and of what GOD hath done , threatned , and promised in his Word concerning such Delinquencies as we are guilty of , and such a Repentance as is expected . In consideration whereof , I dared not for my part , but signifie what I have declared ; lest , though others perish in their sins , their blood may be required at my hands , for neglecting that , which I think my self bound in conscience to forewarn them of in my mode ; which is one kind of Preaching , though not in ordinary . And though I have not the Reputation of a Prophet ; yet GOD hath made me instrumental in fore-declaring many things pertinent to the wel-fare of these Nations , long before they came to pass : And I am one of those despised ones , of whom he is pleased to make use at such times as these , after the Counsels and Forewarnings of Royal Premonitors , honourable Prophets , Ministers and Remembrancers have been long neglected ; And that which I have written will evidence me at last , to be neither seditious Libeller , Madman , Phanatick , or one discontented with all Governments and Governours , as I am by some reputed , who will be of another Judgment when they come to their Wits : For , though I have not been wholly free from Errors , those things which I write , are not such as I have learned , like Parots taught by men ; or which were attained by reading or hearing onely ; but , such as were infused by GOD's Word and Spirit ; and such , as he hath witnessed to my heart more certainly , than that which is made known by sense only . If it were not so , it had been impossible for me to have sustained so many years without discouragement , those Raylings , Revilings , Slanders , Persecutions and Oppressions , wherewithal I have been exercised by them , who ( as it befel to the Prophets , Apostles , and their true Successors ) deemed my Cautions & Remembrances to be seditious and scandalous to Authority , and falsly imputed unto me ( as is aforesaid ) discontentment under all Governments ; whereas I have been actively or passively obedient to every Government whereunto GOD hath subjected me , and reproved in general terms only ( in a sober peaceable way ) that Oppression and Unrighteousness , which hath been and will be distructive to all Governments and Governours who continue them . I neither was , nor am , nor shall be disobedient to the just commands of any Governours or Government which these Nations desire , and GOD permits , ( though in his wrath ) but conscientiously , as I now do , submitted at all times to the Power in Being , and visibly enabled to protect me , as I ever thought it my duty , whether they favoured or dis-favoured me ; neither endeavouring to set up or pull down any , howsoever they acquired or exercised their Authority : But remembred them sometimes of their duties , as aforesaid , whom I evidently saw to be forgetful thereof ; doing it also , without factiousness , and with such Cautions as befitted me in my station . I am neither melancholy , nor sullen , nor delighted with contradictions : For , though I have been a man of strife ( as Jeremy said GOD had made him to be ) I am not naturally constituted for such a work . My Conversation hath been delightful to many ; my Body is as sensible of sufferings as any mans ; my natural Affections are strong in me ; my Infirmities being great and many , render me as unable by my own strength , to sustain the Desertions , close Imprisonments and Deprivations whereto I am and have been exposed , almost from the cradle ; and whereby the world seeks to fright me from prosecuting that , whereto my Conscience enclines me . I likewise confess my self to be naturally as willing as any of you , to take my case and pleasure in those desirable things of this life , which other men affect ; and might probably have enjoyed them , if I had neglected what I have done , and that way imployed the little wit I have , or would desist from such prosecutions for the future . But , it must not be so : I have lost those Advantages , that I might not lose my self , or you want a Remembrancer ; and am better contented in their loss , than ever I was in their fruition . I would not fight against the Philistims in Saul's Armour ; nor would my Corruption have permitted me to do my work , if I had not been so long disciplin'd by sufferings , and at last been stript out of all that I had ( or might hope for in this world ) as now I am ; Neither could I have had so much experience of GOD's Mercy as now I have , in being extraordinarily ( I might say miraculously ) provided for , supported , and supplied , with necessaries for Soul and Body : Nor could I have apprehended experimentally such Comforts in this life , as are discovered unto me in and by my restraint and Poverty : Nor should I have believed , that GOD had so great a Number of People in this crooked generation , as I do now know he hath : which Discovery alone , is more joyous unto me , than all my losses and sufferings are grievous . Therefore , if you believe me not herein , let not that which I seem to suffer in your opinion , be altogether useless unto you , for whose advantage , and for whose sakes I have partly suffered them : Nor let these Preoccupations , or those which I shall further add , be thought impertinent , considering what trivial Blocks many men stumble at , if they be not removed ; especially when men , besotted with sin , and blinded with self-conceit , are drawn into a causless Prejudice ; such as these Digressions from my Text may somewhat perhaps prevent , and hint somewhat also , by the way , usefull to other ends . But , when I have done , and said and written all that I can , it will not wholly prevent misconstructions ; for GOD 's Word hath not escaped them . Howsoever I cram in so many Preoccupations , because they may be ( as I inferred before ) advantagious to some others in the like cases , and hint somewhat , collaterally pertinent to my chief Design , though in other respects , they may be of no avail to me . There be Weeds , which will permit no good Seed to thrive in that ground where they grow , untill they be destroyed by often plowing ; or , until the earth be prepared by a Crop of somewhat destructive to them . Malice and Envy are of the nature of such Weeds ; and such Herbs of Grace , as Rhue or Repentance , which implies Rue thy Sin , will never take root , until they be extirpated and the heart prepared by Love. Therefore , let us lay aside that Malice and Vengeance , which lies yet at the heart-root of many of the late Dissenting Parties in these Nations , notwithstanding the late Act of Oblivion ; and consider in what times we are , and to what Period we draw near , by being guilty of the same sins ( or of such as are equivolent to those ) which in all Ages have been Symptoms and Harbengers of Destructive Changes : and which do , as it were , compel GOD to withdraw temporary Mercies from his own Chosen People , and to inflict severe Chastisements in their stead . Heed well whether we justifie not them by our evil deeds , whose actions we have condemned in words , by our perpetrating the very same wickedness , which we exclaimed against in them , whom GOD dispoiled of their abused Power ; and whether the same Paths lead not to the same Destructions ? Observe , whether our neglect of common Justice , of GOD's Judgments and Mercies , our Ingratitude , our Murmurings , our Rebellions against him , our Hypocrisies , Apostacies , Idolatries , Superstitions , Prophaness , Oppressions , Spiritual and Corporeal Fornications and Whoredoms , have not been as great , as many , and as impudent as among the Jews ? Whether our Thanksgivings , Praisings , Fastings , Feastings , Humiliations , and our other Formalities in Religious and Moral Duties , have not been as worthy to be rejected ? Whether our Boastings of our Civil Justice , of our Just Laws , of the Glory and Purity of our National Church , be not much like their vain brags of their Laws , of the Temple of the LORD , and somewhat like the vauntings of luke-warm Laodicea ? Whether it be not an Abomination resembling ( if not equivolent ) to the Jews impious and cruel sacrificing their Children to Molech , when we dedicate our Children , under colour of a pretended zeal of offering them to GOD in professing Chastity ( after the manner of Heathen Vestal Nuns ) when we cause them to pass compulsively through the Fires of their Natural Affections , to the hazard of their Souls and Bodies , in a suffering which GOD requires not at their hands : For , though Chastity is a Moral Vertue , inforced Virginity is none , but a sinful Inforcement in Parents , especially , when , under a pretended Piety , it is intended only to save a Child's Portion ( or the best part thereof ) to be consumed upon their own Lusts , or else to advance another Child in their dedication thereof to the world ? Consider also , whether we have not parallel'd the Jews as well in Civil as in Religious misactings , and in some things outgone them ? Whether our Alliances and Confederacies with professed Enemies of GOD and his Truth , have not been contracted more for other sinister respects , than to preserve Peace and humane society ? and whether our trust unto , and in them , and in our own strength and policy , be not as evident in us , as it was in them , and as repugnant to what GOD approveth ? Whether we establish not Wickedness and Oppression by Laws , as they did , or more barbarously than they ; as by making some pay for that , whereof not they , but others have the benefit ; or , by making the formality of Legal Proceedings and Tryals , so chargeable , that the Remedies of Grievances do often prove worse than the Diseases ; especially to poor men who have most need of Relief ; the prosecutions of whose Petitions and Suits for Justice or Equity , being so tedious , difficult and expensive , that the little remainder of their Estates which the Oppressors had left , is quite consumed by those Courts and Officers , which were constituted for a Remedy ; as if they had been purposly ordained to enrich and maintain Oppressors in idleness , who do little or nothing for their large Fees. Thus , to the loss of mens Estates , the loss of labour and precious time is added ( with vexation of spirit ) to the undoing of many Families : Thus the Caterpillers and Locusts devour that which the Storms had left : The oppressed man perisheth without compassion , and would grow desperate , if access to GOD in such straits were not cheap and easie . For what can they possibly do , who deprived of all outward means of livelihood , are also shut up in Prisons , contrary to Law and Equity , both from the comfort of Relations , and from endeavouring either for their liberty or subsistance ? Consider , whether even they also upon whom such afflictions are come , and have no refuge but in GOD , do not still neglect him , and seek rather to be delivered by the World which oppressed them , than by being reconciled unto GOD , from whom cometh Salvation ; and whether there be not many among us , ( even of those in every differing Judgment , relating to Piety , Policy and Humanity ) who wickedly devise false Rumours , Visions , Apparitions , Signs , Wonders and Revelations , to delude and amase the People , or to discredit those Reports which are true ? and whether there be not some seduced rather by a feminine , than guided by a true masculine spirit , who , like the Women Prophetesses among the Jews , put pillows under mens arms , to uphold them in their Errours by their Gipsie-like Predictions ? Some also , who , not only as the Jews did , hunt after vain Astrological Predictions , which they call Prophecies , & such Sorcerous Presages as mother Shiptons , but who have dependance also upon them , and seek for ease in their troubles , and for cure of their fears and distempers , as Saul did from the Witch of Endor ; and who , as others did heretofore , send to enquire of false Gods , neglecting and contemning such Remedies and Presages of good or evil , as are grounded upon the infallible Word of GOD ; as if they conceived that would be to them , what Micah was to Ahab ; and that they could expect no good Presages to them from GOD's true Prophets , or by ought grounded upon his Word . I perceive too evidently that it is so ; and that this wicked Vanity is fomented by the frequent publication of lying Pamphlets , purposly invented to disparage Truths . Therefore , beware of them , and try all spirits before you trust them ( even mine as well as the rest ) that ye may know what to adhere unto safely ; and , neither be deluded by Impostors , nor deprived of the benefits which you may receive by wholsome Cautions : For , as we are in that time in which the Elect will be in hazard of being deceived ; and though it is true , that , they who are not against us , are with us ; So , it is also true , that , many who seem to be with us , are against us , and by that means get opportunities , to draw us into wicked , or at least into uncomely and unsafe practices . Consider these things , you who forget both Piety and Humanity , and whether our Kings , our Princes , our Nobles , our Commons , our Gentry , our Judges , our Priests , our Magistrates , our Councils , our Courts or Trustees , our Fathers , our Children , our Women , our Servants , yea , all of us in general and in particular , have not prevaricated as the Israelites did heretofore when they were most corrupt ? whether we have not set our Thresholds by GOD's Thresholds , and our Posts by his Posts ? whether our Blood-guiltiness , our Thieving , our Drunkenness , our Cursings , our Swearings and Forswearings , Suborning of Witnesses , and the Perjury of Jurors , have not made our Land to mourn because of Oaths , as much as their Land did ? Whether we have not been as guilty by immoderate coveting to lay House to House , and Land to Land , to the occasioning of depopulation ? by lying and falshood in our trading with each other ; by unequal weights and measures ; and some by vainly scatring and squandring away the Estates and Inheritances left them by their Predecessors ? Whether we are not as culpable by Covenant-breaking , Briberies , Extortions , grinding the faces of the Poor ; by selling them for trifles ; by prosecuting our cruel Intentions , until Blood toucheth Blood ; by seeking to cover one sin with another ; by justifying the Wicked , and condemning the Innocent , untill our Injustice cries as loud against us for Vengeance as it did against them ? Whether some of our Nobles ( as we call them ) have not been Companions of Murderers and Thieves , with Indempnity ? Whether we are not as guilty of persecuting , oppressing , and murdering the Prophets and Servants of GOD , by shutting them up in Dungeons and Prisons , till famished through want of Relief , under false pretences of Sedition , Scandals , or of being troublers of the Common Peace ; as Jeremy had been , if one Consciencious Blackamoore had not been more pitiful than all the rest of the People in Jerusalem ? Whether we have not set up such Governours and Princes , as GOD never intended to set over us , until we our selves would so have it , in imitation of our Patern the Jews ? Whether our Women be not grown as malepert in justifying their Superstitions , as the Jewish Women were in the dayes of Jeremy ? and whether their feminine extravagancies in new-fangled baubles , fantastick habits , dressings , gestures and postures , may not be a symptom of our approaching Desolation , as it was a Preludium to their Captivity and Rejection ? Whether also , our superstitions Devotion hath not fed and countenanced as many false Prophets as Jezabel did , suppressing , oppressing and silencing the true Prophets and Ministers of GOD and his Truth ; making them also to be objects of scorn and ridiculous laughter in the publick Theaters ? And , whether we have not often pretended both a Reformation of our Manners , for our personal advantages only , and a voluntary desire to be counselled and directed as the Jews did , when they intended to depart from their Country into Egypt , yet , prosecuted our secret purposes , as if done in despight of GOD ? yea , and whether , as the Judges of the Jews , judged for reward , their Priests taught for money , and their Prophets prophesied for hire , we have not those Judges , Lawyers , and Divines , who will make both Law and Divinity to speak any thing for their advantage , who may either prefer them or deprive them of their Preferments ? Consider all these Particulars , and such other as your own Consciences will bring to mind as considerable ; especially what Covenants we have broken , and in what manner ; and therewith take notice and remember , that I do but offer it to your consideration , whether you are guilty of these sins in particular or not , leaving the Verity thereof to your own search ; and the Conclusion and Application to your own Consciences ; in regard if they be silent , it would be to no purpose for me to charge them upon you , though I could evidently prove them . I confess , I am very jealous we may be found guilty of all the aforementioned Crimes ; of some of them , I know we are culpable , and of many also , unknown to the Jews , which these latter times have produced . Even in constraining men to act and profess in relation to Religion , against their Consciences , ( if it be according to the Cryes I hear ) more cruel in that respect than the worst of their Idolatrous Kings . For , though they allured men to their Idolatries and Superstitions , I do not remember that any one of them compelled the worshipping of Idols ; no not Jeroboam ( who notwithstanding GOD's giving him a Kingdom , with many gracious promises to establish it , was more wickedly politick than any other , to continue the same to his posterity in his own mode ) For , I do not hear that he forcibly restrained any from going up to worship GOD at Jerusalem , or persecuted any for not worshipping his Golden Calves ; but permitted every man that would , to build high Places , to plant Groves , and to worship either the LORD GOD , or Idols , at home , as he pleased : Neither do I reade that any of their best Kings or Governours made or executed any penal Laws touching the Conscience , except only after the return from Babylon , in an extraordinary Case , and in relation to the observing of those antient Laws of their Nation , by the breach whereof their Civil Peace could not well be without hazard ; at which time there was a penalty threatned by Proclamation , and afterwards a Covenant voluntarily and conscientiously made , or was at least pretended by Prince , Priests and People , for the breach whereof , Confiscation of Goods and Exclusion from the Congregation was menaced ; but how far forth it was put in execution it appears not ; no had any wrong been done thereby , because that is no wrong which is done to a man by his own consent ; no , nor that which is done against his will , if it be purposed for his wel-being , and cannot have any effect to his hurt , nor fail of that good which is pretended ; which inforcing the Conscience can never produce , but the contrary rather : for GOD is never wel-pleased with any service unwillingly done , though the performance be good in it self ; and is alwayes highly displeased with every one , who for fear , favour , or for any other end whatsoever , acteth or speaketh against his Conscience ; and no doubt as highly offended with all those who offer violence to the Consciences of other men , in regard it is not only injurious to men , but a presumptuous offence also against a Prerogative due and proper to Him alone . If these Prevarications be found among us , be it known that they are surer tokens of GOD's Indignation , than those which we call Plague-tokens are of their near approaching deaths who are visited with the Pestilence : yet we have lately had other signs and tokens , which are both Presignificators of the General Judgment , and of the National Calamities which will come upon particular Nations and Persons , when their sins grow ripe ; according to what our Saviour Christ foretold , Luke 21. 25. where it is said , There shall be signs in the Sun , the Moon and the Stars , and upon the Earth distress of Nations , with perplexity , the Sea and the Waves voaring ; mens hearts failing in looking after those things which are coming upon the Earth : for the Powers of Heaven shall be shaken , &c. We have seen these or such like signs , whether taken in a metaphorical or a literal sense , and the sign also of the Prophet Jonas mystically revived ; in some of the Saints of GOD , whose Judgments are begun upon those of his own Houshold : and his Justice and Mercy have been manifested upon many of them in our sight . Moreover , though we who believe his Word have therein sufficient manifestations , and look for no other signs of what is approaching ; yet , GOD hath vouchasafed to Unbelievers in these dayes , what he denied to the like unbelieving and adulterous Generation heretofore , if what hath been credibly reported may be credited : For , we have heard of more strange Prodigies , dreadful Apparitions , and unusual Visions in the Air , upon the Waters , and on the Earth , within a few years , than I have read recorded in all humane Stories since the coming of Christ in the flesh ; and , they are the more to be considered , in regard GOD hath been pleased to give us Signs of what he intends , though ( as I said before ) he denied Signs to those who desired them : and forasmuch as they made us no whit the better , it implies an experimental verifying of this saying ; They who will not believe Moses and the Prophets , will not believe one sent from the dead . If the Signs and Wonders lately averred be true , or but in part true ( as I am perswaded they are , though I never saw any such ) then they are very considerable : And no less considerable or significant are they , if feigned or delusions ; seeing they declare this Generation to be presumptuously wicked beyond all before them , as daring to make , aver , and publish Lies of that nature . If they are true , they are the Finger of GOD , pointing to somewhat whereof they are Signs , and which ought to be heeded : yea , though they are but delusions of the Fancy , they are terrible Signs of affrighted and self-condemning Consciences . Those Apparitions which we see , or fear to see upon the Earth , shew us from whence all our troubles come , even from our Earthly-mindedness : and the Signs which men see , or think they see in the Heavens , invite us to look up unto those Hills , from whence cometh our Salvation . We have yet other Signs of what is approaching , and of what will certainly ensue , if not prevented by Repentance ; and they are very significant and observable , though very few heed them , or think themselves therein concerned . GOD foretold the obstinate Jews , that he would provoke them by such as they reputed a foolish People ; and so have we been provoked by some among us , whose persons , words and actions appear unto the greatest number of us , not only foolish and contemptible , but impudent and wicked also . Such were they and their Actings , who came naked into our Publick Assemblies ; and by what spirit soever they were thereto moved , were Signs , which I believe GOD permitted , to signifie , that he will openly discover our Shame , and strip us naked from all those Fig-leaves which we have patched together to hide it ; and take from us all those things which we have made our chief delight , pride , and ornament . And I am perswaded those signal Actings of that nature , which were personated by some of the Prophets , were in their times reputed as ridiculous and scandalous , as the extravagancies which have been seen in our dayes . They likewise , whom ye term Quakers , and who with much resolution and patience , do sustain the Persecutions whereby they are prosecuted in all places ; Even they , as I believe , are instrumental by a Divine Dispensation , signally to foreshew that Contempt which GOD will bring upon our false Worship , false Honour , vain Complements , Hypocrisies , Superstitions , Formalities in Piety , counterfeit Morality , and Dissimulations with GOD and Men. Many take great offence at them ; and I do believe ( because it hath been averred unto me by conscientious men ) that some , so called , have professed and taught erroneous and scandalous Doctrines ; for , there is no Dispensation whereinto the Devil hath not screwed many of his Instruments , to disparage and hinder what was thereby intended ; but I do profess , that none among all them , of whose Principles and Conversation I have had opportunity to take notice , hath appeared otherwise to me than a truly honest and pious man ; and though their language and manners are offensive to many , they are not so to me ; because , if they be not taken up with an affectation to singularity , whereof I cannot judge , unless I could see their hearts , they seem to me such as are essential to their Dispensation ; and had GOD fitted me for the same work , I should have done as some of them do , though I will not justifie all that some of them do . Habakkuk in his mode , and at such a time as this , was a Quaker : So likewise was Ezekiel the Prophet , and a sign to the Jews , by GOD's Dispensation in his time ; as appears , Ezek. 12. 17. The Word of the LORD came unto me , saying , Son of man , eat thy bread with quaking , and drink thy water with trembling and carefulness , and say unto the People of the Land , thus saith the LORD GOD , of the Inhabitants of Jerusalem , and of the Land of Israel , They shall eat their bread with carefulness , and drink their water with astonishment , that their Land may be desolate of all that is therein , because of the violence of them who dwell in it . Let this be well considered , and whether our Quakers may not be a sign of the like Judgement upon our chief City , and all these three Nations ; yea , and to all those Nations whither they have been dispersed , if they speedily repent not ; for , their Actings and Sufferings are not in vain . I have observed one occasion of hardning the hearts of many in this Generation , which was not ripened until these latter Ages of the world ; and though little notice be taken thereof , it makes many defer their Repentance , and hardens the greatest number into a resolute perseverance in their wicked courses , by a mis-apprehending of GOD's Wayes , a mis-belief of his Word , ignorant of his Justice , and a false Conclusion drawn from an antient and true Prophecy ; by reason of the long continuance and prevalency of Sin , Oppression and Tyranny in those courses and Postures wherein they have been acted . Men have walked so far after the Counsels of the Ungodly , and stood so long in the way of Sinners , that they are now seated in the Chair of the Scornful , and make a mock at Reproofs and Instructions , according to this Prophecy of the Apostle Peter : In the latter dayes there shall be ( said he ) Scoffers , walking after their own Lusts , and saying , Where is the Promise of his coming ? for , since the Fathers fell asleep , all things continue as they were from the beginning of the Creation ; 2 Pet. 3. 4. Into these latter dayes we are fallen , and by not heeding , not believing , or by not rightly understanding the ground of this Prophecy touching the revealed things of GOD , the Scorners of good Counsel have now fulfilled that Prophecy , to their own disadvantage : For , to put the fear of GOD's Judgments out of their own and other mens hearts , they scoffingly and prophanely conclude , from the long continuance and prevalency , as aforesaid , that Sin and Oppression have had in the world , from the Creation until this day , that so it will be until the end of time ; and deride those who expect the coming of Christ the King of Righteousness . Tush ( say they ) thus it ever was , and thus it will be for ever . GOD either heeds it not , or regards it not ; and the Caveats , Counsels , Threatnings , Promises , and Premonitions of those who pretend to be Ministers and Messengers from GOD , are but politick Devices of their own brain , forged out of Envy and Malice , to disturb us in our Pleasures , diminish our Profit , and weaken our Power ; for after above sixteen hundred years preaching of their Imaginary Kingdom to come , we see as little , or less likelihood thereof , than was at the birth of that King whom they expect . To this effect are their Scoffs , and thereby they encourage each other in their Wickedness and Oppressions . But they , and all whom they shall delude , will find themselves to have been much deceived . Therefore , in hope it may awaken some out of their dreams before it be too late , I will declare unto you a Mystery , by few yet heeded , which GOD hath revealed unto me in this my Confinement , to strengthen my Faith , when it was exercised and tried by that and such like Atheistical Arguments and Objections of carnal men , who presume on the perpetuity of their Kingdom : and I will illustrate as plainly as I can , that which I have apprehended , by looking back as far as the Creation . All things that GOD created , were exceeding good , even Mankind , which is now depraved , was made good and innocent , though of a constitution possibly mutable : That possible mutability GOD proved by an easie Law given in Paradise , without compulsatively necessitating , or byassing our first Parents , to the right-hand or to the left , but evenly ballancing them with a Free-will ; yea , and without debarring them , until their Delinquency , from the Tree of Life in the midst of the Garden , or from any other means whereby they might have been preserved and confirmed in their Integrity ( so far forth as was pertinent to a Creature left free and under no restraint . ) In this happy estate they continued , until the Devil ( who had corrupted himself without a Tempter ) being moved thereto through envy , seduced our said first Parents through subtilty : For , he perceiving them to rest satisfied with the knowledge of Good only , without desiring cognizance of Evil ; first , by lying , prepossessed them with an injurious misbelief of GOD , and then , with a false and vain opinion , that they should become like GOD , by knowing both Good and Evil , if they did eat of the Tree by Him forbidden . That Suggestion being entertained , begat in them a desire of an unprofitable knowledge ; and that Desire being conceived , corrupted into an actual disobedience of GOD's Command ; whereupon they quickly found themselves to be guilty , naked and miserable . Their former free liberty of access to the Tree of Life was obstructed , as also the influence of many Graces formerly vouchsafed , and they were turned out of Eden into the World , to get their living by the sweat of their brows , in painful tilling the accursed Earth , liable both to a corporeal and spiritual death : And , since it was their own choice and desire to know both Good and Evil , GOD determined they should experimentally know them , and that Priviledge be derived to all the Posterity of Adam , to satisfie their curiosity , and make them really and throughly sensible thereby of their neglecting his Goodness , of the Devil's malice , whom they believed , and of their own unfaithfulness , ingratitude and folly , untill the time were accomplished , wherein the Seed of the Woman should break the Serpent's head . Divine Justice did so decree also , that after their exclusion out of Eden for disobedience , there should be Enmity between the Seed of the Woman and of the Serpent for ever ; and a certain space of time allowed , wherein both righteous and wicked men , should have an actual as well as a contemplative experience of Good and Evil , by permitting Men , Good and evil Angels , to make tryal what their own power , wisdom , folly , righteousness or wickedness could produce , whilst GOD stood as it were indifferently looking on as a Superintendent , to prevent ( as occasions would be offered ) what might else by their misactings , be destructive to the whole humane Nature , to the residue of his Creatures , or to his Eternal Decrees . Ignorance of this Mystery , and not being acquainted with the concurrant Justice and Mercy of GOD , revealed in his Word , inclines depraved Men to think and say , all things continue as they were since the Creation ; and that , so they shall continue for ever : which evidently appears to my understanding to be otherwise determined ; and how that long toleration of Wickedness from which they extract their false Conclusion , shall ripen it unto the destruction of it self . But , because this Mystery hath been long vailed , and is yet beclouded , I will express the same as it hath appeared to me in this my Loneliness , that it may help strengthen the Faith and Hope of those who can receive it , as it hath fortified mine , to the making a large amends for all my Sufferings . The better to explain it , I must walk a little about by the way of Circumlocution , that I may fetch in some collateral Notions , which will be pertinent to my main Design . Slight them not , my dear Brethren , though in some Circumstances I may differ from you in Judgement : for , if we continue in the Love of Christ Jesus , and of each other , that Love will at last bring us into all Truth , make all , who are of one house , to be of one mind , and cover a multitude of other sins , as well as our Ignorances , which are not wilfully contracted . I proceed with my promised Illustration . GOD Almighty ( all whose Actions are eternal ) when he was pleased to give a being unto Time , and make a visible World , seemed in some respects , to work according to the manner of men , the better to suit his workings , to the natures and capacities of his Creatures ; as by making his Actings to be temporary , and that which he could have perfected in one moment , to be the work of six Ordinary Dayes . In which time , he having compleated all Created things , and put them into an orderly way of procreating and continuing themselves by his assisting Providence , and Superintendency , it is said he rested the Seventh day , and Sanctified it . Not , that he needed Rest , or the setting apart of any portion of Time for himself , who is LORD of Eternity , but in respect only to mankind , and to what should come to pass about the later end of Time. The Consideration of that Rest , and Sanctification , dictated unto me that which I have discovered of the foresaid Mystery ; in the Illustration whereof , I shall hint upon some particular Notions , repugnant to what hath been commonly believed by many good men concerning the Sabbath ; wherein I hope to be as charitably censured , as I consure those , who sincerely declare their Judgements , though they are not the same with mine . I am not of their Opinion , who suppose the fore mentioned Sanctification of a part of Time , did imply that Seventh day , which was afterward Commanded to be observed by the Jews when they were brought out of Egypt : For , it is said by Moses , Deut. 5. 15. that the Sabbath at that time injoyned to be observed , was Instituted for a Remembrance of that Deliverance , as likewise to preserve them alwaies mindful to be merciful to Servants , Cattel and Strangers , as GOD was to them , in vouchsafing Rest and Deliverance from their hard labour , and cruel Taxmasters , in the Land wherein they had been Strangers and Servants : And ( the Sabbath being made for man , and not man for the Sabbath ) it was chiefly for that end Commanded . Nor do I think the Sanctifying of the Seventh day at the Creation ( or that which was injoyned to the Jews ) implyed the Sanctification of that which is called the LORD's Day , which is observed by most Christians , according to an antient custome for a day of Assembling together in regard upon that day of the week , our Saviour Jesus Christ ( with whom the Jewish Sabbath was buried ) arose from Death to Life upon that day of the week . Yet I my self do observe that day , and acknowledge the observation thereof ( if not Judaically or Superstitiously kept and imposed ) to be a pious Custom and Institution , as well tending to our edification in Faith and good life , by our meeting to hear GOD's Word , and communicate in other Pious Duties , as toward a fulfilling that part of the Moral Law , which is contained in the Ten Commandements , and injoyneth an allowance of competent Rest , and corporeal refreshment to Servants , Cattel and Strangers , who would else be oppressed by unmerciful Masters and Owners , who either know not how to use their Christian Liberty , or are ignorant what is due to the Creatures by the Law of Nature ; and for that reason , provision hath been prudently made by the practise of the Church , and by Christian Princes upon penalties , for allowing of certain portion of time , and they are not wilfully to be neglected , nor superstitiously to be observed ; but , for conveniency , comliness , and order sake , that we may associate in the Service of GOD , and communicate in holy Duties , at such times , to the edifying of each other : yet over and above those times , GOD provided a Supplement for Moral Rest , and spiritual Contemplations , by allowing to every Day , a Night wherein to rest the body by sleep , and to refresh the mind by Prayer and Meditations . But , I do not find that the LORD's Day was injoyned by any Evangelical Precept to be observed instead of the Jewish Sabbath , and in such manner as that was : Or that the said Jewish Sabbath was given at the Creation , or at any time since by divine Institution , to be an Universal Law to all Mankind , or to any of another Nation , save only to those who became Jewish Proselytes whilest the Ceremonial Law was in force . For , had it been otherwise , then that seventh day should questionless , have been universally made known , and kept without scruple by other Nations , without changing it into another day , until it had been divinely done by the same Law-giver , and that change declared at the promulgation of his new Covenant in the Gospel , it being not in the power of any other to change his Ordinances , or to warrant a variation from them in the least Punctilio , whether they concern Faith or Manners . The Observation of Dayes and Meats , with such-like Ceremonies , had their end in Christ ; and every man is left at liberty , as concerning a Religious Observation of such things , to do as the present necessity requires , and as he thinks himself in his own Conscience obliged : And therefore the Apostle implicitly reproving them who presumed to judge between another mans Conscience and GOD ( to whom only he stands or falls as his Servant ) expecteth every one to do as he is perswaded in his Conscience ; and saith , Rom , 14. He that observeth a day , observeth it unto the LORD , and he who observeth it not , forbears the observation thereof in conscientious obedience to the LORD also : which liberty he would not have given , had a set day been essential to the morality of the fourth Commandment . Therefore I am not offended with any one , what day soever he observeth or observeth not , who doth it Conscientiously , not Contentiously ; neither condemning himself in that which he alloweth or disalloweth , nor judging uncharitably of others who claim the like liberty of Conscience . And I hope the conscientious sanctification of Dayes piously set apart for Religious Duties , will be rather better , then less observed , by what I have hitherto , or shall hereafter express ; for there be many , to my knowledge , who are more zealous in professing the observation of this or that day , then in truly observing any day as they ought to do ; as also of many other Christian Duties ; and such Persons will take most offence at what I have expressed . It is also to be Considered , that the Ceremonial observation of a seventh part of time for the competent rest of mens bodies , and providing due nourishments and refreshments for the Soul ( as also for performance of Holy Duties ) neither is , nor was , or can be essential to the morality of Rest , or of Religious Duties , but Circumstantial and Ceremonial only ; in regard a due portion of time , or any set time for these purposes , cannot be just the same portion , or a like expedient for all , but must be more or less , oftener or seldomer , according to the differing strengths , weaknesses , ignorances , or other defects , necessities , or occasions of Individual persons , who shall need the same ; and who must take and be allowed such times , and so much time , as shall be necessary , and is required by that morality , which was written in the hearts of all men , among the residue of universal Morals at the beginning of time . And the Rest of that Mystical Sabbath , which GOD is said to have sanctified as aforesaid , is neither pertinent nor communicable to Beasts , or meer natural Men ; or to any , save to those Saints who are made one with GOD in Christ Jesus ; and , who have wrought , and are to work with GOD and him , in the six dayes of a thousand years a piece , upon the work of Regeneration ; and in maintaining Good against Evil , until it shall obtain the Conquest . These things considered , the sanctifying of a more excellent Sabbath , than that which was observed by the Jews , or , than that which is called the LORD's day , seemeth to have been intended by that which GOD is said to have sanctified at the Creation ; and the Mystery which I would shew forth , relating to a confutation of the Error occasioned by the long continuance of Wickedness and Tyranny in the World ( and which was in part discovered unto me , by meditating the fore-going Circumstances ) is this ; GOD , having finished his Work of Creation the sixth day , ( wherein Man was also made , for whose sake the World was made ) His Wisdom fore-seeing what the Devil's malice , and humane curiosity would produce , by desiring the knowledge of Good and Evil ; it was his good pleasure ( all his Operations as to things Temporary , being in Number , Weight , and Measure , and a thousand years with him but as one day , and one day as a thousand years ) that , as he had wrought six common dayes upon the work of Creation , so his Intellectual and Reasonable Creatures , having made themselves work by their Prevarications , should have six mystical dayes of a thousand years a piece , according to the vulgar Accompt , wherein to do those works which they ought to do , or had a desire to do , that so they might have a sufficient time wherein to compleat their knowledge of Good and Evil , according to their longing , as aforesaid : And the seventh day which GOD sanctified after the work of Creation , is , as I believe , that mystical day of a thousand years ; or that seventh part of time , ( be it sooner or later ) wherein Christ , according to their expectation in the main , whom you call Fift-Monarchy-men , shall visibly Reign upon the Earth with his Saints , as John hath Prophesied , Revel . 20. 5. At which time will begin that great and Everlasting Sabbath , wherein they shall rest from their labours , and wherein they , who have seen Christ upon the Earth in his Humiliation , shall there also behold him in his Glorification , to the rejoycing of his chosen People , and to the confusion of his Adversaries ; not in such a gross , carnal manner , as is fancied by some , but as becomes glorified Bodies ; and as was partly typified , by our Saviours Transfiguration upon the Mount , when his Disciples then present , well knew not what they either saw or said ; or , as it was at the hour of his Ascention , which is neither expressible or intelligible , in the state wherein we now are . During the first six thousand years of time , Good and Evil are permitted to execute their distinct and mixt Powers and Faculties , in working out their ends , and in struggling for the mastery , and manifestation of their Natures , as they best can , in and by all those who are to them respectively inclinable : And , when that six thousand years are compleated ( abating so much thereof only , as the violent fury of the Devil , Antichrist , and their Confederates , shall diminish of their own time , within the last six thousand years ) then the Wickedness of the wicked , the Righteous endeavours of good men ( so far forth as it is meerly their own ) and all that seems good or evil in their own strength , weakness , wisdom , folly , ungodliness , or piety , shall come to an end , and be of no force or esteem : Whereof , the Devil began to be afraid , when he said to Christ , Art thou come to torment us before the time ? That , seems to me , the seventh day which GOD is said to have sanctified , and to rest on after his six dayes work aforesaid ; and , in my apprehension , the preceding thousand years before that great Sabbath , are the six mystical dayes wherein men should have permission , as I said before , to do those works which they had a desire to be doing , for perfecting their knowledge in Good and Evil in this life , after they had , by disobeying GOD in our first Parents , entered into a Confederacy with the Devil . This sense of that Mystery I received not from men , but , by meditating an Interpretation of the first Chapters of the Old Testament , by comparing them with the last Chapters of the New Testament , and by what I collected out of that Prayer which Christ himself left unto us to be a Pattern of what we might absolutely pray for ; in regard whatsoever I am taught by him to pray for , I am warranted undoubtingly to believe . Now , according to the Contents of that Prayer , I do believe , that the Name of our Heavenly Father shall be Hallowed upon Earth , and his Kingdom come down visibly among us , and his Will be here done as it is in Heaven ; which can never be until that great Sabbath . I believe also , That all who seek after his Kingdom which is to come , with sincerity in the first place , shall be daily fed with the bread of eternal life , and supplied with all things necessary for prosecuting their Work in the mean time ; That our sins shall be forgiven us , as we , by his example , forgive those who have trespassed against us : That in all our Tryals and Temptations , whereby GOD exerciseth our Faith , we shall be delivered from whatsoever is evil in them , and be at last partakers of his Kingdom , Power and Glory , even here upon Earth where we have suffered with him , when that great Sabbath , afore-mentioned , begins ; and in Heaven for ever . But , you may think , perhaps to your discouragement the mean while , that time is very far off , because by our ordinary Computation of Times and Years , there will seem to be about 300 years unexpired of the last thousand of those 6000 years in which Antichrist with his Mystery of Iniquity was permitted to Reign , 666 years , after he had attained to his full power . Nevertheless , let not that infringe the patience of any ; For , though GOD is absolute in fulfilling the times promised for the benefit of his Elect , he doth not so oblige himself to those times which concern the lengthning out the Kingdoms of his Enemies , but that they may be shortned by their own actions , according to this saying ; The wicked live not out half their time . It is probable , that our Chronology is defective , some Chronologers differing in their Accompt hundreds of years , and they about 80 or 40 years who differ least . Or , if it were not so , the time of our suffering may be shortned for the sake of GOD's Elect ; yea , Christ hath promised that it shall be shortned for their sake , Matth. 24. 22. And probably , the shortning the last dayes of Tribulation , will be occasioned by GOD's permitting his and their Adversaries , to be so violent and infatuated in their furious prosecutions of malicious Designs to uphold their Tyranny , when they feel it tottering , that they themselves will thereby shorten their own time ; And that the Kingdoms of the Devil , Antichrist , and the World will be so divided and confounded in their Designment and Prosecutions , that they shall help destroy themselves and their Kingdoms , by their own Actings , and by provoking GOD , ( according to his Conditional Decrees ) to come in , when Evil is at the highest pitch of Malignity ; to make it evident , that by his Power and Goodness alone , Good becomes prevalent against Evil. And , probably some Dispensations of Mercy in that kind , will be vouchsafed as to the weakning of Antichrist's kingdom , betwixt this time , and the year 1666 , according to our Computation after the birth of Christ ; But , that Number of the Name , or Power of the Beasts , whose time of tyrannizing is thereby limitted from the last of the times of the distinct highest Exaltations of the two Beasts , until the full end of their Powers , will not be until so many years after the Passion of our Saviour , if I have not mis-grounded my Judgment , as I believe I have not . For , at the time of Christ's Passion , the last of those Earthly Monarchies which have oppressed the Saints , was at the highest ; and ever since it hath declined : Their longest time of continuance ( as I conceive ) being mystically numbred out unto them , in their own Numerals , which put altogether in order , according to their distinct Valuations singly , can make no more , as these their Characters demonstrate , than M. D. C. L. X. V. I , which is a M. years for the continuance of Heathen Romes tyranny , after it was at highest , until it was swallowed up by that Beast which arose out of it , ( for , old Romes Tyranny continued in the Civil Government of that Empire after Christian Emperours had the Title ) The remainder of the aforesaid sum , being DCLXVI , is the time of the Reign of Antichrist ( or the Man of Sin ) after he attained to an absolute Supremacy , which will have an end in or about the Seventeenth hundred year after Christ's Nativity , by our Accompt , if Chronologers have not misreckoned the times . This is my Judgment of the Number of Beast . When that day comes , I believe the Souls under the Altar will no more cry , How long LORD ! We shall not then think the dayes or years of our suffering , for Righteousness sake , were over many ; nor will the Scoffers then ask any more in derision , Where is the Promise of his Coming ? Then , how long or short a time soever it be , during which , the present , or the last Tryal of the Saints must continue ; Let us consider how little a few years , more or less , are in respect of Eternity , and of how small consequence all that is which we can suffer , in comparison of that reward which is prepared for those who overcome by patience . What can we lose ? Or , what have they lost , who have been translated out of this life , by the cruelty of their Persecutors , but that which would have been a greater disadvantage had it not been lost ? Perhaps that experience which I have had , in my particular , of GOD's extraordinary strengthning me in my Sufferings , by the encrease of Hope and Consolations vouchsafed , may be believed by some , to the augmentation of their constancy and comfort ; I do therefore unfeignedly profess ( though I profess it in much frailty of the Flesh ) That if GOD continue his Mercy begun ( which I doubt not of ) and shall give me a full draught of those Cordials , whereof he hath vouchsafed me a Taste , I think I should not repine to undergo for his Glory , the heat of those terrible dayes , which are begun , or near approaching : For , I conceive it will not be much hotter than the Fiery Furnace , which was heated sevenfold more than usually , for Shadrach , Mesech , and Abednego ; and I beleive , that to strengthen and preserve me , I should have the same Companion they had in that Fiery Tryal , if it might be so much to GOD's glory . Let not then the length or sharpness of any Persecution discourage from a Constant waiting upon GOD , whose Grace will be a sufficient Assistance in all Probations . Nor let your imperfect apprehensions of those mysterious expressions , whereby the estate of that Sabbath or Kingdom , afore-mentioned , is described , mislead you either into a distrust of the reality thereof , or into any carnal mis-belief , misteachings , or mis-actings , by a vain curiosity of seeking to know further than is plainly revealed , before the time . For , Fancy is apt to make many erroneous representations ; and that which shall be , is darkly expressed , for the exercise of our Faith ; and we can no more apprehend it , as it is ( being in the state wherein we yet are ) than Children of a month old , can declare what manner of life they shall here live , when they come to ripe years . It may suffice , that so much is declared and unfolded , by what is fulfilled , and so demonstrated by Allusions to things of which we highly esteem , that it may assure us , there is an unspeakable glory and happiness , prepared for all those who believe , and suffer for Righteousness sake . Our sight , is yet too weak to behold it ; Our hearts are too narrow to apprehend it ; and that hour of the day , is not yet come , which will manifest to any , so much as will hereafter be made evident to all . But , that we may not make our Afflictions and Troubles greater than else they would be , and our Consolations less than they might be by our own defaults ; and so imbitter our Spirits against the Truth , and each other , that Repentance and Reformation be obstructed thereby ; and lest also , through defect of true Piety towards GOD , or of true Charity to Men , we be found rather sufferers altogether for our sins , than for Righteousness sake , to the making of our sorrows endless in this life ( as it happeneth to many ) or to the rendring of us more wicked and cruel , when our Sufferings be removed , than we were before ; to the perpetuating of an unhappy condition hereafter : Be pleased , for prevention thereof , to take notice of a Triple Memorandum , which coming suddenly into my thoughts , I shall here inssert as necessary for us all to take heed of at this time , though I know it will disadvantage me in the opinion of many . The First branch of it , is pertinent to GOD's Glory : The Second , to the Civil Government and Governors whereto he hath subjected us : And the Third , pertains to all those whom he hath put under their subjection . Observe it well , O ye Brittish Nations , and repent of your sins in General and Particular , both against GOD and Men ; especially of your intrenchments against GOD's Prerogative , and your temporal and spiritual oppressing the members of his Son Jesus Christ , by the dishonoring of him in his chief Attributes ; and by the breach of your Publick Faith , plighted to Him and his People , against whom very many of us have , in my Judgment , much exceeded the Parallel afore-mentioned , and all that I find recorded against any other Nation . If we expect a Reconciliation to GOD , by a pardon for that , and our other manifold Transgressions , let us acknowlédge our sinfulness against the infinit extent of GOD's Mercy intended to all Mankind in general ( which is the first branch of my Memorandums ) and not limiting it , as many do , suppose they glorifie him in so doing , whereas , it is apparantly to his dishonour , and will be to the inflaming of his Wrath , when there will be most need of his Fatherly Compassion . For I will be bold to aver ( though some probably will be offended at it , by whose Charity I have been here in part relieved ) that the brotherly Love and true Repentance whereto I would perswade , will never be effectually attained unto by them , who knowingly , premeditately , and wilfully persevere in denying the Universal Redemption of Mankind by Jesus Christ ; seeing thereon depends GOD's most glorious Attribute ; and in regard it is that , for which we are much more obliged unto him , than all the rest of his Creatures , he cannot but be highly displeased with all those who confine the extent of that Mercy . I know many in these times ( some of them in other respects very good and learned men ) who think Universal Redemption to be a new Doctrine , terming it Arminianism and Popery ; but , it is neither new , nor repugnant ( as is pretended ) to the Orthodox Doctrine of Election , Predestination and the Free-Grace of GOD ; nor ascribes ought more to Nature by the Consequences thereof , than tends to our justifying of GOD , and to our self-condemnation , if that which he hath given us be not husbanded , according as he hath and doth enable . The holy Scriptures evidence it to all who rightly understand them . So far is it also from being a Novelty ( as ignorant hearers are made believe ) that it was received and professed for a necessary Truth by the Churches of GOD in all Ages since Christ's birth , and contradicted by very few in the first times of Christianity . Yea , it was believed many hundreds of years before Arminius was born , or Popery had a being in the world ; and will be professed when the Opposers and Traducers of that Verity shall be quite rooted out of the Evangelical Kingdom . It is , I confess , a Doctrine imbraced by many in the Church of Rome ; but that makes it not erroneous . If we renounce all things approved of by Hereticks , and which Antichrist and his Confederates imbrace and profess , we shall more disadvantage the Kingdom of Christ thereby , than they have done by all their Heresies , Idolatries and Superstitions ; For they acknowledge the holy Scriptures , and all the Articles of our Creed ; and hold ( though in unrighteousness ) a great part both of Moral and Evangelical Truths , by a verbal profession , and with a mixture of humane Traditions ; because , if they did not so juggle , they could never have been hopefull to effect what is intended by their Mystery of Iniquity . It is the well counterfeiting of Truth and Holiness , which must compleat the Designs of Antichrist ; and there is not any one single Heresie or Wickedness which doth so secretly and so mischievously supplant Christ ; it undermines the Foundation of that Structure which open Blasphemies above ground cannot endanger , and hath already sprung such a Mine , to the dividing of Lutherans and Calvinists , ( as they are now termed ) that they will hardly be reconciled until all Controversies are at an end . Let us therefore consider well what depends upon it ; how much it concerns the Glory of GOD ; how much he is dishonoured by a contrary belief , and how much it detracts from our own Priviledges and Consolations . GOD's Mercy is above all his Works . It is the Crown and Dignity of the KING of Kings , and the Highest of all High-Treasons to clip it . A professed denial of the Universality of humane Redemption , seems to me a cursed Counter-callol , made and sung by Devils , in opposition to that blessed Nativity-Song , which was sung by Angels at the Birth of CHRIST ; Glory be to GOD on high , on Earth Peace , and Good will to Men. For , how was GOD likely to be glorified , Peace to be upon the Earth , or his Good-will manifested to Men by the incarnation of his Son , if Man's Redemption had not been Universal , but so narrowed , that it extended to a very few , and those few also left without assurance they were of that small number , whatsoever they should endeavour , if there should be an Exception from that Act of Grace , as many fancy ? Doubtless , if it had been so , it would have given occasion rather of howling than of singing ; and been rather sad than glad tydings , in regard of that great terrour which might have seized upon all Mankind , and caused an Universal Lamentation , when they considered how many millions of millions , were certainly exposed to Everlasting Damnation ; how small a number in possibility to be saved , and how few of their dearly beloved Parents , Children and Friends might be of those few , for whom Christ took upon him the humane Nature . Oh! horrible and unparallel'd Blasphemy ! But blessed be GOD's Name , it is not so . When the Children of Israel were redeemed from their Egyptian Bondage , which was a type of our Universal Redemption , there was not one soul , no not a hoof left behind them : Nor was one soul absolutely excluded from the benefit of Christs Incarnation and Passion ; but they only , who by their own default and unrepented sin , should fall away as they did who perished in the Wilderness . For , GOD hath many times , upon several occasions , passed his Word , to ascertain the Universality of his Love to Man without personal respects , where personal sins , without repentance , have not first made the person unacceptable , nay , our incredulity hath put him to his Oath , to assure every sinner ; and if nevertheless we still distrust him , continue in our misbelief of his Word and Oath , and labour to draw others into the same crime ; It cannot be an ordinary Judgement which GOD will at last inflict for so extraordinary and so high an affront , it being a sin more heinous than Murder , Adultery , and all other meer carnal sins put together ; yea , more heinous than those the Jews committed by their Idolatries , killing the Prophets , and crucifying Christ in the flesh ; for the last was but a sin against his Humanity , and their Idolatries but the ascribing some part of that honour to Creatures which was due to GOD onely ; whereas the limiting of GOD's Universal Grace in Christ , with the concommitant Doctrines , and the Consequences thence raised , and the imputing to GOD , an eternal Reprobation of the greatest part of Mankind , before they had done good or evil , and for those sins also , which they blasphemously say , he necessitated them to commit , to shew his Justice , and manifest his hatred to sin , is a dispoiling GOD of his Divine Nature , of his Goodness , and an ascribing unto him that which belongs only to the Devil . Oh the Patience of GOD ! What can be so abominable ? They do not only make Reprobation older than the father of it the Devil , but make GOD also the Author of his wickedness , in necessitating him to be a Devil , and consequently Author of all the wickedness committed by all the Devils in Hell , and all the wicked men upon Earth ; which appears to me so horrible an Impiety , that I wonder not to see the World so full of Plagues and Sins ; and Sins & Sinners become such Plagues to each other as they are ; nor can I believe there will ever be less Plagues where that Blasphemy is professed and indulged as Orthodox Doctrine , until it be repented of ; nor shall I marvel if my words be misunderstood , and my good meanings mis-interpreted , if GOD's Word be so mistaken , and his Love so ill rewarded . I know the bitterness and uncharitableness of their spirit , who shall be obstinate in this Judgment , yet am neither afraid nor ashamed for any respects to declare my Conscience herein ; or in whatsoever else I think may concern GOD's Glory and the Peace of my Country . If I think any to be in an Errour , I will peaceably do the best I can to reclaim them , but attempt nothing to destroy them ; for that is an Antichristian Principle , and I abhor it . Oh let us be more heedful to avoid it , and more conscientious in acknowledging our Destruction to be only and originally of the Devil and of our selves ; I confess that GOD ( who would have all men to be saved ) hath provided means of salvation for all , without excluding any , who first excludes not himself by his personal sins and impenitency : and ( that our manifold sins may be forgotten ) I desire we may henceforward believe both his preventing and assisting Grace , shall be vouchsafed to all those who shall ask for it in Faith , or have not wilfully rejected it being offered . In like manner ( for , I now come to the second branch of my Memorandum ) if we desire an external Peace may be setled and continued so among us , that we may serve the LORD in Holiness and Righteousness , let us be conscientiously careful that we intrench not injuriously upon the Civil Government whereto GOD hath subjected us , how oppressive soever it shall be , or seemeth to be unto any of us in particular , during the time wherein GOD gives it a Soveraignty over us . For , all Power , was and is of him by his Grace , or Permission ; not only that which was Patriarchal in Adam and Noah ; with that which was established for a time in Moses , Joshua , and the Judges of Israel ; and that which is called Ecclesiastical in the visible Church of Christ ; but all those tyrannizing Powers , Governments and Governors also , which have been in the world ever since the Creation until now , were gracious , or permissive effects of that longing after the knowledge of Good and Evil , which corrupted our first Parents , whose Posterity , were permitted to elect such Governments and Governors as they best liked , till some of them lost that Priviledge by their own folly , as the Jews , and others have done . Thus it was in all times and Nations , after the natural and Paternal Government ceased by the death of Adam and Noah , except that which was Supernaturally Constituted over the Jews in the dayes of Moses ; That , and the Paternal Government being conferred , the one by Grace , and the other by Nature , were Branches of the Fifth Monarchy ( as many now call the Kingdom of Christ ) which indeed is the Alpha and Omega , the first and the last , ever one and the same ; in regard , that Providential Government , which is and was in GOD the Father by right of Creation ; and exercised imperfectly by Adam , Noah , Moses and his Successors , was translated to GOD the Son , who is the only and true Catholick King ( though Antichrist hath given that Title to one of his Vassals ) yea , though this Government hath seemed a long time suspended , and been intruded upon by the Usurpation of Tyrants , in most parts of the world , ever since the dayes of Nimrod , he will at last assume his Kingdom , and the Government thereof , in his own Person , when the time appointed is come . In the mean space , his Father and He himself , have permitted others to make Kings , and to be Kings and Governors , according as they could effect it by their own Policy and Power . This was one product of eating the forbidden Tree ; and of man's desired knowledge of Good and Evil ( especially his experience in what is evil ) hath been much advanced in all Nations and Generations , by the Exorbitances of such Governors , and by the Popular Idolizing , and base flattering their Kings and Governors into a foolish conceit they were more than Men , and by deifying them , as the Romans and others did , until they became worse than Beasts , and little better than Devils to the rest of Mankind : in which sordid Flattery , the Priests in all times were most instrumental . Therefore , GOD permitted for a punishment of their wickedness and folly ( and to perfect their desired knowledge of Good and Evil , as aforesaid , the Kingdoms of the Earth ( as it is said , Dan. 4. 17. ) to be governed by the basest of men ; which will never be otherwise , until the People shall reform themselves by a true Self-denial , and until that is fulfilled , which hath been prefaged in these Verses : " A King shall willingly un-self un-King , " And , thereby grow far greater than before ; " The Clergy , to contempt themselves will bring , " And , thereby , Piety shall thrive the more . When a King ( or the Civil Governor or Governors , by whatsoever Title they Reign ) shall quite lay aside all those tyrannous Prerogatives , which were usurped by the Emperours and Kings of the Nations , who knew not GOD ; and when they shall Govern according to the divine Law , which he hath declared in his Evangelical Word , and had once written in the hearts of men , then shall a Righteous Government be established ; and when the Clergies Prevarications shall bring upon them a general Contempt , such an endeavour will be in season . When this comes to pass , ( which is contingent , and may be or not be ) Righteousness will begin to flourish , or else never , until Christ assumes his Universal Kingdom . But , that King or Supream Power , who shall conform to the fore-going Prediction , shall be tho Protarrhon , and have the honour of the first true Vice-regency under Jesus Christ , within his own Dominions . There shall the Throne of Evangelical Righteousness first begin to be established ; or , at least , there shall be the first evident preparation for that Monarchy . It must then be acknowledged ( Kings and their Subjects being Relatives ) that all the mischieves which have befallen to Mankind in all Nations , have proceeded equally from themselves ; yet , as I said before , by GOD's permissive Providence , for a just punishment of their sins , by each other ; and the People must submit patiently to the yoke , until he vouchsafeth to take it off : For , as it hath given Wickedness , Wicked-men , and Devils opportunities to manifest their Natures toward the perfecting of an experimental knowledge in Evil , to their shame ; So , it hath occasioned also the manifestation of the Justice , Mercy , and Goodness of GOD , to his Glory , in making good what he had promised to his Elect , by his Providential changing of Governments and Governors , setting up , pulling down , inlarging or restraining , as may best conduce to the punishment of Sin , to the encouragement of Vertue , to the exercising of the Patience , Faith , Humility , Constancy , Love , and other Graces of the Saints ; as also to the improving in them an experimental knowledge of that which is Good , together with a detestation of all that is Evil ; that , they might at last overcome Evil with Goodness : which gives an answer to all those Queries , which have often been proposed by the Children of GOD , when they have observed the Prosperity of the wicked , whilst they are afflicted . These things considered , it will be a Transgression against the Providence of GOD , if any private Persons or Parties , howsoever oppressed thereby , shall endeavour by Preaching , Writing , or Speaking seditiously ( much more by attempting it in an Hostile manner ) the innovating , changing , or disturbing the Government or Governors whereunto they are subjected ; and they are Rebels against GOD's Ordinance , there being no other ordinary means left to the People , who are by them oppressed , but humbly Petitioning , declaring their Grievances , and pleading for their due Priviledges by legal Proceedings , and by Appealing to GOD for redress of their Sufferings ; who doth heed all Oppressions , and will provide Deliverers , as he did for the Israelites in Egypt , when there was no likelihood of a Deliverance . For , when Princes infatuated by their own pride and corruption , or by the giddiness of their young Counsellors , over-voting wiser men , as appears in Rehoboam , shall so add to the provocations of their Forefathers , by their personal impieties against GOD , or by so oppressing the People , as Rehoboam did , he will either rend from them the hearts of the greatest part of them , as he did from that foolish King , or by some other way ; and a Remedy will soon after follow , without any irregular endeavors , by the private Heads or Hands of any one of his Saints ; which would but exasperate their oppressors , give them those advantages which they watch for , to colour the utter destroying of those whom they oppress , with an appearance of executing Justice upon them ; and it would defer also that Deliverance which is Providentially designed . Therefore , not presuming as their Counsellor , but , as their Humble Remembrancer , I do hereby desire , that the King and his Counsellors , as also the People , might be hereby put seasonably in mind , to consult with the Laws of GOD , of Nature , of their own Nation , and with their own Consciences , what they will dictate unto them , concerning their Duties to GOD , and to each other in such Cases : And , that they may use their rational Faculties to that purpose , I offer to their serious disquisition , these following Queries : 1. Whether , that which was not ordained for its own sake , but for the sake of that which was precedent , and more worthy , ought to be preferred before that , for whose sake only it was ordained ? 2. Whether , there can be Treason committed by one of any two Parties against the other between whom there is not a Mutual Trust , and Reciprocal Obligation ? 3. Whether , if that Allegiance and Mutual Trust , which is between two Parties , be by one of them evidently infringed , the other be not thereby , absolutely freed from that Allegiance ? 4. Whether , it be in the just Power , of any humane Authority to make that Treason , which is not Treason by the Law of Nature and Trust ; or any thing , to be that which really it is not ? 5. Whether a whole Nation , or the greatest part thereof , can be guilty of Treason against their Supream Magistrate , failing of his Trust , in that for which he was ordained , in the judgment of the greatest number of those who intrusted him ; and whether they who are Confederates with him , in the breach of that Trust , and in oppressing the People , ought to be reckoned as a part of that People ? 6. Whether a considerable part of those People , who are peaceable in their lives and conversations , and seek nothing but an enjoyment of those Freedoms and Rights which belong unto them by the Laws of GOD , Nature , and the Nation , may not without just blame , Petition to be freed from those Oppressions , which are imposed by humane Laws ; and when they who are violently invaded in their Possessions , or in the exercise of their Consciences toward GOD , according to his Fundamental Laws , may not warrantably stand upon their guard ( though they may not take up Offensive Arms ) as well as a private person , may Se defendendo , endeavour to preserve his life , and his Hereditory Possessions , from an injurious Assailant , in which case ( as I conceive ) he is Indempnified by the Law of our Nation ? 7. Whether , all Oaths , Engagements , and Covenants whatsoever , taken , entred into and made , by compulsion , contrary to the Laws of GOD and Nature , be not void ipso facto , and to be repented of rather than kept , when the Conscience is rightly informed ? These Queries , being rightly resolved , both Kings and their Subjects may be truly informed how they ought to regulate their Judgements and Actings in relation to each other , for the preservation of their honour , peace , and safety ; but , private Persons who shall undertake to Resolve them , will perhaps be thought more bold than wise ; and they will rarely be Resolved impartially , either by any Supream Magistrate , who is not a true Lover of Justice ; or by any of the Commonalty , who prefers Licentiousness before a true Christian , or manly Freedom ; muchless by any of them , whose irregular Courses are destructive to their Kings , their Country , and to their own well-being . Therefore , instead of giving my private sense upon the said Queriès , I leave that to those whom it more concerns , and advise all those who think themselves oppressed ( by those who act under , and for the Supream Power ) and are doubtful how to behave themselves in such wise , that they may neither transgress the Ordinances of GOD , nor give occasion of offence to their Governors ) to put on the pure white Ephod or Surplice of a sincere unbyassed Conscience , and repair to that Urim and Thummin , whereby the Secrets of the LORD are in all straits and difficulties made known to such as fear him : And , in the mean time , I being neither for or against the Power of Kings , or the Priviledges of the People , further than they are agreeable to the Laws of GOD and Nature , will declare what my own practice hath been in these late staggering times , hoping it may be of good use to some , and no way hurtful to any . Though I have been oft Imprisoned , and my honest and peaceable Intentions questioned upon misapprehensions and mis-informations , I never endeavoured ought by Factious Confederacy with others , or in my single Capacity , by Word or Writing against the Supream Person , or Power in being . It is otherwise affirmed by some , who ( I think ) neither know what I have done , written , or said , but by hear-say ; and a Person of some quality ( who seldom read ought save scurrilous and obscene Pamphlets ) charged me before many , in my absence , to have been a Troubler and Scandalizer of all Governments now fifty years . Ahab in such-like words charged Elias to be the Troubler of Israel , because he had reproved his wickedness , who was the greatest troubler thereof in his time : and the same troublesomness is imputed to every one in his time , who conscientiously reproveth Vice , when Wickedness and Folly are predominant , how modestly soever he doth it . But , if all my Actings , Writings , and Speakings were known and considered , it would manifestly appear , that neither my Principles or Endeavours ever tended to ought , destructive or dishonorable to the Supream Magistrate possessing the Throne , but to that which was for the preservation of his honour and safety , if rightly understood ; and that , I have unfeignedly exhorted others to the like obedience . To our present Governor , I have no way failed in obedience since his Restauration ; and think these Nations more than ordinary obliged to that duty , in regard GOD hath given them those Governments , and that King , which the greatest number of them desired , when they called him Home unto them from a long Exile : As also , because , I am confident that miraculous Restoration was vouchsafed to be a Test both of His and our Obedience to GOD's Commands ; and of our conformity to that which he justly expects should be performed by King and People to Him , and by them reciprocally to each other . According to proof thereof upon the Test , such will be the sequels respectively to all Parties ; for I am not deceived in the Say-Master ; nor is this unwarantably declared by me , though I my self am but one in the Furnace of Purgation and Probation among the rest . GOD brought in the King without blood-shed , and without being ingaged to any ( except only in a few Promises upon the word of a King ) that he might depend on GOD only , and dispense Justice and Mercy impartially to all : which my hope is he will do , when he is dis-intangled from such inconveniencies thereto obstructive , as his late troubles occasioned ; and when he is better acquainted with the temper and constitution of these Nations , to which he was long a stranger , even from his Infancy . I pray GOD , that neither our sins , nor his own , nor their Actings who are to him what the Sons of Zerviah were to David , prove hinderances thereunto , by being too hard for him ; of which I am somewhat fearful . This brings to mind the third Branch of my Memorandum afore-mentioned , which I had almost forgotten , and which concerns those , as aforesaid , whom GOD hath now put visibly under subjection to him , and whose distempers were much allayed by many fair Promises ( or pretendings at least ) that they should enjoy their Consciences , and those estates which were granted ( and as they thought secured ) unto them by the Publick Faith of the Nations . The neglect of Performance to those purposes according to expectation ( though outward clamors were upon vain hopes awhile calmed ) may have evil effects when least feared : For , Unfaithfulness and Unmercifulness GOD will avenge , though men wink at it ; especially a National unfaithfulness ( if not repented and satisfied for , seasonably in some measure ) whatsoever colourable excuses may be alleaged , will be avenged , as is manifest in the Case of the Gibeonites . All the Three Nations are engaged by their Common Faith , given in pledge directly or indirectly , both for the Liberty of Conscience in relation to GOD , and for making good in some proportion those Debts and Contracts , whereunto many were drawn , under Pious and Civil pretences , authorized by that visible Power which was then in being , and countenanced and submitted unto , by the most eminent Persons of all Degrees , Judgements , and Professions , as well as by the greatest number of the People , without any open contradiction ; Thereupon , they contributed their Estates for support of that , which they thought a lawful Power , even to the ruining of many of their Families ( as it hath since happened ) who submitted thereunto conscientiously in the simplicity of their hearts ( as many others did by compulsion , and some for sinister respects ) in obedience only to them , who acted in the Name of a Lawful Supream Authority , which in reason excuses them , who are not to judge the Actings of their visible Superiors , submitted unto by the whole Nation , or the greatest part thereof as aforesaid . The Power now in being also , together with many eminent Members of the former Power ( seemingly at least to be concurrent ) did , if I and many other mistake not , voluntarily pretend , both before and after the Restoration of this Power , to indulge tender Consciences , and to make some competent satisfaction to them who had conscientiously hazarded their Persons , and trusted out their Estates , as aforesaid ; and who justly expect that their Loyal submission without blood-shed should be rewarded according to explicite or implicite Promises and Declarations , wherein they confided ; and for which ( hoping it will be at last performed ) they do patiently suffer in the mean time , beseeching GOD to remove the Confusions and Burthens , wherewithal they , and many other in these Nations , are at this present oppressed and involved . Now then , that their and our Prayers may be effectual to incline GOD to have Mercy upon us all in general , let the neglect of that expected Indulgence be taken into consideration , and somewhat be performed according to what is hoped for , to testifie our thankful acknowledging the large extent of GOD's Mercy both to King and People , for bringing us so peaceably into a way of Reconciliation , which may possibly be perfected and continued , if we prudently and gratefully persue it , and not make our selves liable again to those great debts and trespasses which were forgotten , by taking our Brethren by the throats , for failings less considerable , and by unmerciful destroying them and their Families ; especially , by being severe unto them for seeming deficiences relating to GOD and the Conscience , with which none have ought to do , but GOD only , who is the proper Judge between Himself and mens Consciences . But , for ought I perceive , every Dissenting Party , is , and will be Judge in his own Cause , whomsoever else it concerns . And we are all I confess , even the best of us , somewhat over-byassed as to Self-Interest . Princes and their Councils will be sole Judges of that which they think concerns the Peace of their Kingdoms and Self-Interest ; Prelates and their appurtenat Officers , will be Judges of that which they conceive pertains to the Discipline of their own Church , and their temporary Dignities ; and Conscientious men , suppose themselves as competent Judges , next under GOD , of what belongs to the peace of their Consciences , as either of the former , and resolve to act according to their own judgements , or to suffer what shall be imposed upon them : For , as their Persecutors may peradventure say as the Jews did when they Crucified Christ , that , they have a Law , by which these ought to suffer ; So they may say , that GOD and Nature have Laws , by which it ought to be otherwise ; and to those Laws they may , and I do for my part , appeal . Let therefore , if it be so , these three Nations seek unto GOD , as one man , and humbly Petition the King , in his own Person , that , to establish his Throne in Righteousness , all Publick and Private Grievances may be impartially and effectually considered hereafter , and not slighted as heretofore . That , in things relating to GOD and the Conscience , men may be governed according to his divine Law only ; and in all Civil Matters , by such humane Laws as the People have chosen , and shall chuse , agreeable to the Word of GOD and the Law of Nature . Which Exhortation I propose not to ingratiate my self either with the People , or the present Government to any self end : For , the Restraints and Sufferings which have been imposed on me , have been more advantagious than all the Liberties or Preferments they can confer ; and were I put to chuse , whether I would enjoy the greatest earthly Glory , or be exposed to the greatest earthly Torments for a good Conscience ; I would as soon chuse the later as the first , if GOD might be more glorified thereby : Indeed , I would chuse neither of them , because I know not in which of those estates I should most honour God ; but leave it absolutely unto him , to dispose of me as he pleaseth ; and will not desire ( muchless attempt ) any thing for my personal security , or for enjoyment of my Conscience , by any unjustifiable act . It hath been said , That the Kingdom of Heaven must be taken by violence ; yet , let us now be cautious that we seek not to make passage into it , by a Carnal violence , and by the Temporal Sword ( which Sword belongs principally to the Kingdoms of this World ) lest we perish by that Sword as many have done . Our Saviour said to Peter , when he smote off the ear of Malchus in his defence , Put up the Sword : for in truth it was not then in season , nor is so now . Had either a natural or a supernatural Resistance been then seasonable , our blessed Saviour ( as he at that time said ) could have prayed to his Father , and have had more than twelve Legions of Angels immediately sent unto him for his Rescue . Those Angels , when the time appointed comes , will appear under the Conduct of Michael their Arch-Angel , to do that execution upon the Usurpers of Christ's Kingdom , which hath been long since foretold , and which we daily pray for . The Weapons of our Warfare are not Carnal ; nor shall the Conquest which we expect , be obtained by any other Sword in the hands of the Saints , but that Two-edged Sword , proceeding out of his Mouth , whom John saw standing between the seven golden Candlesticks , sharpned by the Faith , Hope , Love , Patience , Prayers , and Constancy of the LAMB's followers ; which Conquest at or about the end of the last of those six dayes , aforesaid , of a 1000 years a piece ; or at the shortning of that day , and at the beginning of the great Sabbath , which GOD sanctified at the Creation , will be accomplished . Till that time , the Saints are patiently to wait upon GOD , and permit his Enemies to enjoy their time , without grudging or fretting at their prosperity , as David counsels in his 37 Psalm . In order to their final Destruction , some proceedings will every year be made , whilst the sixth Vial is pouring out ( and which is already in a great measure diffused ) and probably a signal progression , in some evident particular , will be vouchsafed betwixt this and the end of 1666 years after the birth of Christ ; and be compleated at or about the end ( as I have before declared ) of the thousand six hundred sixty and sixth year after his Passion , if the Foundation of my Calculations fail not . The Planets in their Courses are moving toward those Constellations and Influences , which will shortly demonstrate they are fighting for the People of GOD against their Enemies , as they fought against Sisera and his Army ; and when GOD destroyed the Host of five Kings , with hailstones , who Warred against the Gibeonites , whilst they went under the Protection of Joshua . But , we have a surer Word to trust unto than the Book of the Creatures ( whose Characters our Folly hath now made obscure ) even GOD's written Word and Spirit ; and the Prophesies in that Word contained , will shortly be fulfilled ; and then the knowledge of Good and Evil , as to all sublunary things , being experimentally known in full , such an end will be put to all their strugglings for the Victory , that our Scoffers will from thenceforth no more say , or think , that all things are to continue as they are ; but they who now insolently persecute the Saints , will , miserably affrighted , sneak into Dens and Caverns of the Earth , wishing the falling Mountains might cover them from his Presence whom they have persecuted and despised . GOD's White Banner hath been displayed among us a long time heretofore , to invite us by fair means to come in , and make our peace : His Red Colours are now hung forth , and though it hath already cost us much blood and treasure , we return not unto him ; and if we delay it until his Black Flagg be set up , it will be then too late to Retreat without a mischief : for , they who are to come upon the black and pale Horses , will immediately follow to do execution . It is high time to look about us , and take heed what this Spirit saith unto the Churches , typified by the seven Churches in Asia , wherein the state of the most eminent Congregations , which are Members of the Catholick Church in all Ages , are concerned ; as is also that Universal Church in all the Contents of St. John's Apocalyps , throughout her several Ages , until the end of the Mystery of Iniquity . The sixth Trumpet ( as I believe ) hath sounded , and is yet sounding . The third great Wo will come forth . A Mystical Earthquake hath already shaken down a Tenth part of the malignant City : The Nations , being both affrighted and angry , are labouring to repair the Breaches , and have partly skinned over some of their putrifying Wounds , with Patches and Plaisters ; and like the old Egyptians , ( their true types ) encrease the works of Bondage and Slavery , to the suppressing of GOD's People , within their Jurisdictions , because they perceive them endeavouring to separate from them : But , the time is near , wherein the true Israelites , and their Oppressors , will receive the Rewards respectively prepared , and due unto them by GOD's Judgments promenced against the one , and his gracious Promises to the other ; though his Enemies struggle yet against him like Pharoah and his Armies in the Red Sea , when their Chariot-wheels were taken off , and while the waves on either side stood heaped up ready to swallow them . The Grand City , being divided into three parts , will ere long fall , with every subordinate Power , Kingdom , City and Society thereto belonging ; and wo to all them who have not separated from her by repentance . Her abominations are come into remembrance before GOD ; Her sins are almost full ripe , and she is become an habitation of Devils , and a receptacle for every unclean bird : all Nations have drunk the Cup of her Fornications , and are besotted and bewitched with her Sorceries and Inchantments : The Merchants of the Earth are enriched by the abundance of her carnal Delicacies , and by her Traffick in spiritual and temporal Merchandizes , for they have traded together , not only , for Gold , Silver , Pretious Stones , Pearls , fine Linnen , Silks , Purple , Scarlet , Vessels of Brass , Iron , Wood , and Marble , Spices , Odours , Oyntments , Oyl , Wine , Wheat , Beasts and Chariots , but also for the Bodies and Souls of men ; according to what was prophesied ; pretending to settle upon their Chapmen , Possessions in Heaven , that they might cheat them and their Heirs of their Inheritances upon Earth . Their Formal Devotions being of the same nature and value , with such as were in use among the old Heathen Idolaters ( and for the most part borrowed from their Idol Temples ) will not avail them in the day of their Visitation ; but be cast out as unholy things , fit for nothing but to be trampled under foot and destroyed , with all those Trumperies which the Founders of the Mystery of Iniquity have raked together out of Judaism and Gentilism , to trim up a will-Worship . They , who dote on them , shall perish with them , and GOD's People whom they now oppress and reproach , shall be delivered from their scorns and oppressions . If they , with whom GOD hath intrusted the Civil Power , shall joyn with her in oppressing his People , he himself will deliver them from all their oppressive Actings and Constitutions , who by a corrupt exercise of their Authority , are more or less at enmity with his Kingdom ; and persecutors of his Saints , as turbulent and seditious Persons , for professing their Consciences , and not complying with them in their Abominations , and vain Inventions , repugnant to the dictates of his Word and Spirit , who is their Soveraign Paramount : Yea , so many of the Civil Governors and Magistrates , as in their publick or personal actings , adhere finally to Antichristianism in the essentials thereof , shall be therewith destroyed : But , they who Conform to the Kingdom and Government of Christ , shall be thereunto admitted , and therewith honoured . Be wise therefore , O ye Kings , and learn what ye are to do , you that are Judges of the People ; Let not the Kings and Rulers of the Earth , bind themselves together in their Counsels against the LORD and his Anointed , nor the murmuring People imagine vain things ; For , GOD who sits in Heaven derides their attempts , and maugre all their opposition , will set his King upon the holy Hill of Sion , Psal . 2. Amen . These things considered , our future Repentance and Reformation will not alone consist in forsaking our Transgressions against the moral Law , and the impudent prophaness whereof we are guilty , by meer carnal sins , but in timely disserting also every spiritual wickedness , by coming out of Babylon , and desisting from complying with her , and especially by razing out the Mark of the Beast , if we have in any mode received it ; which is not to be performed by a local departure or separation ; but , by a relinquishment of their Superstitions and Idolatries , and by avoiding the mark of the Beast , both in the hand and forehead , which I conceive not to be any thing forcibly imposed upon men against their wills , as Oaths , Stigmatizings , or Conformity with them in things indifferent . But , I judge that Mark to be a voluntary approving the Power of the Beast , and an adhering to him or his Image , by justifying their tyrannies , professing their Idolatries , and by openly or secretly persecuting the followers of the LAMB ; For , these Qualifications knit together with an &c , will make such a perfect Character , whereby to distinguish them from the Disciples of Christ , that they shall be priviledged to buy and sell , or to enjoy any place of Power , Honour , or Profit within his usurped Jurisdiction , which he exerciseth , at several times , and under various Notions : For , I conceive , that the first and second Beast , mentioned in the Revelation , as also , the Image of the Beast ; The Skarlet Whore , with her Cup of Fornications ; The Red Dragon , The False Prophet , the seven Heads , the ten Horns , the smoke which ascended out of the Bottomless Pit , and the Locusts proceeding out of that smoak , do all together make up but one Mystical Body of Iniquity , as it was by degrees produced , active and manifested in several times , according to the true nature thereof in every particular part . The first Beast , being the fourth and last humane tyranny , described by Daniel in the last of the four Beasts , whereof he had a Vision in the Raign of Belshazer , is that Monster out of which all the Appurtenances of the said Mystery successively branched . The second Beast is that mixture of temporal and spiritual Oppressions and Wickednesses which sprouted up from the first , by Sa●anical Delusions and fleshly Impostures : It is called the Image of the Beast , because of the manifold resemblances which it retains of heathenish - Romes Cruelties , Pride , and Superstitions ; and their forming of it into that Image , was partly ( as I judge ) to colour and countenance their Novelties and wicked Impostures with an appearance of venerable Antiquity , and with a successive Authority , which is one of their chief boasts ; and it was partly to share also among themselves the Dignities and Profits , which were formerly enjoyed by the Flamines , Arch-Flamines , and other Priests among the Gentiles , who had large Priviledges and Possessions : It is expressed by a Red Dragon , in respect of the bloody Persecutions thereby raised in the Primitive Church ; It is called a Whore arrayed in Scarlet , with a golden cup of Fornications in her hand , to signifie the carnal Pompe and Pleasures whereby it should infatuate and bewitch the great men of the World. It is likened to a False Prophet , to intimate the counterfeit Sanctity and Gravity , whereby it should delude foolish Kings and Nations : The Smoke ascending out of the bottomless Pit , implies the Jugglings and Sophistications , whereby they should becloud the Truth , and darken mens understandings with fictitious Glosses and false Interpretations . The Locusts , presignified that innumerable company of Locust-like unprofitable Cardinals , Abbots , Prelates , Monks , Fryars , Jesuites , and such-like devouring Animals , as were afterward bred and brought forth in that smoke , and now swarm into every part of the World , to the devouring , not only of the Fruits of the Earth , but to the destroying of the Fruits of Grace likewise , in the bud and blossome . The seven Heads , signified their usurping old Romes claim of Supremacy , over all Kings and Nations in the Earth , when her seven Hills wore the Imperial Crown . The ten Horns may betoken , that addition of temporal Power , which it would acquire by subjecting and enslaving Kings , Kingdoms , and Republicks , to the throne of Antichrist ; and by joyning the temporal Sword , to the imaginary Keyes of St. Peter , until the gross Impostures of that man of Sin , or mystical Whore , should be by them discovered , as they will be ere long , provoking the Kings of the Earth rather out of self respects , then in any regard of Christs Kingdom , to begin to hate the Strumpet , and prey upon her flesh . I am suspitious , that I may be suddenly deprived of the Means and Liberty which I yet have to express my mind in publick ; Therefore , being unwilling , to leave unmentioned any Notion coming at this time to my Remembrance , whereby Repentance may be hastened , Concord increased , and things prevented which may be destructive to common Peace ; And , in regard , teeming Transgressions , are or may be at this time occasioned , by the Imposing and Refusing of Oaths , to the multiplying of troubles and Imprisonments , not only upon persons , who are thought unpeaceably affected , but , to the oppressing and total ruining also of many innocent Families , whose Masters are conscientiously afraid of all Oaths ; I am resolved ( notwithstanding it may be to my personal disadvantage ) to declare my Judgment concerning that , and some other Particlars , which I conceive may conduce to the dis-insnaring of many , whose misunderstandings have exposed themselves and others to great hazards . My personal refusing or taking of such Oaths , as I hear are tendred , cannot bring either outward detriment or profit unto me , because , I have neither Estate or Liberty , which will be thereby lost or saved , nor so much as hope of any future Preferment in the World ; therefore ( without self-ends ) I do voluntarily declare , for the sake of others only ( not judging the Consciences of any who are of another opinion ) that I think , if the Supream Power , or Person , be doubtful upon probable grounds , of any Subjects Loyalty , they , or he , may for their own , or the Publick security and safety , require it by an Oath , so far forth as the Laws of GOD , Nature , and the Nation , do oblige or permit . For , Allegiance and Fealty are due from all Subjects , to the Power , and Persons whom GOD hath set over them , so long as he continues a visible possessionary Power , able to Protect them out of an Usurpers hands ; yea , so long as he is present with them to encourage them in their Loyalty by his Righteous actings or Sufferings : therefore , I know no reason , why an Engagement by Oath should be denied to him or them who have bound themselves by the like Obligation to be their Leige Lords , and to Govern them according to the Laws of GOD and their Country . Upon this consideration , I never refused the Oath of Allegiance , to any possessionary Power or Person , claiming or exercising a Soveraign Authority without opposition ; and I conceive I deserved as little blame in so doing , as is usually imputed to the Inhabitants of a besieged City , submitting to their Conquerors , when they are over-powred by an Enemy , and disserted by their Officer in Chief ; for who is bound to resist , when the LORD of Hosts appears against them ? Of the Oath of Supremacy , I made as little scruple : For , as I understand it , ( and as King James expounded the same ) it intends no more than the other , except only an exclusion of all Forreign Powers ; if ( as I think it is ) it be the same Oath which was heretofore tendred to me when I was a Commissioner of the Peace . That Oath , as I remember , enjoyned an acknowledgement of the King's Power over all Persons within his own Dominions , as head Governor , subordinate to Christ only , in all Causes whatsoever , whether Ecclesiastical or Civil ; and not , as many fancy , that he hath a Power over the Causes , or a Co-headship with Christ ; for , these were ridiculous Claims and Acknowledgements , in regard no Natural or Politick-head can suit with the Spiritual and Mystical Body of Christ Jesus , nor the Power of any Earthly King make a Righteous Cause to be unjust , or an unjust Cause to be righteous ; though it be too often , made so to appear by an abused Authority ; of which abuse , there is at this present great likelihood and jealousie touching a Cause now depending and relating to Persons in this Jayl , wherein I am a Prisoner ; and I am suspitious that somewhat is endeavouring , which may redound to the dishonour of GOD and the King. All Oaths given or taken contrary to Law , being void ipso facto , as soon as they are taken , ought to be repented of , by those who took them either ignorantly or through fear , and make them to be the greater offenders who Impose them , though that doth not totally excuse the Takers of such Oaths , upon compulsion . Indeed , so little regard is made of Oaths in these dayes in many Cases , especially by Witnesses and Jurors in Courts of Judicature , that it was never more truly averred of any Land , than now of this , that it mourneth because of Oaths : For every man's Estate , Life and Credit , is in hazard , by Suborners and false Witnesses ; insomuch , that it were well with us if the severity of Tennes , and Tenedia Bipermis , were here revived , to terrifie Forswearers and false-Witnesses ; lest impudent perjur'd Persons swear honest men out of all they have . An Oath , though it be abused , is the usual and lawful medium , both by divine and humane Authority , to evidence Truths in Controversie between man and man , and relating to the Common Peace ; and in my Judgment , not unlawful in private Differences , when in Charity and Reason it is needful to ascertain matters of Consequence , the doubting whereof may be hurtful to him , who is incredulous of what is affirmed , or else of what may be injurious to another person : For , though our Saviour said , that whatsoever in our Communication ( to which his words are to be restrained ) is more than YEA , and NAY , cometh of evil ; yet a further Asseveration may not be absolutely evil , being necessitated either by an evil Custom in him who Swears when there is no need of an Oath ; or else by an evil causless distrust in the Hearers ; and therefore in serious Matters ( as it appears by Christ's own practice in such cases ) more is sometimes requisite than a bare Asseveration . The word Verily , double ( which is equivalent with Infaith , and Introth in our language ) was often added by him in his Affirmations to confirm them ; and the former may , without just blame , be otherwhile added by us , though many ( who do therein , as it were Tithe Mint and Annis ) are offended at such additions , ignorantly supposing them to be Oaths . Nevertheless , I am so tender of offending their Consciences , who scruple at such Niceties , that I deny my self liberty , even in many such indifferent things , except I causually slip into them through inadvertency ; and I judge not uncharitably of those who dare not Swear at all , because , they have a written Word inducing them to be of that Judgment , James 5. 12. where it is said , Above all things , Swear not , neither by Heaven , nor by Earth , nor by any other Oath ; but , let your Yea be Yea , and your Nay , Nay ; which seems to be a Caution against all Oaths whatsoever , in the understanding of some , but not in mine : nor do I think this Scripture is to be limitted ( as some have thought ) to Promissary Oaths , in regard there is no word in the Text , or Context , to warrant such an Interpretation . Perhaps , that which is offensive in Oaths , consists more in the Circumstances or Formalities , than in what is by them essentially intended : I think therefore it would be a Provision worthy a Christian Government , and would be more satisfactory to those whom it concerns , than the Testimony of a Peer upon his Honour , ( Conscientious men deserving at least as much Credit and Priviledge , upon their bare word , as the other by an empty Title ) if for an Expedient in this case , a Law were enacted , whereby the Testimony of those Persons , who are Conscientiously afraid of Swearing , may be taken for a legal witnessing of the Truth , by an attestation upon their word only , evidenced by some such action as the lifting up of the Hand , without the usual Formalities of an Oath ; upon the same Penalties which our Laws inflict on persur'd Persons ; who deserve at least , the same Pains or Mulcts , which may befall to other men by their Falshood . This , I suppose , will displease no reasonable or conscientious man , in regard none ought to think that they are not in conscience oblig'd to Assert the Truth in Controversies between man and man , or in matters relating to publick Justice , or common Safety , when it tends not to an Accusing of themselves : And , I have this charitable belief of the greatest number of them , who make Conscience of Swearing , as aforesaid , out of meer Conscientiousness , that they will be more trusty in their Assertions , and more Loyal to the Supream Power ( though it favour'd them not ) upon their bare verbal Engagements , than the greatest part of them will be , who voluntarily take , or impose Oaths by Compulsion on other men . I am assured also , that GOD will not hold them guiltless , who by Threatnings , or by Oaths , or by Imprisonments , or Tortures enforce men to act against their Consciences , or to accuse themselves or other Innocents , in their distempers and torments . St. Agustine in his City of God , inveighs against it , as an abominable oppressive Cruelty , practised till then by none but Heathenish Tyrants ( and afterward by the Beast who sprung from them ) to enforce Innocents , against the Laws of GOD and Nature , unjustly to accuse themselves , and those whom they intended to destroy ; whereas both Divine and Humane Justice directs to other means of discovering Truths , and vindicating of suspected Persons . The Holy Ghost wills , that every man before he suffers , should be tryed and Convicted by the mouth of two or three Witnesses ; upon which Precept , the Law of our Nation , called the Great Charter , is founded : And ( as it is exemplified in the Case of Achan , wherein the safety of a whole Nation was concerned and indangered by his private sin ) no man is to be interrogated as touching things which may tend to the accusing of himself , until there be either an Accuser produced , or a previous probability , in some degree , evidencing that he is guilty , as Achan appeared to be upon a providential discovery first made out , by five Lots , before it came to a personal Examination ; and even then , Joshua proceeded not rigorously , or by menacings , but meekly , and by a Fatherly compellatur , said unto him , My Son , give , I pray thee , glory to the GOD of Israel , and tell me , what hast thou done ? Whereupon , he Conscientiously confessed his Crime . In this temper of Spirit , it becometh all Christians to search out doubtful matters , and not by a tyrannous violence , in what hazard soever the Publick may appear , by the concealment thereof . This is my Judgment , whereto I will add what shall deserve to be well heeded at this time ( to wit ) That not only those Confessions or Accusations which are extorted by threatnings or tortures , are no proofs at all of what is Confessed against themselves or others ; but that all these Informations and Accusations likewise , which Condemned or Guilty men are allured , tempted , or bribed unto , by hopes or fears , promises of pardon , favour , or reward , and not conscientiously declared , ought not to be regarded as a valid Evidence further than they concur with other Circumstances , and unquestionable proofs . For , they who are corrupted or distempered , by covetousness , hopes , fears , enforced necessities , or long and hard durance , will for the most part , say any thing to escape a present misery , as by sad experiments it hath been often seen . Even at this day ( as I am credibly informed ) there is a man living , who being thought murdered , a poor innocent man was hanged lately in chains as principal in the fact , and his Mother and Brother executed as Accessaries , upon the said man's Confession , when he was distempered to a degree of distraction , by hard durance , by the threatnings of the Prosecutors , and by his own fears and frailties ; which were perhaps thought to be effects and evidences of his guiltiness . But , who can help this ? or how or when will it be better , whilst Oaths are forcibly imposed ? and whilst they who have no conscience are more indulged than the most conscientious men . I would to GOD that our Publick and Private Peace and Safety were no more endangered by false Witnesses , Suborners of Perjury , Trapanners , Ignorant or corrupt Jurors , ( and by some of them , who impose Oaths against men's Consciences ) than by them who make Conscience of Swearing . I may seem perhaps to make tedious Digressions , impertinent to my first Design ; but they are not such , if well considered : for , I being like a Beggar who is never out of his way , might add much more ( collatrally at least ) tending to my first purpose , which I omit , partly , because it cannot now be born , & partly , for that I am not in such a capacity to express it , as assures me it is part of my work at this present ; Therefore I will proceed with what I am certain so to be , lest I be prevented ( as aforesaid ) by what I expect may shortly happen to the depriving me of those Tools and Opportunities , which I have at this time and place in my fruition . And , I conceive , that what I purpose next to treat of , will be so necessary toward the performance of those duties , for promoting whereof I have tendred the preceding Parallel to your consideration , that , neither all your experimental knowledge of Good and Evil , nor your Historical Faith , nor your Formal Devotions , nor the rest of your supposed Virtues or Merits will effect so much as may make them acceptable if that be wanting ; in regard it is that , without which they will be unsavoury and fruitless . My Brethren , it is LOVE and UNITY in and with Him , who is the Fountain of that Love which must reconcile us to GOD and to each other ; that , which must preserve us in safety , and destroy our Adversaries , who will else destroy us by our Divisions , whose Unity will so divide the malignant City and Kingdom of Antichrist , that they shall be instrumental for your deliverance by their own destruction ; whereas they have hitherto prolonged our miseries and hazarded our destruction , by sowing and cherishing the seeds of division among us underhand ; and under colour of reconciling you to your true Mother , sought to bring you by degrees back again to an acknowledging the Whore of Babylon to be the Spouse of Christ , and your spiritual Mother : Many also , who have not that wicked Design , are ignorantly contriving and prosecuting that , which may be a furtherance thereto , unless prevented . If any National or Provincial Churches , may warrantably arrogate that Infallibility , which hath been denied to Popes or General Councils , and which evidently appears they never had ; then possibly , that whereto some drive , might seem feazible : But , it is not our or their politick endeavourings to establish that which is called Conformity and Uniformity in externals , that will settle a general Agreement in all Religious Concernments in the mode intended ; much lesse accomplish GOD's Work. Unity in Essentials is necessary , and ought to be prosecuted to the utmost of our ability . Uniformity and Conformity also in Circumstantials , might be expedients helpful toward an enjoyment of much outward peace , if they could be attained unto : But , if it be an Unity in Errors , or such a Conformity in things accidental or indifferent , as is not every way homogent to and with the whole Mystical Body of Christ , or not adequate to the true Original Paterns , but intrenching upon the Christian Liberty in things indifferent , temporary and mutable , as occasion may require ; it would make that which is harmless in it self , to be hurtful by consequences ; that which is bad , to be worse ; and , as it may be established , prove a Confederacy and Conspiracy both against Christ and his Members , and destructive to the Priviledges of Grace and Nature , rather than a wholsom and lawful Constitution ; especially , if they who take upon them the contriving an Uniformity in Religious Doctrines and Disciplines , may be questionable , as to their dependency to their Interest , or to their calling to such a work , by having crept in at a back-door , or at a window , for ambitious or covetous ends . If such Edicts should be made and ratified , as men so qualified are likely to contrive , I know not what we had then to do , save only to act and suffer as GOD and our Consciences will direct ; patiently and peaceably waiting on him until he provides a Remedy . Unity is a virtue beautifying and securing ; comely , and yet as terrible to the Adversaries thereof as an Army with Banners : But Uniformity , is neither absolutely a Virtue , nor so beautiful , nor so securing at all times , as Variety and differing Forms , if they be orderly united upon a Foundation capable of them ; and not unseasonably or contentiously affected . He is an unskilful General who marches or fights always with his Army in one figure ; but he who puts it into several shapes , according as place and occasion requires , acteth like an able Commander ; A Phalonx will best endure the shock when opposed by numerous and furious Enemies , but Batalias formed into Bodies much differing from each other , will be most serviceable at sometimes . Variety of Forms in Structures render them more beautiful , more conveniently useful , and more honourable to the Founders , than those which are all of one shape , as we see in those Palaces which consist of unequal Piles and Turrets of differing forms , less and greater , higher and lower , round and square , and of the several models of Architecture , distinct and joyned , mixt and interwoven . The sweetest Musick is not an Unisone , but a Harmony made up of differing Instruments , Strings and Voices . The World had not been properly called Kosmos , but Akosmos ; not beautiful , but deformed ; Nor man's body , been termed a little World , or Beauty , if the various Creatures of the one , or the Members of the other had not consisted of Dissimilitudes , divers shapes and differing faculties , knit together into one frame , by a decent Simetry ; and made so to sympathize , that they might be the more serviceable to their Maker and to each other ; which could not have been , without variety of Forms and Qualifications . If ( as St. Paul saith ) 1 Cor. 12. 18 , 19. All the Members were one Member ( or all alike in form ) where were then the Body ? But , GOD hath made them all , as it pleased him , and many differing Members make one Body : Even so also in the Catholick Church of Christ , which is his Mystical Body , there are many particular Churches true Members thereof , which in some external and circumstantial things differ from each other ; There are diversities of Gifts , Judgments , Administrations and Dispensations ; but all of them are of the same LORD , by the same Spirit , and GOD is the more glorified by that variety : To the consideration whereof , I beseech that GOD , so to direct and encline those with whom he hath intrusted the administration of Civil Powers , and the dispensation of his holy Mysteries , that they so intrench not upon the Priviledges of Christ's Evangelical Kingdom , to establish an outward Peace in their Temporal Governments and Jurisdictions by humane Contrivements , that , at last there be neither external nor internal Peace among them . If all our Judgments and Affections were the same , and all men so alike temper'd , that they were universally enclined to the same temporal objects , in this estate wherein we now are , it would occasion more quarrels and mischiefs , than their disparity hath produced ; GOOD and EVIL could not have been so well known as they are ; Nor had we been reasonable Creatures , but had then lived and acted by instinct only , as Birds , Beasts , and other irrational Animals do , and there had been little or no use of Love , or of the other Vertues or Passions of the mind , to the Glory of GOD ; at least , not so much as hath been occasioned by the diversity of Judgments and Affections managed according to his Word and Natural Reason thereby sanctified ; nor indeed had we been more sinful or more righteous than brute Creatures , as it will be manifested when Love , the foundation of our Being and Well-being , hath repair'd those defects and flaws , which our Lusts ill governed , and Satan's delusions have made in our will and understanding , by separating us from GOD , and from each other . Schism is that which hath so multiplied our sins and sorrows . I mean not that Schism , which the prophane and superstitious Enemies of Truth ( confederating with Antichrist in his Mystery of Iniquity ) chargeth us withall , because we separate from them ; for , that Schism or Separation , denominates us to be Saints ; the word SAINT , in the first acceptation , is one separated from the world , from the Enemies of GOD's Truth , from communicating with them in their Errors , Impieties , and Superstitions , and sanctified for his Service . That therefore , which I reprove , is that Schism which many of us have made in the seamless Robe of Christ , by a malicious separating from each other ; by such contentions and wickednesses as proceed out of self-conceit , self-will , pride and lusts , with a seeming respect to indifferent things , as essential to GOD's Worship , or to our own Eternal Happiness ; whereas they being but temporary advantages or disadvantages , do incline the heart to an uncharitable censuring , hating and persecuting those who dissent , though it proceeds from weakness or ignorance only , or else from their belief , that until they be unquestionably convinced in their understandings to the contrary , they are obliged to profess and act according to their own faith and knowledge , rather than to the faith and knowledge of other men , of whose wisdom and integrity they are not certain , whatsoever good opinion the world hath of them , or they of themselves ; especially when they perceive it warranted in the Word of GOD , by such clauses as this ; Rom. 14. 23. He that doubteth ( and acteth otherwise than he believeth he ought to do ) is condemned : For , whatsoever is not of Faith is sin . Happy is he who condemneth not himself in that which he alloweth , or disalloweth . On rhe contrary ; Unhappy are they , who are seduced by their Authority and Power , who denying evident Truths in some cases ( and being unrighteous also in their conversations ) have made it justly dubious , that the things which they would inforce on them , are not according to GOD's Will. What conscientious person can suppose himself obliged to renounce his own Judgment of things which he believerh have their foundation in the Divine Word , to be guided by them , who practise not in their deeds what they profess in words ? Who can confide in them , who neither entered into their Function , or the Sheep-fold , by the door ; nor are of such a conversation , being entred , as becomes the place they execute ; but are apparantly vicious , ambitious , proud , covetous and cruel imposers of heavy burdens upon their Brethren ? not only in things indifferent , as being absolutely necessary ( though GOD hath left them at liberty to be used , or not to be used , as occasion should require ) but inforcing some such also , as are evidently contrary to GOD's Commands , and other things which are so far from having been practised , or approved of by the Churches of Christ ( as is pretended ) that they are manifest appurtenances to the Mystery of Iniquity , or to the Kingdoms of this World rather than to his Kingdom , as they are also for the most part who impose them by constraint . If the heart be so deceitful , that it deserves not to be trusted with what it is conscientiously perswaded belongs to the furtherance of its own happiness ; how can it justly ? or , why should it be compelled to trust upon what other mens consciences perswade it to believe ? seeing he himself , and not another , must suffer what may thereby succeed . If we must depend upon the faith and knowledge of other men , and be obliged to such a Canonical obedience , as is imposed upon many ; what need we trouble our selves to search further than to our Parish Priest , be he never so ignorant or prophane , since he is thought sufficiently qualified for the information of all those who are committed to his charge . If there be not a degree of Reason , and a proportion of sanctifying Light set up in every man , whereby he may see what he ought to do , and in what condition he is . What is then meant by the hidden Manna which Christ promised ? or , to what use is the white Stone with a New Name thereon written , which no man knows but he to whom it is given ? Verily , mens hearts are more deceitful to other men than to themselves ; and therefore GOD hath not left us to depend wholly upon other men , nor would we should so hear them , as to adhere to their Judgments and neglect our own ; But expects that we , as the noble Bereans did , should examine all Doctrines and Disciplines by the holy Scriptures , and trust other men no further than they teach agreeably thereto : And GOD having according to what was in them prophesied , ingraven so his Laws in the heart , that we may reade them there , we are not to despise the dictates of our own hearts , which Solomon tells us are better than many Counsellors , as doubtless they are , when grounded upon divine Precepts and Promises . A time is near at hand , wherein Orthodox Teachers will not so abound as Impostors ; and therefore I skrew into this Epistle as much as conveniently I can , to prepare for such a day , by encouraging men to preserve their Consciences from being vitiated by those Mountebanks which will arise . Be wary of such , and take heed also , lest that which you think to be a conscientious perswasion , be but an impression of Opinions begotten by delusions , or setled by meer custom and breeding only , or by an over-high esteem of their Knowledg and Sanctity , by whom you have been taught , which hath prepossessed many with a superstitious credulity to their great disadvantage ; as it hath fared with some , who having in their Childehood , heard foolish Tales of Cats being Witches , or of Witches assuming the shape of Cats , thereupon admitted and cherished by degrees such an Antipathy in themselves against those necessary Creatures , that they are distemper'd to swooning , when a Cat cometh accidentally into their presence , and could never be freed from that infirmity whilst they lived . That which may truly be called Conscience , hath no such causual or phanatick beginnings , nor terminates in ought which is dishonourable to GOD , injurious to our Neighbours , or harmful to the Soul of him who cherishes it , though it may bring troubles upon the Flesh : which if it do , those troubles being patiently and meekly sustained , will evidence it to be a good Conscience rightly grounded , and improve the Sufferings , which it occasioneth , into Consolations ; whereas it is impossible , that an ignorant or pretended Conscience should endure much hardship or long-sufferings . Let us therefore , well examine and try our Consciences , and then not be afraid for any outward respect whatsoever , to profess unto others ( when just occasions are offered ) that , whereof we truly make Conscience ; seeing , by that means , if we be rightly informed , we may help rectifie the Consciences of our erring Brethren , or be an occasion of our own better information , if we have erred ; in the mean time it will be a tryal and exercise likewise of each others Meekness , Love , and Humility ; And , he whose Conscience thus inclines him , can never be thereby damnified , or want Consolation , whatsoever he suffers , though it may have some errour in it through humane frailty . For , he that is unfeignedly consciencious of what he professeth , because he believes it is agreeable to the Will of GOD , ( and will not therefore infringe it , through fear of any outward disadvantages , or for the enjoying of any temporary benefit ) hath so much of GOD and of his Love in him ( as also of Brotherly Affection ) that if his Judgment be faulty , Love will rectifie it at last ; whereas , whatsoever his Judgement be , who wants Love and Sincerity , or conformeth to the Judgments of other men , meerly for external ends , it will be corrupted to his detriment , yea , though it were an approveable Judgement . The Truth which is professed , whereunto the heart is not inclined for its own sake , but , for some carnal respects , will rarely be sanctified unto any man , without much trouble in the Flesh , and affliction in the Spirit . Therefore , to force or allure the Conscience by temporary baits from what it sincerely professeth in a peaceable deportment to the Civil Power , is a great Cruelty and Oppression ; and whosoever is guilty of that violence or insinuation , is like one of them , who was said , to compass Sea and Land to make Proselytes , ( or obedient Subjects ) and did but thereby make Hypocrites , and secret Traytors ; beget Children for the Devil instead of true Believers ; or Vassals for Antichrist , rather than loyal Leige-men to their Governours . Whatsoever they pretend unto , they thereby seek somewhat for their own advantage , much more than for GOD's glory , the publick peace of the Nation , or the Salvation of private persons . This is my Judgment , and will be until I shall be convinced to the contrary , and then I shall heartily recant it , ( as I will all my other private Opinions upon those terms , in whatsoever I have Dogmatically declared , and offered to Consideration . ) But , I yet doubt not of what I have averred , and am confirmed in my belief by what the LORD hath said by his Prophet Isaiah , to all those who tremble at his Word , and serve him according to their Conscience : Your Brethren ( saith he ) hated you , and cast you out ( pretending it to be for GOD's glory ) for his Names sake ; but he shall appear to your joy , and they shall be ashamed , Isa . 66. 5. Be not offended , if in some Particulars I seem not to be at present , wholly of that Judgment which you best approve of ; for I shall be so at last , if it be truly approveable . In the mean time , by such necessary offences , the persons and things which are best to be approved , will be the better known ; and though I dissent from some good-men in things indifferent ( or in such as they think not indifferent ) or though I may with-draw out of a conscientious respect , to others , from partaking with some Professors of Christianity , in that which I or other men conceive to be erroneous or scandalous ; yet , an Heretick or Schismatick , properly so called , I hope never to be , because GOD's grace preserveth me from wilful averrations , and from infringing of Brotherly Love. Whether it be in Spiritual or Temporal things , I judge in the abstract , as I think the Word of GOD judgeth of them , leaving mens persons to him , and to those , unto whom a personal Judgment of them belongs ; declaring my Conscience and Belief , as I think I am obliged to do without personal respects or disrespects , that I might preserve concord , and incline other men to be like-minded toward me , and to each other ; and I conceive I therein give no just occasion of scandal to my Superiours , or to the Catholick Church . When a City is first Incorporated , every man who had a Possession therein , or is afterward admitted to be a free Citizen , may therein exercise the Trade and Faculties which he had , as a Freeman , before there were distinct Societies , in the same , and cannot justly be dis-infranchized , or reputed a Transgressor , though he be none of those new Companions . I was admitted into the City of GOD before there were ( to my knowledge ) any gathered Churches therein , and I conform according to my power and understanding to all the positive Laws of that City , living peaceably in concord with every Fraternity ; and if all the distinct Corporations therein will receive me into their Societies , I will be obliged to be conformable to every one of them , so far forth as their By-Laws and Orders be in my Conscience agreeable to the Universal Laws of the City of GOD , and not repugnant to each other . For , I am not only a Professor of Universal Humanity and Philanthrophy , but also a Jesuite and a Catholick Christian . A Jesuite of the Society and Order instituted by our Patron Jesus Christ ; not of that upstart Sect , lately and falsly so called and invented by Ignatius Loyola , for the service of Antichrist , under colour of that name . A Catholick also I am , but not a Roman Catholick ( which is an absurd term , contradictory to it self ) nor am I of any other particular profession , which may imply a repugnancy to Universal Truths or Duties ; therefore cannot separate in Love from any ; especially , not from those of any Church , who are in a possibility of being in Christ Jesus , though they are for the present entangled in some Errors ; and I have as well a Charity for mine Enemies , as an affectionate Love for my Friends ; not only desiring the Salvation of all those who profess Christ , by whatsoever Sect or Name distinguished ( and of the prophane among them , reputed as Publicans and Sinners ) but that Infidels also , Mahumetans , Jews , yea and Antichristian Christians ( who are the worst of all men ) might ( if GOD pleased ) come out of the Malignant City by Repentance into his New Jerusalem . And forasmuch as it is said , He would that all men should be saved ; I would have them compelied to come in , by all manner of loving compellations , and by preaching unto them the Universal Love and Mercy of GOD in Christ Jesus , by our exemplary good lives , as well in deeds as in words . To this end , I have much upon my spirit to be expressed ; but , I reserve it to be inserted , in what I have begun to meditate upon the more Excellent Way , mentioned by St. Paul , and for illustration of that Universal Gospel , which St. John in his Revelation informs us , an Angel flying through the midst of Heaven , was commissioned to preach : For , I have hitherto so long observed , and insisted upon expressing the ingratitude of Mankind , and the prevarications of the world , that I am as weary thereof as it is of me ; and leaving her henceforth to her own wayes , without reproof , will spend the rest of my time ( if my Pen be not taken from me ) to magnifie that Eternal Love , by which all things were created , and which shall be in GOD's time manifested in the perfecting of what his Wisdom intended before there was a visible World. Mean-while I will proceed with what I have now in hand . The General Love by me professed , as is aforementioned , so prevails with me , that I can communicate with the Members of any Christian Congregation ( if they will admit it ) to break Bread in remembrance of Christ's Passion , and in any other pious Duties , provided the Communicants be not scandalously prophane in their lives , or obstinate Professors of Antichristian Principles destructive to the essence of Faith or humane Society ; yea , though there be a surplusage or defect in some circumstances ; provided also , my Conscience checks me not therein , for being a stumbling-block to other of my weak Brethren : And I do ingenuously confess , that in some particulars wherein I practically comply not with others , I could do it without offending mine own Conscience , in respect of the things themselves ; if I be not enjoyned to acknowledge that is necessary which I think not so to be ; to profess I believe that which I cannot believe ; or , if I were not conscientiously fearful , I should thereby give encouragement to Superstition , and be a more dangerous offence to the weak ones of a contrary Judgment , than would consist with Christian Charity , the Glory of GOD , and mine own internal quiet . And , whether I shall at any time hereafter conform , or not conform to other mens Judgments in things controverted , in publick or private , I shall do it , or not do it , conscientiously in the fear of God , as my heart then inclines me ( though it shall be to my external disadvantage ) without contempt to Authority , or disrespect to any Profession . Nor will it much offend me , as in relation to my self , to be compelled to submit to things indifferent ; because , if that be a transgression , the fault is not mine , but their crime who compel that to be done as necessary , which is left indifferently to be done , or not to be done , as just occasion makes it expedient or inexpedient ; and when the doing or not doing of it , may advance the Common Peace , I prefer that , before my own private conveniences or inconveniences ; yea , before all things , except the Honour of GOD only . But , take notice , that notwithstanding this latitude of my Conscience , I am sometimes in as great straits in respect of the particulars afore-mentioned , as they who have the narrowest latitude , and shall in some cases more willingly suffer , than do that which I have a liberty to do : But I will do as GOD directs me in every emergency ; and desire all my Readers to take heed , that they make neither mine , nor any other man's Conscience , an absolute Patern or President whereby to regulate their actings , till they be convinced by better Arguments than Presidents or Examples . Follow other men ( as St. Paul said ) as they follow Christ , and no further : for that latitude which is vouchsafed to some , is not given to all , nor at all times to the same persons in the same cases , but variously dispensed , and at no time justifiable in any , but when it is grounded upon the Law of GOD by Faith , and warranted by his holy Spirit , working in our hearts according to those Principles . I again beseech you all in the Love of Jesus Christ ( of whatsoever Judgment you are ) to reade without prejudicacy , what I have further to declare , tending ( as I think ) to Universal Concord , to the preventing what may disturb the peace of your private Consciences , and conduce to that Repentance and Reformation , whereunto I would perswade . It proceeds from no Phanatick Resolution taken up for mine own advantage ; nor from a partial respect or disrespect to any dissenting Parties , but is that which ever since I was of understanding I have judged reasonable , and been so conformable unto in my practice , that I neither gave just cause of offence to any , nor perswaded any to be of my Judgment further than their own Consciences inclined them . I much reverencing the National Church of England , without despising , or factiously adhering to any Congregational Assemblies ; and heretofore conceived that Set-Forms of Prayer , as wel in publick as in private , were for many respects expedient at sometimes , for some persons , though not alwayes necessary for all men . I believed ( as I still do ) that such Prayers as were at any time dictated by the Spirit of GOD , were at all times accompanied and sanctified by the same Spirit , when any Congregation , or person , having the same occasions , did with a sincere intention of the heart , speak them unto GOD in the same words ; and that they who assented unto those words with sincerity , offered up a Sacrifice pleasing unto GOD , though they were but formally only read by him who officiated as the mouth of the Congregation . I thought also , that such Forms as are enjoyned , might be helpfull to some , either to bring things needfull at present to remembrance , which might else have been forgotten , or to assist those who had not the gift of vocal Prayer in publick ; or to help instruct the Ignorant in giving decent Attributes to GOD in their Devotions ; or to stir up their own or other mens hearrs in that Duty , by preventing such Tautologies , impertinent and undecent Interjections , or such deficiencies in words as may be offensive to their hearers , and otherwhile obstructive to themselves in the performance of that Duty . I judged likewise , that the Forms of Prayer publickly used in the Church of England were pious , and in few particulars justly to be excepted against as offensive , if not magisterially imposed as necessary for all , or formally only repeated , without a hearty intention ; yea , I confess , that I conceived the Let any ( whereat much offence is taken ) to be the best Patern of Prayer , as in respect of the Form , for a Congregation or Family , next to that which was prescribed by our Saviour ; because , consisting of many short Petitions , Confessions , and Deprecations , ( to be used as occasions are offered ) the hearers give assent to every one of them vocally at the end thereof ; and are then , thereby kept the more attentive , and their minds more from wandering , than usually they are in a long continued Prayer ; and for that it joyns together both the Minister and the People in their Devotions . Upon these and the like considerations , I had a reverend esteem of that Form , and of some other Prayers , notwithstanding their Objection , who say , the Common-Prayer-Book was taken out of the Roman Missal : For , though the Papists had part of it in their Lyturgie , to set a flourish upon their superstitious Novelties ( which Trash had buried under it that little whereof good use might have been made ) so much as the Saints and Martyrs retained at the time of Reformation , and which in effect was a Collection , for the most part , of what was in the Greek and Roman Churches before the Papal tyranny began , was not originally Papal , but by degrees mixt with such humane Inventions , as would not else perhaps , have been so soon and easily admitted ; and I knew not wherefore ( the Rubbish being again separated ) but that the wholsome words might be as well hallowed to a pious use , as the Censers , wherein Incense had been offered up with strange fire , by Nadab and Abihu , and be re-sanctified by a sincere devotion , when it is needfull . Therefore , I was , at first exploding thereof , sorry it was not rather purged of what seemed offensive , than quite taken away ; and that it was not left to be used , or not to be used , as occasion might require , or as mens Consciences thereunto inclined them , without compulsion : For , I thought the sudden Innovasion , then intended , would be unseasonable , and probably , as it was carried on , produce those or such like ill effects , as followed soon after ; which presupposal of mine , I publickly declared also , at that time , with as little thanks for my labour , as peradventure I may have for what I now express . Yet , when I perceived many had made it an Idol , as others did of things no less necessary in their season than the Brazen Serpent , ( which was at first set up by GOD's Command ) I submitted to what his Providence produced at that time , who disposeth of all things , and permitted that Formality among other , to be taken away : Yet I knew by my own experience , and by what hath been confessed by some , endowed with more excellent gifts than I am , that GOD , who distributes his Graces as it pleaseth him ( partly , perhaps , to prevent spiritual pride , and partly , to encrease Love , by making each Member of Christ to need each other ; or , for some other cause known to himself only , ( as when he withheld that fluent vocal expression from Moses , which he conferred on Aaron ) doth not give to every Servant of his that confidence in their own abilities which many have , nor such satisfaction in their own verbosity , that they can speak to him extempory in the presence of an Auditory , though they are full of devout thoughts , and want not that gift of internal Prayer , which makes their silent mental Devotions , or broken expressions , acceptable unto him , and as effectual as Hannahs Whisperings were , of which Eli misjudged . And indeed , where there is the nearest communion in the closets of their hearts between GOD and the souls of his dearly beloved ones , they are more priviledged than the greatest Favourites of Earthly Princes ( who make not their Petitions after the manner of other Courtiers ) and being so ingratiated , that they are many times prevented in their desires by his free Grace , cannot set themselves at such a distance as they must do who petition in the ordinary mode ; neither can they when there is need , so effectually pour out their hearts unto him in the formality of words , as by a spiritual communication , though they use words otherwhile , for the sake and example of others , who have not that way of address , and who may else peradventure think they pray not at all . In my own particular , it often so fares with me , that when my heart is fullest both of matter and of strong desires , to pour out all in words ; I am so fearful to forget what is most necessary to be spoken for , that I can say little or nothing in words ; yet have such prayers of mine been heard and graciously answered . If it were not so , many poor afflicted souls would be in a sad condition ; and it may be that the declaring of my experience in this case , will be a means of consolation to some . My private Prayers are for the most part , such ; and when I am necessitated to be the mouth of others , Then ( as many do who think it not observed ) I heartily , not formally only , make use otherwhile of some formal words , both to help light my Candle , and to draw out of my heart by degrees , that which is in season for present occasions ; And as the sweet savour of Ambergreece ( which it naturally puts not forth of it self ) is drawn out by things added thereto which have no sweetness of that kind ; so otherwhile by those Forms , which are in themselves but dead Letters , that which lies unactive within us is quickened ; yea , sometimes the operations of the Spirit may be stirred up by a contemptible means , even in the most excellent Prophets of GOD , as it appears by Elias , who to rouse up his Prophetical Spirit , called for a Fidler , and it is said , 2 King. 3. 15. That when the Minstrel ( or Fidler ) played , the hand of the LORD came upon him . Nevertheless , I desire not that any Forms of Prayer should be compulsarily imposed on those who need them not ; especially , not on them who are called to be Teachers and Speakers on the behalf of other men : For , though I my self have not that excellent Gift of extemporary Praying and Speaking , which becomes him who undertakes to speak to , or for a Publick Assembly ; I would not have such Places conferred on those who are not able , on all immergent occasions , to speak unto the People from GOD , and unto GOD for them on whom they take charge , either in fit words of their own , or in such of GOD's words as are stored up in memory : Nor do I think it reasonable , that men so qualified , should have their spirits confined to other mens words ; and perhaps otherwhile to such words as they cannot make use of with a safe conscience , though they seem pious and plausible unto many ; as for instance , when in our Thanksgivings or Prayers to GOD , we mention Persons or Actions with such Attributes , Epethites , or Affirmations , as we either doubt of , or believe to be untrue , or are not assured that they are approved of by GOD. There may be no defect in the Form or in the Matter , to common appearance ; yet there may be some Complements in it , which every man's Conscience cannot brook ; and to inforce the use of Set-Forms , not prescribed by GOD in his divine Worship , as necessary , whether it be on Minister or People , look ( in my understanding ) when it is pretended to be for their good , like bidding Guests to a Feast , and when they come , to constrain them to eat of all that is set before them , even more than they need , and that also which their stomach loaths ( one mans meat , as our Proverb sayes , being another mans poyson ) and if it be refused , cram it down their throats , whether they will or not ; or else keep them prisoners , and strip them of that which they have about them . I also allow to every man his due freedom in things of that nature , that when I come to joyn with any in publick or private Prayers , I bring not with me to their discouragement , a censorious mind to judg uncharitably of defects in words or circumstances , but endeavouring diligently to observe what is spoken ( be it extempory or a set-form ) and whether it be spoken heartily , or cursorily onely ( which concerns not me , but the Speaker ) I do consent to the wholsom words of him that speaketh , in so much as I believe tends to the Glory of GOD and to our publick or private necessities , passing by that which I think impertinent , as if it had not been spoken ; adding also secretly in my heart , an amendment or supply , where I conceive a defect striving against my own corruptions , if any uncharitable censure begins to rise up , by exercising my Faith and Humility , by which means that which had else been equivalent to a set-form of Prayer as to me , is made my own extemporary devotion , though partly personated by another man : And by thus exercising the Principle of Love , I neither give just cause of offence for the present , nor disable my self to take opportunities to rectifie at another time , that which I thought not then approvable in him that prayed . When they in whose pious duties I was partaker , kneeled , I kneeled ; when they stood up or sate , I did the same ; the like in all other indifferent things , that I might not disturb their Devotions . Moreover , when heretofore in the Publick Assemblies , they rose up at the repetition of the Creed , I was not offended at it , but pitied their ignorance who did it superstitiously ; For , in the Primitive Times , that posture was often used in true zeal , to signifie to those Infidels , and others among whom they lived , their voluntary assenting to that Belief : and ( as I remember ) it is recorded , that the Christian Souldery in those dayes , drew out their Swords , thereby implying that they would defend that Profession to the death , with hazard of their lives , if need were . Also , when the Congregation communicated in receiving Bread and Wine , I sate or kneeled as the rest did , without irreverence in sitting , or superstition in kneeling : For I kneeled not to adore the outward Elements , or the Table ( which is now termed an Altar ) but , to put my self into an humble posture of addressing my heart to Jesus Christ in Thanksgiving and Prayer : By which conformity , in such indifferent things , ( which many superstitiously observe , and many as superstitiously omit ) I preserved peaceablness in those who would have been disquieted , and otherwhile gained thereby an opportunity to rectifie the Judgments of some , who make the observation or not observation of such indifferent things , to be essential to their Religion ; and I am afraid that too many are only religious in the observing or not observing such punctilio's ; separating for trifles , and being ignorantly affected , or uncharitably disaffected , to the vexation of themselves and others . Upon these and the like considerations I heretofore conformed to the Discipline of the Church of England ( knowing in my own conscience , as Paul said of an Idol , that to me who made not conscience of worshipping thereof , it was not only no Idol , but as a meer nothing ) so for such as my conscience would permit without offence to my weak Brethren ; supposing such Forms of Prayer or Discipline , as were continued or instituted by the first Reformers , when they separated from Babylon , were not contrivements of humane Policy only , the better to withdraw the Peoples hearts from Romish Superstitions , but sincerely established for the time being , in that mode , because they thought them edifying , or because it was not in their power to perfect their intention , or else ( which is my Judgment ) it was permitted so to be , because the Providence of GOD would ripen that work by degrees , as it might best advantage his Kingdom in the time to come , according to his permissions at the wearing out of Jewish Ceremonies . And , I thinking it my duty , to make the best use I could in my place , of that Faculty which he gave me , to render such humane Constitutions , as I had not power to take away , more edifying & less superstitious , composed about forty years past , a Hymn for every observable day in the year , to prevent that superstitious observation , whereby GOD was dishonoured in those dayes ; and to the like intent , conformed , as aforesaid , in some other indifferent things then practised , until that Discipline was interdicted ; and perhaps had so done now it is restored , but that I evidently perceived the Adversaries of sincere Reformation , ( some of whom seemed to be Friends thereto ) have laboured to enslave us to their Judgment ; and others , by the old way , to bring us back again to Rome , by drawing us a little nearer thereunto , by pressing that upon us , wherein we seemed at first to be separated from her ; pulling down , setting up , and adding what may advance their Designs under colour of repairing the old model of Reformation : And ever since that Discovery , I have desisted from that conformity , which I formerly thought a thing indifferent ; and as I lately submitted to the Providence which abolished that for a time , whereof I thought good use might have been made , so I shall gladly now do , if it be abolished for ever , with all the remainder of humane Inventions , which have been added to Divine Worship : For , though I have heretofore endeavoured to improve them , and ( as you may perceive by what is declared ) am not ignorant of the best use that can be made of them ; I now see men have made such Idols of their Disciplines and Formalities , that they are as meer dead things for the most part among all Professors . In words they are very zealous for observing the Sabbath , or Lord's day , Holy-dayes and other such Ordinances , but keep them not as they pretend they are bound in conscience . In hearing they hear not ; in praying they pray not as they ought to do ; for their businesses on those dayes , are principally to see and be seen in their best clothes , to confer of their temporal affairs ; to hear news out of the Pulpit , or from other places , with such-like ; and their formal devotions are but fruits of a trust reposed in the work done , heedlesly hudled up , as the Papists do their Pater Nosters and Ave Maries , as if so , or so many Prayers repeated , or so many Sermons or Masses heard , were meritorious . Therefore , notwithstanding I yet see not in this my fleshly being , how the Soul of Religion can be preserved without some Form wherein it may be visible and active , I am nevertheless confidently perswaded ( and perhaps may therein be a Prophet to this Generation ) that GOD who is a Spirit , and to be Worshipped in Spirit and Truth , will ere long destroy all external Formalities , but such as he himself hath ordained ; in regard his jealousie is as much provoked by our Phanatick Idea's , as by Graven Images . In the Primitive Church , I do not find either those Forms of Prayer , nor those Disciplines , nor that artificial mode of Preaching which is now in use , they came into fashion by degrees ; And I do believe , that though GOD hath permitted other Dispensations to be and continue a long time , and was also pleased to make them somewhat effectual for preservation of his Truth ; yet that Simplicity of Worship , Preaching , and Praying , whereby the Gospel was first planted , will be again received hereafter . Howsoever it pleaseth GOD to proceed , every man is obliged while such Dispensations continue , to be so far forth conformable unto them , as he conscientiously believes them to be necessary or expedient for Edification ; and I for my part will husband them as well as I can with preservation of my obedience to GOD , and charity to men . I resolve neither to separate from , or comply with any , but as their Doctrines and Disciplines are contradictory or agreeable to the Word of GOD in my understanding , in obedience to him , without wilful or factious disobedience to the Civil Power , or giving just occasion of offence to the Elders or Members of the Church of England , or of any particular Congregation within these Islands ; but what I cannot believe warranted , I cannot practise or profess , whatsoever penalty I incur . I conceive not the Church of England , or any other Church , to be so properly called the Mother , as the Nurse of those who are in them begotten and regenerated : Nor was I by Covenant at my Baptism , or at any time since to my knowledge , made a Son or Member of any Prelatical , National , or Congregational Society , but of the Catholick Church only . If I thought otherwise ( and were not conscientiously perswaded , that it would be uncomely ( or somewhat worse ) to go back again to the door for an Initiation after I have been openly admitted to communicate at the LORD's Table ) I would be rebaptized ; therefore , I will conform to no Personal , National , or Congregation Judgement or Practise , further than I know it to be Catholick , and warranted to quadrate with necessary decency and good order , by GOD's Word and the Light which is in me , sanctifying through his Grace the talents of Nature . How other men ought to demean themselves , the same Light in them , assisted as aforesaid , will also direct ; and of their actings in things controverted , there can be no other competent Judge but GOD. For , there is a Latitude by him vouchsafed to the Consciences of some persons , in some cases , to vary otherwhile from General Rules ; as to the Children of Israel , in forbearing Circumcision , whilst they were in the Wilderness ; to Paul , in Circumcising Timothy ; as also touching some outward Conformities , in respect of the Civil Power , even in things injurious to their own personal Right , according to Christ's example , who paid tribute to Caesar the usurper of his Kingdom . In great straits and necessities , that which is not lawful may be expedient , and therefore tolerated . It was unlawful for any to eat of the Shewbread but the Priests ; yet , Mercy being better than Sacrifice , David and his followers did eat thereof rather than perish by hunger ; and Reason of State excuses not Saul from being a Murderer in slaying those who gave it unto them , in that necessity , though by the Arbitrary Laws of earthly Monarchs , it was adjudged Treason . Moreover , that Toleration which was desired by Naaman , appears to me approvable ( though I was once of another Judgment ) That Assyrian Lord , being cured of his Leprosie , humbly desired , in respect of his nigh Relation to the King of Assyria his Master , who had sent him to be cured , that God would pardon him , when only to do his service to the King , he went with him to the house of Rimmon , if whilst his Master there leaned upon him , he bowed down , without intending any Adoration to the Idol ( which I conceive was implyed . ) In answer to this request , the Prophet said , Go in Peace ; which if it had not amounted unto a toleration according to his Petition , the Prophet in my Judgment , had neither dealt faithfully nor charitably , to send away one so likely to be a true Proselyte , without plenary satisfaction and instruction concerning his duty . I can neither excuse those who Magisterially burthen the People of GOD , with indifferent things as being necessary to his divine service , whilst they on whom they are imposed conceive them to be superstitious , & an infringment of their Christian Liberty ; nor blame those who shall humbly , peaceably , and orderly plead to be delivered from their bondage , and obey in suffering : For though they may Authoritativly say , as the Jews did when they crucified Christ , We have a Law by which he ought to suffer , they may answer and be bold to say , GOD and Nature have Laws by which it ought to be otherwise . The benefit of those Laws I do modestly ( not factiously ) endeavour to vindicate , and will be as wary as I can , not to hazard Substances for Circumstances or Accidents , nor be afraid to glorifie GOD and confess Christ , in the same good words , which are formally used by wicked or prophane men , though I will not joyn with them in their intentions ; but knowing that Truths and pious Words are sometimes used to deceive , will so far only conform to other mens Words and Actions as they are good in themselves , and as they may be turned to the Truths advantage in my understanding : Much less then will I make scruple to joyn with Christian men , in pious Expressions , and in indifferent Actings , though there may be a sinister intention in them , unknown to me , who am in charity to judge the best , where evil is not apparent . And , because I may possibly thereby take occasion sometimes to make that which was impertinently or superstitiously intended , both a means to frustrate that ill intention , and to improve a righteous purpose , as GOD doth , to glorifie his Justice and Mercy by our prevarications . Therefore , as to advance the Glory of GOD , and preserve their own internal quiet , I exhort all men to be watchful that they neither act or omit the doing of any thing , but as they are conscientiously perswaded , until they shall be convinced to the contrary ; So , I desire them for preservation of their outward peace , to be as wary , neither wilfully or factiously , or for sinister ends to refuse Conformity to the Ordinances of men , in such particulars as come within the extent of things decent , orderly , and well-spoken of by good men , and may conduce to Edification in Piety , or of Civil Concernments which clash not with Divine Constitutions . Be not afraid or ashamed to conform , if you have no better ground of dissent than your temporary advantage or disadvantage , or because you have heretofore acted and professed to the contrary , especially in such cases as may make it more obstructive to the Gospel of Christ , and to the improvement of Christian Amity , than by giving offence to some Brethren ; when as many of another Judgment will be offended also , of whom you ought to be as conscientiously tender , in which case there will be need of much sanctified discretion . I likewise humbly beseech all those , to whom GOD hath committed the managing of Civil Powers , to be careful ( if they would have men conscientiously obedient to their Civil Constitutions and Commands ) that they intrench not upon GOD's Prerogatives and positive Ordinances , to the provoking of his wrath , by imposing on his People unjust or unnecessary burthens in Concernments Divine or Civil : or by giving those power to domineer over the LORD's Heritage , who pretend to be Pastors of Christ's Flocks under them , and may multiply , by their assistance , impertinent and superstitious Traditions and Ceremonies , till at last they , leaving nothing indifferent , bring the most part of Civil Causes into their Ecclesiastical Jurisdictions , and be destructive as well to the Supream Civil Magistrates , as to the Estates , Persons , and Consciences of their faithful Subjects , by depriving them of their natural and spiritual Rights and Freedoms , one by one . That unnecessary cost which many thousands are , or may be enforced unto , by their Visitations , Inquisitions , Articles , vexatious Prosecutions in several Courts , their numerous exacting Officers , and by Bribes to supercede or take off the Process , Censures , and Mulcts , cannot be sum'd up ; besides the charge of all these , and those other burdensome Impositions laid upon the People since Antichrist got power ; Among the rest , that one of Imposing the observation of Holy Dayes ( as they call them ) above the seventh part of time set apart by ancient Christians in place of the Jewish Sabbath , amounts yearly to an incredible sum , and by my calculation , to a greater burden than the Excise , and all other Taxes : For , it deprives the People of above the 12th part of those dayes , wherein GOD by the old Law allowed them to do what they had to do in their temporal Affairs : And if we could cast up into one sum , what the labour of every man , woman , beast , teem of horses and oxen probably ariseth unto in those many dayes , which are superstitiously dedicated to Saints and Angels , together with the sinful or vain expences which they occasion by drunkenness , gaming , and other vanities and mischiefs , during those dayes , it would appear such an annual charge ( beside hindrances in Trading , and losses at Harvest and Seed-times ) that being added to all the other Impositions , Services and Payments , lawfully and unlawfully laid upon the Nation , it would , in my judgement , seem greater than ever was charged upon any People , who were not absolute Slaves ; nevertheless , that superstitious observation was not to be murmured at , if it tended ought to the Glory of GOD , or but to the benefit of any part of Mankind , except those who are enemies to the Kingdom of Christ . That , such Oppressions might be prevented , and redressed when begun , GOD left not them , who should be Kings and Governors over his People at large , as the Kings of the Nations were , but gave them , beside many other exemplary Paterns of Righteousness , the Law of a Just Monarchy , in Deut. 17. 15. before the coming of Christ , and many Evangelical Precepts since , whereby they , and their Substitutes under them , ought to be regulated . And in all times , divine Providence hath raised up some , as well in the Campe , like Eldad , and Medad , as in the Tabernacle , to be Remembrancers of what ought to be done . They have also those Ministers of the Gospel , who , instead of those Priests , whose lips were heretofore to preserve knowledge , by whom they may , and ought to be assistant with their Counsel , which would not be in vain , if consulted . But , hereupon ariseth a Question , lately put to my Conscience , which may , perhaps , be of concernment at this time , if I could give a satisfactory answer thereunto ; for which cause I will endeavour it so far forth as my Judgment extends . The Question is , Whether they who being called to a Spiritual Function , to minister in things relating to the Kingdom of Christ , and the divine Service of GOD , may intermedle in the administrations touching the Kingdoms of Men , or in civil and common matters ; seeing it seems to be an undertaking to serve two Masters , which may occasion the neglect of the one or of the other ? I Answer ; it may , or it may not be so , according to the mind and sincerity of the Undertaker . The State of Venice , rarely admit any of the Clergie to be of Counsel in their Civil Affairs , because they are jealous of the Popes Interest among them ; yet , I remember they had one , by whose wisdom and faithfulness , they were more advantaged , than by any one Counsellour that ever they had . But , this was a rare Bird ; Rara Avis terris , nigroque similima Cigno . Many such are not bred at a time in one Nest . The Woods yield few white Ravens , and as few white Dawes are bred in Churches ; yet I have seen both . If he that is called to the Ministry of the Gospel , shall ambitiously desire wordly honours or profits , which he formerly enjoyed not ; or shall not willingly for-go what he formerly possessed , when he is called to follow Christ , and finds it is , or may be his hindrance therein , he cannot , as I believe , with a good Conscience , either keep that which he had , or accept of other temporary Dignities or Profits . But , if he be born to any temporal honour or estate , or shall have them bestowed on him by his Prince , who may have need of his Service , in the administration of Justice , or of other Civil Affairs , without his own desire or seeking ; and conscientiously believes he may thereby the better serve his Master , Christ Jesus , he ought ( in my understanding ) to keep what he had , and accept of what is tendred , rather than reject it ; provided he be watchful that honors corrupt not his manners , nor his Riches choke the seeds of Grace ; and that when he serves his Prince or Country in a temporal capacity , he leans not to them and forsakes his best Master , making use of his additional power , to the disadvantage of Christs Kingdom ; provided also , that when he serves his Prince or Country in a temporal capacity , he so remembers his spiritual Engagement , that he humble himself into a parity with his fellow Commissioners , ordained by Christ , as meekly as if he had no temporary additions or priviledges more than they ; so totally laying them aside in the execution of his spiritual Function , that he may not over-awe them in their Votes , or so much as seem to think them any appurtenances thereto . Where this Moderation is with sincerity preserved , both GOD and the King , may be the better served ; then Peoples Christian and Civil Liberties be the more secured ; and both Parties be as mutually helpful , as one hand in washing the other . This , I conceive , is as lawful , and as agreeable to the will of GOD and a good Conscience ( with the provisoes afore-mentioned ) for preservance of the Civil politick Body , and of peace in the Church , as it was for Jehojeda , the High Priest , to intermedle , together with his Priestly Office , in the administration of the Civil Government , for preservation of the King and Kingdom of Judah ; or , as it was for Paul , and other Disciples , who officiated in preaching the Gospel , to exercise their Mechanick Trades for the subsistance of their bodies , which was less considerable than the well-being of the Saints in their bodily concernments . As there be no worse Counsellours than Priests , if they be corrupt and wicked ; so , there be none better , if they be prudent and sincere ; and therefore I grudge them not a double honour , who are approved such . But , when the most ambitious , and the most covetous self-seekers of a Formal Ministry , shall be only , or chiefly consulted withal , who endeavour the establishing of their own Ecclesiastical Constitutions , or Popish Canons , shall be joyned to a Civil Government by their own procurement , or by other indirect means , with persons who for the most part , wholly intend also the settlement of their Politick ends ; there can be nothing expected but an utter overthrow of all the Foundations of Righteous Government both in Church and Commonwealth . This is my Judgment ; which , if it may tend to produce as good effects as are by me intended in declaring it , would rejoyce my heart , though I were sure to die for it when it is published . This Paragraph slipt in by way of Parenthesis , whilst I was prosecuting what I had to declare touching what is intended to be forcibly imposed upon conscientious men ; upon which Theame I could alledge many things , both for and against what is affected and disliked , more than either of the dissenting Parties have ( that I yet know of ) said for themselves ; yet had not said so much , but that it thereby appearing I am neither partial nor ignorant what may be on both sides objected , I may be heard with the less prejudice on both sides , in that which I rationally and conscientiously declare ; who conceive the Controversies between them both at this time , to be more mysterious and ridiculous , than heretofore the Contest was between the Greek and Roman Churches concerning the Festival of Easter . These are onely my Caveats and Hints ; wherein the manifold Confusions , both in matters Divine and Civil by me observed , and the multiplicity of my Musings thereupon , make my Expressions also to be confused ; yet peradventure they may startle some into a more serious consideration of them hereafter , if they do no more . In the mean time , GOD's Word , Christian Prudence , and your own Consciences , must be your Guides ; to which I refer every man , hoping it will be better weighed than it hath been ; and that they will take heed on all sides , that their Consciences be not deluded , feigned , infringed , palliated or byassed to the right hand or to the left , but as they shall be reasonably convinced : For , we are likely to be in a great strait ere long , which will try who hath Faith and Constancy , who are truly conscientious or hypocrites ; where injustice and oppressions abound , there can be no true Love ; where Love is not , there can be no Repentance or Peace ; and where these are not found , Confusion , Despair and Destruction will take place . Nor the dissembling of our Condition , nor our pretending things which are not ; nor our discountenancing of Truth , and countenancing of Lies and false Rumours , and fictitious Prophecies , whether it be on the behalf of our private Interests , or of the Civil Government , or of GOD , will avail us for good , but be of evil consequence ? To such wicked Vanities , I find very many over-prone at this time , and well-pleased with publication of that , which they believe to be false and erroneous , so it may advantage that whereunto they are enclined . And for prevention of what these and such like prevarications may effect , my Conscience compels me to insist so much on the foregoing particulars , and on those Interjections which are occasionally and suddenly cast into my heart , that probably I shall be blamed for transgressing in Tautologies , Pleomasmes and defect of Method , and may also bring upon my self an increase of troubles in the flesh , by so plainly expressing what I am , and what comes into my mind , rather than omit what I think necessary , or not clearly expressed that which I suppose fit to be offered to consideration at this Critical time : Yea , and some tell me , to whom I have communicated these Papers , that it will make many of those to fall from me , by whose Charity I have been hitherto relieved in my present necessities . But , Non nobis nati sumus , we are not born for our selves only ; and if I suffer hereby , I shall be well contented with GOD's Pleasure therein ; who , though his Promises do often seem to clash , and run cross to his Providences a long time , ( for the probation of our Faith and Constancy ) will make them to meet at last in the compleating of that which will be most for his Glory , and the true happiness of all who depend upon his Word . Such a wicked spirit of Division , Vengeance and Persecution is active , to their intolerable oppression who serve GOD according to their Consciences ; and such a defect both of Christian Love and Humanity , even among those who profess the same Jesus , and of some who are Pastors of his Flocks , that they make it a Principle of their Association , and as it were essential to their Function , to endeavour by any means whatsoever ( whereby they incur not the penalty of humane Laws ) to suppress all those by violence , who are not conformable to them in Doctrine and Discipline , even to the maintaining in practice ( though they openly profess it not in words ) of this Maxime of the Papists , That Faith is not to be kept with Hereticks ; and do their utmost to provoke the Civil Magistrate to draw the Temporal Sword against them , and thrust them into the Fire ; whereas the Apostle Paul adviseth , that such as are obstinatly incorrigible in things justly reprovable , should only be cut off from the Congregation of Saints by the Spiritual Sword , and as it were pull'd out of the Fire by the holy violence of a loving Zeal , that if possible they may repent and be saved both in Soul and Body : yet many , against whom their hot-spirited Brethren are so violent , as being setters up of New Lights , do set up no other Lights than such as were set up in the seven Golden Candlesticks in the seven Churches of Asia , when they were at purest ; and not such Candles without Light , or lighted at noon-day , as are set up in many places . Some have much wondred what inclined them to that useless practice ; and to inform them , I will declare , what I conceive to be the reason thereof ; They have some Jugling part to play , which they would not have the common people discover : For , you seldom see Puppet-Playes , and such Mymical Contrivements presented but by Candle-light , the better to obscure their secret Conveyances . Their common plea of Antiquity for their old Lights , is fallacious : Error may plead it in many cases as well as Truth , though Truth derives a pedigree far more antient than our modern or most antique Superstitions , which are not so antient as Heathenish Idolatries from whence they sprung . Nay , many of them are meer Novelties ; and therefore all right-principled men , who are persecuted for their Non-conformity , adhere in their belief and practice to the written Word only , according to their understanding thereof ( when they have discharged their Consciences ) in professing their Faith to GOD and their Consciences , in which he hath his Tribunal : For , hoping , that they who dissent from them in Judgment , profess that which they seem to believe , to no self-end , but only , because in their understanding it accords with the revealed Will of GOD , they dare not intermeddle to judge between GOD and them , nor be the less affectionate unto their persons , though they are in some points deluded for the present . This temper of spirit I have endeavoured to cherish in my self toward all those who dissent from me in Judgment ; and that we may be one in Love , preserve a Christian Fellowship with the Members of every Congregation professing Faith in Christ , who are not scandalous in their lives , or malitiously wilful in those dividing Principles which are destructive to Piety or Humanity . In requital whereof I have had large testimonies of the like affection to me from some of every Christian Society , by their late seasonable Charity : yea , such a considerable number of persons at this time in this Nation , differing from me and from each other in Judgment , have seemed so to center in the Principle of Love , by their affectionate , as well as charitable respect to my Person , ever since I was deprived of my Estate and Liberty ; that , considering my unworthiness ( that the tenth part of them were not formerly of my Acquaintance ; and the multitude of other necessitated persons , who are more nearly to them related ) I do much mind it , with much thankfulness to GOD and them , and more rejoyce in it for their sakes than for mine own ; because , I hope it is a Symptom that this Virtue will more encrease , to the Glory of GOD and their Consolation , by our Afflictions and Persecutions , than it did by our temporal Prosperity and carnal Peace . Not long since ( as I publickly declared in a Poem tending to the prosecution of this work ) I thought I should have been as lonely as Elias thought himself , but GOD hath made it appear , that he hath many Servants in this Nation : And my desire to render this precious Oyntment of Love more diffusive among men , hath made me so copious in words , and seeming Digressions upon this subject ; wherein , as Paul said of himself , 2 Cor. 15. 13. Whether I am beside my self , it is of GOD ; or whether I am therein sober , it is for your cause . And as the same Apostle saith , 1 Cor. 9. 19. Though I be free from all men , I have made my self a servant unto all , that I might gain some of all Judgments ; denying or allowing to my self those things that are lawful , so far forth as they are expedient for the edification of others , and no further . Let us all endeavour the same thing ; and , if we desire Peace with GOD and among our selves , make Love a medium to that Repentance and Reformation , which is expected , by considering that the wisest among men , know but in part , ( by labouring to imitate Christ , in his Life , Meekness , Love , Patience , Forbearance , Long-suffering and Humility , as well as by making a verbal profession of his Doctrines ) and by seeking with mildness to reclaim those who erre in Judgment or Manners ; not persecuting , tearing and destroying them , for failings which they see not in themselves , which they would hate if they saw them , and for which we ought rather to commiserate , than afflict and oppress them . They were Disciples , who were so zealous , that they would have Fire called down from Heaven ; but , their Master Christ , reproving them , said , that they knew not of what spirit they were . Judge your selves , not others ; but , as Paul adviseth , forbear to judge them in respect of Meats or Drinks , or of an Holy-day , or of the New-Moon , or of the Sabbath ; which were a shadow of things to come , whose Body is Christ . Nor let any ( as he counselleth in another place ) beguile you of your reward , by a voluntary humility , and worshipping of Angels , &c. Philip. 2. Nor by any of those Ordinances of men , which , as I said before , come within the extent and meaning , of Touch not , taste not , bandle not , or the like ; but put on , as the holy elected of GOD , bowels of Compassion , Meekness , Humbleness of mind , Long-suffering ; and above all other , Charity , which is the bond of Perfection : and let your Conversation be such as becomes the Gospel of Christ . And , as that Apostle advised , Phil. 4. 8. Whatsoever things are true , whatsoever is honest , just , pure , lovely ; whatsoever is well spoken of ( that is by good men ) and whatsoever is necessary to preserve the Common Peace , and Brotherly Concord , in the fear of GOD , and in obedience to his Truth , think on these things , to do them : For , you are thereto obliged ; and whilst you do so , ye shall neither fear , nor need to be afraid of your Adversaries , or of what is feared these later times will produce ; because , that fearlesness will be an evident token of Perdition to them , and of Salvation to you in GOD , on whom you have confidence , that , he who hath begun a good work in you will perfect it , until the day of Jesus Christ . Mercy and Love to others will incline GOD to be merciful to our sins , whereas by defect of Love and Mercy in us toward others , we shall be liable to Judgment without Mercy , by a self-condemnation . They , who think to do GOD acceptable service , or to have a happy accomplishment of their own ends , by persecuting those who serve GOD according to their Conscience and understanding , do but kick against the pricks , as Paul did when he was Saul , a persecuter ; and stumble upon a Stone of offence , upon which they will be broken into pieces , if their hearts be not changed , as Paul's was . Also , when they expect GOD should forgive them their Trespasses against him , they will fail of their hope : For , how can they perform the condition of their Pardon , by forgiving those who Trespass against them , when they prosecute a Brother for those offences which he commits not against them , but , in their opinion , against another , who , for ought they know , is rather well pleased , than offended at what they judge an offence . This kind of trespassing against our Brethren , will bring us within the compass of those horrible Maledictions , which are prophetically pronounced against such persecutors in the 109 Psalm ; and therefore let us take heed of it . Tyrannizing over the Conscience is a sin , which I do not find the Jews to have been charged withal until the coming of Christ , and when their general Desolation approached ; nor that the Gentiles were often guilty thereof , until the Worlds Grand Monarchs usurped an Arbitrary Soveraignty over the rest of Mankind , and would be reputed Gods ; nor then , until Nebuchadnazzer's time ; nor among Christians , until Prelacy ( which sprung from Heathenism ) brought it into practice , to settle their Novelties , with their Usurpations of those pompeous Pontifical Dignities which they found in old Rome , and have continued by Oppression and Persecution , ever since the power of the first Beast , mentioned in the Revelation , was transferred to the second : And they are such sweet Morsels to flesh and blood , that the Best Reformed Churches ( as they call themselves ) are loth to let go the Rags and Reliques which some of them at first had , and do yet retain of those Carnal Dignities and Perquisites ; but preserve as much of them as they can in specie , or , in disguized Forms , persecuting , more or less , to uphold their Diana ; which is a sin so destructive to that Peace , Repentance , and Reformation whereto I would perswade , that ( judging uncharitably of no particular Person , Congregation , or National Church , though I conceive of their defects and sins , as I believe the Word of GOD judges of them ) I will proceed one step further , to signifie what I apprehend thereof , and of what Classts I think them to be , which is plainly this . Whatsoever Person , Persons , Congregation , or Society of men , or National Church , or Civil Government , shall be so espoused to his , or their own Judgment , Will , Formalities in Discipline , or Profession of Doctrines relating to the Worship of GOD , as to arrogate Infallibility to themselves , and shall thereupon endeavour by humane Policy , by the temporal Sword , or by any other way than by the Word Preached , and by such Disciplines as are thereby warranted , to inforce other men to conform to those Doctrines or Disciplines which they please to establish and profess , though it be the Truth , until they are convinced in Conscience , that it is so : Or , whosoever shall Constitute a Ministry of the Gospel , otherwise than is ordained in holy Scripture , either by setting up such Officers as are not thereby Divinely Authorized , or by casting out , or silencing such as Officiate according to the Primitive practice of Christians : Or , whosoever shall act or combine with others , to set up , or destroy , or uphold any Civil Authority , to the Disturbance of the Common Peace , under Pious and Religious Pretences , otherwise than the Laws of Nature , and of the Nation , do allow : Or , having gotten Power of Compulsion , shall inforce any , contrary to their Consciences , to comply with them therein , or to submit to their Commands farther than by a Passive Obedience : Or , whosoever shall make their Congregational or National Sanctions , which relate to GOD's Worship only , to be unduly Instrumental for advance of their personal Power , Estates , or Preferments , Temporal or Spiritual , by over-awing their Brethren , or otherwise than is agreeable to divine and humane Justice ; or , to a purposed excluding of those from the like advantages , meerly because they are of differing opinions from them in Religious Controversies , though in Fundamentals of Divinity and Humanity , in their Prudence , Manners , and in all other respects they are as capable of that Trust , as other men . All such , whatsoever shew they make of Christian Piety , or true Morality , are ( in my Judgment , though they carry not the Mark of the Beast in their Foreheads ) in a degree , more or less , for the time being , Confederates with Antichrist , and Members of that Divided Kingdom , and Malignant City , which must be destroyed , and help destroy it self , so far forth as the Temporal Sword , meer humane Powers and Policies , will be useful to that purpose . The Work of the Saints consisting only in their Constancy , Patience , Love , and in the exercise of such-like Spiritual Weapons ; especially in the sincere Love of GOD , and of each other , grounded on his Eternal Love to Mankind in his Son , King Jesus ; which Love — When thus much was Printed , a part of the Copy was lost at the Printing-house , which could not be supplied without sending privately that which was left to the Author , in whose hands both this Supplement , and the rest of the Copy , was seized in his Chamber . The Providence of GOD must be submitted unto , and we doubt not but the Remainder will shortly come to our hands , either from a Copy which is said to be sent into Holland , or by another which is in a Friends hand that will keep it safe . And perhaps , when they in Authority have perused what is seized , and see how innocent a Piece it is , and how much it tendeth to the Glory of GOD , the Honour of the King , and the Settlement of the Common Peace , it will be returned back to the Author , that it may be made publick ; this is the hope of good men who have seen it , unless for our many sins GOD shall justly deprive us of that means , which he graciously intended to bring to the knowledge of the King and People , those things which are pertinent to their joynt Consideration at this time , for prevention of his further Wrath , and the Judgments deserved . That which is wanting , amounts to about seven or eight Pages ; and containeth Particulars of much concernment , not mentioned in the Title ; Among which , that considerable Mystery of the Raign and Kingdom of Christ upon Earth ; and what is to be believed thereof , is stated , so far forth as Man is capable of it in this fleshly being ; so that none who are principled aright therein , will or can , with a good Conscience , think that the Weapons or Militia of that Kingdom are carnal , or that the Kingdoms of the Earth and Antichrist , are to be destroyed by any such Instruments in the hands of the Saints ; which being well Considered , would have been advantagious to preserve the Common Peace . So Farewel . FINIS . 
A86127	----	Hell's everlasting flames avoided, and heaven's eternal felicities injoyed containing the penitent sinner's sad lamentation for the deplorableness of his impious life ... : also holy preparations to a worthy receiving of the Lord's Supper ... / by John Hayward, D.D. Hayward, John, D.D. 1696 Approx. 143 KB of XML-encoded text transcribed from 60 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A86127 Wing H1231A ESTC R42331 36273008 ocm 36273008 150083 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A86127) Transcribed from: (Early English Books Online ; image set 150083) Images scanned from microfilm: (Early English books, 1641-1700 ; 2229:5) Hell's everlasting flames avoided, and heaven's eternal felicities injoyed containing the penitent sinner's sad lamentation for the deplorableness of his impious life ... : also holy preparations to a worthy receiving of the Lord's Supper ... / by John Hayward, D.D. Hayward, John, D.D. The tenth edition. [6], 114 p. Printed for Robert Gifford, and are to be sold at his shop in Old Bedlam, without Bishopsgate, London : 1696. Includes frontispiece depicting heaven and hell. "Price bound 1 s." "The First Part." Error in paging: p. 72-73 lacking in number only. Imperfect: worn, stained, and tightly bound, with loss of text. Reproduction of original in the William Andrews Clark Memorial Library, University of California, Los Angeles. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Hell. Heaven. Repentance. 2007-04 TCP Assigned for keying and markup 2007-04 Apex CoVantage Keyed and coded from ProQuest page images 2007-06 Robyn Anspach Sampled and proofread 2007-06 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Licens'd and Enter'd according to Order . Ma●thew 25. ve . 3● Come ve Blessed of my Father inherit the Kingdom● prepared for you &c ▪ ●●●thew 25. ver . 41 Depart from me ye Curse● 〈◊〉 Everlasting Fire prepared for the Dev●● HELL's Everlasting Flames AVOIDED , AND Heaven's Eternal Felicities INJOYED . The First Part. Containing the Penitent Sinner's Sad Lamentation for the Deplorableness of his impious Life . With a short View of the Terrors of the Damned in Hell ; and his Holy Resolutions to a thorough Reformation ; with some Considerations upon the Glory of the Saints in Heaven . Also holy Preparations to a Worthy Receiving of the Lord's Supper : With Devout Prayers , Praises , and Thanksgivings upon several Occasions ; with Graces before and after Meat . To all which are Added Hymns , and Spiritual Songs of Praises to Almighty God for our happy Deliverance from Popery and the horrid Cruelty and Barbarity of Blood-thirsty Men : With an excellent Prayer for King William . By that eminent Divine , Mr. John Hayward . The Tenth Edition . London , Printed for Robert Gifford , and are to be sold at his Shop in Old-Bedlam , without Bishopsgate . 1696. Price bound ▪ 1s . TO THE Christian READER . AS you tender the Everlasting Welfare of your Precious and Immortal Souls , cease from doing Evil , learn to do well ; and with this humble Penitent , take a view and look back upon what you hav● been a doing ever since you came in to the World , to this day , and I doub● not but that you will find you hav● been too much like him , in doing th● which you ought not , and leavin● that undone which you ought to do Therefore let him be your Pattern and take up with him in his Resolutions , which is fully to leave h● old course of Life , and to follow on hard after the Lord ; and to seek him while he may be found , and to call upon him while he is near ; and to press forward towards the Mark of the high Calling of God in Christ Jesus our Lord , for which end this small Piece is Published . And that you may reap this Benefit by it , of finding Acceptance with the Lord Jesus , and by his Merits be received into Glory , is , and shall be the Constant and Hearty Prayer of Your Soul 's Cordial Friend , JOHN HAYWARD . THE PENITENT SINNER Bemoaning and Bewailing the DEPLORABLENESS OF HIS IMPIOUS LIFE . PART I. Psal . xi . 6. Upon the Wicked he shall rain Snares , Fir● and Brimstone , and a horrible Tempe● This shall be the Portion of their Cup. O Christ the Son of the most H●● God , the Saviour of most mi●rable Men ! who for us Men , a● for our Salvation , left thy Glorious Ha●tation in the highest Heavens , whose B●fed Body was buffetted with Fists , to with Whips , stretched upon the Cropierced with Nails and Spears , and bath in the sweet Streams of thy own preci● Blood , for the Redemption of all 〈◊〉 kind : O Father , O Restorer , O Preserver of Life ! to thy Majesty , to thy Mercy my sinful Soul , full of fresh bleeding Wounds , full of old corrupted Sores , sick to the Death with the surfeit of Sin , would willingly present it self , and send a few faint Groans unto thy heavenly Ears . But alas ! the greatness of my Disease ha●● almost taken away the sense thereof : and so horrible is my corruption , that I fear I shall offend thy pure Presence , and altogether turn thee from regarding me , thine Ear from attending me ; and thy Compassion from relieving me ; for I have a sharp Testimony within me , which accuseth , which condemneth ; that altho' in words I have profess'd thy Service , yet my Actions have charged my Tongue with Untruth : For I have never subdued my own Will , and ●elinquisht the Prey whereon it hath fed , which Conquest is a necessary part of Christian Duty , to obey the Pleasure . But I have remain'd Proud , Ambitious , Angry , Cruel , Rash , Vain-glorious , Envious , Covetous , Deceitful , Delicate , Sensual , Idle , Light ; a great lover of my self , of my Flesh , of my Estimation , of all wordly both Advantages and De●●ghts . I have added Folly unto Blindness , Malice to Ignorance , and Obstinacy to Offence : I have sinned with a high hand against thee , and more impudently should I have sinned , if , as I had ended with my Conscience , I had ended also with my Shame . In a word , all my Passions have been so lively and strong , that I cannot cast my trembling thoughts into any corner of thy Commandments , but my Conscience giveth me a sharp conviction , and crieth out guilty against me . Adam did once taste of one forbidden Fruit , but I have often tasted of all ; I have broken every Branch of the Tree of Good , which thou hast commanded , and of the Tree of Evil which thou hast forbidden : I have taken delight in all sorts of sins , not always for pleasure , but either in meer Licentiousness or depraved Custom ▪ and many times not without great trouble and toil , even as the Prophet said , Jer. 9. 5. They have taken great pains to do evil . Behold , O gracious Lord ! the Guides which I have followed , the Friends which I have affected , the Counsellors which 〈◊〉 have credited , and the Masters which I ha● obeyed ; with these have I lovingly liv● with these have I loyally kept my Fai● even wi●h the Appetites of my filthy Fle●● with the Transitory Treasures of this World , bathing my unhappy Soul in the soul and foolish Pleasures of this Life : These have been my Gods , these have been my Idols , but now they are my Accusers , now Witnesses against me , now my Judges , now my Tormentors . I am far more wretched than I can possibly imagine ; and altho' I think that I am at the very bottom of my Misery , yet do I find my self to sink daily more deep in the Mire . I am one of the most poor and wretched Creatures in the World , I am one that hath most abused thy benefits , and if thou hadst wrought so much both by secret Inspiration , and by outward means in them of Tyre and Sidon , even in other great Sinners , as thou hast wrought in me , they would have converted unto thee in Sackcloth and Ashes . I am unworthy of the service and use of any of thy Creatures ; I am unworthy to lift up mine Eyes towards Heaven , and more unworthy to speak unto thee , but most of all to ●eceive from thee those Comforts and Consolations wherewith thou usest to cherish thy Children . O Sin , the very Bane and Death of my Soul , was it not enough for th●e to infect a heedless Creature with thy Poyson , bu● thou must make it so ugly and loathsom● that the Eye of Mercy should not endu●● to behold ? Was it not enough for thee ●● crush it in pieces with thy weight but tho● must also go to stop the Ear of Pity wit● Horror , and the Mouth of Praye● 〈◊〉 Shame ? Was it not enough for thee to draw me to destruction , but thou must all so take from me both the sense of my Grief , and the sight of my Danger ? an● consequently the Cure of the one and the Care of the other ? I was wounded and I felt it not ; I w●● wounded unto death , and I perceived ●● not ; I was bound , I was beaten , an● 〈…〉 garded it not ; yea , my deadly 〈…〉 were a delightful tickling unto 〈…〉 I took pleasure in satisfying the 〈…〉 my Lusts , and like Solomon's Fool , I laug●ed when I was lashed ; for I was not m●self when I was without thee , neither desiring nor discerning that which was good nor yet shunning , nor yet seeing tha● which was evil . I became in the Passage of all my Act●ons , not only foolish , but altogether sensless ; for thou are truth , and I was 〈◊〉 out thee : and thou art Life ▪ and I was 〈◊〉 out thee ; and as one that always continues in places of unsavoury smells , perceiveth no annoyance , or as a brutish and savage Life seems civil to him who hath continually been brought up in the same , because Custom changeth into Nature , and one Contrary is not known but by the other ; even so I did not think my self in Misery , because I never knew what Felicity meant , and because I never knew either the Beauty or Stability of a vertuous Life : I did not think that vice had made me so unseemly , and so unsound ; continual use confirmed Impudency , and took from me the Opinion of Sin. True it is , that I found a few Sparks of thine Image within me , but they were few indeed , and of little force ; which I did so continually quench or abuse , that thro' them I can expect no profit at all , but rather to be made inexcusable before thee . Alas how am I deformed , how am I defiled ! O Almighty God and Everlasting Father ! My fainting Soul groaneth and gaspeth for thy Grace , but it is abashed at thy Glory ; I would fain intreat thy Mercy to heal me , but I am loth to offend thy Majesty in beholding me : I am ashamed to lay open my Iniquities , and yet ( woe is me ) I cannot appear before thee withou● them . Ah these my sins ! how do they distress , how do they distract me ? they desire to be seen , but they are unwilling to be shewn , lest they should be detested they are not healed without Confession ▪ and they are not heard without Confusi●●● ▪ If they be covered they cannot be cured and if they be opened they must needs be abhorr'd : In the mean time their sharpness pierceth , and their weight presset● me , they torment me with Grief , the astonish me with Fear , they confound m● with Shame . What shall I say , or what shall I do Wretch that I am ! whither did I bend my pace , and to what pass am I now come what have all my Pleasures been unto m● but as Fruit eaten before it be ripe , which will set the Teeth on edge , and posse● the Body with dangerous Diseases ? What have I been in all my Travels in the Affairs of the World , but as a sick Man tumbling and tossing in his Bed , he expecting ease in his change , and contentment , ye● both of us deceived alike , because whithe● soever we turn our selves , the cause of ou● disquiets remaineth within us ? O Christ I did not set thee before my Eyes , and 〈◊〉 I dare not appear in thy sight : I rejoyced but not in thee ; I am troubled , but thou art not with me . Alas , better it were to be nothing , than to be without thee , without whom all things are nothing ; better it were to be dead than to be without thee , our Life . Therefore , O my Soul ! wicked , wretched Soul ! shake off this death of Sin wherein thou wallowest , and wherein thou wanderest ; raise up , rouse up thy self from this dangerous dulness , call to thy consideration , unhappy Creature , from whence thou runnest , where thou art , and whereto thou hastenest ; the favour which thou forsakest , the horror wherein thou abidest , and the terror whereto thou rendest . Thou wast once wash'd clean with the Heavenly Fountain of Baptism , with the pure Robe of Righteousness , endowed with the Joys of Heaven , and espoused to thy Saviour Christ ; but now thou hast by impurity of Life soiled thy self with sin , defiled that glorious Garment , broken those sacred Bands , and made thy loving Spouse both thy great Enemy and severe Judge . O Christ , how can I forget thy Goodness ? and yet , how dare I remember thy Greatness ? since I have denied thee with Peter , betrayed thee with Judas , and run from thee with the rest of thy Disciples , nay more , with the cursed and cruel Jew● I have mocked , blasphemed , buffered and scourg●d thee , spit upon thy glorious Fac● and torn open thy tender Wounds : Ther since I have committed their cruelty , what hope can I have to avoid their Curse that thy Blood be not upon me and my Posterity . Alas , miserable Wretch ! in what Pat● have I walked ? In what Pollutions have wallowed ? and in what perplexities an now plunged ? wherein the consideration both of Good and Evil , tormenteth me a like : of Good , with grief of that which have lost : of Evil , partly with sense o● that which I sustain , and partly with fea● of that which I expect . I have lost Glory , I feel Shame , I fea● Punishment ; the loss is by me irreparable the shame inexcusable , the fear inconsolable : O miserable Estate ! O uncomfortable Condition ! not only to be depriv ▪ of unspeakable Joys , but also to be aflicted with intolerable Pains . O Sin ! the defiler , the deformer , the destroyer of Souls ! from how high a pitch ● Happiness hast thou dejected me ? 〈◊〉 how deep a Gulf of Misery hast thou depressed me ? with what a World of Woes hast thou inclos'd me ? here Woe and there Woe , and a very Hell of Woes is heaped upon me . Justly , Lord , justly am I thus tormented ; for I have been faint , yea , false in the charge thou hast committed unto me ; I have thrown away my spiritual Weapons , I have forsaken the Field of Christian Combate , and not only cowardly yielded , but Traitor-like , I have turned to the Prince of Darkness , my greatest Enemy . I have cast off my Saviour , and cast away my self ; I have forsaken the Society of Saints , and joyned my self to a company of the Damned . O Hellish Companions ! I have abandoned the Palaces of Heaven , and built me a Nest in the loathsome Den of Hell : I am altogether become an Abject from God , and a Subject to the Devil . What hast thou done ? O mad Man ! O mischievous ! O monstrous Man ! what hast thou done ? what a woeful exchange hast thou made ? what a lamentable loss hast thou incurred ? O perverse Will ! O miracle of madness ! How , O God , hath Corruption depraved me ? How , O God , ●hall Satisfaction restore me ? Cast thy self , forlorn Wretch , into the uncomfortable Dungeons of Sorrow , overwhelm thy self with Mountains of bitter Mourning ; come Grief , come Horror , come Anguish , come Fear , heap your selves upon me , wrap me in , weigh me down ; I have impudently contemned you , I have desperately provoked you , and now do miserably call for you . So , so it is just ; afflict the Wicked , torment the Guilty , revenge the Injuries , revenge the Perjuries , which I have committed against God ; give me a touch of the Tortures which I have deserved , give me a taste of the Banquet which I have prepared ; Comfort , Peace , Security , Joy , keep away , I will I have none of you , except you bring a pardon with you : As to many that are sick all things seem bitter , so all your pleasures are distasteful unto me . I account you my deceitful and flattering Enemies ; Disquiet shall be my Rest , Mourning my Mirth , sowre Sorrow my Comfort . Alas , how shall I present my self before the Majesty of the most righteous and upright Judge ? how shall my fearful Face behold him ? how terrible will he cast his Countenance upon me ? his Eyes far brighter than the Sun , have narrowly observed all my Actions , he hath weigh'd my Words he hath examin'd my Thoughts , he hat● fealed up all my Sins , he hath hitherto been silent , hither patient , but alas , he wil● one day cry out , and call me to a reckon●ing for all . O my heart ! O poor heart ! a heart fu● of miseries , never able to sustain these Fir● brands of Conscience : alas , Wretch that ● am ! comfortless and forsaken Wretch whither shall I go ? to whom shall I see● for succour ? who shall have pity and compassion upon me ? If I behold the Heave● I am justly excluded , because I have gri●vously sinned against them ; If I look upo● the Earth , it is weary of me , because I ha●● been noisome unto it : on the one side I s● the Good I have declin'd , on the other si● the Evil which I have pursued ; before ●● is Death ready to arrest me , behind me my wicked Life ready to accuse me ; abo● me thy Justice ready to condemn me ; b●neath me Hell fire ready to devour me . ● am altogether unworthy that the Ea●● should bear me , that the Light and A● should refresh we , that any Creature shou● serve me ; my eyes are not worthy to lo● towards thee ; yea , they are most wort● to be extinguished with Tears . If then I ● ashamed to be seen , how shall I be assur'● to be received ? I have no Heart to ask what hope can I have that I shall obtain ? Go to then , O sinful Soul ! enter again into the Closet of thy Conscience , turn over the Books of thy Accompts , cast up thy Reckoning , set down thy Sum , see what thou hast done , and what thou hast deserved . O Lord , I must confess I have been guilty of abusing many Creatures , in desi●ing , seeking , and embracing them above and before thee : I have been guilty of Blasphemy , guilty of Swearing , guilty of Lying , guilty of vain and foolish Talking , guilty of Covetousness , guilty of Cruelty , guilty of Pride , guilty of Ambition , guilty of Riot , guilty of Gluttony , guilty of Drunkenness , guilty of Lightness , guilty of Looseness , guilty of Lust , guilty of Envy , guilty of Hatred , guilty of Anger , guilty of Unquietness , guilty of Frowardness , guilty of Obstinacy , guilty of Rashness , guilty of Violence , guilty of Idleness , guilty of Sloth , guilty of Hypocrisie , guilty of Flattery , guilty of Curiosity , guilty of Detraction , guilty of Oppression , guilty of Slander , and to sum up all , guilty of breaking of all thy Commandments . The penalty is eternal Banishment from thy presence , and intolerable and endless Pains in Hell-fire . Out upon me , Wretch ! alas , what shall become of me ? O my Lord ! I know not what to do , I cannot tell what answer to make ; and being now in Extremity both of danger and fear , my Cogitations trouble me , my Conscience tormenteth me , every Thought is a Thorn unto me , insomuch as that I may conclude of my self with that of Judas , It had been good for me that I had never been born . Nay , go on then a little further , look down into Hell before thou leap into it ; observe there who expects thy coming , what shall be thy entertainment ; look down into Hell , I say , over which thou now hangest by the slender twined thread of Life , which , if it should happen suddenly to break , thou art in danger therein to be devoured ; if it doth no● break , yet the turning of the Heaven is instead of a Wheel , which continually windeth some part towards thee . A short View of the Horrors and Terrors the Damned in Hell. O Good God! what do I behold in th● Infernal Lake ? nothing but Horro● Tumultuous and Eternal Horror , Fie● Chains , Flaming Whips , Scorching Darness , tormenting Devils , and burning Souls , howling , roaring and lamenting ; Woe and alas , with a mad Rage blaspheming God , in despair for ever to be received into his Favour , and for despite , in being fetter'd by him in those Eternal Flames , with a desperate Impenitency , cursing all Creatures , and especially themselves , tearing in a manner their own Substance , and inviting the furious Fiends to torment them . All the Pains of this Life are singular , vexing some one sense or member of the Body ; or if many be affected at once , yet never all ; but here every Pore and Part of the condemned Prisoner , as well inward as outward , hath both a full and fit charge of Punishment , without either intermission or change : for as he hath offended God with every part of his Soul , and part of his Body , so must every one of them receive his peculiar Punishment : the Memory is tormented with Pleasures that are past , the Apprehension with Pains that are present , the Understanding with Joys that are lost , and Miseries that are to come , the Will with a malicious and envious Disposition at the Glory of God and his Elect , and above all , the Conscience is griped with a bitter despite , and raging fruitless Repentance for every particular Offence the Sinner hath committed , which once seem'd ●oft and sweet , but then , like Serpents , cru●lly and restlesly gnaw upon him ; never ●●asing to rub into his remembrance how ●●ase were the Causes of his Calamity , what Warning was given , what Means was pre●ented for the avoiding of it , how effectu●lly he had been persuaded , how earnestly ●ntreated to change his choice , and accept ●he offer of eternal Happiness ; how easily ●e might , and many times how nearly he ●ad apprehended the occasion , and yet ●ow negligently , how foolishly , how mad●●●he continued in his careless course . Further , the Sight is affected with fear●ul Darkness and ugly Devils , the Hearing with terrible and hideous Cries , the Smell with poisonous Stink , the taste with bit●erness far exceeding Gall , the Feeling ●ith intolerable Fire . A Fire which as nothing does feed it , so ●t consumeth nothing that it doth burn : a Fire which hath no Light to comfort , but Heat to torment ; no Light but to shew ●hem their own Miseries , and the Miseries ●f those they did inordinately affect : A 〈◊〉 whose force shall never be spent or ●●●inguished , or yet abated , but so long as ●d is God , so long it shall torment the ●cked , and that with such vehement rage , at one drop of Water to be applied to ●● scorched Tongue , will be of greater ●luation than a Thousand Worlds . O unhappy Bodies ! which are to be ba●ed in this burning Lake , speaking nothing ●t Curses , seeing nothing but Miseries , ●aring nothing but mourning and gnash● of Teeth : O silly Souls ! which passed ●ay the time of this Life either in Idleness in Evil ; what an endless Chain of Calaty have your short Joys linked together ? ●ur seven years of plenty are past , no menti● , no memory remaineth of them ; your ●●ry is vanish'd , your felicity is swallow-up in the Sea of Sorrow , your Plea●es are turn'd into Serpents in your ●●es , into Bellows which blow up the ●e to torment you . And altho' this Fire be of one only sort , ●t doth it not in one sort torment the ●mned , but yieldeth to every Sinner a de●ee of Punishment answerable to the de●ee of his Transgression ; even as when ●ny stand under the scorching Sun , all are ●t vexed with Heat alike , but as their Bo●es are differently disposed , so doth one ●mplain above another , and therefore that which is a property of our material Fire , by reason of diversity of Bodies , is proper also to the Fire of Hell , by reason of diversity of Sins ; for as the same material Fire burneth not Straw , Wood , and Iron a like , so the same Hell fire perplexeth different sinners , in a different sort ; because not so much the Persons as the Sins of Men , are the proper subject of this burning , the eternal Fuel of these Flames . But this Pain of Sense is far surmounted as Divines hold Opinion , by another Pain which they term the Pain of Loss ; because that which the Damned do feel in Hell , i● nothing comparable to that which they forego , and that is to be deprived both o● the Society and Sight of God , wherein consisteth the Essential Glory of the Saints for the more good a thing is , the greater Pain and Grief doth it cause in being either not attained or lost . And therefore seeing that God is infinitely good , no● only comprehending but exceeding the perfection of all things , and therewith the last end of our desires , and the perfect Rest of a reasonable Soul , it followed that all the other Torments of Hell do no● so much afflict the Soul , as to be deprived for ever of him . It cannot be expressed , it cannot be conceived , as how excellent and glorious is the ●ight and enjoyment of God , so what Punishment it is to be deprived thereof ! M●●y are so weak in judgment that they de●ire no more than to escape Hell , but there ●s a far greater Torment than the Torment of Hell , it is a greater Torment to be shut ●ut of Heaven , than to be perpetually imprisoned in Hell : Hell is intolerable , but ●uch more intolerable than to be depriv'd ●f the Glory of Heaven , than to be hated ●f Christ , than to have him turn away his ●oul-satisfying Countenance , than to shut is amiable Eyes , than to say unto us , D●●art from me , ye cursed , I know ye not . O ●weet Jesus , suffer us not , I beseech thee , ● taste of these Torments , suffer us not , se●ure Souls , lightly to esteem it , at least suf●er us not with a high pace to hasten unto ● . So much as thy Glory and Beauty doth ●●ceed the Torments of Hell , so much is ●e Torment greater to be deprived of the ●●e , than to be possessed with the other . And besides these common Torments , ●●ery Offender shall have his particular ●ains according to the difference of his ●ns , either in quality or kind . The Proud shall be abased , and beaten under foot , the Covetous shall be crushed with the weight of their want , the Gluttonous shall be devoured with ravenous hunger , the Drunkard shall be dried up with scorching thirst , the Lascivious and Unchaste shall be wrapt up in the Embrace of stinking , stinging ▪ and scorching Flames they that regarded not the Poor crying t● them for a crumb of Bread , shall becom● there both endless and successless Begga● for a drop of Water ; they that would no● in this Lifeonce think on these Pains , ther● by to bridle their Affections , shall there , b● reason of their extensive sense of them , b● able to think upon nothing else , and in li●● manner the rest by weight and measure so that according to the Glory and Plesure they did enjoy , Misery and Torme● shall be proportioned to them , where● as well the Beauty and Order of God's ●stice , as also both the manner of their E●cess , and the measure of it shall perfect● appear . All this doth the Scripture in dive● places declare , in that it saith , In Hell Hunger and Thirst , wailing and gnashi● of Teeth , Two-edg'd Swords , Worn● Serpents , Scorpions , Hammers , Wor● wood , Water mingled with Gall , tempestuous Spirits , and Spirits created for Revenge : By all which Expressions , as well the greatness , as also the multitude and variety of Torments are signified , which the damned shall for ever endure . Finally , then shall be poured upon the damned the full Flood of God's Wrath , which he hath gathered together upon all the Sins that have been committed since the beginning of the World , and all the Torments that possibly can be imagined , shall then be heaped upon their Heads : Nay , all the Torments which in this Life either have been invented , or can be imagined , do stand in no comparison , whether for sharpness , or continuance , with the Torments of that place , which altho' they shall be common to many , yet they shall be most heavy upon those that have had the best Means and Opportunities to avoid them . And not only all these Pains , but any one of them shall be so grievous , and so intolerable , as that it is impossible for the Wit of Man either to express or imagine ; for so much as the least Torment of Hell ●hat can be conceived , is more than we can possibly conceive , and yet shall no Crea●ure be griev'd for them ; and endure they must be without any hope , First , of Intermission : And Secondly , of Abatement , Thirdly , of Change , without which things not only painful and indifferent , but thing● pleasant ( as appeareth by the Manna God sent down to the Children of Israel ) become insupportable . Fourthly , of the poo● Comfort of Calamity , Pity ; but on the contrary , the Devils shall upbraid them ▪ the Damned curse them , and the Saint● deride them . Lastly , of End , for nothing is perfectly great which hath an● End. If there might be any End of these Torments , altho' it should be after so many millions of Years as there are drops of Water in the Sea , as there are Motes of Du● upon the Earth , as there hath been Moments of time since time began , it woul● be some comfort to those that do endu● them ; but Eternity is intolerable unt● them , infinite Eternity breaketh the● Hearts , Eternity is the very Hell of Hel● If all the Punishments in Hell were n● greater than the stinging of Ants , or ●● Fleas , Eternity ▪ is enough to make them in tolerable ; the present sense of Pain is no so grievous to the Damned , as it is grievo●● to think that after many Millions of Ag● they shall be as far either from End or Ease , as they were at the first day of their beginning . It is certain that a thousand Pleasures make no satisfaction for one exquisite torment , because the torment is without ease , and pleasures are not without Composition and Allay ; and if they do not make satisfaction for one Torment , much less infinite ; and if not for a small time , much less for Eternity ; and if not for the Torment of one part , much less of the whole . And as one that floateth half choaked and wearied in the Sea , ceaseth no● to wrestle with the Waves , to cast forth his Hands every way , altho' he graspeth nothing but thin and weak Water , which continually deceiveth his pains ; so they that both swim and sink in this depth of Death , shall always strive and struggle therewith , altho' they neither find nor hope for any help . O deadly Life ! O immortal Death ! what shall I term thee ? Life , wherefore then dost thou kill Death , and wherefore dost thou then endure ? There is neither Life nor Death , but there is some good in it , for in Life there is some Ease , and in Death an End ; but thou hast neither Ease nor End. What then shall I term thee ? Even the bitterness of both : for of Death thou hast the Torment without any End , of Life thou hast the Continuance without any Ease . God hath taken away both from Life and Death all that which is Good ; the rest he hath mixed together , and therewith tempered the Torments of Hell. O unsavoury Composition of the Cup of God's wrath ! a death always living , and an end ever in beginning ; a Death which shall not devour , but tear , and eat , but not consume . And as this Death can never die , so shall it never be satisfied , or weary in gnawing upon every part of his most miserable Prey . O Intolerable Vengeance , and equal with Eternity ! which no means can moderate , no patience can endure , no time can end ; but so long as God shall live , so long shall the damned die ; and when he shall cease to be happy , which can never be , then shall they cease to be miserable . A Star , which is far greater than the Earth , appeareth to be a small Spot in comparison of the Heavens ; much less shall the Age of Man seem , much less the Age and Continuance of the World , in regard of these eternal Pains . The least Moment of Time , if compared with Ten-Millions of Years , because both terms are definite , and the one a part of the other , beareth , alth● a very small , yet some Proportion ; but this or any number of Years in respect to Eternity , is nothing less than just nothing . All things that are finite , I may be compared together ; but between that which is finite , and that which is infinite , there is no comparison . Neither is it any piece of Injustice to inflict Eternal Punishment for sins that were done but for a time ; because the just and severe Judge doth not weigh the Actions only , but the Hearts of Men : For , therefore do the wicked sin for a time , because they have but a time to live ; but they are desirous to live for ever , because they are desirous to offend for ever ; being more desirous to sin than to live , and not regarding life , but only to enjoy the Pleasures of sin ; and therefore it is just that they shou'd never want punishment who ever had a will to offend , that they should never find an end of Revenge , who would never have made an end of sin . Again , as God is infinite both in Majesty and Mercy , it followeth that every Offence against that Majesty is also infinite , and therefore worthy infinitely to be punish'd . And surely if a Man that is sharply pinch'd with some one particular Pain , be it but the a king of one of his Teeth , doth think one Night exceeding long , tho' he lieth in a soft Bed , well applied and cared for ; for if he tur'neth often , and telleth the hours , and thinketh every one long till it be Day ; how tedious can we think Eternity will seem to those that shall be continually perplexed and torn with those Eternal torments ? not only the Body , but primarily the Soul , in a dark Babylonian Furnace , foaming forth most horrible Heat : And if Forty Days Rain , driven with the Tempest of God's Wrath , was sufficient to destroy the whole World , what shall we conclude of the full Storm and Stream of his Rage , wherein the fiery Darts of his Fury shall never cease to beat upon his Enemies ? O dreadful Fire ! kindled by the breath of God's Eternal Wrath , more exceeding the fire of this World than can be imagined : O ugly Darkness ! cursed by the Mouth of God : O Eternal Night both inward of the Soul , and outward of the Body , in regard whereof the palpable Darkness of Aegypt was scarce a Day which light Clouds over cast : O long and loathsome Night ! wherein the Morning will never appear , wherein the hope of Light is no less desperate than the desire violent . Is this , O Lord , the wages of Sin ? is this the punishment of wicked Doers ? of whom I am one in so deep a degree , that it is no wonder if my Conscience tremble , and my Soul cleave with Sighs , and my Eyes drowned with Tears . The Penitent Sinner's Holy Resolutions to a thorough Reformation . IS it so ? is my Case so deplorable and desperate ? must my sinful Life end in the entring into those eternal Flames ? must my Frolicks die into everlasting Burnings ? must my jolly Hours be turn'd into bitter Weepings and Wailings ? must my breaking of God's Holy Commandments cause me to be fetter'd in Chains , and that forever in utter Darkness , where there is nothing but hideous and fearful cryings and groanings ? Is it so ? Hath God told me , that cannot lye , and shall I not have the Faith to believe him ? Yes , I will. If this be the Exit of a sinful Life , tell me no more of those Dalilah's , of those Pleasures I have formerly taken a delight in : There is no playing with Sin , I will get clear of it whatever it cost me ; I will give ear to its bewitching Enchantments no more , I will not for a few merry hours hazard my eternal Safety : Heaven is not a thing to be lightly esteem'd , it is of more value than a thousand Worlds , and I believe it to be so ▪ and why should I be so foolish and careless as not to take any care to fit my self for an Admittance into it ? I know not how soon my Change may come ; and if it should come and I not prepar'd , I am undone , and that for ever ; therefore I will bid my old Friends farewel : farewel fine Clothes , and farewel all delicious Living farewel Carding and Dicing , Hunting and all manner of Revelling whatsoever that I have taken any delight in , for my Delight shall be for the future in fearing and serving of God , and in keeping of his Commandments , which was the chief End of my being made a rational Creature : therefore away with your En●icements , your Traps and Snares , whereby you would delude and deceive me , till you drag me into H●ll's Everlasting Flames ; for I see what all Lewdness will come to , which is dreadful to me ; therefore molest and trouble me not , I will run the pleasan● ways of God's holy Commandments , I wil● ascend God's holy Hill , I will make haste to Mount Sion , I will be kept in the Tents of Wickedness no longer ( therefore lift up your Head , O ye Gates , and be ye lifted up ye Everlasting Doors ; I will force my way thro' , I will enter , ) and all that ever Men or Devils can do unto me , shall not hinder : shall Tribulation , or Distress , or Persecution , or Famine , or Nakedness , Peril or Sword ? these can but kill the Body , but I have an immortal Soul , that is of greater value , if I save that I save all : and shall I fear dangers in striving to be abundantly satisfy'd with the Fatness of God's House ? I see a City which hath Foundations , whose Builder and Maker is God : I see a-far off a House made without Hands eternal in the Heavens : farewel deceitful Heart , I will give Ear to your false Suggestions no more , I have a more sure word of Prophecy , whereunto I resolve to take heed : how often hast thou taught me to hide my Sins , and call them by wrong Names , that I might excuse my self for departing from them ? But dare I presume to think to deceive the all-wise God ? No , God will not be blinded , he will not be mocked , he is not asleep like Baal , or gone a Hunting : No , Canst thou draw a Curtain before the Eyes of Infinite Wisdom ? No , he sits and sees , and observes all the Actions of Men , therefore I am ashamed knowing what I have done . I have called my Pride , Decency ; my Covetousness , Frugality ; my Drunkenness , Good-Fellowship ; my Lasciviousness , Impossibility of resisting the Dictates of Nature ; my slandering others , but saying what I hear ; And thus I have deceived my self , but I will for the future be deceived no more , but I will hearken unto what the Lord will say unto me , and not to my base and deceitful Heart's Lust : I have seen enough of Impiety , I will stay no longer in Sodom , these flowery Meadows , these pleasant Fields shall make me lie down no more : I see there 's Death in the Pot , and the great Day of God's eternal Wrath is hastening ; therefore I come , Lord , I will stand off no longer : I have staid in the service of Sin and of the Devil too long already , I will give ear to what thou shalt be pleased to say to me : I will turn my back no more upon thee , I will harden my heart no more . It is the voice of my beloved that knocks , I will arise and let him in : Awake up my Glory ; Awake , I have slumbered too much : get up my drowsie Affections , the Lord is at hand . O my God! wilt thou spread forth thy blessed Arms , to embrace and receive such a wretched Creature as I am , filled with all manner of wickedness and Deceit ; and having known the Judgment of God ; that they who commit such things , are worthy of Death , have not only done the same , but have had pleasure in them that do them ? is there Mercy in store for such a Rebel ? then I heartily renounce the Devil and all his Works , therefore , arise , O Lord , and let thy Enemies be scatter'd , and appear for me with thy Almighty Power and out stretch'd Arm , and deliver me from this Slavery , this hard Bondage that I am under : Deliver me from these my Enemies that seek my utter Destruction . Methinks I see them quaking and trembling before God's Tribunal , that thought it below them , while upon Earth , to make Religion their business : Methinks I see them , how they are ashamed of their Madness and Folly , and methinks I hear them ca●l and cry to the Rocks and Mountains to fall upon them , to hide them from the Face of him that sits upon the Throne . Direct me , O Lord , and teach me by thy holy Spirit ; draw me and I will run after thee ; teach me to sing the Song of Sion ; guide me in the Path of Life ; Leave not my Soul in Hell , pull it out . I have made a solemn choice of God for my Portion , le● me know how I must love him ; I will obey your Counsel , I will act according to your Directions , be not afraid of me , I will not turn my back in the day of Battle , I have done with these fading , deceitful Pleasures , I find no Comfort , no enjoyment in them ; they may please for a while but they cannot satisfie for ever : Nay , they are destructive both to Soul and Body : Solomon took a tryal of them all , and found them so , and so all Men are forc'd to confess at last , and too often when it is too late . I see most Men of another Mind when they come to die , to what they are in the time of their strength , and health , and Liberty . ( But , O my Soul ! come not then into their Secret , unto their Assembly , my Honour be thou not united ) Take warning by these sad Examples . There are many Snares laid , I am beset with temptations , but I will hug those Monsters no more , but will resist and overcome them by thy Power . Come my Soul , ascend to higher Thoughts , Hopes and Labours , and away with thy soft Wishes and dull Endeavours are these fit for seeking Eternal Joys ? doth a slow pace become a Man that is resolv'd for Eternity ? The Voice of the Lord is powerful , the voice of the Lord is full of Majesty , the Voice of the Lord breaks the Cedars : and art thou the only Creature he cannot shake ? it's done , I am sensible , and I am resolved : Resolution will go far , as I may see by these Examples : Resolution made David run thro' a Troop , and leap over a Wall , Psal . 18. 29. It was his Resolution made him say thus , Psal . 119. 46 , 106. I have sworn and will perform it , that I will keep thy righteous judgments : I will speak of thy Testimonies before Kings , and will not be ashamed , and I will delight my self in thy Commandments . My hands will I lift up unto thy Precepts , which I have loved : and I will meditate in thy Statutes . It was Resolution , made Shadrach , Meshech , and Abednego go voluntarily into the Fire ; It was Resolution made St. Paul ready not only to suffer , but to die at Jerusalem , for the Name of Jesus : Resolution made David's Worthies draw Water out of the Well of Bethlehem : Resolution made Ignatius despise Fire , Sword , and wild Beasts : Resolution made Empedocles give himself to the Flames , and Artalus to sit down as one unconcern'd in the fiery Chair his Enemies had prepared for him ; and Resolution made Job bear his great Losses . Shall I be faint-hearted ? shall I be a Coward ? shall these and others resolve to part with anything , so much as their very Lives for their Saviour's Sake ? Lord I am resolved with these Worthies to undergo any thing for the advancement of thy Honour and Glory ; My heart is ready to obey all thy Commands ; therefore , Lord , make me clean ▪ help me to put a way the evil of my doing● , and learn me to do well , that so I may si● no more against thee , or grieve thy Holy Spirit : I am convinced that thy service i● perfect freedom ; he that enters upon it is under the Government of a good and a lawful Prince ; he feels nothing that i● burthensome unto him ; thou visitest him with Everlasting Loving kindness , an● thou givest thy Angels charge over him and thou wilt not suffer any harm to come unto him : thou a●t with him in his distress , and when he weeps , thou holdest a Bottle under to catch his Tears : thou bindest up his Wounds , and healest all his Sores ; thou watchest over him , and thy Ears are open to his Prayers , and his Groans are not hi● from thee , his Peace is made with thee ; so here , they that truly fear and serve thee ▪ are free from all slavish fears , nothing but Love rules in their Hearts , which makes their Yoak easie , and their Burthen light , and the Narrow way full of delight and satisfaction ; they have peace of Consc●ence , a peace which passeth all understanding , so that the Devil can make no War against them , to do them any harm ; he may raise a Storm , and lay a Siege , but he cannot overthrow : for he that is for them , is stronger than he that is against them : he may set their House on fire , but he cannot consume them ; and rain Brimstone upon them , but they have a Tower to flee to , a Place of Refuge and Defence ; Who is a strong Tow●r in the day of distress , and the Righteous ●lee unto it , and are safe . Ah Lord ! these are great and glorious Priviledges , that ●hy chosen ones are made Partakers of : O Lord , make me one of these , and ●uide me by thy Counsel , until thou shalt ●ing me unto Glory . ●ome Considerations of the Glory of the Saints in Heaven . THis Felicity is represented to us by many Names , but most especially Two , taken from Two things in this World which we affect most , that is , Life and a Kingdom . First , Life , Luke 10. 15. Master , who shall I do to inherit eternal Life ? And , Secondly , A Kingdom ; Matt. 22. 3● Mark. 12. 28. Luke 2. 32. Fear not , litt●● Flock ; for it is your Father's pleasure to gi●● you a Kingdom . The Nature of Life is so sweet to all Me● because naturally we desire to preserve o● Being even in this mortal Life ; which 〈◊〉 fast chained , not only to infinite change o● Calamities , but to many Dangers , and f●nally to Death it self ; but that Life whic● is the blessed State of those who have a fu●fruition of God , is a true , lively , and perfect Life , a pure Life , a holy Life , a secur●● Life , a Life free from Molestation , fr●● from Change , a most happy Life , as we● for the Glory thereof as for the Eternity . In this Glory there may be degrees , 〈◊〉 there can ●e no defect , altho' like S●a●● one Saint shall differ from another , yet a●●hall shine , altho' like Vessels , one s●a●●● hold more than another , yet all shall 〈◊〉 full : Neither shall this difference cause ●ny to complain : First , Because in the●selves they shall find no want : And , ●●condly , Because the Glory of others sha●● be as their own . And yet this Glory could not make Life ●appy , if it were not also perpetual : The ●ore glorious it is to be enjoyed , the more ●●ievous it would be to determine ; the ●ery Thoughts of Ending wou'd much ●bate the pleasures of Enjoying ; but Eter●ity addeth so much to Contentment in ●his Glorious Life , as it addeth to conti●uance ; it maketh the Pleasures of this ●ife even like it self , no less than infinite . Likewise a Kingdom is of such Estima●●on among Men , that for it they will ven●ure their Estates , their Lives , their Souls ; ●ay they will surmount all difficulties and ●angers ; they will make their way thro' ●lood , through Wounds , through Death 〈◊〉 self to attain it , altho' it be but a small Corner-Kingdom upon Earth , incident to ●numerable Casualties and Care : But his Kingdom is a Heavenly Kingdom ▪ 〈◊〉 ●ternal Kingdom , a most blessed Kingd●● 〈◊〉 Tim. 4. 18. 2 Pet. 1. 11. Luke 〈…〉 ●at . 23. 34. a Heavenly Kingdom , 〈…〉 ●●ove the tempestuous Troubles of this 〈◊〉 ●●riour World , an eternal Kingdom , sub●●ct neither to declination nor change ; a ●lessed Kingdom , furnished with all Feli●●ties , without any mixture of Misery or ●rief ; the Excellency whereof may be consider'd in two principal Points , Larg●ness and Magnificence , which may not b● obscurely conjectured . For if it be true which all Authors a●firm , That many Stars do far exceed th● whole Body of the Earth in greatness seeing these Stars bear so small a Proportion in regard of that Heaven whereo● they are fixed , the Face whereof is ope● to our View : how little is the compass ● all the Kingdoms upon the Earth , in co●parison to the Celestial Kingdom which 〈◊〉 above the Starry Heaven , and in unknow● dimensions exceedeth that Sphear ? Be astonish'd , O my Soul ! and altogether wrap from thy bodily Senses , upon consideration both of the Greatness of this Kingdom , and the unspeakable Goodness ●● the King thereof ; who hath said unto the ●●ncerning the same , as once he said unt● 〈◊〉 , of the Land of Canaan , Lift ● 〈…〉 ●yes now , and look from the Place wh●● 〈◊〉 art , for all the Land which thou seest ●●●●●ve unto thee for ever , Gen. 13. 14 , 15. Proceed also to consider the Beauty an● Majesty of that Kingdom , even by th● Rule which the Apostle hath taught , Ro● 1. 20. In esteeming the invisible Works ● God by those that are visible . If then God hath provided for these our base Bodies , and sinful Souls , such excellent , such abundant Pleasures from the Service of all Creatures in this World , ●ow excellent , how innumerable are those Pleasures which are prepared for those glorified Bodies and Souls which shall behold him Face to Face ? If the Delights ●e so great and various which he imparteth to the Evil as well as the Good , to his Enemies as to his Friends , what hath he reserved for his good , best , and choicest Friends ? If our Prison yield such fair contentments what will he do for us in his Royal Court ? If we find such Comfort in this stormy time of Tears , what may we expect in the sweet Sun shine of Joy ? If this corruptible World , which he set up for a small time , as a Cottage or Out-house , be so gorgeous , so magnificent , that many desire no other Heaven , what Estimation shall we make of his princip●l and Princely Palace ? His Eternal Habitation prepar'd before all Worlds , to set forth his Majesty and Glory , and for the uttermost declaration both of his Wisdom and Power ? It is very like that the Palace of Babylon was exceeding fair , whereof Nebu●hadnezzar so much gloried ; Is not this great Babel , which I have built for the Hou● of the Kingdom , for the Honour of my Maj●sty ? But assuredly all this World of ou● which holdeth a middle state between He●ven and Hell , and in some sort participate● of both ; surpasseth , and it surpasseth n● Hell so far in Beauty and Glory , as it surpassed by the Royal Court of Heave● which being framed fit for the Majesty , greeable to the Estate of Almighty God , no less gorgeous and great than his Wi●dom could contrive , and his Power p●●form , and that is above all compass of co●parison , Infinite , Ps . 84. 11. O! how amial● are thy Dwellings , thou Lord of Hosts , ●● Soul longeth and panteth even to enter i● thy Courts , even thy great City , Holy a● Heavenly Jerusalem , Rev. 21. and 22. 1● which shineth with thy Glory as clear ● Chrystal ; whose Buildings are of pu● Gold , like glittering Glass , whose Wa● and Foundations are of precious Stones whose Gates are so many entire Pearls whose Streets are pav'd with pure Gold glittering as Glass , where is no need ●● any Sun , because the Lamb is the Lam● that giveth it a large , a glorious Light from whose Seat streams a River of Wat● of Life , clear as Crystal , and upon th● Brooks is planted the Tree of Life , which continually yieldeth both Physick and Food ; where is no Curse , no Night , no unclean thing , but the Throne of God and of the Lamb ; and his Servants shall see his Face , and serve him , and Reign for evermore . Matthew 8. 8. When thou wert upon the Earth , O my Saviour ! in thy humbled State , the Centurion professed himself unworthy ; and so he was , that thou shouldst come under his Roof , altho' in probability neither framed nor furnished in the meanest fashion : on the other side , how unworthy am I , base wretched Worm ! to enter into this thy Heavenly Habitation , prepared ●or thy glorious estate ? Psal . 84. 1 , 4. O! how amiable are thy dwellings , thou Lord of ●osts ? Blessed are they that ( thou shalt make worthy to ) dwell in thy House , they shall ●lways be praising of thee . But there is no place can afford true Fe●icity , if the Society be not suitable to the ●ame A Country is much esteemed accor●ing to the Nature and Quality of the In●abitants : if they be many , if of Noble Nature , if of a generous Disposition , if ●ll aiming at one common End , who then ●re the Inhabitants of this Celestial City ? here is the full assembly of Angels , o● whom in this World we have the service● but not in sight ; in Number answerabl● to the large Capacity of that Place , mo●● amiable , most admirable C●eatu●es i● Beauty , disposed in most excellent O●de● here are the ancient Wo●thies , or rathe● Wonders of this World , the Patriarch● the Prophets , the Apostles , the Evang●lists , the Marty●s , the Confessors , and g●nerally all the company of Saints , in su● multitude that they cannot be numbre● for Nobility all the Children of Go● holding such Order for their Places , a● Proportions for their Glory , as it please● the Divine Wisdom to dispose : And abo● all , here is the holy Humanity of our Sa●our Christ ▪ seated in the height of Majes● at the right Hand of the Father , being t● Head of that blessed Body of Saints . O sweet Society ! what shall I say 〈◊〉 thee ; it seemeth a Presumption to desi● thee , and yet without desire of thee I ca●not live : Habakkuk 2. 4. For the righ●ous Man doth live by Faith ; if then have the Faith to believe thee , I cann●● but have a desire to enjoy thee , Heb. ● ▪ 38. Gal. 3. 11. Rom. 1. 17. 19. The true Life of a Christian is Faith : our Senses may be deceived , and thereby possess our Opinion with Er●or ; I cannot have this Life of Christiani●y if my Faith is not more assured than ●ny Sense . Well , this is the Seat , this is the Soc●e●y which God out of his infinite Goodness and Mercy hath appointed for those ●hat love him , and long for his appearing , ●nd that make it their chiefest business in his World to serve him , and glorifie his Name ; those full and transcendent Feli●ities they shall enjoy , endeavour not to ●xpress , O my Soul , thou art nothing near ●ble to understand them ; thou art so far ●om understand 〈…〉 them , as thou art ●om enjoying , 〈…〉 more do under●●and them , but 〈…〉 do enjoy them : ●nly thou mayest a●ar off look towards ●em , and ( so clear as the Cloudiness of ●lesh and Blood will permit ) in distinct ●arts take a view of them , as they are ●iefly applicable either to the Body or the ●ul : For this filthy Flesh , which is now ● cumbersome and offensive to the Soul , ●d subject to so many mutations , shall in ●e general Resurrection be changed , and ●ade most glorious ; it shall cast off a●l Corruption , and therewith also all the Deformities and Calamities which proceeded from the same , Isa . 35. 6. There shall not be one feeble , The Lame shall leap as an Ha●● and the Dumb shall sing ; for if the Blind and Lame were not permitted to enter into David's House , much less shall any Deformity or Defect , either enter or approach unto the House of God ; and as the So● by conforming it self to the Will of God so the Body by conforming it self contrary to the Nature thereof , to the Will o● the Soul , shall be made partaker of the Perfection and Glory of the Soul , and be seated in a most flourishing and never-fading State of high Perfections ; it shall be adorned with most 〈◊〉 Beauty , even the wise Man saith 〈◊〉 ●7 . In the time 〈◊〉 their visitation they shall shine . Moses saw God but imperfectly , and while , and his Face did shine ; how the● shall they shine , who shall perfectly see 〈◊〉 Face for ever ? Our Saviour did in so● measure describe this glorious Beaut● when he said , Mat. 13. The Just M●n s●●shine as the Sun in the Kingdom of their F●ther : It shall be delivered from the lu●pish Heaviness wherewith it is clogged a● incumbred in this Life , and be in Agil● equal with Angels ; for as they enjoy equal Glory , so shall there be no difference in their Gifts : The thought of Man is not more swift : when the Sun riseth in the East , the Beams thereof are not more speedily darted into the West , than that shall be both swift and sudden in performing motion , Isaiah 40. 31. They shall mount up with Wings as Eagles , they shall run and not be weary , they shall walk and not faint . Hereto shall be added a most large Liberty , no Limits to include , no stop to restrain it from passing freely whereit pleaseth ; and also their strength shall be as the strength of Angels , nothing shall resist it , eve●● thing shall give it way , it shall strive with no greater strain in effecting any thing , than we do in the motion of our Eyes . Further , it shall be delivered from all Diseases and Pains of this Life , and shall ●njoy a strong and perfect Constitution of Health : no Sickness shall seize upon it , no ●nfirmity , no Debility , shall approach it , grow upon it , prevail against it , because as ●he Psalmist saith , Psal . 37. 39. The Health ●● the Righteous is from the Lord. Above all , it shall be wholly filled with ●nspeakable Delight and Satisfaction ; ●hat , do I say , it shall be filled ? it shall be inebriated , not having the sence of any other thing ; what , do I say wholly ? every part , every faculty , and every sense shall be satiated with delight in its own proper Object ; not like the corruptible and sorrowful Pleasures of this Life , which are a● smoak in cold weather , whereof the Smoak is more noisom and offensive than the hea● is comfortable , but exceeding them as fa● in Excellency as they do in Cause and i● Continuance , and so far in Plenty as the● do in Place , Psal . 36. 8. It shall be satisfied with the abundance of God's House , an● he shall give you drink of his Pleasures as o● of a River . Lastly , It shall be crown'd with Immo●tality , whereby it shall be assured never t● dissolve , never to decline , but to endure ● long in the same perfect and blessed Esta● as the Almighty and Everlasting God sha● endure : for he that causeth the Heave● to continue without change , after so man thousand years since they were created , ● by the same Almighty Power , and Ou● stretch'd Arm , shall also cause the glorifi● Bodies of the Saints always to flourish ● ven as the Bay-Tree , or as the wise M● saith , The just shall live for ever , and t● shall be the accomplishment of all the re for if the Prophet David thought one Day in God's earthly House , better than a thousand in another Place , the highest thoughts and greatest Imaginations we can conceive is infinitely short of the Blessedness and Gloriousness of this Heavenly House , not made with Hands , the unspeakable delightful habitation of Almighty God. O! be astonished , O my Soul , at the wonderful Loving-kindness of Almighty God : O thou lover of Man ! O thou that lovest Man in sin ! altho' thou lov'st not sin in Man ; what hath our filthy flesh worthy of this Honour ? it should according to its Deserts be tyed rather in a Stable with Beasts , for feeding , following , and satisfying of its most beastly Appetites , than sit in thy Sanctuary among thy Angels . Dust should by Nature remain with Dust , and not be advanc'd above the Heavens ; but as thou didst honour Ishmael the Son of a Bond woman , because he belonged to Abraham , so thou art pleas'd likewise to afford such Favour to this base and wretched brood of Corruption , for the dependency thereof upon thy only Son ; the Parts shall participate with the Head , and belike unto it : as he had communicated with that in Nature , so shall that communicate with him in Glory . But how much the Soul is more noble than the Body , so much more capable it is of greater Felicities : it shall be filled with perfect Wisdom , and behold it Face to Face , 1 Cor. 13. 12. Now I see in part , saith the Apostle , but then shall I know even as I am known . Then shall it behold and know the invisible Nature of the Blessed Trinity ▪ the Power of the Father ▪ the Wisdom of the Son , the Goodness of the Holy Ghost , the bottomless Depths of God's Judgments , now unsearchable and past finding out , shall then be seen , even as the Prophet ●●id , Psal . 36. 9. In thy Light we shall see Light. And in beholding God , it shall behold the Causes , Natures , and Ends of all things which God hath made of Nature to be known , because they are more clear and conspicuous in God than in themselves . Then shall all Men be known of all , neither shall any , either Quality or Action , be secret to any ; and this is the end of all ou● Endeavou●s , John 17. 3. This is Everlasting Life , saith our , Saviour , to know thee the true God , and Jesus Christ whom thou hast sent . Also it shall be ravished with perfect Love , both towards God , for the infinite Causes of Love , which in him shall appear , and towards the Saints , for that it shall perceive them to love , and to be belov'd of God : Both so much as it self , and for the same cause , it shall love God more than it self , because it shall be sensible that God loveth it more than it is able to love it self : the Saints it shall love equal with it self , as being Members of one Body , whereof Christ is Head : for if the Spirit of Man hath Power to cause so great Unity as we see between the Members of one Body , the Spirit of God , which is the Soul of that Body of Saints , shall cause so much more perfect Union , by how much it is a more noble and powerful Form , and giveth a more noble and durable Being . Hereupon it followeth , First , That it shall conceive so many particular Joys as it shall see causes of Love in God , which are infinite . Secondly , That it shall equally rejoice at the Felicity of every one , as at that which is proper to it self , whereby all the Saints shall partake of one another's Excellencies ; for in this Union , Love shall be in its full Perfection , the Nature of which Vertue is to make all things common . It shall also enjoy a most sweet Peace and Concord in it self ; for the Body and Soul of every just Man which in this Life are always in Combat , by reason of the Contraries between them , the one being Spiritual , the other Carnal , shall then enjoy a compleat Peace by consent ; there shall not be any Distraction or Strife any more , but they shall be carried one Way , and be guided by one Will , and that is the Will of God. The Will of God shall be the Will of the Saints ; as they shall give a full and free Consent to the Will of God , so shall God in all things consent unto their Will ; for how can the Head disagree from the Members , how can one perfect Spirit be contrary to it sel● ? Herewith it shall be advanc'd to a most high and happy degree of Honour ; for that which here was drown'd in the Putrefaction of the Flesh , constantly in Miseries , destitute both of Comfort and of Help , entangled with Infirmities , loaden with loathsome Sins ; in a word , doing nothing but Sin , finding nothing but Miseries , which are the Reward of Sin. God only , and alone mov'd by his tender Mercy , will take it to himself , he will cleanse it , he will cure it , he will cloath it with perfect Righteousness , he will adopt it for one of his Sons , and make it a fellow heir of his most glorious Kingdom ; he will incorporate it with his only Son , who is in all things equal with himself ; In respect thereof , that of the Prophet David may be very fitly applied to those Saints , Psal . 82. 6. I have said that ye are Gods , and that ye are all the Children of the most High. To these shall be added great Ability ; for whatsoever they shall have a will to do , they shall have Power to perform ; because he that is Omnipotent , shall in all things consent to the Will thereof . To these also Security shall be added ; for as it shall enjoy all things it can desire , so shall it not fear to lose any thing it shall enjoy ; because neither it shall be willing to lose them , or God deprive them of them against their Wills ; neither can any Power take that away which God wills they shall retain . Lastly , it shall be filled with perfect and unspeakable Pleasure and Joy , which no Understanding is able to apprehend ; and this shall proceed from the clear Vision of Almighty God , in beholding of him Face to Face . 1 Cor. 13. in beholding of him as he is , wherein consisteth the Essential Glory of all the Saints , and which is also the last End and Centre of their desires . For the Soul of Man cannot find any peace or rest in any thing short of this blessed Vision , even as neither the hearing of God , nor conversing with him , could satisfie the Mind of Moses , but rather edg'd and sharpen'd his Desire to behold God's Face . The reason is , for that all the Pleasures and Contentments of this World , being Beams of that Sun , Sparkles of that Fire , are most purely and perfectly contain'd in God. The Perfection of all the Creation , and whatsoever deserveth Love or Admiration , are more full and compleat in God than in themselves : whence it follows , that whosoever enjoyeth the Presence of God , enjoyeth the Perfections of all Creatures , which are able abundantly to delight both Body and Soul. And as the Sea receiveth all Streams , and yet hath proper Waters in far greater abundance , so in God there is a Confluence of all the Perfections of all Creatures , yet his own Perfection doth infinitely exceed them , with the Presence whereof all the Powers of the Mind shall be filled , all the Senses of the Body satiated ; insomuch as they shall neither in desire seek , nor in hope aspire , nor in imagination create any greater Pleasure : For therefore hath God made Man , that Man should receive by him internal happiness of the Soul , by contemplation of his Divinity ; and external of the Body , by view of his Humanity . The understanding shall rest in that Light of Knowledge , the Will shall rest in Love of that Goodness , the Desire shall rest in the Fruition of that Delight ; Every Power of the Soul shall be always hungry , and always satisfied ; hungry without wanting , satisfied without loathing ; the more it hath , the more it shall desire ; the more it desires , the more it shall have ; and the more it hath and desireth , the more it shall see to be desired and had . The three Disciples saw but a Glimpse of this Glory upon Mount Tabor , and were ravish'd with such contentment , that they cried out with one consent , it is good for us to be here . St. Paul being wrapt up in the third Heaven , 2 Cor. 12. 4. and Rom. 8. 18. faw that which was not possible to be spoken of , yet thus much he spake , I account that the Afflictions of this time , are not worthy of the Glory that shall be showed unto us . This also did that Kingly Prophet David say , Ps . 16. 11. In thy Presence is the fulness of Joy , and at thy right hand are Pleasures for evermore . This did our Saviour himself express in pronouncing Happiness to the pure in Heart , Matth. 5. 8. because they shall see God ; and therefore he form'd this Request for those that his Father had given unto him . Joh. 17. 24. ●ather , I will that they be with me even 〈◊〉 I am , that they may behold my Glory which ▪ thou hast given me : Assuredly , ( 1 Kings 10 ) if the Queen of Sheba esteemed them happy who stood in the presence of Sclomon , and heard his Wisdom ( Behold ) a greater than Solomon is here . Hereupon it followeth ; that all the Faculties of the Soul and Body shall always praise God without either intermission or End : The Saints shall never be weary of singing Praises to the most High God , and sing that Song which St. John , Rev. 14. 3. call'd a New Song ; for that altho' it be one common Praise , answerable to one common Glory , which all the Society of Saints enjoy , yet with respect to that Delight and Joy of Heart which will arise from the Glory and Praise of it , it will be always fresh and new unto them ; this Heavenly ▪ Harmony shall never be old : as the Glory , so the Praise of the Saints shall never cease ▪ but shall ever be new , and yet never alter or change . Psal , 81. 1 , 4. O how amiable are thy Dwellings , thou Lord of Hosts ; blessed are they that dwell in thy House , they shall always be praising of thee . Psal . 87. 3. Very Glorious things are spoken of thee , O thou City of God. O Glorious City , when shall I enter into thee , when shall I possess and enjoy thee ? to see my God , to converse with that blessed Society which dwelleth in thee , in perfect Peace and Felicity , passing all Understanding . O Eternal Kingdom ! O Eternal Light ! O Eternal Life ! not so much to be spoken as to be desired , and as by all Endeavours to be approach'd ! O blessed State ! not to be express'd even by those who only enjoy thee , O only Purchase , worthy of the precious Blood of Jesus Christ ! how can I believe thee , and not admire thee ? how can I hope for thee , and not extol thee ? how can I think of thee , and not long for thee ? O that this present state of Strife and Contention were at an end ! O that the time of my Travel , or rather my Banishment from thy heavenly Kingdom were expir'd ! who can be in love with this Life full of misery , that hath any hope , faith and confidence in thy Mercy ? Tell me , O my Soul , what a happy hour will that be , when Death shall knock at thy Gates , and put thee in the way to life ! Call thee from Prison to Liberty ; from troublesome Travel to joyful Rest ; from a living Death to an Immortal Life : When others shall fear , thou shalt look up , Luk. 21. 28. because thy Redemption draweth near . Then shall the glorious Company of Saints and Angels come to meet thee with Congratulations of unspeakable Joy for thy delivery out of the great Oppressions of Aegypt . Then shall the Spouse meet thee , and say , Cant. 2. 10. Arise my Love , my fair one , and come away , for behold the Winter is past , and the Shower is over , the Flowers have appeared in our Land , and the singing of Birds is come . Then shall the Angels-marvel , and say , ( Cant. 8. 5. ) Who is this coming out of the Wilderness , leaning upon her Well beloved ? What Honour will it be unto thee , when they shall present thee before the Throne of the most Blessed and Glorious Trinity , with a joyful Memorial of the Good which thou hast done , and of the Evil which thou hast suffered for the Love of God ; when thy blessed Saviour shall step forth unto thee and say , Well done good and faithful Servant , welcome into thy Master's Joy : What Joy and Satisfaction shall be ren●red unto thee for all the tryals and afflictions of this Life ! Of what dignity , of what value shall Vertue then be adjudged . How delightful will it be after safe Arrival , to lift up thy Eyes , and view the dangerous Voyage thou hast made ; when thou shalt see the Tempest wherewith thou hast been tossed , the Streights which thou hast passed , the Dangers which thou hast avoided , how many Millions do daily perish , and with how few thou didst escape ; then shalt thou sing with the princely Prophet , Psal . 94. 17. If the Lord had not helped , it had not failed but my Soul should have been put to silence . What Joy is daily made when new Inhabitants do arrive to furnish the void places of this Celestial City ! for assuredly , if there be much Joy in Heaven at the conversion of Sinners , much greater will the Joy be when they come to be glorified . O how sweet will then be the Fruit of Vertue , whose Root in this World is esteem'd so bitter ! how pleasant will that Peace be after this troublesome Warfare ; after great variety of Perils , that eternal Security ; after this Weariness , that sweet Rest . The Children of Israel went up armed out of Egypt , Exod. 13. 13. but when they came into the Land of Promise , they laid down their Weapons ; they forgot their Fears , 1. Kings 4. 25. Every Man sate securely under his own Vine , and under his own Fig-tree . Here we are set in the State of Strife , there our War shall be at an end ; there shall they sit secure from so much as the Fear of the fiery Dart of the Enemy ; There they shall not dread his Stratagems or his Strength ; thither the Sighs do not pierce ; there the hissing is not heard of the poysonous Basilisk , but the Glory of God doth enlighten that Region , and the soft and sweet Breath of the Holy Spirit doth refresh it . O pleasant Peace ! O sweet Security ▪ what can be sufficiently said of thee ? Job . 4. I acknowledge with the Woman of Samaria , not only that this Well is very deep , but that I want a Bucket to draw . Thou canst not be understood of those that enjoy thee not , thou canst not be prais'd enough of those that enjoy thee . O ye Sons of Adam , O blind and perverse Generation , miserable lost Sheep ! if this be your Country , whether do you range ? if this be your Pasture , whither do you stray ? whither do you wander , if this be your home ? What do you ? Wherefore stand ye looking about ? wherefore will ye lose these Joys , the least whereof are greater and more lasting than any this World can afford : Assuredly , if we should endure the Torments of Hell for a long season , to enjoy these Felicities but for a short time , our Pains wou'd be abundantly satisfied with this exceeding weight of Glory . And if thou enquirest , O Man , what thou must do to attain to the enjoyment of these Everlasting Joys , give an attentive Ear to what thy blessed Saviour hath said , Matt. 11. 11. The Kingdom of Heaven suffereth violence , and the violent take it by force . If thou canst violently break off with all thy beloved and darlings sins , thy Dalilahs , which would ruine thy immortal Soul ; and if thou canst but do justly , love Mercy , and walk humbly with thy God , and thou canst set thy whole desires after this Kingdom , thou shalt certainly enjoy it , and that for evermore . O weak Man , wherefore art thou troubled ? Christ hath taken all the pains , and he hath paid the Price , and a dear one too , no less than his own precious Blood : hear what he saith unto thee , Mat. 13. 41. The Kingdom of Heaven is like unto a Treasure hid in a Field , which when a Man hath found , he goeth and sells all that he hath , and buyeth that Field . Lo here the Purchase ●s laid before thee , it is worth all that thou ●ast , it is valued to thee as thou valuest thy self , therefore make away all thy desires in things of this Life , and let all thy joy be fix'd upon that Kingdom , and tho● shalt have it : Christ hath given himself to purchase this Kingdom for thee , therefor● let not sin reign in thy Body , but give up thy self in Love to him , and he will giv● himself and his Father's Kingdom unto thee . But alas , O my Soul ! where ar● thou ? what dost thou ? where is thy Joy ● where is thy Love , wherewith thy though● shou'd be inflam'd ? how art thou chain'● with the Inchantments on this ugly Earth● How art thou drown'd in drowsiness , O my Soul ! that thou art so careless and senseles● of true Spiritual Pleasures , and so fon● upon the vanities and vexations of thi● Life ! Tell me , dost thou believe there is ● Kingdom of Heaven , wherein thou art inroll'd a Citizen , whereto thou art adopted an Heir ; and hast thou not a longing Love to be possess'd of the same ? Alas ▪ how faint is thy Faith , how unbelieving 〈◊〉 thy belief ! Tell me , I pray thee , what Entertainment hath intangled thee into th● Love of this Life ? What dost thou fin● therein but wanting and wishing ; fro● whence ariseth two Tortures of the Mind Hope and Fear ? how art thou busied there in , as the Spider that consumeth her ow● Bowels in weaving curious Nets only to catch Flies ? O my Soul ! it is not any true contentment or satisfaction that thou findest in any of the Pleasures of this Life , but ●t is thy own Heaviness that holdeth thee down , it is thy own Dulness that doth undo thee . There is no difference between doubting of this Happiness , and not desiring of it : If then thou hast any Sparkles of Faith , shake off this sleepy Sloath , away with this Unchearfulness , away with this dead Dulness , away with all the profane Earthly Pleasures , those Lime twigs of the Devil , which cleaving to the Feathers of thy Devotion , make thee unable to ●●ount upwards . O my God! O that I could so free my Affection ! O that I cou'd so heave up my heavy Heart unto thee ! O that I were in desire as I am indeed , a Sojour●er , a Traveller , a Stranger upon Earth . O that I cou'd travail like a Woman in Childbirth , to be delivered of this lum●ish Load of Sensuality , and to solace my self only in Desire , Hope , and in Assu●ance of thee . This do I desire , O Lord , or rather weakly wish for ; I am so fetter'd with Flesh and Blood , that I am so far fro● performing it , that I cannot desire it i● such sort as I should . It is Nature tha● drowneth me in this dead Sea of Worldliness : I cannot endure to think upon much less desire a Dissolution . If th●● Nature be not , O Lord , over-rul'd , and chain'd down by thy Grace , I shall b● neither able to do , nor desire ; but like Lot , I shall be loath to depart out of Sodom ; therefore , O Lord , let me grow i● thy Grace , and in the Knowledge of Jesus Christ my Lord ; that I may live to thy Praise here , and be glorified with thee hereafter in those Glorious Mansions have had a short View of . SOME HOLY PREPARATIONS To a Worthy Receiving of the BLESSED SACRAMENT OF THE LORD's SUPPER . The Necessity of this Duty pressed from several Portions of Scripture . FIrst , by the Express Commands of our Blessed Lord and Saviour , who is the Chief , nay , the Sum and Substance of what this blessed Ordinance representeth unto us ; as in Matt. 26. 26. 27. And as they were eating , Jesus took Bread , and blessed it , and brake it , and gave to the Disciples , saying , Take , eat , this is my Body . And he took the Cup and gave thanks , and gave to them , saying , drinkye all of it : And for this good and beneficial Reason to all Mankind ; as Ver. 28. This is my blood of the New Testament which was shed for man for the remission of their Sins . And St. Mar● 14. 22 , 23. And as they did eat , Jesus too● Bread and blessed it , and brake it , and gave t● them , and said , Take eat ; this is my Body . An● he took the Cup , and when he had given thanks he gave it to them , and they all drank of it . Luk 22. 19 , 20. And he took Bread , and gave thanks , and brake it , and gave unto them , saying , This is my Body which is given for you ▪ do this in remembrance of me . Likewise also the Cup after Supper , saying , this Cup is the New Testament of my Blood , which is she● for you . And by St. Paul we have a hint o● it , 1 Cor. 11. 23 , 24 , 25. For I have receiv'● of the Lord that which also I have delivere● unto you , that the Lord Jesus the same night that he was betrayed , the same night took Bread. And when he had given thanks , he brake it , and said , Take , eat , this is my Body which is broken for you : This do in remembrance of me . And the reason that is given is , For as often as ye eat of this Bread , and drink of this Cup , ye do shew forth the Lord's Death till he come . How we ought to examine and resolve with our selves before we Communicate in this great Ordinance . WE are Exhorted to it by the Apostle St. Paul , 1 Cor. 11. 28. But let ● Man examine himself , and so let him eat of that Bread , and drink of that Cup. The Apostle's reason is , Because he that eateth and drinketh Unworthily , eateth and drinketh Damnation to himself , not discerning the Lord's Body . O Dreadful ! that any shou'd be so careless , so heedless and presumptuous , to go to this Table of the Lord , and not be fitted and prepared for it ! when they that run may read the fatal Consequence of Unworthy Receiving . Therefore that you may not come to this Ordinance , and go away in a far wo●se Condition than you came , fit and prepare your self for it ; First , by examination , examine thy own Heart , which is deceitful above all things , and desperately wicked , who can know it ? and try your own ways : see what you are doing , whether serving of God , or the Devil , or your self : And if you have been serving your self , or the Devil , do so no more , but turn from all your wicked ways with a full resolution and purpose of heart , and cea● from doing evil ; learn to do well . Examine and see what God hath sai● concerning those that break his Statute● that observe not his Commandments t● keep them ; that are stubbo●n , careless , an● unconverted Sinners , that will not hav● God for their Portion , nor none of h● ways , but will walk after the imaginatio● of their own Hearts , striving , as it wer● with all their might , to make sure of Eternal Burnings , which will be the certai● Portion of all the Workers of Iniquity , a God himself hath declar'd , that canno● Lye. Ask thy self the Question , whether tho● art one of those head strong Sinners or no● Why shouldst thou be afraid to ask thi● Question , when no less than eternal Joy● or eternal Woes depend upon it ? I am not afraid to look over my Estate , to se● whether I am a rich Man or a poor ; an● why shou'd I be afraid of seeing whethe● I am a wise Man or a Fool ? a Friend ●● an Enemy to God , and whether the blesed Portion of the Righteous , or the cu●sed Portion of the Wicked will fall to m● Share . What means my living in so many known Sins , and be contented to perform some formal Ceremonies in the Service of God , and now and then put up a dead , ●ull , heartless Prayer , and put him off with ●he world's leaving ? O dreadful poor de●uded Soul that I am ! to think that the All-wise God , maker of Heaven and Earth , and the Fountain of Waters , will be con●ented with these false hypocritcal , and indifferent Actions ! No God is not such a ●ne as my self , he is of purer eyes than to behold such Wickedness with any approbation . Therefore take heed , O my Soul , and ●heat not thy self any longer , but turn to ●he Lord with singleness and uprightness of Heart , and serve him with a ready and ● thankful Mind ; and take as much , nay more pleasure in obeying his Commandments , in doing his Will , in observing his ●tatutes and Judgments , as ever thou didst ●● thy most darling Sin , in deceitful Dali●h's , which will certainly bring thee to ●verlasting Ruine and Destruction , if thou ●ost not leave them and forsake them , and ●eave to the Lord ; and fear his dreadful ●ame , and love him with all thy Heart , ●●d with all my Soul , and with all thy Mind , ●●d with all thy Strength , and thy Neighbours as thy self , and love mercy , and do justly , and walk humbly with thy God , and then thou wilt be fit and prepared for this Heavenly Banquet , whereby thy Soul will be infinitely refreshed , and the Souls of all those that are Receivers in the true Faith , Fear and Love. A Prayer to be used before the Receiving of the Blessed Sacrament . MOst Holy Lord God and Everlasting Father , who out of thy infinite loving kindness to Mankind , gavest thy only begotten Son to make satisfaction to thy Justice for the Sins of the whole World ▪ O Lord , thy Mercy is very great toward● me and all Men , in that we have sinned , and thou hast appointed thy only Son to bear the Burthen of the Punishment fo● them ; O Lord , do thou fit and prepar● me by thy Heavenly Grace , for this thy great Ordinance , and so grant me by thy Strength , as that I may perform my pa● of it with that holy Fear and Reveren● as I ought . And Lord , Grant I may r●ceive that benefit by it thou designest ●● in it , which is that Soul-satisfying Cordi● the fresh stream of thy Everlasting Lov● Lord , make me more and more sensible by it of thy great Loving-kindness towards me . O Lord , grant this , and abundantly more than I am able to ask or think , for thy dear Son's sake : to whom with thee , O Father , and the blessed Spirit , be all Honour , Praise and Glory , from this time , henceforth , and for ever . At the time of Receiving , you may use these Ejaculations . BLess the Lord , O my Soul , and all that is within me , bless his holy Name ; for his wonderful Mercy and Loving-kindness to me is very great . Magnifie the Lord , O my Soul , and sing Praises to the most high God ; for he hath visited and redeem●d his People with his most precious Blood. At the Receiving of the Bread , say , THis is that Bread , which came down from Heaven , That whosoever eateth ●hereof , shall never hunger . Thou hast dealt ●●y Bread to the Hungry , O feed me with ●is Bread of Life : O strengthen my Faith , ●nd open my Mouth with fervent desires , ●at I may eat , not to satisfie my Bodily ●unger , but Spiritual , and to the refresh●ent of my Immortal Soul. O let my Soul feel the Efficacy of thy Grace , that may not eat unworthily . O Lord , I beseech thee to direct me by thy holy Spiri● to receive it worthily , to my everlasting Comfort . Amen . After the Bread , say , Oever blessed Jesus , Son of the mo● high God , sanctifie this Bread to th● Soul , that it may enable me to overcom● all Assaults of the World , the Flesh , an● the Devil ; and that I may continue th● faithful Servant to my Live's end . Amen . Before Receiving of the Cup , say , THe Lord himself is the portion of ●● Inheritance , and my Cup ; thou sh● maintain my Lot , my L●t is fallen to ●● in a fair Ground ; yea , I have a good Heritage , I have set God always bef●● me : he is on my right-hand , therefo●● shall not fall : Gracious is the Lord , a● Righteous , yea our God is merciful . W●● reward shall I give unto the Lord , for the benefits he hath done for me ? I ●● receive the Cup of Salvation , and call● on the Name of the Lord. Devout Prayers , Praises , and Thanksgivings upon several Occasions . A Short Collection of some of the Holy Resolutions of Holy DAVID , concerning Prayer and Praises . PSALM ix . Verse 1 , 2. I Will praise thee O Lord with my whole heart : I will shew forth all thy marvellous works . I will be glad and rejoice in thee , I will sing praises to thy Name , O thou most High. Verse 11. Sing praises to the Lord that dwelleth in Zion : declare among the People his doings . Psal . xviii . 3. I will call upon the Lord , who is worthy to be praised : so shall I be saved from my Enemies . Psalm . xix . 12 , 13. Who can understand his Errors ? Cleanse thou me from secret Faults . Keep back thy Servant also from presumptuous sins , let them not have dominion over me . Psal . xxviii . 1 , 2. Unto thee , O Lord , will I cry ; my Rock be not silent to me . Hear the Voice of my Supplications , when I cry unto thee . Psalm xxxiii . 1 , 2 , 3. Rejoice in the Lord , O ye Righteous , for Praise is comely for the Upright . Praise the Lord with Harp , sing unto him with the Psaltery , and an Instrument of ten Strings . Sing unto him a new Song , play skilfully with a loud Noise . Psalm li. 1 , 2. Have Merey upon me , O God , according to thy loving kindness : According to the multitude of thy tender Mercies , blot out my transgressions . Wash me throughly from my Iniquity , and cleanse me from Sin. Psalm lxvii . 1 , 2 , 3 , 4 , 5 , 6 , 7. God be merciful unto us , and bless us : and cause thy Face to shine upon us . That thy way may be known upon the Earth , and thy saving health among all Nations Let the People praise thee , O God , let all the People praise thee . O let the Nations be glad , and sing for joy : for thou shalt judge the People righteously , and govern the Nations upon the Earth . Let the People praise thee , O God , let all the People praise thee . Then shall the Earth yield her Increase , and God , even our God shall bless us . God shall bless us , and all the ends of the Earth shall fear him . Psalm c. 1 , 2 , 3 , 4 , 5. Make a joyful noise unto the Lord all ye Lands . Serve the Lord with gladness , come before his presence with singing . Know ye that the Lord he is God , it is he that hath made us , and not we our selves ; we are his People , and the Sheep of his Pasture . Enter into his Gates with thanksgiving , and into his Courts with Praise : Be thankful unto him and bless his Name : For the Lord is good , his mercy is everlasting , and his truth endureth to all Generations . Some few of God's Promises to those that truly serve him , and call upon his Name . Psalm cxii . Verse 1 , 2 , 3. BLessed is the Man that feareth the Lord , that delighteth greatly in his Commandments . His seed shall be mighly upon the Earth : the Generation of the Upright shall be blessed . Wealth and Riches shall be in his House : ●nd his Righteousnes shall endure for ever . Job li. 7. Thou shalt make thy prayer unto ●im , and he shall hear thee : and if thou seek ●im , he will be found . Isa . lxv . 24. Before they call I will answer : and while they are yet speaking , I will hear . John xv . 7. Ask what ye will , and it shall be done unto you . John xvi . 24. Ask and ye shall receive , that your joy may be-full . John xiv . 13 , 14. Whatsoever ye shall ask in my name I will do it . Matthew xxi . 22. And all things whatsoever ye shall ask in prayer , believing , ye shall receive . Matthew vi . 6. Pray to thy Father which seeth in secret , and thy Father which seeth in secret shall reward thee openly . Matt. vii . 7. Ask , and it shall be given you : seek , and you shall find : knock , and it shall be opened unto you . A Morning Prayer for a Family . MOst glorious and ever blessed Lord God , whose goodness and mercy is extended to the very ends of the Earth , who dost from thy Throne behold all the actions of the Sons and Daughters of Men , whether they be good or evil , that thou mayest reward them according to their doings . O Lord , we poor sinful Dust and Ashes , are this Morning come before thee to beg Grace of thee , hoping in thy Mercy , which is over all thy Works : Keep us , we humbly pray thee , this Day , as thou hast kept us the Night that is past and gone , keep us in thy Faith , Fear , and Love , and forgive us all our Transgressions , by the Merits of thy dear Son. Teach us to bewail them as we ought , and separate them from us that would separate us from thee our God. O Lord , take away from our Minds , all Ignorance and Blindness , and all hardness of heart , and make thy Word more precious to us than the Gold of Ophir , and guide us by thy holy Spirit here , out of all that is evil , into all that is good ; that when our great change comes , we may receive that Crown of Glory that is laid up for all those that run and are not weary ; that walk and are not faint ; but that travel in thy strength , and by thy gracious assistance , till they arrive to their Journeys end ; which is to rest in thy Bosom . O Lord do thou strengthen our Weakness , enlighten our Understandings more and more , that in the greatest Temptation , we may have knowledge of thee , and of thy ways that we may never be overtaken ; but that for the future we may press forward towards the mark of the high Calling in Christ Jesus our Lord. Lord , do thou prosper all our Undertakings , and bless our Goings out and Comings in , and give us Hearts to learn something of every thing , and make a spiritual Use of our Actions and Occasions , till we come to lodge with thee in thy Kingdom . Let our Affections grow one towards another unfeignedly , and that we may love our Enemies , and bless them that curse us ; but especially the houshold of Faith , and that we may always pray for them , and they for us , and both of us be heard of thee for our selves , and one for another , and thy Son for us all . Bless , Lord , the Catholick Church with Truth , Peace , soundness of Doctrine , and holy Discipline . Continue thy Favours upon this Land of our Nativity , and with the choicest of thy blessings , bless the King upon the Throne , and all the Royal Family ; sanctifie the Lives and the Studies o● thy Servants that labour in thy Word o● Doctrine . Bless his Majesty's most Honourable Privy Council , and all others i● Authority with necessary Favours . Bless the Nurseries of good Learning , all Grammar-schools , the famous Universities of Oxford and Cambridge , and the Inns of Court. Bless this City and Place wherein we live . Remove the Punishments due for the Sins thereof , and give them Grace to repent in time , lest they be destroyed , Bless all our Friends , Relations , and others , for whom thou hast appointed us to make Prayers and Supplications . Bless this Family with Grace and Peace , that they all may know their several Duties towards thee , and one towards an●ther . And all we beg for Jesus Christ his sake ; To whom with thee , O Father , and the Blessed Spirit , be all Praise , Honour and Glory , ascribed by us here , and all thine elsewhere , both now and for evermore . An Evening Prayer for a Family . O Lord God , Father of all Mercies , and God of all Consolations ; we 〈◊〉 come this Evening by thy great Mercy , 〈◊〉 to the Throne of Grace , to beg Grace o● thee to help us in the time of Need , an● also to return thee hearty thanks for 〈◊〉 multitude of thy great Mercies ; but 〈◊〉 especially for thy merciful preservatin o● us this Day , and all the Times and Days of our Lives , that thou hast by thy mighty Power and streched out Arm , brought us out of innumerable Perils and Dangers ▪ and hast attended us both by Night and by Day , and poured upon us contrary to our deserts , so many Excellent Blessings and Benefits , both Spiritual and Temporal ; Good Lord , we beseech thee keep us , as thou hast done hitherto , from Day to Day , and make us steadfast in the profession of thy Holy Name , and keeping of thy Commandments , that neither the Wrath of Man , nor the Malice of the Devel may turn us away from thee . Lord , turn thy back upon our Iniquities , blot ou● our Transgressions , and remember our Sins nō more , in which we have so much delighted ; change our corrupt and polluted-Hearts , and wash and cleanse us in the Blood of our dear Redeemer . Forgive us all that is past , and grant us the assurance of that Forgiveness seal'd up i●●ur Consciences by thy Holy Spirit . Forgive us our intolerable Barenness in good Works , our base Unthankfulness and the Abuse of thy Grace , and strike our stony ●earts with the Rod of thy Fear , that w● may attain unto a due Thankfulneness for 〈◊〉 thy Favours , and a most unfeign'd and ●rnest Repentance of our Sins . O Lord , ●ess us all this Night , and after our Bo●ies have been refreshed , do thou bring us ●● the light of another day ; wherein we ●ay praise thy great Name in the Land ●f the Living . Sanctifie us by thy Word ●●roughout Soul , Body , and Spirit , for thy ●ord is Truth . Bless ▪ this Nation , pre●erve the King , and all that are in Au●hority , and all thy Children : Raise up ●●e Heavy-hearted that mourn in Zion ; Give them Beauty for Ashes , the Oil of ●oy for Mourning , and the Garments of ●raise for the Spirit of Heaviness , Lord , ●e merciful unto them whom thou hast ●ade any way helpful unto us : Bless every one of us in our proper station , that we ●ay serve thee with all our Hearts , fear ●hy Majesty , and love thy Precepts . These ●hings , O Lord , and what ever thou know●st is needful for us , we humbly crave of ●hee in the Name and Merits of Jesus Christ , our blessed Redeemer ; saying as ●e hath taught us , Our Father which art in Heaven , &c. A Prayer against the Temptations of the Worl● the Flesh and the Devil . O Most merciful Father , and migh● God of Jacob , a strong Tower 〈◊〉 the Faithful , a Rock of Defence an Refuge for all the Distressed ; thou kno●est I am set in the midst of many Da●gers , my Weakness is very great , ins●much as that without thy help I cannot ●void being ruined , and that for ever : beseech thee preserve my Body and So● from all Temptations , and Snares of th● Devil , and suffer not my Senses to ta● that Pleasure and Delight in the things ●● this World as I used to do ; but Lord , l● me use them as if I used them not , an● take my Affections more and more off them , and settle them upon their rig● Objects , those things that are above Lord , do thou take from me all that 〈◊〉 Deformed and of a corrupt Nature , an● work and establish that which thy Gra●● hath wrought in me , that having on th● Armour , I may be able to stand against a● the Besetments of the Enemy . Let m● not be drawn away into any Sensuality 〈◊〉 any desire of the Flesh , but give me power to overcome it , that I may live soberly righteously , and godly in this present evil World , and serve thee better , and live ●ore in the Spirit . Lord , preserve me ●rom the darkness , filthiness , and deceit●ulness of this World , that I may not fa●hion my self like unto it , to follow a Mul●itude ; but being changed by the renew●ng of the Mind , I may walk up●●ghtly ●efore thee all the days of my appointed ●ime till my change comes . O Lord , do ●hou be a present help unto me in the time ●f Trouble , for in thee I do and will ●ut my trust and confidence ; therefore ●ead me no further into Temptations than ●hou art pleased to give me strength to o●ercome them . O Lord , that I may with ●●rong Faith resist Satan , and help me to ●ull down his Kingdom more and more , 〈◊〉 Watching , Fasting and Praying , mor●fying the Deeds of the Flesh ; and let thy ●ighteous Law be my meditation Day ●nd Night , and not the foolish Vanity and ●nful Pleasures of this World. Let not ●rosperity make me forget thee , nor Ad●ersity cast me into Despair , but let me ●ake all thy dealing with me , whether on ●he one hand , or on the other , in love from ●ee , which is that wherein thy Dispensa●ons are towards me . Lord , arm me with thy Spirit , encourage me with thy Pr●sence , and let me always feel the effectu●● working of thy Power , which is ever mad● perfect thro' Weakness ; even for Chri●● Jesus his sake . A Prayer for the Remission of Sins . O Glorious Lord God and everlastin● Father , I a wretched and an u●done Sinner without thy Mercy , a● come before thee to beg favour of thee fo● all my Offences ; begging , praying , de●ring , and beseeching thy heavenly Majest● that thou would'st in Mercy look dow● upon me ; I cannot but confess , were not for the hope I have of thy Mercy a● the hold of thy Comfort , and the rene●ing Graces I sometimes receive from th● and that sweet rellish I have of thy goo● Gifts , and thy Heavenly Word , I sink in●● Despair , for my sins are continually b●fore me ; if I go , they follow me ; if run , they fly after ; if I look back , the sta●e upon me ; if I go forward , they me me ; if I turn to the right-hand , they terifie me ; if to the left-hand , they torme● me : If I look down into the Earth , H● is ready to devour me : Now I have ● way but to look up to thee ; help me , good God , save me dear Father ; succour me ●weet Redeemer ; assist me , merciful Crea●or , that my Prayers may be so servent , so ●ealous , so affectionate towards thee , that ●hey may draw down thy Mercies upon me : Power down thy Blessings , showre ●own thy Graces , open thy hand of Mer●y , and restore joy and consolation to my ●eavy-laden Soul ; wash away my Sins ; ●ipe away my Iniquities , heal my Infir●ities ; purge my wicked Mind of all ill ●houghts ; pardon all my Damnable Deeds ●nd detestable Dealings ; take all hardness ●● heart from me , and according to thy ●ood promise , renew a right Spirit within ●e ; send the Joys of thy holy Comforts ●●on me : O Lord let me have some taste ●●d some sense of thy most glorious and ●ost comfortable Presence ; let me be re●ewed by thy Grace , and established in ●y Service , that I may never back-slide ●om thee : But grant , O most merciful ●ther , that my whole dependance may be ●on thee , so that in all my Thoughts , ●ords and Actions , I may rejoyce in ser●●g , fearing and obeying of thee , that I ●y spend the residue of my Days in thy ●vice , seeking thy Honour and Glory . And , most merciful Father ; favourably govern , help , instruct , guide , and teach me by thy Wisdom to magnifie thy Name , and preserve me in all my Ways and Work● and all about me . Remember thy po● Flock ; build up thy Church in the mo● holy Faith ; Comfort Sion ; govern an● assist all painful Pastors and Teachers ▪ teach them and us rightly to know thee ▪ and truly to follow thee in all the Paths o● Righteousness and true Holiness . O Lord● Rouse my sleepy Soul , and defend it fro● evil Imaginations ; keep me always in th● good frame of Spirit , which will caus● me to meditate upon thy Law Day an● Night . Grant that I may not do an● thing that is contrary to thy Command● but that I may walk in Piety and in Peace Give me a true and hearty Repentan● for Sin , that I never may repent of , that ● may be truly sorrowful for spending of m● time so much in the Devils Service . ● powerful preserver of Men , remember m● and restore me to Joy and Comfort , an● hasten in time thy Salvation unto m● Draw my lingring Soul with the Co● of thy Love , and it shall run after the Good Lord , declare thy Mercy unto m● that I may make known thy hand-●o● Establish me in thy Grace ; excite me to Goodness ; give me Grace , that I may grow stronger and stronger to walk before thee , and weaker and weaker to sin against thee , and faithful and stedfast in thy Service to my Life's End. Grant this , dear God , for thy Son ' sake , my blessed Redeemer . Amen . A Prayer before a Sermon . MOst gracious Father , give us Hearts to hear thy Word with that due Reverence and Attention as we ought , knowing that it is the Word of God , and not of Man ; therefore we ought to hear what by thy Servant thou art pleased to command us , that we may do it with all our Hearts , and with all our Souls . Lord , do thou keep our Thoughts upon what we hear , and let them not be carried away with any vain Illusions , and wicked Imaginations . Grant that we be not overcome with Sleep and Drowsiness , but quicken , O Lord , we beseech thee , our Senses : open our Ears to hear , and make us to understand how to observe thy heavenly Word ; for thy only Son's sake , our Saviour . Amen . A Prayer to be said after Sermon . O Lord God , we beseech thee to le● that Word which we have heard th● Day with our Ears , to be set home to o●● Hearts , that we may not be only Heare● of thy Word , but Doers : that we may so learn to live to please thee , and make i● our Business to keep thy Commandments and spend the rest of our Lives , in th● Service , to the Honour and Glory of thy Great Name , and the Salvation of o●● Immortal Souls , through Jesus Christ o●● Lord. Amen . A Prayer against wicked Thoughts . MOst Glorious and Eternal God , I , one of the unworthiest of thy Creatures , am come on my bended Knees , to implore the gracious Assistance of thy Holy Spirit , against the Evil Thoughts that do arise in me , to the great Dishonour of thy Holy Name , and the great Trouble of my own Conscience : When I have Thought● to be fervent with thee in Prayer , either the Devil , the World , or the Flesh , do disappoint me , and I cannot do as I would for those things that I do , I would no● do , and those that I would , I do not : ●n follows me , Shame is ready to over●ke me : Confusion is like to lay hold on ●e ; Destruction attends me , and Horrors ●d Fear affright me : I have none to ●ake my Supplications to , but to thee , my ●viour , my Rock and Salvation . Help , ● God ; save me , merciful Father ; de●nd me dear Creator , a Poor worthless ●orm as I am ; draw me from my Sins ; ●e , succour , pardon , and forgive me ; ●ash me , and I shall be clean ; help me to ●t away the Evil of my Doings , and ●arn me , O God , to do well . Give me ●iritual Thoughts to renew all good pur●oses within me ; help me to put away ●●r from me all vain and lustful Thoughts ●f the Flesh , and all malicious reproach●●l and froward Thoughts , that proceed ●●om the Devil , or any worldly Occasions ; ●o that I may live purely , and have no Thoughts but what are innocent and ●haste , always fearing to displease so gra●ous a God , and loving a Father as thou ●●t ; and walking circumspectly before ●hee , that I may be a good Example to 〈◊〉 my Neighbours round about me , that ●ey may see my good Works , and glorifie ●ee , the only and alone Author of them . To whom I give Praise , Honour and Gl●ry , at this time , henceforth and for evermore . A Prayer in Prosperity . MOst bountiful Father , as thou ha● been pleased to bless me with a large Portion of this World's Wealth give me an humble , thankful and charitable Heart , that I may be a good Steward● that thou hast been pleased to entrust m● with , in bestowing of it upon those Objects of Pity and Compassion that are i● great Straits and Necessity for it , and n●● upon base and sordid Lusts , of which should certainly have cause to repent o● and that for ever . O Lord , grant that th● more earthly Blessings that thou give me , I may the more seek thy Heaven● Graces , that I may be the more humble● in the due consideration of my great u● thankfulness and ungratefulness of Spi●●● that I may live more piously and religiou●ly ; and that when I depart this sinful L● I may be mindful to leave some good a●● godly Examples of Charity to those th● follow . Grant that this my Wealth ma● be no hindrance to my Salvation , but rather a furtherance to me in all Pious , God●y and Charitable Action . Grant this , O Lord , and whatever more thou seest I stand in need of , for thy dear Son's sake ; To whom with thee , O Father , and the Holy Ghost , be all Praise , Honour and Glory both now and for evermore . A Prayer for one that is going to Sea. O Lord God Eternal , who made the Seas , and the Fountains of Waters , at whose Commands the Winds are ; I beg of thee to go along with me , and preserve me by thy Power and Outstreched Arm , from the Perils of the ●reat Deep , and carry me safe to my desired Haven ; and Lord , forgive me all ●y Sins , heal all my Back-slidings , and ●e me freely ; grant me thy Grace , ●hat I may live in thy Fear , and walk ●●rightly before thee with singleness of ●eart , that so I may live to the Praise ●●d Glory of thy Great Name , and the ●verlasting Salvation of my precious and ●●mortal Soul. And , Lord , as I have ●gged of thee to carry me safe to my ●●sired Haven , so bring me home again , ●at so I may have an occasion and op●ortunity with my Friends and Relati●ns , to sing Praises to thy great and glorious Name for all thy Mercies ; but more especially that thou hast kept me from the merciless Waters and the Raging of the great Deep . So begging thy Protection for my Preservation , I resign up my self to thee , who art the God of all Power and Glory , both now and for evermore . A Prayer in distress of Weather at Sea , either by Storm or Tempest . O Lord God Eternal , maker of Heaven and Earth , the Sea , and all that therein is ; We miserable Offenders , who have justly pull'd down thy Vengeance upon our Heads by the greatness of our Sins ; we have provoked thy Wrath , we have deserved to be swallowed up quick by these raging Waves ; O Lord , the Floods come over us , and even enter into our very Souls ; O Lord , the Sea rages and rises up against us ; Here we see thy woundrous Judgments in the grea● Deep , which unless thou preserve us , wil● swallow us up in a Moment . Lord , w● cannot but confess we have sinned again● thee with a high hand , and therefore justl● is thyfierce Anger kindled upon us , a●● thy intolerable Judgments come up again us , there is none to help us : Therefore O Lord , for thy tender Mercy sake appear for us , and save us : Cease these Storms , and Tempest ; Cease , we beseech thee these swelling , raging Billows : Command these blustering Winds , and they shall obey thee ; for we are at the pit of Destruction , just ready to be swallowed up : Save us , Master , or we perish . Lord , increase out faith . Merciful Father , we beseech thee to take us into thy Protection ; and if thou hast appointed Death for us , O Lord , be thou present , we beseech thee , to receive our Souls into thy Bosom , till the general Resurrection of our Bodies , and then receive our Souls and Bodies into thy Kingdom . If thou dost design us for Life , grant that these Afflictions may be so sanctified unto us , as to cause us for the future to live a Godly , Righteous , and Sober Life , all our Days . Grant this , O God , for thy dear Son's sake . Amen . A Thanksgiving for a safe Return from Sea. FAther of all Mercies , and God of all Consolations , I cannot but must confess , that I am obliged to return thee hearty thanks for all thy Mercies : But more especially at this time I am , and do return thee my humble and hearty Thanks for thy great Mercy , in bringing me safe over the great Waters t● rough● many Perils and Dangers , to my own Habitation , and to the Enjoyment of all my Friends and Relations ; for which singular Mercy , O Lord , do thou give me a Heart to live answerable to it , that thou may est have the Praise , and I reap the Everlasting Comfort of it , and I will sing Praises to thy Great Name , for thou art my Salvation , my Rock , and strong Tower of Defence , and Praises wait for thee , O God , in Sion ; for thou art worthy to be praised , both now , henceforth and for evermore . A Prayer for one that is going a long , Journey O Lord God , lead me in the Paths o● Righte●●sness , and direct my Goings in th●●ay of Truth : We are bo●● to Travel , and many have no certai● place of abode ; our Days are like a Spa● and our Laves pass away swifter than Post . O what is Man that thou art 〈◊〉 ful of him , or the Son of Man that t●● hast any regard for him ? We are like to Bubble , a Blast , we go hence , and are seen no more . Teach me , Lord , to number my days , that I may apply my heart unto Wisdom : Direct my●steps in the way of truth , and guide and govern me in my Travel , that I may go on with Comfort in this my : Journey . Be thou my God , my Help and Guide , to direct me in my way and Business . Keep me from all danger of Thieves , or other Mischief and Trouble , that I may have no disturbances in my Journey , no lets or hindrances , nor sorrow , nor heaviness , b●● for my Sins . O Lord , keep and bless all my Friends and Relations , at home and abroad , in Health and Peace . O Lord , let me have the comfortable enjoyment of thy holy Spirit upon the way , that so it may assist me , that I may think , discourse , and act nothing but what is well pleasing to thee . And all this I b●g for Jesus Christ his sake . Amen . A Prayer for a sick Person . O God of all Comforts , who art a present help in time of Trouble , to them that faithfully rely upon thee for thy help and assistance in their Troubles : Lord , 〈◊〉 hast laid me upon a Bed of . Languishing and upon a rowling pillow , where I cannot find relief , or ease , or comfort for my Body ; Lord , do thou sanctifie this sore affliction unto me ; I cannot but confess I have sinned and done wickedly , and grieved thy holy Spirit from time to time ; yet merciful Saviour ▪ return unto me that I may have a feeling of thy good Spirit . Let not the sins of my Youth , nor the iniquity of that time be upon me : But , Lord , as thou hast laid thy afflicting Hand upon me , arm me with ●●atience that I may endure this Visitation patiently . If thou art pleased to dispose of me for another life , then make me fit for thy Kingdom . Arm me and strengthen me to bear the But then without mourning against thee , but make me to undergo this Affliction willingly , and to fight it out manfully . What am I● a poor worthles● Worm ● I have no● Comfort but from thee . Restore me ●● Health and amendment of Life , or else take me into thy Kingdom of Glory . Lord , cease my Pain , ease my Grief Lord , I intreat thee to grant , that neither the Devil nor the World may ever have power over me any more to make me disobey thee . Send thy good Angels both to keep me in Sickness and in Health , and grant that I may be always fitted and prepared for death , that I may not be afraid of it , if it be thy Will. Let me recover a little strength . Spare me a little before I go hence and be no more . O grant that I may find thy Grace work in me for my good , that if it be thy Will to take me hence , receive me to thy self . Come , Lord Jesus , come quickly . So I commit and commend my self to thee in that Prayer thou hast taught me , saying , Our Father which art , &c. Lord strengthen my Faith to the end . I believe in God , &c. A Prayer for a young Virgin. MOst Glorious and Everlasting Father , look in Mercy , Pity and Compassion upon thy poor Hand-Maiden , and grant me the for giveness of my Sins , and grant that all thy Graces may flourish , in me , that I may be in favour both with God and Man. Crown my Virginity with pious and chaste Thoughts , that I may be as watchful to wait for thy coming , as the Wise Virgins , that I may enter with thee and them into thy Blessed Kingdom , before the Door be shut . Give me such good and heavenly Thoughts that a good Name is better than any thing that I can enjoy ; and let me not part with my Reputation for the greatest Offers this World can afford , but help me to live a sober , meek , and chaste Life , by the gracious assistance of thy most holy Spirit . O defend me frome base and slandrous Tongues , and all wicked Temptations . O Lord , make me faithful and honest in all my actions in this Life , that whatsoever Charge is committed to my Care , I may be so careful of it , that nothing may be wanting when I come to resign it up . Marry me , O Lord , to thy self in Mercy and Righteousness , and if thou shalt be pleased to call me to the honourable Estate of Matrimony , let me take Rachel , Rebecca and Sarah for my Examples , in Love , Wisdom , Faithfulness and Obedience to my Wife , and towards all Persons with whom I have to do . Let me behave my self in all things so as becometh one that is wholly devoted to thy Service . Grant these things , O Lord , and whatever else thou knowest I stand in need of for Jesus Christ his sake ; To whom with thee O , Father , and the Holy Spirit , be all Praise , Honour and Glory , both now , henceforth and for evermore . The Wife's Prayer for her Husband . O Lord God , as thou hast joyned me in thy Fear and Name , in thy great Mercy to a loving and kind Husband , grant that I may be so loving , kind , and obedient to him , as may conduce to thy Glory , and both our Comforts ; so endue me with a meek and quiet Spirit , and defend me and him from the power of all Temptation that may attend us , that so thy Strength may be made perfect in our Weakness . Grant us both the assistance of thy holy Spirit , that so it may teach us to love and cherish each other ; and give us the Gifts of Chastity and Sobriety , that bothin body and mind we may live a pure Life , binging up our Children and Servants in thy Fear and Dread . O Lord , forgive us all our Sins , and grant us both Grace to love , fear , and serve thee our appointed time till our Change come , that so 〈◊〉 this Life we may reap the Comfort of 〈…〉 enjoy , and receive the Fruit of 〈…〉 that is laid up in thy mercies . 〈◊〉 all I beg upon the account of thy ●ear Son : To whom , with thee and the ●oly Spirit be all Praise , Honour and Glory ●oth now , henceforth and for Evermore . The Widow's Prayer . EVerlasting Lord God , a poor distress'd and afflicted Servant of thine is come before thee to beg the forgiveness of all her Sins , and to be a comfortable Husband to me in this my desolate and forlorn condition . And , Lord , as thou hast been pleased to lay so great an Affliction upon me , as to take so loving and kind a Husband from me , give me out of thy tender and everlasting Mercies , some other blessings to ease the Sorrows of my poor afflicted Soul. Lord , do thou give me Beauty for Ashes , the Oil of Joy for Mourning , and the Garment of Praise for the Spirit of Heaviness ; that so after this Night of Afflictions , I may have some refreshing Comforts and Encouragements to sing Praise to thy great and glorious Name in the land of the living ; and tell my Friends , Neighbours and Kinsfolk , how good thou the Lord hast been to me , and what great things thou hast dwe● for me , whereof I shall be glad . And , O sake● , bless ▪ me in all honest Endeavours , supply all my Wants , whether Spiritual or Temporal ; and let me have the comfortable Fellowship of thy most holy Spirit t● direct me in all my ways , that I may do nothing that tends to the dishonour of thy great Name , or the disconsolation of my precious and immortal Soul. I pray thee order my Children and Servants Hearts and Minds , as that they may love and fear thee as they ought . Lord , do these things for me , and more abundantly than I am able to ask or think , for Jesus Christ his sake ? To whom with thee , O Father , and the Blessed Spirit , be all Praise , Honour , and Glory , both now and for evermore . A Prayer for a Woman with Child . HEavenly Father , and God of all Power and Glory , who createdst the Heavens , and the Foundations of the Earth , and all that in them is , who createdst Man in thine own Image , but he hath found out many Inventions . Lord , I am come to supplicate thy Majesty , and to implore thy infinite Goodness to bless me in this Condition I am now in of Child-bearing , and grant that the Fruit of my Womb may have all the Parts and Members that it ought to have , and in their right places and stations ; and whatever Weakness it may bring upon my Body , do thou grant me patience to bear it with all the submission imaginable to thy Will , and grant that all thou dost for me , and to me , may be sanctified , that so I may make a right use and improvement of it , to the Praise of thy glorious Name , and to the everlasting Comfort of my immortal Soul. Lord , preserve me from untimely Birth ; grant through Faith , Prayer and Patience , I may escape all sudden Fears . Lord , do thou stand by me when I draw near to my hard labour , and let thy everlasting Arms be under me to bear me up under those intolerable Pangs which attend that dreadful Hour ; and grant that the fruit of my Womb , as it grows up in bodily Strength , so let it grow also in spiritual Strength in thy Faith , Fear and Love. And grant me , O Lord , a patient and quiet Spirit at that Hour , and safe Deliverance in due Time , and make me a joyful Mother . Forgive and forget all my past Offences , and bless my poor Infant , and take it into thy Covenant , and give me Wisdom and Strength to bring it up in thy Fear , and to thy great Glory , and my further Joy , through Jesus Christ our Lord. A Thanks giving for safe Deliverance from the Perils of Child-bearing . O Lord God Eternal , accept of this Sacrifice of Thanks giving for thy great Mercy in appearing so wonderfully for me , to my great Ease and Comfort in that dreadful and painful Hour of Child-bearing , that thou hast been pleased safely to deliver me from the Perils of it , and to lengthen out my Days in the Land of the Living , and to see the Fruit , of my hard Labour and Travail . Lord , grant that it may prosper and grow up in thy Fear , to thy Glory , and both our Comforts . And grant , Lord , that I may live worthy of this Mercy , and make thee some grateful Returns for all thy Mercies . Pardon and forgive me all my Sins , and preserve me from sining against thee any more . And all I beg upon the account of thy dear Son. To whom with the , O Father , and with the blessed Spirit , be all Honour , Praise and Glory , both now and for evermore . A Prayer for all Christian Vertues , as Love , Faith , Hope and Charity , &c. O Lord , Father of all Mercies , and God of all Consolations ; bless me with all thy Spiritual Blessings , and Heavenly Graces , make me rich in Love , strong in Faith , full in Assurance of Hope , and abound in all Charitable Actions , according to that Sufficiency thou hast been ple●sed to bless and entrust me with , that I may have nothing to answer for at that great and terrible Day , wherein the Secrets of all Hearts shall be opened , and every one rewarded according to their Doings . Lord , grant that thy Graces may all flourish in me as the Bay-Tree , that so by my good Example , others may return to thee their Lord and Saviour , and so have cause to sing Praises to thy Great Name , for all thy Wondrous Works . Lord , keep me from Insolence and Pride , and grant me true Humility and Zealousness of Mind , and give me a true Consideration of my own Vileness , that so I may tremble and stand in Awe before thee , as a sinful Man , having always a better esteem of others than my self . Gracious Lord , when the Devil shall accuse , my own Conscience bear Witness against me , and the whole World forsake me for my Sins , do thou be my Strength , my Salvation , my Rock and strong Tower of Defence against these potent Enemies of my Soul Enflame my Dead Heart with the Heavenly Affection of an unseign'd Love , that I may love and adore thee above all ; and my Neighbour as my self ▪ Grant me a good Mind to help and succour all to my Ability ; to forbear and forgive all that ever any did against me ; Let not the least Spark of Envy or Wrath lodge within my Breast , nor never let the Sun go down upon my Anger , but let me be satisfied , that Vengeance is thine ; and that thou art so just , that thou wilt send it upon the Heads of those that fear thee not , and call not upon thee , but that live in Envy and Malice , and Implacableness of Spirit against thy Children . Give me Grace , O Lord , to follow the Example of all good Men ; and keep me from that hateful Sin of Sloath and I●leness , which is the High-way to Want and Beggary . Grant me a contented mind , and moderate my Des●res towards the Things of this World ; and , Lord , be with me at the Hour of Death ; and when I go hence and be no more seen , I may be admitted into thy Kingdom of Glory ; that I may eternally sing Hallelujah's to thy great Name . Grant this , O God , and whatever else I stand in need of , for Jesus Christ his sake : To whom with thee and the Holy Ghost , be all Honour , Praise and Glory , both now and for evermore . A Prayer for all Earthly Blessings . O Lord God Eternal , which causeth the Sun to shine upon the Just and the Unjust , satisfie the Desires of thy Servants with thy bountiful Goodness ; we cannot but must humbly acknowledge , that we are not worthy of the least of thy Favours , but that it is of thy Eternal Goodness we are living Monuments of thy mercy all this Day ; Lord , do thou supply our daily Necessities , and give us this Day , and every Day , our daily Bread. Bless the manuring of our Ground , prosper 〈◊〉 Corn , and bless the Seed-time with the Former and Latter Rain in their due Seasons . Keep our Fruits while they be upon the Earth , from Ha●l and Thunder , from excessive Droughts , over much Ra●o and Mildews , and send us a joyful Harvest ▪ O Lord , bless and increase our Cattle , and keep them from those Casualties they are obnoxious to ; amd bless our ●●ske● and our Store , and keep our Granaries , Barns and Store Houses from Fire and boisterous Winds , Thieves a●d sudden Inundations . Prosper all our Undertaki●gs whether by Sea or Land ▪ Be thou a present H●lp in time of Trouble , and turn our Dear●●s into Cheapness , and Scarcity into Ple●ty . And , Lord , open the Hearts of those to whom thou hast dealt liberally , that as thou hast been to them , they may be to their poor Fellow-Creatures that are in Want. Help us , O Lord , in all our Straits , and oppress us ▪ not with too much Poverty ; neither let us be puffed up in the Day of Prosperity , but keep us in Evenness of Temper in either extreme , that we may live in thy Fear and die in thy Favour . And all this we beg upon the Account of thy dear Son and our blessed Redeemer : to whom with thee , O Father , and the blessed Spirit , be all Praise , Honour , and Glory , both now and for evermore . Graces before and after Meat . Grace before Meat . O Lord God , Maker of Heaven and Earth , who hast created ●ll things for the use and service of Men : Bless these thy Creatures which thou hast provided for us , and set before us at this time , that they may strengthen our Bodies , so that thereby we may be the better able to live to thy Praise , Honour and Glory , both now and for evermore . Grace after Meat . ALmighty God , and Everlasting Father , who out of thy infinite Goodness hast most plentifully fed us , for which and all other Mercies , we return thee hearty Thanks ; begging of thee so to direct and guide us , as that we may in some measure live answerable to thy Goodness to us . All which we beg for Jesus Christ his sake . To whom with thee , O Father , and the holy Spirit , be Praise , Honour and Glory , henceforth , and for evermore . Grace before Meat . MOst Gracious Father , we crave thy Blessing upon these good Creatures , that thou by thy good hand of Providence hast bestowed upon us ; grant that they may give Nourishment to these our mortal Bodies , and sanctifie them so unto us , as that we may live to thy Praise , to thy Honour , and to thy Glory , both now , henceforth and for evermore . Grace after Meat MOst Bountiful and Gracious Lord God , whose Goodness is extended to the uttermost Parts of the Earth ; what cause have we to praise and magnifie thy holy Name for this great and singular mercy of daily taking care for us , and plentifully feeding of us with the best and choicest of thy Creatures . As thou hast filled our Bodies with them , so fill our Souls with the Graces of thy holy Spirit . And all we beg upon the Account of thy dear Son : To whom with thee , O Father and the blessed Spirit , be all Praise , Honour and Glory for ever and ever . Grace before Meat . O Lord , it is by thy Goodness and Mercy , that we are here before thee this Day to partake of thy great Mercy , in providing such a plentiful Table for us . Grant , Lord , that what we eat at this time , may so refresh and strengthen us , as thereby we may not only be able , but obliged by thy great Goodness towards us , to serve thee with all our might , with all our strength , and with all our Soul , unto our Live's End. Grace after Meat . GOD of all Blessings and Gonsolations , we return thee our humble and hearty Thanks for thy satisfying our Bodies at this time , when Thousands of our Fellow-Creatures are in great want . Lord , grant that we may live up to this and all other Mercies , for Jesus Christ his sake , our Lord. Grace before Meat . THou King of Kings , and Lord of Lords ; Bless these thy Creatures that thou hast filled our Table with at this time . Bless the King upon th● Throne , and all the Royal Family , with the choice of thy Blessings . Bless the Christian Churches i● this Land of our Nativi●y . And all we beg for Jesus Christ his sake : To whom with thee , O Fathe● and the blessed Spirit , be all Praise , Honour an● Glory , both now and for evermore . Grace after Meat . THou Prince of Peace , and everlasting Father , who hast filled our Bodies in a most plentiful manner at this time , so fill the Souls of the ●ing , and all the Royal Family , and ours , with the ●est of thy Servants every where , with the Graces of thy most holy Spirit , whereby we may be con●ucted to thy Everlasting Kingdom , through Jesus Christ our Lord. Amen . HYMNS and Spiritual SONGS of Praise to Almighty GOD , for our happy Deliverance from Popery , and the horrid Cruelty and Barbarity of Blood-thirsty Men. A HYMN . O Lord , thou hast been merciful To thy beloved Land ; ●or England thou hast saved By thy Almighty Hand , From the Barbarous Cruelty Of all those that have sought With all their Power to destroy ; Their Plots are come to nought . The Cruelty they did design , O Lord , was very great ; Thy People all for to destroy , This Land to ruinate . But these our Enemies , O Lord , Thou hast caused to fall ; And from that Ruine they design'd , O Lord , thou hast sav'd us all . A SONG of Praise . THerefore thy praises , Lord , we 'll sing , To the Honour of thy Name ; For this Salvation thou hast wrought , We 'll magnifie the same ; When thou appeard'st our Foes they fell , And perish'd at thy Sight ; For thou didst maintain our Cause , And do the Thing that 's right . Our Enemies thou hast cast down , Their Counsels overthrown ; Thou hast put out their Names that they May never more be known . O Lord , thou wast our Refuge then , When we were sore opprest ; A Refuge will he be in time Of Trouble and Distress . SONG II. LEt 's praise the Lord with all our Hearts ; Let 's praise God while we live : While we have Beings , to our God Let 's Songs of praises give . Trust not in great Men , not at all , In whom there is no stay ; Their Breath departs , to Earth they turn That Day their Thoughts decay . O! happy are all those and blest , Whom Israel's God doth aid ; Whose hopes upon the Lord do rest , And on that God are staid . Who made the Earth and Heavens high , Who made the Swellings deep , And all that is within the same , Who Truth doth ever ▪ keep . Who righteous Judgment executes For those oppress'd that be ; Who to the Hungry giveth Food , And sets the Captive free . Who giveth to the Blind their Sight , The bowed down doth raise ; The Lord doth dearly love all those That walk in upright ways . A Song of Praise . TO render Thanks unto the Lord , It is a comely thing ; And to thy Name , O thou most High , Due Praise aloud to sing . Thy Mercies great for to shew forth , When shines the Morning-Light ; And to declare thy Faithfulness With Pleasure every Night . How great , Lord , are thy Works ! each Thought Of thine , O deep it is : A wicked Man he knoweth not , Fools understand not this . When those that lewd and brutish are , Spring quickly up like Grass : And Workers of Iniquity Do flourish all apace . It is that they for ever may Destroyed be and slain : But thou , O Lord , art the most high , For ever to remain . For all thine Enemies , O Lord , Thine Enemies perish shall ; The workers of Iniquity , Shall be dispersed all . A Song of Praise . O England , all with joyful Sounds Up high your Voices raise ; Sing to the Honour of God's Name , And Glorious make his Praise . Say unto God how terrible In all thy Works art thou ? Thro' thy great Power , thy Foes to thee Shall all be forc'd to bow . All on the Earth shall worship thee , They shall thy praise proclaim , Songs they shall sing most cheerfully To thy most glorious Name . For this great mercy thou hast wrought By thy Almighty power ; Poor England to redeem and save From those that would devour . Just at the Pit of Destruction , O Lord , we all did stand ; And nothing could us save from it , But thy Almighty Hand , O blessed be thy Glorious Name To all Eternity ; The whole Earth let thy Glory fill ; Amen , so let it be . O Come let us sing to the Lord , Come let us every one ● joyful noise make to the Rock Of our Salvation . Let us before his gresence come , With praise and thankful Voice ; Let us sing psalms to him with Grace , and make a cheerful noise . For God , a great God , and great King Above all Gods he is ; ●epths of the Earth are in his Hands The strength of Hills are his . To him the raging Sea belongs , For he the same did make : The dry Land also from his Hands Its Form at first did take . O come let 's worship him therefore , Let us bow down withal ; And on our Knees before the Lord Our Maker let us fall . For he 's our God , the People we Of his own pasture are ; And of his Hand the Sheep to day , If ye his Voice will hear . A Prayer for King William . MOst Glorious and ever-blessed Lord God , Maker of Heaven and Earth ; who dost from thy Throne behold all the Inhabitants of this lower World ; we humbly pray and beseech thee ; for ●esus Christ thy dear Son's sake , to bless with the ●hoicest of thy Blessings , our Gracious Sovereign ●ing William , who by thy great and wonderful Pro 〈◊〉 under thee , and thy Christ , is come 〈◊〉 supream Head and Governour of ●●is Land and ●●tion wherein we live : Lord , do thou endow hi● with all thy heavenly Graces , and bless all his U●dertakings against his and our implacable Enemie● whether by Sea or Land : Lord , let his and our Enemies fall before him ; and carry him through this great Work thou hast brought him hither to manage ; that he may settle this Nation in Peace , that every one of ●● may live and enjoy in Tr●nquility of mind all tho●e Earthly blessings thou hast our of thine Infinite Goodness and Mercy bestowed upon us : Lord , let thy Gospel flourish once more in thi● Nation ; that thy Name may be glorified to 〈◊〉 Ends of the Earth . O Lord , be our King's Defender and Keeper in all His Battles ; And , Lord , do thou fight them for him , and then he will be crown'd with Success ; and let him see the End of all his Enemies ; and finally , after this Life , he may inheri● those Eternal Joys thou hast in store for those tha● love thee , and long for thy appearance : All this we beg for Jesus Christ his sake ; to whom with thee , O Father , and the holy Spirit , be all Praise , Honour , and Glory , both now , henceforth , and for evermore . FINIS . 
A33723	----	A discourse of regeneration, faith and repentance preached at the Merchants-Lecture in Broad-Street by Thomas Cole ... Cole, Thomas, 1627?-1697. 1689 Approx. 362 KB of XML-encoded text transcribed from 152 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A33723 Wing C5030 ESTC R35626 15501481 ocm 15501481 103588 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A33723) Transcribed from: (Early English Books Online ; image set 103588) Images scanned from microfilm: (Early English books, 1641-1700 ; 1185:11) A discourse of regeneration, faith and repentance preached at the Merchants-Lecture in Broad-Street by Thomas Cole ... Cole, Thomas, 1627?-1697. [14], 160, [2], 124, [2] p. Printed for Thomas Cockerill ..., London : MDCLXXXIX [1692] Errata: p. [124] of second grouping. Advertisements: [2] p. at end. "A discourse of faith" (p. 1-80 of 2nd grouping), and "A discourse of repentance" (p. [81]-124 of 2nd grouping), each have special t.p. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Regeneration (Theology) Faith. Repentance. 2004-01 TCP Assigned for keying and markup 2004-02 Aptara Keyed and coded from ProQuest page images 2004-03 Jonathan Blaney Sampled and proofread 2004-03 Jonathan Blaney Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion A DISCOURSE OF REGENERATION , FAITH and REPENTANCE . Preached at the Merchants-Lecture in Broad-street . BY THOMAS COLE , Minister of the GOSPEL , in London . LONDON : Printed for Thomas Cockerill , at the Three Legs in the Poultrey , over-against the Stocks-Market , MDCLXXXIX . THE PREFACE TO THE READER . WHAT hath been already published in the hearing of many by Preaching , is now put into private hands by Printing ; and because 't is easier to please many Hearers than one Reader , Let me ( whoever thou art ) bespeak thy Candor in a few words . Readers should be Courteous ; there is a Civility due to Books as well as Persons : 'T is not Manners to interrupt a Man in the middle of his Discourse ; and to censure a Book before you have read it our , is much the same . He that answereth a matter before he heareth it , it is folly and shame unto him , Prov. 18. 13. If what is here delivered , fall not in with your thoughts , I can only say this , That my design was , to write down my own Thoughts , and not other mens , submitting all to the Judgment of the Scriptures : every one knows best what he thinks , what he believes , and is persuaded of . A plain proposal of the Grounds and Reasons of our present Judgment , leaving 'em to their own weight in every Man's Conscience , is to act like men one towards another ; and the best way to communicate Light to those who are willing to learn. We cannot differ about the Conclusion , when once we agree in the Premises ; but to resolve upon Conclusions first , is the ready way to put a Cheat upon our selves , whilst we don't seek so much to find out Truth , as to make good our own Inventions . To be born again , was a hard saying , Nicodemus could not receive it ; knew not how to make sense of it . Had Christ intended only an outward reformation of Life , and not an inward renovation of Nature ; he would not have explained our being Born again , by being Born of Water , and the Spirit , Verse 5. which are Evangelical terms of a much higher signification , and do imply a deeper change than that of Manners , which at best reduces us but to a practical conformity to those inbred Moral principles , belonging to our first birth as men ; this is still but a state of Nature ; we are in the same Spirit and Principle that ever we were . Where is the new Nature ? that Spirit which is born of the Spirit , those supernatural Principles that are above all our natural Notions , carrying us out directly to God in Christ ? 'T is Faith that gathers up these supernatural Truths out of the Gospel , and sets 'em home upon the Conscience with power , subjecting the Soul to the Divine Authority of the Word , without consulting flesh and blood about these high mysteries . Revealed Truths are strange things to a natural Man , and will never find acceptance with him , till his mind be suited to them by a supernatural irradiation ; Heavenly things cannot be seen but by a Heavenly Light : when God shines in our hearts , then we are transformed into the very Image of those Truths which that Light discovers to us , and do experimentally know what that renovation of the Spirit is which the Word speaks of : Such Gospel Truths are put into our inward parts , as were never there before ; this enables us to understand the Scriptures , to Read 'em with pleasure ; we delight in the Law of God in our inward Man : This Man within a Man , this hidden Man of the heart is the new creature , the genuine birth of the Spirit of God. If thou art such a Man , thou art a true Christian Reader indeed , willing to receive the witness of Christ , who speaks what he knows , and testifies that which he hath seen , Ioh. 3. 11. I have written this following Discourse to you , not because you know not the truth , but because you know it , and that no lie is of the truth , 1 Joh. 2. 21. If any , who may be yet spiritually unborn , shall take up this Book , and Read it , they may see what they are not , how short they come of that Character the Gospel gives of new-born Souls : There are more Nicodemusses than one , who cannot unriddle the mystery of Regeneration ; they will understand nothing by it , but what they can bring ' emselves unto , by an outward Baptism ; there is no Reasoning with these men ; while they live in one Nature , and talk of another , they say they know not what ; 't is impossible to have a real feeling of that Nature that is not in us : He is a Skilful Limner , who draws to the Life ; tho Life it self can never be drawn , some resemblances of Life there may be ; the Cast and Colour of a Living Face , but no breath ; like Painted Fire , without heat ; or the Picture of a Man running , without any actual Motion ; he is fixed in his first step ; you will always find his feet where your Pencil left them , standing still in a running Posture . Thus it is with many Professors ; they are as Pictures hung upon a Wall , dressed up in all the outward Formalities of Religion ; you would take 'em to be real Saints ; they have a name to live , but are indeed dead , without any inward living Principle of Grace to animate and quicken those forms , filling them up with true , real Holiness . Acts flowing from a living Principle within , do carry their own evidence along with 'em , giving a pleasing sensation of their Truth and Reality , as the genuine off-springs of the heart , which nothing that is forced or counterfeit can do ; The heart flows out with those actions that come from it , but secretly turns away , as unconcerned in every thing that doth not correspond to the inward Sense and Inclination of the Soul : This will help us to judg of our Regeneration , by observing the consent of our Minds to those outward acts of Religion we pass thorow ; what Complacency and Delight we have in them , or what secret aversion to them , which we must needs be privy to ; all mere imitations of Nature , are defective somewhere ; this is more easily discernable , when we practise upon our selves , seeming to be what we are not ; as Actors upon a Stage , under a Disguise , who know we are not the Persons we go for : When the New Nature comes into us , how kindly are the motions of our Hearts towards Christ ? How welcome is he to us ? We are never more in our own Element , than when we are in closest Communion with him ; our Joy is then full , because we have the very desire of our Hearts ; we are where we would be , we have what we longed for . Every unregenerate man , in the very height of his outward Profession , be-lies his own Sense and Experience , and says that of his Heart , which he knows he doth not speak from his heart . When a humbling , overwhelming Sense of Original Sin comes upon us , discovering the Universal Pravity of our Degenerate Nature , how is the glory of all flesh stained ? How vile and mean a thing is Man , born of a woman ! he may well lye down in his own shame , stand behind the whole Creation of God , and blush at the mischief he hath done the World , groaning with all his fellow Creatures to be restored to the glorious Liberty of the Children of God. Serious thoughts of our lapsed estate , must needs beget this self-abhorrency in us , that we should thus unman our selves , and become like the Beasts that perish , nay worse than they , because we cannot so perish , as to cease to be ; the immortality of our Souls making us naturally capable of a miserable Eternity ; how should we then be consounded in our own sight , and be yet more vile in our own Eyes ? We cannot presently take in the full sense of our wretched state ; the grossest sins of our Lives , are not to be compared to the sins of our Nature ; they might pass for particular acts of folly , which we were hurried into by the violence of some sudden Temptation ; we might hope that Nature would recover it self ; but that being poysoned and turned into a root of Bitterness , what fruit unto Holiness can ever grow upon such evil Trees as we naturally are ? 'T is not any improvement of Nature by Art or Industry , that will recover us ; there must be a real Change of Nature wrought in us ; and how few are convinc'd of the necessity of this ? A Toad may as soon complain of his Poysonous Nature , as Fallen Man of his Corrupt Nature ; we are reconciled to every thing that is natural to us , else it could not be natural ; whatever is a part of our selves , can be no burden to us . 'T is a sign the Spirit of God hath been at work in that Soul , who is grown into a dislike of himself , hating what he is , and what he doth from a carnal Principle . T is a sign there is another Spirit and Principle stirring in him . 'T is impossible there should be true Grace in that Man , who hath no afflicting sense of indwelling sin . The flesh is flesh still , even after Regeneration ; the New Creature is raised up in the presence of the old man , they live together awhile , tho' at continual variance , till the fleshly part be abolished ; then the new creature will stand up by it self in a perfect state of Glory , in the stature of a perfect Man in Christ. Sin , tho it cannot hinder the Birth of the New Man , yet it hinders his growth , and depresses that for a season , till Mortality , with all that belongs to it , be quite swallowed up of that Eternal Life , which we derive from Christ in our Regeneration ; if we dye strangers to this life of God and Godliness , we with all our Forms , Names , and specious Pretences to Religion , shall be swallow'd up of Eternal Death , and never see the Kingdom of God. Verily , verily , except a man be born again , he cannot see the Kingdom of God. T. C. A DISCOURSE OF Regeneration . &c. From IOHN iii. 3. The Introduction . THE Sound of these Words at the first reading , may convince any Considering Person , That Christian Religion is a great Mystery ; the way to understand it aright , is to look into the internal Parts of it , not into the Words , but Power of Godliness . Many and various are the outward Forms by which Professors are unhappily distinguished , pleasing themselves with different Superstructures upon the same supposed Foundation ; But let every man take heed how he buildeth thereupon , 1 Cor. 3. 10. There is Gold , Silver , and Precious Stones , in some Buildings ; and too much Wood , Hay , and Stubble in others . Before I set fire to this by a spirit of Judgment and Burning , let us all examine our Foundations , and see whether the whole House is not to be pulled down , and built anew ; we had better pull down a House weakly founded , than suffer it to fall upon our heads , then we perish in the ruins : My Text leads me to this search . I hope you will all join with me in feeling for the Rock ; if we find it , we may with more comfort and success set upon the mending and repairing what is amiss otherwise . The Text speaks of the Nativity , or first Original of a Christian , and derives his Descent from above , from Heaven , from God , from the Holy Spirit ; this is very high ; we may look for something extraordinary in such a Birth , which is here called Regeneration , or our being Born again , or a second time . This is a great Mystery , and cannot be understood , till it is in some measure felt . Regeneration is not a Notion , but a Nature ; not a mere empty Speculation floating in the Brain , but an inward living Principle rooted in the Heart : I am not speaking of things without you , at a distance from you , that are foreign and extrinsecal to your souls , but of that which is essential to the Being and Constitution of a Christian as such ; you are not only my Auditors this day , but each of you the subject of my present Discourse ; I am not only speaking to you , but of you ; 't is what you are , or are not , in the inward state of your souls , that I am now enquiring after : By comparing your selves with the word , you may know how far you do , or do not , answer to the Character that is given there of the New-born soul ; the essential Properties of that Nature in which we live , must needs be owned by us , they are in us , they are of us , bone of our bone , and flesh of our flesh ; they are our very selves ; no sensible considering man can be without this knowledg of himself ; he cannot deny his own Image which he sees with his own Eyes . In a glass , face answers face ; so 't is with the heart of a Man , describe it as it is , in its present Actings , Motions , Principles and Inclinations , 't will fall in with you to a tittle . I would not speak a word , and I hope God will so guide me , that I shall not utter any thing concerning this new Birth , which falls not under the experience of the weakest Christian who is really born of God : If I shoot over the heads of others , 't is none of my fault , we must speak of Divine Things , as they are laid down in the Scriptures , whether we are understood , or not understood . Preachers do only explain the Object , they cannot enlighten the Faculty ; they may open the Text , but they cannot open the Hearts of those that hear them , to understand the Scriptures , this is God's work ; Faith cometh by hearing , therefore he that hath ears to hear , let him hear . I cannot bespeak your Attention by a stronger Argument than that in my Text , Except a man be born again , he cannot , &c. That which the Word of God so plainly puts as a bar to our entrance into the Kingdom of God , we are all concerned to see that bar removed , who have any hope of entring into that Kingdom . Give me leave to reason with you out of the Scriptures about this great Point of Regeneration : Some place it in that which a mere natural man may pretend unto ; passing over the whole Mystery of the Gospel , they construe the Word of God by Reason , bringing down all spiritual Expressions to the level of Man's Understanding : And if no more be intended by them , things are strangely worded in the Bible ; 't is not the manner of men to speak so , to cloath their natural Notions with such Phrases and Words ( peculiar only to the Scriptures ) as do not at all symbolize with any mere humane conception , and therefore must needs signifie something higher , something beyond all that ever entred into the heart of a Natural Man ; if not , then farewel all Revealed Religion , it seems nothing is revealed in Scripture but mere words , Natural Theology is the thing into which all Scripture must be interpreted ; all the use we are to make of the Scriptures , according to them , is only to borrow some peculiar words and expressions , as so many new Terms of Art appropriated to Religion , by Divine Authority : What a strange conceit is this , to borrow from the Scriptures new Bottles to put our old Wine into , our Sense into Gods word , so spoiling both ; God's Words are too big for our sense , and our sense too low and mean to fill up such high Expressions which can never by any rule of speech be brought down and contracted to so narrow a signification ; so that whilst we accommodate the Word of God to our own false Conceptions of Divine Things , we understand neither God nor our selves ; we think absurdly , and speak improperly . But those who understand the pure Lauguage of the Gospel , they see a suitableness between the Words of the Holy Ghost , and the things of the Holy God. I have read to you out of my Text , the Words of the Holy Ghost ; 't is God only , who must shew both you and me the thing it self intended , and meant by these words . And now to come a little nearer , let me begin with the Context . Iohn 3. 3. One would have thought the high Opinion Nicodemus had of Christ , ver . 2. As a teacher come from God , a worker of miracles , and one whom God was with : And Christs earnestness in asserting the truth of what he laies down so positively , ver . 3. under a solemn Asseveration , that it was certainly so , should have led Nicodemus to the belief of what Christ affirmed ; but 't is not the Opinion we have of the Preacher , nor his earnestness in Preaching , nor the certain truth of what he delivers , will perswade us to receive this Doctrine of Regeneration , till God enlighten our minds , and give us experience of the thing in our selves . Observe , All natural Men have strange , gross Apprehensions of the Doctrine of Regeneration . Nicodemus applies all that Christ said , to natural Generation , mistakes the Mystery of the new Birth , not comparing Spiritual things with Spiritual , but with Natural . He cannot rise higher than a natural Generation , and thinks that must be repeated in Regeneration ; if any such thing be , though never so often repeated , 't is still the same thing done the same way by entring the second time , &c. And how can a man be born when he is old ? But , suppose there were such a thing as a natural Regeneration in Nicodemus's Sense ; this would not mend the matter in making us more fit for Heaven , for we should be sent again into the World , in the same corrupt Nature as we had before ; whatever is born of the Flesh , is but Flesh still , omne simile , generat simile ; therefore a natural Regeneration supposes no change , but reproduces a man in the same State , Form and Nature , as he had before . If a Man were ten thousand times Born naturally , he would be the same Man still : But the Regeneration Christ speaks of , makes him a new man ; and therefore could not be by entring a second time into his mothers womb : Nicodemus knows nothing of any such new Birth , that should bring forth a new Kind , or Race of Men into the World , of a different Genius , Complexion and Principle , from all that are Born of a Woman ; but because the Scripture does so plainly speak of such a thing , they who read the Word , dare not deny it altogether ; and therefore place the whole Mystery of it in external Baptism ; do suppose it always compleated there of course , and will hear no more of it ever after ; they count it absurd to call upon grown baptized Persons , especially old Men and Women , to labour after a Regeneration ; that they think is past and over long ago , when they were baptized . Observe , None but a regenerate Person understands the true nature of Regeneration . Others can never reach it , because they don't feel it in themselves ; 't is a personal Change wrought in every individual Saint ; men may see our outward Profession , our outward Walking , our Praying , Hearing , Preaching , our Moral and Religious Practices ; but the Principle from which we Act , and by which we are carried out in all these things , is infallibly known to none but God , and our own Souls ; we may search into our own Hearts so far , as to discern this new Birth , and we should not rest till we have found it out . That we might the better understand the Nature of Regeneration , let us consider the several Names given it in Scripture ; Regeneration , Renovation , New Creation , Conversion , are Synonimous terms in Scripture , and do all signify the same thing , do all imply the Corruption of Mans Nature , that produceth nothing but what is like it self ; how specious soever it may seem to be , 't is but Flesh ; therefore all fleshly Wisdom , Beauty and Glory , must be mortified and abolished ; the Scripture calls for a new Birth , a new Creation after the Image of God , that Man may be enabled to do good , created in Christ Iesus unto good works , Ephes. 2. 10. Baptism is the Sign and Symbol of Regeneration , and does imply the thing it self , when the inward Work of the Spirit goes along with the outward washing of Water , which it does not always do ; this Wind bloweth where it listeth . Regeneration is of a larger Extent and Signification than Justification and Sanctification ; 't is initially all that belongs to a state of Grace ; 't is fully described , Tit. 3. 5. by washing and renewing ; there is a double washing from Sin. First , From the guilt of it , by the blood of Christ , 1 Iohn 1. 7. Rev. 1. 5. Rev. 7. 14. This washing is Justification , therefore called Baprism unto remission of sin , Mark 1. 4. Acts 2. 38. Gal. 3. 27. This is Baptism unto Justification by the blood of Christ. Secondly , From the filth of sin by the Spirit of Christ , 1 Cor. 6. 11. 1 Cor. 12. 13. This is commonly called Regeneration , Tit. 3. 5. Ioh. 3. 4 Born of water , this is baptism unto sanctification , Rom. 6. 3 , 4. Col. 2. 12. These two internal Washings are always joyned together , 1 Cor. 6. 11. the one perfect , the other imperfect ; Justification in nature only precedes Sanctification ; and being the Act of God upon us , and towards us , is perfect : but in Sanctification God takes us along with him , we concur in every Act of Sanctification ; he works in us to will , and to do ; but 't is we that will and do . I conceive it lies something wide from the truth , to put ( as some do ) Regeneration for Sanctification , lying in the mortification of sin , and newness of life , which is rather an effect of Regeneration , than that in which it consists ; the renewing of our Nature supposes a union to Christ , an ingrafting into him , who is the Root that bears us , communicating all spiritual virtue and sap to those Branches that are vitally joined to him . Therefore I shall describe Regeneration , or at large define it thus , viz. 'T is a wonderful work of God , begetting the Elect again unto himself , by implanting them into Christ , from whom they derive a spiritual being , and in whom they live spiritually for ever and ever ; growing up daily into his likeness , till they come to the stature of a perfect man in him . In Regeneration there is a supernatural form of true holiness impressed upon the Soul , that the preternatural form of sin and ungodliness brought in by the Devil , may be abolished ; nothing that is physically natural , is abolished by Regeneration , which takes not away any natural faculty or affection of the Soul , only sets them upon right Objects . Regeneration produces a new spiritual being in the Soul , draws the Image of God upon the heart , sets the Soul into a holy order and rectitude ; when the natural faculties of the rational Soul are brought under the power of supernatural Principles , that man is regenerated . Regeneration implies the beginning of the new Life , or new Creature ; birth is the beginning of life ; we are born of God , Iohn 1. 13. This is caused by God's quickning of us , Eph. 2. 5. in and through our union to Christ by faith , who is our life , a quickning Spirit in us , and to us , 1 Cor. 15. 45. They who are born of God , are not still-born , but born alive , quickned by the Spirit of Christ. This new life appears most in the Will , by its real tendency towards God , Phil. 2. 13. Where you see the will of a man turned to God and Christ , you may be confident God hath been at work in that Soul ; this great quickning work of Regeneration usually appears first in the Will , in the gracious motions and inclinations of the will of man towards God and Christ ; there may be an illumination of the Mind , without any conversion of the Will ; the darkness of the Understanding is sooner removed , than the corruption of the Will ; there may be many strong convictions wrought , before there be any true conversion of the Will , that stands it out to the uttermost , before it consents to come to Christ , and cast the Soul upon him by an act of faith ; and when the Father has drawn the Will to that act of faith , repentance is always joined with it , Acts 19. 4. Mark 1. 15. Faith principally respects Christ , but Repentance is towards God himself , whom we have offended by our sins , Acts 20. 21. therefore Repentance turns us into the Will of God , seeks to please him , by doing only what he approves of , Works meet for repentance , Acts 26. 20. These Works are an effect of Gospel-repentance , that flows from faith in Christ. Legal Terrors that accompany a legal Repentance , are before Faith , and cannot be removed but by faith in Christ Jesus ; an unregenerate man may attain to a Legal-repentance , and be much terrified ; but he cannot attain to a Gospel-repentance , in turning from sin as contrary to God's holiness . Indeed this Gospel-repentance that flows from Faith , may be sooner perceived than Faith it self ; a Sinner cannot easily perswade himself that he is reconciled to God in Christ , before he finds in himself that he hath left those sins that separated him from God. Regeneration lies in creating in us a habit and vital principle of Faith , which disposes and inclines us to actual believing ; this very principle denominates a man a Believer in the sight of God , before he actually believes ; so regenerate Infants may be said to be Believers . In Regeneration there is a power put into a man to believe and repent , which are acts of the new Creature ; so that a man must first be a new Creature ; and that which makes him so , is Regeneration ; before that , an unregenerate person is called an old man , the old man is distinct from our selves as men ; we must distinguish between the corruption of humane Nature , and humane Nature it self , which Regeneration does not destroy , but perfect ; it implies a change of state , and a change of nature , the foundation of both is laid in our Regeneration , by virtue of our incorporation into Christ , who of God is made unto us righteousness and sanctification ; the efficacy of his Blood and Spirit does reach our Souls , being one with him ; we die with him , and rise with him , are discharged from sin upon the account of his Satisfaction , and are raised up unto newness of life by vertue of his Resurrection . We pass through all the states that Christ passed through ; we die with him , are crucified with him ; we rise with him , ascend into Heaven with him , are glorified with him ; there is nothing that God requires of Believers in a way of faith and hope , but he hath given some instance already in his Son Jesus Christ of the actual accomplishment of that thing . We hope to be justified from our sins , because Christ is justified from 'em ; they were laid upon him , but he has freed himself now from the imputation of them ; and therefore will appear the second time without sin , Heb. 9. 28. We hope for a resurrection of the Body , because Christ is risen ; we hope for glory , because Christ is ascended and glorified : So the Apostle argues , 1 Pet. 1. 21. Who by him do believe in God that raised him up from the dead , and gave him glory , that your faith and hope might be in God. There is as much reason for the justification of a sinner believing in Christ , as for the Justification of the Person of Christ himself ; it is upon the same account ; so that our case is an adjudged case , already upon record in Heaven ; it is no new thing for God to pass by our sins , he having passed them all by in Christ ; no new thing for God to justifie such sinners as we are , having already justified Christ , admitted him to Glory , and set him down at his Right Hand : These are all instances of what you may expect from God the Father : The Covenant of Grace requires no other Righteousness for your Justification , but that of Christ ; therefore I would perswade you to keep up a high value and esteem for the Righteousness of Christ ; it will support you under the greatness of your own sins , and under all the defects of your own Righteousness : What is it that troubles poor souls ? their sins are great , and their Righteousness small , and what will become of them they know not . Set the Righteousness of Christ against the greatness of your sins , and against all the Imperfections of your own Righteousness , raise up your thoughts in a high esteem of this Righteousness of Christ. I would not have you say , as too too many do , and may be they mean no more than they say , if so , they do not say all the truth ; how many real Believers have I heard say , Christ will cover the Imperfection of our own Righteousness , and so think they speak all the truth ; but they must mean something beyond all this , or they do not speak right ; for the Righteousness of Christ apprehended by Faith , does not only cover all the Defects of your own Righteousness , but covers your very Righteousness it self , which must never be brought in as an Argument , why God should justify ; you must not be found in your own Righteousness ; not having my own Righteousness , says Paul , Phil. 3. 9. that is , not having it on ; Faith in Christ does strip a Man of his own Righteousness , does not only speak comfortably , as to the Pardon of all the Defects of our own Righteousness ; but take it in its best State , and highest Degree , as far as our Righteousness can reach , it must be covered when we come to God for Justification . There are two Seasons when Christ presents us to the Father , the one for Justification , the other for Glorification ; when he does the first , he presents us sinners lying in our blood , as having no righteousness of our own , but what is imputed to us by God ; and then for Glorification , he presents us perfectly Holy , inherently Holy , without any spot or blemish upon us ; and this he doth with exceeding great joy : so that when you would make use of Christ for Justification , remember to cover all your own righteousness , and put it quite off , as to any trust or confidence in it ; 't is hard to do Righteousness , and not to be proud of it , conceiving we merit something by it ; you must be workers of Righteousness , but not wearers of your own Righteousness : when you stand before God for Justification , take heed of having it , or being found in it . Nothing can make a man see the weakness and insufficiency of his own performances , but a true principle of Faith , that humbles him , and empties him , sending him stript and naked unto Christ , to cover him with the unspotted Robe of his perfect Righteousness . Lastly , The immediate effect of Regeneration is Adoption : You see I have been comparing Regeneration with other great Gospel Truths , that I might find out the proper place for it , and see what relation it stands in to all the other parts and members of the body of Divinity . I say therefore , the immediate effect of Regeneration is Adoption ; being born of Man , we became the Children of Men ; so being born of God , we become the Children of God : Adoption and Birth go together here ; he that begets , adopts those whom he hath begotten ; 't is not so among men , for this is another peculiar property of Regeneration : They who have power to become the Children of God , they are born of God ; adopted , and yet born ; born , and yet adopted ; so that it pleaseth God the Father , by all the ways of Nature , of Art , of civil Custom among men , to set forth his Love by a natural generation , or being born . 'T is a natural thing among men to be born , but adoption is a civil instituted thing , a thing of prudence and custom among men , it is brought in by Man : You know how fond men are of those they have Adopted ; 't is next to the natural affection they bear to the Children of their own bodies ; so that no doubt there is much of mystery in this Doctrine of Regeneration . There is not a Man in the World almost , but lives in some hope of going to Heaven when he dies ; yet the greatest part of mankind carry themselves so , as if they would only make the World believe they shall be saved , not as if they were under any real hope , or expectation of such a thing , nothing of this appears by any serious preparation they make for Heaven or Glory : But let their hopes be what they will , except a man he born again , he cannot see the kingdom of God. Thus much in general . I shall now come to particulars , and cast all I have further to say upon this Text , under these following Heads : viz. 1. The Author of Regeneration . 2. The Subjects of Regeneration . 3. The Means of Regeneration . 4. The Manner of Regeneration , how it is wrought and carried on in the Soul. 5. The Time of Regeneration . 6. The End of Regeneration . 7. The Scripture-marks and signs of Regeneration . 8. The Application of the whole . 1. The Author of Regeneration : viz. God. 1 Ioh. 5. 18. We are said to be begotten of God , born of God ; and this is sometimes ascribed to the Father , sometimes to God the Son , sometimes to God the Holy Ghost ; all that is called God , is concerned in Man's Regeneration . God the Father is said to beget us , 1 Pet. 1. 3. We are said to be Created in Christ Iesus unto good works , Eph. 2. 10. To be in him , even in his Son Iesus Christ , 1 Joh. 5. 20. to be born os the spirit , Joh. 3. 5. All the persons of the Trinity have a joint agency in this work of our Regeneration , &c. Page 1. And great is the efficacy of Three such concurring , total Causes of the same kind ; this is above all our Logick and Philosophy , which own no such Causes . God is wonderful in counsel , and excellent in working , Isa. 28. 29. We are in his hands , as clay in the hand of the potter , Jer. 18 6. He can make us Vessels of Honour if he please ; and this Honour have all his Saints , his excellent ones , in whom he delights . The moving Cause is God's meer Good Will and Pleasure . Iames 1. 18. His abundant mercy and loving kindness , 1 Pet. 1. 3. Tit. 3. 4 , 5. Ephes. 2. 4 , 5. We should be much affected with the Love of God in our Regeneration : God stands in the relation of a Father to all who are begotten by him . 1. He is the Father of Christ , the Second person in the Trinity , Psal. 2. 7. whose Generation is Eternal , who can declare it ? Isa. 53. 8. It is the profound object of our Faith , grounded upon Divine Revelation . 2. He is the Father of all true Christians , who are spiritually born of his Will , at the time appointed of the Father for their effectual Calling . 'T is termed a Calling , because they are begotten by the Word of God , speaking to their hearts by it , and so turning them to himself : God is the Father of Christ , and the Father of Believers . Iohn 20. 17. My father , and your father . Upon these accounts it is , that God glories so much in his own Paternity ; not only in relation to Christ , his Eternal Son , who is God equal with the Father ; but also in relation to the Saints , who are his true-born Children through Christ. See an instance of both : 1. In reference to Christ ; Heb. 1 : 5. Thou art my son , this day have I begotten thee . Let all the Angels of God worship him ; thy throne is for ever and ever . Sit on my right hand , until I make thine enemies thy footstool . So Psal. 2. 6 , 7 , 8. Thus was this great Man , this Son of God , incarnate , brought into Heaven in state and triumph , at his Resurrection . 2. In reference to the Saints ; Jer. 31 : 9. I am a father to Israel , and Ephraim is my first-born . So 2 Cor. 6. 18. I will be a father unto you , and ye shall be my sons and daughters , saith the Lord Almighty . Tho God does greatly delight in his beloved Son , loves to see the brightness of his own glory shining out in Christ the express Image of his Person ; yet next to his own Image in Christ , he loves to behold the Image of his Son in the Saints , and therefore has predestinated them to be conformable to the Image of his Son , Rom. 8. 29. Christ indeed is the first-born , but many Brethren are to follow ( Rom. 8. 29. ) to be added to the Lord , as the Phrase is , Acts 5. 14. God loves to see the number of his Children encreasing ; to see his Family enlarged . Under this consideration Paul bows his Knees unto the Father of our Lord Jesus Christ , of whom the whole Family in Heaven and Earth is named , Ephes. 3. 14 , 15. With what reverence doth Paul draw nigh to this great Father ? I told you but now , that God glories in Christ his first begotten Son ; you heard in what triumph the great Man , Jesus Christ , was brought into Heaven , how God welcomed him to Glory ; so there is joy in Heaven at the Regeneration of a Sinner ; Angels rejoyce , God rejoyces . This day have I begotten such and such ; Oh that there might be Joy in Heaven upon this account , this day , that it might be noted down above , that this and that Man were born here . I will shew you the ground of this glorying , of this great satisfaction that God hath in his Children : Tho Christ be anointed above his fellows , yet there is a great measure of anointing poured out upon the Saints ; the fulness of the Godhead is in none but Christ , yet the fulness of God is in all the Saints , Ephes. 3. 19. they are not shut out from any of the communicable Attributes of God , but have their share of all that is in him , according to their capacities as creatures : Cast an empty Barrel into the Sea , all the Sea is not in the Barrel , but the Barrel is in all the Sea ; the Sea runs under it , over it , on every side of it : Thus are we swallowed up in God. He comprehends us , tho we cannot fully comprehend him ; we are in Christ according to his infinite capacity , and therefore are perfectly justified by the infinite merit of his perfect Righteousness imputed to us : But Christ is in us , according to our finite , weak capacities , and therefore we are but imperfectly sanctified ; we have what we are able to receive , and no more at present , till our hearts are farther inlarged . Thus you see what it is to be a Child of God ; how the fulness of God is bestowed upon us . God glories in this . And have not the Saints reason to glory in it also ? But alas , how do Men please themselves with their Rich Relations , Great Families , they are Nobly descended ? But I must tell you , all Nations are of one Blood , and that is tainted too , we are a Seed of evil-doers , there is no Noble blood runs in your veins , till you are born of God ; 't is Regeneration only that makes you the Sons and Daughters of the Most High ; then you are high born indeed . To stir you up to a holy ambition after this new birth , do but consider the Father of the Family , the great God of Heaven and Earth , blessed for ever , the Father of Mercies , and the God of all Comfort . Consider Christ the Elder Brother of the Family , Rom. 9. 5. He is over all , God blessed for ever . His Name is Wonderful , Counsellor , the Mighty God , the Everlasting Father , the Prince of Peace , Isa. 9. 6 , 7. You see how the Dignity and Majesty of his Person is described . 3. Consider the many priviledges that are intailed upon new-born Souls , Heirs of God , joynt heirs with Christ ; you are born to nothing but woe and misery , till you are born again . How should we long to be related to such a Father , to such a Brother , to such an Inheritance ? I insist the more upon this , because I am perswaded , discourses of your Heavenly Father must needs be very pleasing to you who are his Children , whom should Children hear of with more delight , than of their Father that begat them ? Be not cast down at any thing that offends you here below , you have a Father in Heaven who takes care of you , numbers the hairs of your heads , will interest himself in your smallest concerns , and see that all things shall work together for good to you . We may notionally , and according to the Letter , speak what we read and hear of Regeneration , and be little affected ; but when once the New Nature begins to stir , when a Spirit of Adoption begins to breathe in us , 't will carry us out by a secret instinct to God as to a Father ; Nature works powerfully ; we say , Love descends more strongly than it ascends ; so 't is here , God loves his Children better than they can love him ; this is love , not that we love God , tho there is a great strength in the natural Affection of ingenuous Children towards their Parents . The truth is , nothing does more enoble our Minds , raise our spirits to a true Christian Magnanimity ; nothing does more uphold and encourage us in our way , more strengthen our Faith and Hope in Prayer , than lively Apprehensions of God , as our Father in Christ Jesus ; see how Christ hangs upon this word [ Father ] in his Prayer , Iohn 17. Father , Father ; Oh Father ; Holy Father ; Oh Righteous Father ; we should eye nothing more in Prayer , than our Relation to God as a Father : How can an unregenerate man say , Our Father which art in Heaven ? Alas ! thou hast never a Father in Heaven , thou art a Child of Wrath , a Child of the Devil : Though some unregenerate Persons may be within the Election of God , yet the Scripture speaks of them according to their present state , calls them Aliens , Strangers , Foreigners : Could we conceive aright of our Covenant-relation to God , and keep our thoughts working upon it , it would afford an Argument to us , where all other Arguments fail ; as Isa. 63. 16. Doubtless thou art our Father ; it cannot be that our Heavenly Father should forget us ; a Mother may forget her Child , — but the Lord is gracious and full of Compassion , Psal. 145. 8. There is a greater fulness of Compassion in our Heavenly Father , than in our Natural Parents ; they can do , and will do , what God cannot do , because he will not : Since the Priviledges of the Children of God are so great , how should we long to be born again ! to be born of spirit , Joh. 3. 6. To be a new lump , 1 Cor. 5. 7. New creatures , 2 Cor. 5. 17. To have Christ formed in us , Gal. 4. 19. To be quickned , Ephes. 2. 1. Baptized with the Holy Ghost , Mat. 3. 11. To be renewed in the spirit of our mind , Ephes. 4. 23. These are Scripture-expressions of a great depth , of a high signification , which if well studied and pondered in our hearts , seriously and often prayed over , will give us more light into the Mystery of Regeneration , than the tongue of Men and Angels can utter ; none can open these Scriptures to you but the Holy Ghost ; tho Ministers cannot bring down these Scripture expressions to man's Understanding , yet the Spirit of God can lift up man's Understanding to some discerning of the mind of Christ in them , by shining in our hearts the light of the Knowledg of the Glory of God in the face of Christ. We see how much Glory and Honour is derived to us by God's being the Author of our Regeneration . I will now look a little further into this Mystery . Regeneration is our passing over into Christ , into his Life , Nature , and Spirit ; they who are thus joined to the Lord , are one Spirit . Christ is their Life ; being united to Life it self , they must needs be quickned by it ; it is present death to be separated from Life it self ; in Regeneration Life doth not so much enter into us , as we into it ; and being once born of God , we gradually enter further and further into his Life , till all Mortality be swallowed up of it . Thus Grace reigns through Righteousness unto Eternal Life , and this Eternal Life is God ; there is but one Eternal Life ; when we are in him that is true , in him that is Eternal , this is life eternnl , John 5. 20. Therefore to be in Christ , and to be a New Creature , is all one . All Creatures that have breath , live , move , and have their Being in God , yet they are not so in God , as the New Creature is in Christ : God , as a Creator , bestows a Creature-life upon man , distinct from his own Eternal Uncreated Life ; and man having this natural root of his own , from the God of Nature , grows up by himself , with all the specifical Properties belonging to his kind , whereby he is distinguished from his fellow-creatures , he stands forth at some distance from God , yet under the general influence of his Providence , without which no creature can subsist : But in Regeneration God does not only breathe the breath of life into us , making us living souls , but breathes his own quickning Spirit into us , that we may live the very life of God in our measure ; 't is one thing for God to give forth something virtually from himself , as he does in our first Creation ; another thing to give himself really unto us , as in the second Creation . God as a Redeemer , raises up a new Creature in himself , partaker of his own Divine Nature , Life and Spirit ; this life is hid with Christ in God , Col. 3. 3. and cannot in the Root and Principle of it be distinguished from God himself ; Christ is our Life , which according to our finite capacity as Creatures we partake of ; the new Creature is but a Creature for all this , though quite of another make , constitution , and original , from all the first Creation , and therefore called a new Creature , standing in a nearer union and conjunction to God , so born of him as no other creature is ; all Creatures are made by him , non born of him but the new Creature ; as Christ took part of our Flesh and Blood in his Incarnation , so we partake of his Divine Nature in our Regeneration ; as the soul is the life of the body , so the spirit of Christ dwelling in us , is the life of our souls , acting them in a supernatural way ; we live the life of God , which we were estranged from , knew nothing of in our unregenerate state ; 't is not we that live , but Christ living in us , Gal. 2. 20. Because I live , you shall live also , John 14. 19. Christ in us the hope of glory , Col. 1. 27. Till Christ be formed in us , we cannot be said to be born of God ; a spirit of life must first enter into us from Christ ; and how does this spirit enter ? Not as a separate Principle from Christ , but in and with Christ Jesus ; the spirit of life in Christ hath made me free from the law of sin and death , Rom. 8. 2. Have a care of leading a separate life from Christ , in the strength of your own Graces , for they are but streams issuing from the Fountain of Life in Christ Jesus , and will quickly dry up , if not continually fed by the Fountain : Branches cannot bear fruit , if they abide not in the root ; as the life of the branches is in the root of the tree , so our life as new creatures is radicated in Christ ; he is the root that bears us under all our deadness and dulness ; we should go to Christ for fresh quicknings ; many times we seek for life in our selves , and can feel none ; but if we would seek for it in Christ , and come up closer to him , how reviving would that be ? animus cum sole redit ; so get but under this Sun of Righteousness , you 'l quickly find healing ; your spirits will return , your cold frozen hearts will grow warm , the fire will burn within ere you are aware ; what is a state of death , but a state of alienation from Christ , who is our life ? Eph. 4. 18. Put him on then , and wear him next your hearts , let him but stretch himself all over your dark dead souls , as the Prophet did over the dead child , 1 Kings 17. 21. 2 Kings 4. 34 , 35. and life will return , you 'l find a sudden Resurrection , a fresh vigor of spirit will suddenly come upon you ; if ever you would be quickned , it must be by Christ , and with Christ , who hath quickened us together with Christ , Eph. 2. 5. What do you alone without Christ ? No wonder you are in a dead frame , while you are musing upon what you are in your selves , while you are in this solitary condition , wandring up and down without Christ ; let Christ and you come once together , and there will be life , there will be strength , there will be another Spirit in you . If God be the Author of Regeneration , let not the Eunuch say , I am a dry tree ; all things are possible with God , who can raise up children to Abraham of stones . I would have none despair of becoming the Children of God , who do sincerely desire it , and long for that day . New Births are sudden things . I am perswaded they will be so towards the end of the world , when a Nation shall be born in a day , and sinners be converted by thousands , as in the Apostles time . Now we travel in birth a great while with one and another ; many pangs , many throws , yet they stick in the place of bringing forth ; we prophesie over dry bones , but no ratling , no coming together , no spirit of life yet entring into them , they stick in the place of bringing forth ; how many hearers are there in our Congregations who are stuck between Christ and the World , can get neither backwards nor forwards , are now where they were many years ago ? They dare not cast off Religion altogether , neither dare they come up to the power of it ; they come and go to and from the place of the Holy One , conversing only with the dead Letter of the Gospel , are not yet brought under the glorious ministration of the Spirit ; 't is the Spirit gives life , by bringing in Gospel Truths in their natural living Principle into the Heart ; then we live , and the Word lives in us ; the heart and the Word are quickned together ; one was in a dead frame , the other lay in a dead Letter before , but now both do live together , and agree with each other ; the sense of the Soul , is the sense of the Word ; and the Sense of the Word , is the sense of the Soul ; they both mean the same thing , they fall in with each other , they dwell together in Wisdom and Spiritual Understanding ; there is but one Spirit between them ; what one says , the other does ; and this is the great work of God as he is the Author of Regeneration , to make our hearts thus to agree with his Word , by casting them into the mould of the Gospel . If ever the Word be ingrafted upon the Soul , it must be ingrafted upon a living Principle of Holiness that suits with it , for nothing else can receive it , or hold it , and this is the Work of God upon the Soul in Regeneration . CHAP. II. Subjects of Regeneration . II. THE Subjects of Regeneration , who they are , viz. The Elect , only the Elect , and all the Elect , Rom. 8. 30. Whom he did predestinate , them he also called , &c. Let their outward Circumstances be what they will , whether bond or free , male or female , 1 Cor. 12. 13. Gal. 6. 15. Regeneration will reach them all first or last . I prove it thus : It must be either by Gods Election , or by Man's Election , putting himself by his own free-will into this state ; or by Accident , no body knows how . I will prove it must be one of these three ways , because 't is apparent , that all by Nature are born in an unregenerate state , and that the Devil does carry away the greatest part of mankind into Hell in their unregenerate state . These Truths are plainly laid down in Scripture , and are capable of clear demonstration from thence . Since neither of them need any proof , I 'le take them both for granted , and I argue thus from them : If all are born in sin , and the greatest part by far , dye in their sins , Who makes the difference , and from whence does it arise ? It must come either from the Eternal Purpose of God electing some and not others , or from man's own choice electing himself , and putting himself into this state , by the power of his own free-will , so that he is regenerate because he will be so ; he will regenerate himself , and change his own nature , and make himself a new creature . The absurdity of this will appear by and by : or else it is by an unaccountable Contingency , no body knows how or why . It cannot be by the two latter ways , Ergo , by the First , viz. Gods Election . 1. It cannot be by man's own free-will ; for it can't be supposed that corrupt nature should ever will its own destruction ; the flesh is not so divided against it self ; Satan will not cast out Satan ; the Devil is more at Unity with himself than so ; he would indeed set himself above God , and dethrone him if possible ; as he is , he would be a God , he would have the use of God's Power , that he might abuse it , and play the Devil the more , so far he would be like unto the most High ; but he is so much a Devil , such an irreconcilable enemy to all Godliness , that he would not exchange his Devilish Nature , for the Holy Nature of God ; and so are all the Children of the Devil , Acts 13. 10. Oh thou child of the devil , thou enemy of all righteousness . A natural man would be nothing but what he is ; he likes himself too well to part with his own nature ; 't is unreasonable to imagine such a self-destroying inclination in any creature whatsoever ; 't is impossible for any nature to will a change of it self . A Principle of self-preservation runs through the whole Creation of God ; the Toad , as full of Poyson as it is , would be a Toad still ; so sinful man is as tender of himself , as much in love with himself , as the Holiest Angel in Heaven is with himself . Whence should such an actual Will arise in man , as to desire his own Annihilation , that he may cease to be what he is , and become a new Creature ? There must be another Nature put into him before he can desire to be another Man ; all do follow the course of Nature , and cannot do otherwise ; therefore till nature is changed , the course is and must be the same as ever it was ; good inclinations are never found in depraved nature ; an evil tree cannot bring forth good fruit ; figs grow not upon thistles , nor grapes upon thorns . To suppose a man in a state of nature to will his own Conversion , is to suppose him already converted : if the Will be changed , the Man is changed ; the Will is the Man. Can the Ethiopian change his skin , or the Leopard his spots ? Jer. 13. 23. they may as soon do this , as one born in sin can cease to live in sin ; we must be born again first , for a sinful nature will never carry a man out to a holy Life . Nature is a constant fixed Principle , always keeping within its own sphere ; 't is not a mutable fancy , that may be taken up , or laid down at pleasure . We see all things keep their own shape and form ; and 't would be monstrous , were it otherwise . The whole Creation would be confounded , if things could run one into another , and Metamorphise themselves into what different species they please ; the God of Nature has fixed things otherwise ; and I am sure none but the God of Grace can alter the corrupt nature of fallen man. It cannot be by chance , by a fortuitous concourse of I know not what . None but a downright Atheist will resolve it into this ; 't is such a denial of Providence in the chiefest design and contrivance of the Infinite Wisdom and Goodness of God , as no Christian ever can bear . What is Regenerating Grace , but a special Providence towards the Elect , carried on with wonderful Wisdom and Counsel ? Where known causes , and special ends may be assigned , there is no room for Chance ; we may steadily look from the beginning to the end of such a production , and trace back the effect step by step , to its first original cause . He that is a Christian by chance , not knowing how or why he came to be so , will give but a sorry account of his Faith , and may as suddenly , with more reason , turn Infidel again . Therefore since Regeneration does not happen by an unaccountable Contingency , nor can ever be brought about by any mere humane contrivance , what remains , but that we ascribe it , as the Scripture does , to the Divine Will of him , to whom all things are possible ; beginning at the Eternal Purpose of God in Election , so proceeding downwards through all the methods , ways , and means appointed by God for the carrying on this great work of his in the hearts of men ? The truth is , the first breaking forth of Electing Love upon us , is in our Regeneration ; 'till something of it appears , we cannot know any thing by all that is before us , of God's Eternal Love to us : Our actual taking any thing up into our hands , argues a previous choice , that our eye was upon it before . So here , God has from Eternity made choise of some for Salvation , his Eye was upon them from Eternity ; and when his Grace takes actual hold of them , we may then , through our present effectual Vocation , see up to our Eternal Election , and by these visible streams , go back to the invisible Fountain of Free-grace in the heart of our Heavenly Father : By what he does in time , we know what he intended from Eternity . Let none despair of this Grace , who wait upon God for it ; all those who have already passed the streights of the new-birth , were once under as discouraging circumstances as any now can be ; but God had mercy on them , and so he may on thee ; he breathed the breath of Spiritual life into them , and so he can and may into thee ; he is a God that raises the dead , dead Souls as well as dead Bodies . We may see in the eye-lids of some , the very shadow of Eternal death ; but God can turn that shadow into the morning , and cause the day-spring from on high to visit them . Election alters no Man's state , till it issue in Conversion ; then you may see your names written in the Book of Life , from a sence and feeling of that life in your selves to which you were fore-ordained . 'Till we are regenerated , we cannot tell whether ever we shall be ; God knows , but we do not : The Election shall obtain , Rom. 11. 7. Therefore all that have obtained , must ascribe it to Election , That the purpose of God might stand according to election , Rom. 9. 11. The cause of this great change that Regeneration makes , must be resolved either into the Will of God , or Will of the Creature ; there is no medium between God and the Creature ; whatever is done , is by one or the other . Some resolve Conversion and Regeneration into Man's own power , derived from that general sufficient Grace purchased by Christ for all men : But if man in his perfect state fell under that general sufficient Grace which he was certainly endowed with at his first Creation , How can we now suppose any such general grace to be sufficient to recover fallen Man , and to keep him for ever from a relapse ? Therefore we must place fallen Man under some stronger influence , even that of Effectual Grace , which does not only shew unto Man the way of Salvation by Christ , but effectually draws his heart to an actual closure with Christ , joyning him to the Lord in one spirit . This Effectual Grace in saving some , does no injury to others ; they perish justly from the demerits of their own sins ; these are saved freely through the merits of Christ. Let us not be too curious in enquiring why God saves one and not another ; there is a covering upon the face of this great deep . The ways of God are unsearchable , and his judgments past our finding out ; all must be resolved into the Soveraign Will of God : Why should our eye be evil because his is good , who does what he will with his own , and gives no account of his matters ? Because God has purposed from Eternity to shew mercy to some , not telling us who , let every own study his own Salvation , and put in for his share of this Free Grace , which is offered to all , intended for some ; and why not for thee ? Those who embrace the Promise , and believe in Jesus , will never find any Decree in Heaven against them hindering their Salvation ; and those who refuse the Promises , will not come to Christ when called , shall never be saved by virtue of any mere Decree . Faith and Repentance are as much under the decree of God , as Salvation it self ; if the Decree of God bring not forth such things in you now as accompany Salvation , 't will never bring forth Salvation it self . The Doctrine of Election is a comfortable Doctrine , if we apply it to the Means as well as to the End : They who deny this Doctrine , and plead so much for Man's Free-will , they do , and must hold a falling from Grace ; tho God loves them now , they are not sure to continue in his love , nor never will be , 'till they run up all their hopes into Electing Love. When once they see that God has loved them from everlasting , which they may do , by resolving all the present fruits of the spirit into election , as the Scripture teaches us ; they can strongly argue from the unchangeableness of God , That he who has loved them from everlasting , will love them to everlasting ; for whom he so loves , he always loves to the end . Let me make some use of this Point ; there may be some difficulties in it , but I hope God will clear them up to your Souls . If the Subjects of Regeneration be the Elect , only the Elect , and all the Elect ; Then prove your Election by your Regeneration ; you cannot prove Regeneration by your Election ; for bare Election , if you know it , alters no Man's state . Many of the elect of God lie long in an unregenerate state : Election is never in Scripture brought in as a proof of Grace in us ; but Grace in us is brought in as a proof of our Election . To prevent mistakes in some convinced , tho yet unconverted sinners , ay , and in some weak trembling Believers too , whose convictions of sin do put them into no small fright : When I say Regeneration is a good proof of your Election , let not any say , Then my unregenerate state is as good a proof of my Reprobation ; it does by no means follow , for these Reasons . 1st . Because an unregenerate state , or a state of sin and unregeneracy , has not that dependance upon , or relation to eternal Reprobation , as Regeneration , or a state of Grace has to our eternal Election . A state of Grace flows from eternal Election ; but a state of sin and unregeneracy does not flow from eternal Reprobation , but from the fall of Adam , God permitting it as a means through which his electing love would effectually work for the more glorious restauration of Man. They who are regenerated , are elected , Rom. 8. 29 , 30. but those who are not yet regenerated , cannot be said to be not elected or reprobated . 2dly . A state of sin and unregeneracy is common to all , both elect and reprobates ; but a state of Regeneration peculiar only to the Elect. We are all born in sin , all by nature the Children of wrath ; all the Saints here on Earth , and all the Saints now in Glory above , were once in an unregenerate state . 3dly , . An unregenerate state is alterable ; we may pass out of it into a better state ; but a state of Grace is unalterable . We may rise up out of a state of sin , but we cannot fall out of a state of Grace ; we may , even in a state of Grace , fall into many particular sins , out of which God will recover us by repentance ; but we can never fall quite out of it into Hell. The Decrees of God are unalterable , and so is a state of Grace flowing directly from thence ; but a state of sin and unbelief is alterable . I speak this to the support and comfort of all convinced sinners , that none may sink into utter despair ; because there is yet hope concerning them . The Scripture does not put us upon proofs of Reprobation , but Election . We are commanded to make that sure . 'T is true , final Unbelief and Despair are the certain consequent of Reprobation ; but we must stay till the end come , we can positively determine nothing till then ; God calls some at one hour , and some at another hour ; till the day of Grace be quite spent , and the last minute of the last hour quite run out . We can conclude nothing of any Man's Reprobation . There are certain Men ordained of old to condemnation , I do not doubt of it : God may , and doth sometime swear against such and such , totally withdrawing for ever from them ; and yet 't is hard for any man to know this of himself , or any other ; for we see some who , in their own judgments , have been left to a total , final despair , have yet been recovered ; those who , in their own and others apprehensions , have been under invincible hardness and unbelief of heart , yet that also has been overcome , and they brought to a better frame and temper . Secret things belong to God : Let us not be too rash in this matter ; 't is enough for a terrified sinner to know the badness of his present state ; should he know more , 't would quite overwhelm him , he would be fit for nothing but Hell. God hides this usually from the wicked'st men upon earth , to see how they will carry it under the means of Grace , that they may be the more inexcusable at last , who lived so long in the view of their danger , and of the only way of escape by Christ , and would not come unto him for Life . The best way to know your Interest in the decree of Election , is to study your present state well . You 'll say , What are we to understand by the present state of our Souls ? And how shall we know what that is ? Answ. The present state of our Souls , lies in the relation we stand in , either to Heaven or Hell ; in that capacity we are in , for eternal Salvation , or eternal Damnation , if we should dye this Instant . To know this aright , we must consider how God has stated it ; every Man 's present state is stated by God in the Word : mark well what his declared judgment is of such as we are , who live as we live , do as we do , think as we think . — I stand not much upon the judgment of a Man , concerning his everlasting state , unless it fall in with the judgment of God in the Scriptures ; many will judge themselves , as their fears or hopes do lead them , without any reference at all to the Word of God. We that are Ministers must join with the Word , whether it be for you or against you . If you come not up to the terms of the Covenant , you are cast by the Word , we shall quickly understand your Case ; but if you 'l make new terms for your selves , and say , If I have not such gifts , such degrees of Grace , such enlargements and sensible comforts ; if I still remain under such temptations , such afflictions , I will never believe I am a Child of God ; you may say and believe what you please , but I know no Word of God , from one end of the Bible to the other that says as you say . There is no end of these Objections , you 'l be sure to hold to your Opinion , you give so much credit to your self , and so little to the Word in that case , that all we say from thence , in answer to your doubts , signifies nothing ; whereas if you grounded your scruple upon any Word of God , we could answer you by some other Word of equal authority with you , and then we should be heard , and be able to satisfy you , by reconciling Scripture with Scripture , and consequently you to your self . It may be some fearful Saint , or some secure sinner will object and say , I am not like to understand my present state this way , for I can't believe the Word against my own sense and experience , as I think , to the contrary . Having already spoken to doubting Saints , I 'll suppose this Objection to be made by some secure sinner . I Answer , Admit this , viz. That you can't Believe , &c. yet however be persuaded to draw up your case out of the Word , and say , ( what you cannot but say , if you mind what you read ) If the Word of God be true , I am in a lost state ; but I have a better opinion of my condition than so . Could we bring secure sinners thus far , the time may come , and will come , if you belong to God , when his Word will have more weight with you than your own present thoughts and imaginations ; and then you 'l judge of your selves , as the Word judges , and no otherwise : What ever your present hopes or fears may be , you 'l come over to the Word , and be of the same mind with that concerning your Eternal state . Don't say as some generally do , If I am Elected I shall be Regenerated and saved at last ; so putting off all from your selves , upon God's Decrees , as if they left no room for your Duty ; as if the Decree of Election had no determining influence upon your wills , to bring forth what is decreed , in a way agreeable to your rational nature , by inclining you to the free use of all means appointed by God in order to your Salvation . Whereas you say , if you are Elected , you shall be Regenerated and Saved , pray follow that thought home , pursue it a little further , bring it to an issue ; don't stop in the midst of a thought , in the midst of your reasonings , but come to some conclusion . If I am elected , I shall be regenerated , &c. But I am not Regenerated , therefore I am at present in a state of wrath , and for ought appears yet in me , I may be in a state of Reprobation . And is this a state to be rested in ? Do you make so light of it ? Can you eat , and drink , and sleep so securely under it ? Methinks your own Hypothesis should lead you whether you will or no , to some consideration of that dreadful conclusion which may follow upon on it , since God has comanded you to make your calling and election sure , and shewed you how you may do it . Since your present Comfort , and future Happiness depends upon the proof of your Election , How should you long to see this sure and infallible evidence of it in your Regeneration ! CHAP. III. III. The Means of Regeneration . I Have already spoken of the principal efficient Cause of Regeneration under the first Head ; I am now to speak of the Instrumental Cause , or outward means of Regeneration . viz. The Word Preach'd , as appears by these following Scriptures , 1 Pet. 1. 23. where Regeneration is plainly ascribed to the Word , Iames 1. 18. God is said to beget us with the word of truth . 1 Cor. 4. 15. Paul is said to have begotten the Corinthians through the Gospel , or by the Word of God which is able to save our Souls . These Scriptures are an undeniable proof of these two things : 1. That there is a Virtue and Power in the Word , to work a change of heart and nature in those that hear it . 2. That this Virtue and Power is from God , whensoever his Spirit concurs with it , it becomes effectual for our Regeneration . I shall give you some Reasons , or rather some further Illustrations of this Truth , from the Scriptures ; we must say nothing of the Word , but what we have from the Word , and what falls in with the experience of all Christians , who live in any observation of the way of the Spirit of God , in turning their hearts to himself . I shall make out this in sundry particulars : 1st . The Word is a proper medium for the Invisible God to work by ; we cannot behold his face because he is Invisible in his Essence ; but we may hear his voice when he speaks to us in our Language . God never acts more like a God , like a Creator , than when he works by his Word ; He says , and 't is done ; let there be light , and there was light : Lazarus come forth , and immediately a Resurrection follows : He can as easily do as speak ; his Word is operative . God chuses to work by his Word , that he may appear to do all by himself . As a Creator he has nothing else to work by : Thus he brings all things out of nothing ; he that is the everlasting I am , makes that which is not , to be and exist ; the essence and being of all things that are made , flows from the Lord Iehovah , the fountain of all being . 2dly , The Written Word is the most suitable means for God to make use of in all his dealings with his reasonable creature Man : Speech is proper to Man , he only of all creatures has Ears to hear and understand words ; as men communicate their thoughts one to another by words , so does God communicate his sense to us by words ; he puts his sense into our words , adapting them to Divine mysteries , and thereby drawing them up to a higher signification , than the wit of Man can reach unto . The VVord is a very proper means for God to work upon Man by , because it is full expressive of the mind of God ; and when the Spirit is given from above , we shall have a right understanding of it ; as a natural Man cannot know the things of God in the VVord , without the Spirit ; so neither can a spiritual Man in this VVorld know them without the Word : we cannot come nearer to God now than the VVord brings us . 3dly , The Word is the Exemplar or Pattern of the Image of God , which is drawn upon the face of the new creature ; plainly representing it to us in all its spiritual features . We have it before us as in a Table , that we may often examine our selves by it , and see how we answer to that Character which the Scripture gives of every renewed Soul , how like or unlike we are to it ; the Word is the Mould into which we are cast . The Glory of the Lord reflected upon us through the Glass of the Gospel , leaves its own Image upon the Soul. As to know God in Christ is Eternal Life , so to behold his Glory with understanding , is the highest Glory we are capable of ; as his Righteousness makes us Righteous , his Wisdom , wise , his Strength makes us strong , so his Glory let in upon the Soul , is our glorification . Thus God is all in all to the Saints ; there is some appearance of God in every thing that is excellent in them ; their All is Christ in them , without him they are nothing ; and it is by the Word they are transformed into his likeness . What is Grace but Truth put into the inward parts ? the Law written in the Heart , the Word abiding in us , and turned into grace in our hearts ? which is nothing else but a living principle of Faith and Holiness , enclining us to keep the Word , which is an authentick copy , and transcript of the will of God to Man. Where there is an inward Man delighting in the Law of God , we may be sure the Word has been effectual in that Soul. Who is that inward Man , but the new Man , the new Creature , born of the incorruptible seed of the Word ? 4thly , The Word works morally , the Spirit Physically ; in plain English , thus ; The Word makes an outward proposal of the Object , the Spirit inwardly enlightens the faculty , disposes the heart to receive it : as things of sense are perceived by a more gross corporeal contact , so things of Reason and Faith are let in , in a more intellectual way , by mental conceptions . How all intelligible things , purely rational , do arise from Sense , I shall not now speak to ; but 't is certain that all inward representations of things purely spiritual and supernatural are made to us by the Holy-Ghost ; revealing Christ in us , and in him discovering to us the reality and truth of all the Word speaks of . The Word is of a persuasive strain , full of reasonings and arguings with Man ; God debates matters with us , would discourse us into a right understanding of his Will : Hence so many motives and exhortations ; Faith it self is but a persuasion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to persuade ; but because the things discoursed of in the Word are supernatural , we must be spiritually illuminated before we can perceive them ; the Natural Man perceives not the things of God. The Word is but an outward light , let it shine out never so brightly in the plainest and fullest Exposition that can be given of it , yet still 't is but an outward light , which our dark minds cannot comprehend , 'till God enlighten them . Snuff a Candle never so often , a blind Man will see never the better ; but when his eyes are opened , then he can distinguish between the dimness and brightness of the Candle : So 't is with Believers , they are ready to take in the most spiritual sense of the Word ; 't is that they wait for , they know that God does open his mind further and further to the Saints by the Preaching of the Gospel , which makes them so much in love with Ordinances ; and 't is the rejoycing of their hearts to have any further discovery of the Mind of God made to them in any point of Doctrine , which they were not so clear in before , or at least did not take so much notice of before . 'T is observable how strangely the Saints are affected , and that on a sudden , with some old known truths , which they have a long time owned and professed , but never found them so warm upon their hearts before ; their hearts do glow and burn within them . What is this but the hand of the Lord with them at such a season , letting in his Word with power upon their Souls ? 5thly , The Doctrine of Faith laid down in the Word , cannot be taken into the Soul , but by the Grace of Faith ; no other principle will admit it . The things of God knoweth no man , but by the spirit of God. That this living principle of the Grace of Faith in the heart , may be exactly suited to the Doctrine of Faith in the Word , God has ordered it , that one should beget the other , to prevent all strangeness between them , that they may the better fall in with each other . 6thly , The Word , as 't is the means of Regeneration , is called the Word of Life . Life is promised to the hearing of it . 'T is therefore called the word of life , because 't is the Word of Grace , in distinction from the first Covenant , which neither expressed nor intended any pardoning Grace to a sinner : All the Words of the Bible , from the 3d of Genesis , to the end of the Revelations , are words of Grace , tho there is frequent mention of the Law , of the Curse of it , of fearful denunciations of wrath against sinners ; yet the end of all is to stir us up to accept of the Grace of the Gospel . A pure Covenant of Works , exclusive of all Grace , is no where spoken of , but in the 2d of Genesis , where God places Adam under that Covenant before the formation of Eve ; And the Lord God took the man , and put him into the Garden of Eden , and the Lord God commanded the man , saying , Of every tree thou maist freely eat , thou , thou , &c. Here was none but God and Adam at the making of this Covenant : Eve was , no doubt , afterwards informed of it by her Husband , as appears Gen. 3. 2 , 3. where she repeats over that Covenant to the Serpent . Were not the Word of the Gospel a word of Grace , there would be nothing for the Faith of a sinner to lay hold on ; no virtue nor power in it to beget life in a dead sinner . The life we have by Grace , differs from the life Adam had at his first Creation , that came in with his first being ; this is life from the dead , life given after the forfeiture of life , which is an act of mere Grace : To raise Man out of the dust of the earth , and to make him a living reasonable creature , was an act of God's Power and Soveraign good pleasure : But after the fall to give him a new life , after he had chosen death , and sunk himself under the power of it ; What can this be ascribed to , but those Bowels of infinite compassion in God to Man ? He was not willing that Man should die but live ; and therefore fixes him in a state of Eternal Life in Christ Jesus . Since a creature-life was so uncertain , God joyns Man to himself in one Spirit , takes him into his own Life , that he may live for ever . Because I live , you shall live . I am resolved not to live without you : my delight is among the Children of men . I have chosen you from Eternity to be my Associates and Friends , to be about my Throne , and to have fellowship with me for ever . 7thly , There are as many instances of the Power of the Word in Regeneration , as there are Believers now in the World , who do all ascribe their New Birth to the Divine Virtue and Energy of the Word , set home upon their Hearts by the Spirit of God. Application . You see your Calling , Brethren , what outward Means God has appointed for your Conversion ; Means not put into your hands for you to work by , and to shew your own skill in turning your own hearts , but a Means that God himself will work by : The reason why so few are converted by the Word , is because they don't put their Conversion upon God , saying with Ephraim , Jer. 31. 18. Turn thou me , and I shall he turned . 'T is our duty to submit to the use of Means , to place our selves under them , waiting for the coming down of the Spirit to make the Word effectual ; did we thus wait upon God in a real Dependance upon him , he would be found of us , his Arm would be revealed , we should see more of his Glory in the Sanctuary . Let us come then with raised Expectations of what God only can and may do upon our Hearts , praying that he would give some signal Testimony to the Word of his Grace . The Word of God is either a certain Truth , or a cunningly devised Fable ; if it be a Fable , Why don't you throw away your Bibles , lay aside your Profession , resolve never to hear a Sermon more ? If it be a Truth , as I doubt not you all believe it to be , Why don't you follow it home , make something of it ? 'T is a Word whereby you may be saved ; give God no rest day nor night , till you attain that Salvation . In our Saviour's time they followed him for the Miracles they saw done upon the Bodies of men ; the Word can do as great Miracles now upon our Souls : When you are going to hear the Word , think with you selves , I am now going to see what further change of Heart God will work in me ; what Renovation of Spirit ; what further Enlightnings ; what fresh Comforts ; what further Increase of God I may find in my inward man : Did you come in expectation of these mighty works of God in and upon your Hearts , no place would be large enough to contain the comers to the word , that they might have some experience of his mighty saving Power passing upon their Souls : As Moses lifted up the Serpent in the Wilderness , so we lift up Christ that you may look unto him , and be healed : You look unto men , you judg how much of Mans Wisdom , Reason , and Understanding there is in a Sermon ; but there is not that earnest looking for the power of God unto salvation , as there ought to be . — Many come with itching ears to hear some new Notion set off with the enticing words of Man's Wisdom , as if the strength of Human Reason , by a Natural Operation upon the minds of men , could lead them into the belief of any thing that is said in the Pulpit , without any inward efficiency of the Spirit ; but if this be all you look for , 't is not worth your coming hither ; we don't pretend to any such Rhetorical Charms , to any such prevailing Influence over you ; you may excel us in Acuteness of Wit , Quickness of Apprehension ; you may be greater Masters of Reason than we are ; but let me tell you , the right understanding of what we preach to you , depends neither upon your Reason nor ours , but upon the bare Testimony of God ; we tell you , Thus and thus says the Lord ; that 's Reason enough for you to believe , and 't is the highest Reason we can give for your belief ; when you have once received any Gospel-Truth by Faith , you will easily in the light of that Faith , allow of every thing that may be rationally deduced from that Truth , as included in it , and belonging to it , though not discerned when you first believed ; here lies your Edification , to know the extent of those Gospel-Principles which you first took in by Faith ; this Faith is the Gift of God ; Ministers perswade you to come to Christ , to repent and believe the Gospel , but 't is God that turns the Heart to what we perswade you to : we call upon blind , dead , dark sinners to look unto Christ , but 't is God must give them eyes to see him ; all the perswasions in the world , won't cause a blind man to see . You 'l say , To what purpose then is all this moral Suasion in the Pulpit . Answer , To very good purpose , that whilst we are proposing the Object to you , God may take occasion to open the eyes of your Understanding , that you may , as men , discern the Object through the proper Medium of Scripture-language so plainly representing it to you . Believers do find by daily experience , that the Words of the Holy Ghost in Scripture being so full , so apposite and proper , do mightily help them in understanding the things of God , and to this end has God given all Ministerial Gifts , That Preachers might be apt to teach , gathering up the sum and substance of the Gospel in their Sermons to the people ; God has appointed this way of Instruction , has promised to be with us to the end of the world , and to work effectually upon the hearts of men by these very means ; therefore let not any despise them , and count them foolishness ; the Preaching of the Gospel is the Power of God to Salvation ; these Weapons are mighty through God , as they are in our hands , they signifie little , if God did not fight with them even in our hands ; we hold the Weapons , and manage them as well as we can , but the piercing edge , the overcoming weight and irresistible force of them is from God ; 't is he that gives the blow , and does all the execution by them . God has in Infinite Wisdom made choice of such outward Means as have least of Man in them , that whilst we compare the weakness of the Means in a human Judgment , with the wonderful Effects of them in our hearts , we may be convinced of a Divine Power accompanying them . Let us come then into these Assemblies with raised Expectations of some signal Appearance of God in his Word , for the carrying on this Great work of Regeneration in our Souls ; we should see the Glory of God , and be convinc'd that he is among us of a truth ; you may come in one Spirit , go forth in another ; come in one Nature , go forth in another ; come in Scoffers , go home Believers ; a plain proposal of Christ as Crucified for us , was the means of Conversion in the Primitive Times , and so I am perswaded it is still : Some may with more Art , Elegancy and Learning , preach the Gospel , yet there is nothing in all this for Faith to take hold of , but the naked Truth ; it brings nothing else into the Conscience , but drops all the rest ; What is the Chaff to the Wheat ? I see nothing else required to believing , but a serious looking up to God in the use of means , for that anointing that teaches us all things ; the Gospel is plain enough in its own terms , He that believes shall be saved ; He that believes not shall be damned ; Vnless you repent you shall perish : What can be plainer spoken ? We do as men know the common Notion of Faith and Repentance ; tho what Faith in Christ Jesus is , what Repentance towards God is , we know not : Here we are at a loss , and ever shall be , till our Heavenly Father reveals these things unto us , giving us a true spiritual discerning of them . You have had a Bible a great while , but it may be have not taken such notice of the Contents of it , as you should ; go home and open it once more , and say , This is the word of God to Man , and to me in particular ; why should I refuse him who speaks from Heaven ? I will sit down , and consider what I have read , what I have often heard ; you don't know what hold the Word may take of you , what impressions it may make upon you ; it may fill your hearts with such serious thoughts of God and Eternity , as you never had before : And let me tell you , if ever you be born again , it must be under the power of such thoughts , kept up and impregnated in your hearts , whilst you are thus musing the fire will burn , and the work will be done , you 'l find a real turning of the Heart to Christ , which is the Obedience of Faith , that every New-born Soul does yield to the call of Christ in the Gospel . 'T is a harder matter to Convert Professors now to the power of the Gospel , than 't was to convert the Heathen World at first to the Profession of it ; then Profession and Power went together ; now they are unhappily separated ; men hide themselves under a National Profession , without any strict inquiries after their Personal Interest in Christ. They came out of Heathenism one by one , into the power of Religion : But now an hereditary profession of Religion come upon them , they know not well how , they have Abraham to their Father , born of Christian Parents , and Baptized , this is all the account they can give of themselves and their profession : Here Religion sticks , and here I am persuaded it will stick ; till God by a special dispensation of his Spirit suited to the formality of this professing Age , does send out Ministers by a special mission , to awaken such who have only a name to live , but are indeed dead . When the Gospel was first Preached to the Heathen world , they knew they worshipped gods of their own making , they knew they were unbelievers , and enemies to Christ and the Gospel ; but we Preach the Gospel now , to those who profess they worship the true God , profess Faith in Christ , and love to Christ ; they profess themselves to be all that already which we exhort them to . Therefore how should we pray that God would pour out more of his Spirit upon his Holy Prophets , and send them forth under a fresh anointing , that they may convince the constant hearers of the Word , that something more is required to the Salvation of their Souls than an outward profession of Religion : And what that something else is , we are all concerned to enquire after . We must not flatter those who have lived long under the means of Grace in an unregenerate state ; but plainly tell them to their faces , that they have already outliv'd the most probable means of their own Conversion : There is yet a possibility of it , God calls some at the Eleventh hour ; and if it be that time of day with any that hear me this Morning , and the hour of Conversion not yet come , let them wait upon God with trembling , for that blessed moment wherein his Arm may be revealed upon their hearts , before they have quite done hearing ▪ and quite done living in this world ; if God do them good , it must be by the Preaching of the Word , which is the power of God unto salvation , to all that believe . As the Word is the means of Regeneration ; so of all after edification , and growth in Grace : If you want comfort , more strength against corruptions , more communion with God , the Word is of excellent use to you in all these Cases ; 'T is profitable for doctrine , for reproof , for correction , for instruction in righteousness , that the man of God may be perfect , throughly furnished unto all good works . CHAP. IV. The manner of Regeneration , how 't is begun and carried on in the Soul. HERE lies the greatest difficulty of all , the similitude by which the manner of Regeneration is set forth ; Verse the 8th . shews us that it is incomprehensible , and not to be understood ; therefore you may wonder why I undertake to speak of it : Truly the whole Gospel is a mystery , and all the chief points of the Gospel are deep mysteries ; they do not only pass our humane understanding , as men ; but as to a perfect apprehension of them , they pass the understanding of Christians in this world ; yet these things must be studied by all Saints , they must be Preached by all Ministers . Tho we prophesy but in part , and know but in part , yet who can tell but God may reveal to us the unknown parts of these known truths which we have some understanding of already ? This is visible edification , a further increase of light , a further discerning of the Truth as it is in Jesus . As the wind bloweth where it listeth , and thou hearest the sound thereof , but canst not tell whence it cometh , and whither it goes ▪ i. e. No Man knows the certain point to which it will turn , till it be turned ; so is every one that is born of God , i. e. so to others , not altogether so to himself ; so to a Natural Man , who perceiveth not the deep things of God ; but not so to the Spiritual Man who judgeth all things . So to others who are not privy to the inward workings of the spirit upon his heart ; not to himself , who may understand something of what is done in him , and upon him , if he diligently commune with his own spirit . He that hath the white Stone , knows the new name that is written in it . Regeneration is a supernatural work ; but the effects of it are sensible . Regeneration is a great mystery ; we may be at a loss in tracing the footsteps of the Holy-Ghost throughout this work : you must not expect rational demonstrations , but sensible experiences ; and so far as any thing I shall say , may fall under that head , I know you will follow me : If it happen otherwise , pray take better aim by your own light that may exceed mine , and judge for your selves , I impose nothing . The manner of Regeneration is not one and the same in all who are regenerated , tho the thing it self , when done , be the same in all . Elect Infants , dying in their Infancy , are regenerated after one manner , and adult persons after another ; the difference lies here , the Regeneration of Elect Infants , is the sole immediate act of the Spirit of God , without the Word ; it is indeed according to the Word , and pursuant to the Covenant and Promise made to Abraham , That God would be his God , and the God of his Seed : But it is not by the Word , because Infants are not subjects naturally capable of being wrought upon that way . You cannot expect I should look further into this great Secret , it belongs to God only , and not to Man to know this : Therefore in my following discourse , I shall confine my self to the Regeneration of adult persons , and consider the manner of that , as the Scripture has revealed it . I describe it thus in general ; 'T is wrought by the Spirit of God , as the principal efficient Cause ; not without the Word , but by the Word as the instrumental Cause , or outward means of Regeneration . Before I enter upon this , let me put this Question , viz. I will put it , without any positive solution , only I will suggest to you my thoughts , and leave the matter to your further consideration . The Question is this : viz. Whether any who live till they come to the use of Reason , are Converted or Regenerated before they come to the use of Reason , after the manner of Elect Infants dying in infancy ? I dare not deny but it may be so , because of some Scriptures that look that way . Iohn the Baptist is said to be filled with the Holy Ghost from his Mothers Womb ; Ieremiah , to be sanctified from the Womb. Tho these Texts are capable of another construction , 't is evident that Paul distinguishes his separation , or sanctification , from the Womb , unto Office , from his effectual calling by Grace in Conversion : But admitting this , that some now living may have been regenerated in their Infancy , before they come to the use of Reason ; yet this I may say , that such persons , when grown up , must needs be little acquainted with the manner of their Regeneration , because 't was done before they knew it : nothing can fall under their observation , but the after effects of it , manifested in their lives ; How 't was at first wrought , is too hard a question to put to such . I will venture to say this , That I conceive it is usually otherwise , viz. That those who live till they come to the use of Reason , are not ordinarily converted before they come to the use of Reason . Because God loves to be understood by us in all the acts of his kindness towards us , therefore he will have some part of the known history of our lives to be a standing witness to us of our former unregenerate state . Such were some of you . I was before a blasphemer , a persecutor ; but I obtained mercy . He had undeniable proof and evidence of this in his own experience , and within his own remembrance ; which made him so much admire the free-Grace of God towards him , that put such a difference between him and others , and between him and himself , heretofore and now . So that as the matter is cast , I am only to enquire after the Regeneration of adult persons , and to shew the manner of that . My Text leads me to speak of such who are come to the years of discretion and understanding , as Nicodemus was ; my Ministry leads me to it , being sent to Preach to such : My Auditory consists of such ; and therefore I shall apply my self to you , and every one of you , about the manner of your Regeneration . Among grown persons , if you take the day of Conversion more largely , as the Scripture often does , for the day of their Lives , for the day of their outward Callings , generally termed the day of Grace , i. e. of outward Grace , so they all agree in the day of their Conversion ; they are brought home to Christ within that time , or never ; tho they do not all come in at the same hour of the day : But more of this by and by , when I come to speak of the time of our Regeneration , which ( to avoid all coincidence of matter ) I shall comprehend under this Head of the manner of Regeneration , which the Scripture gives us some light into ; we may know something of it . The Manner of Regeneration . 1st . That a marvellous work is wrought in us , and upon us . We see a great difference between what we now are , and what we formerly were , even in our own remembrance . Whereas I was blind , now I see . Such were some of you , but you are washed . Remember that ye being in time passed Gentiles in the flesh , but now in Christ Iesus . Called out of darkness into his marvellous light . This is something of the manner of Regeneration , which all Saints have some experience of ; the change is so great , so universal , in every part and faculty of the Soul , All things are become new ; that it cannot be altogether hid from a considering Christian ; he cannot resolve the Cause and Reason of it into any thing but the Power of God ; 't is his doing , wonderful in our eyes . He that is born of God , knows and loves him that begat him , does naturally cry Abba , Father , from the Spirit of Adoption received in Regeneration ; being born of the Spirit , he breathes and prays in the Spirit ever after ; his heart is instructed and quickned by the Spirit to call God Father . The spirit it self beareth witness with our spirit , that we are the children of God. 2dly , Regeneration does not only shew the wide difference between the two states , the Regenerate and Unregenerate ; but it comes in a different manner upon the Regenerate themselves . I say a different manner ; for there is no difference in the nature of the thing it self , That is the same in substance , essence , and principle in all who are Regenerate : yet there are some circumstances attending Regeneration sometime , wherein one Regenerate person may greatly differ from another , even in the first moment of Regeneration , e. g. Some may be Regenerated and Converted into higher degrees of Grace in the first moment of their Conversion , than some others ( tho as truly Regenerate as they ) may attain to all their days ; all in Regeneration do receive one and the same spirit of Grace , but not in the same measure . Paul was converted into an eminency in Grace ; he was never a babe in Christ , but was born a strong Man in Christ the very first moment of his Conversion . God had present use of Paul ; he had designed him for eminent service , which he was immediately to enter upon , and therefore God furnishes him accordingly . Let not weak Saints question the truth of their Regeneration , because they are not presently raised up to such degrees of actual Grace as they see in others . Another Reason I conceive of this difference between Saint and Saint in their first Conversion , may arise from the different circumstances Grace finds them under , in respect , 1. Of their Years ; 2. Of their Temptations : 3. Of their Employments and Callings . 1st . In respect of their Years . Some may be Regenerated in their Infancy , as was at first granted ; they are capable only of habitual Faith , of the seed and principle of Grace . A Man is no further capable of Grace than he is of Reason ; 't is Reason that makes a Man a subject naturally capable of Grace , and Grace usually comes in in a degree proportionable to the strength of our rational faculties . Where there is but a principle of Reason , there may be a principle of Grace brought into that Soul ; and where there is an actual understanding , there may be actual Faith proportionable to our actual Understandings . I shall not speak of Infants who are but habitually rational , and therefore can be but habitually gracious . But I shall begin with those who are next to Infants , newly come to the use of Reason , some are more early Converts than others . Mr. Cotton in his Exposition of 1 Iohn 2. 13. says , that Children may act Grace as soon as they act Reason ; may be made to know their Heavenly Father , as soon as they do their natural Parents . This is early indeed , yet I doubt not , but so it may be ; only let me put in this Observation by the way . viz. Observe . The nearer our second birth lies to our first , the more undisernable it is . In its first rise and original , here Grace seems to grow up with Nature ; Howbeit that is not first which is spiritual , but that which is natural , and afterwards that which is spiritual . The Apostle applies it to the Resurrection of the Body , and I may as fitly apply it to the Spiritual Resurrection of the Soul in Regeneration ; so that you see the new creature is still the youngest Man , if compared to the old Man. The new creature is of a later extraction , an after birth , or a second birth ; But every man in his own order . Should Grace come in with our first being , the first introduction of it could not be called Regeneration . God does proportion his gifts of actual and efficacious Grace , according to the strength and ripeness of our active faculties ; tho all Converts have the same principle of Grace , yet the younger sort in their tender years , are not capable of acting so distinctly as others may , who are of full Age , and have their Senses better exercised by reason of use . 'T is said of Iohn , That the child grew and waxed strong in spirit . So of Christ himself , tho he was fill'd with internal habitual Grace at his first conception ; yet proportionably to his Age his Grace did actually and more powerfully manifest it self . So 't is with all young Christians , Grace in the active part of it , keeps peace with Nature , and does not offer violence to it ; Grace may elevate and quicken our rational faculties , and bring them sooner to maturity : But it always takes our Understanding and Will along with it , in every act we put forth . Faith is a rational Grace , an understanding Grace , a wise Grace ; there is much of the strength of a Man's rational Soul goes out in every act of Faith. Tho Faith be above Reason , yet Faith can give a Reason , why we should believe things above Reason ; and so one way or other Faith doth deal with Man's Reason , even when it lifts up Man above Reason . This may be one ground of the different degrees of actual Grace among some at their first conversion ; I say actual Grace , because that only is capable of degrees . A principle of Grace is the same in all , but variously acted , either according to the natural capacity of the subject , or the efficacious assistance of the Spirit ; for let our rational faculties be never so quick and strong , they cannot carry out a Child of God , much less others , to the least act of Faith , without the help of the Spirit . 2dly , In respect of their Temptations . Those who have been exercised with strong Temptations , born down by the power of strong Corruptions , when converting Grace comes , it comes with an actual strength , proportionable to the actual resistance that 't is like to meet with , so pulling down the strongest holds of Satan : Habitual Grace infused at our first Conversion , is the seed of God. The Spirit sets home the Word , and causes a spiritual conception in the heart ; raises up the living Image of the living God in the Soul of a dead Sinner . This Immortal Seed , or Eternal Principle of Grace , has the strength of Christ in it , and is able to cope with original corruption : But when it opposes strong acts of sin in those who have been accustomed to do evil , and by their frequent practise do sin with a stronger hand than ordinary ; in this Case a principle of Grace must be drawn out into acts of a proportionable strength to these mighty acts of sin , to put a stop to them for the future , and to turn the sinner from them . God said to Paul , My grace is sufficient for thee ; my strength is made perfect in weakness : the power of Christ did rest upon him . That degree of Grace may prevail over one sinner , that may not so soon prevail over another ; I speak in respect of acquired habits or acts of sin , which hardens the heart the more ; besides the Devil does not always make the like furious assaults upon all . God knows how to suit the dispensations of his Grace to the present necessities of the Soul : A Disease , the further it spreads , the deeper root it has taken in the Body , requires stronger Physick , and more effectual Remedies to remove it . So 't is with the Soul , and Christ the great Physician applies himself accordingly , with a sufficiency of actual , effectual Grace . As he took notice how many years the Daughter of Abraham was bowed down , and bound by Satan ; So he observes what power the Devil has got over such , or such a Soul ; if his name be Legion , Christ will cast him out , being able to save to the uttermost . Christ is more put to it to save some sinners than others , in comparison . There is ( in this respect ) a greater difficulty in saving some , than others . How hard is it for them that trust in riches , to enter into the kingdom of God ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It signifies one who has a nauseating stomach , a 〈◊〉 swallow ; he kecks at every thing , nothing will go down with him : you may as soon draw a Camel through the eye of a Needle , as bring a rich Man to Heaven : But with God all things are possible . God is here brought in acting according to the utmost possibility of his power in saving a Rich Man : This may be another Reason why some are regenerated into a higher degree of Grace , and spiritual strength , than may be found in some others : All have the same habit of Grace in the principle , all have a sufficiency of actual Grace , but all have not the same measure , neither is it needful they should ; and so comparatively , one Saint may be stronger or weaker than another in the first moment of Regeneration . 3dly , In respect of their Employments and Callings , which may render them capable of higher service for God in the World , than others may be called unto : I instanced in Paul before , so I may in Magistrates and Ministers now . God in Conversion gives in Grace suitable to their Stations and Callings in the World. Saul , when anointed King , was turned into another Man ; tho that was but a civil Conversion ▪ yet it holds true in saving Conversion . Also , the Spirit of God divides to every man severally , as he will ; and sets the Members every one of them in their proper place , in the body , under their proper peculiar gifts and qualifications , that may render them useful to each other . The Head cannot say to the Feet . I have no need of you ; yet the Head is the most honourable part of the Body : And you should covet earnestly the best Gifts . There is a gradual difference in the Gifts and Graces of the Saints , according to the several Offices they bare in the Body of Christ , as Eyes , Hands , Feet , — and according to the several opportunities that Providence puts into their hands , of serving the interest of Christ in their Generation . Thus much of the Manner of Regeneration , in a more general way : I shall now speak to the Manner of Regeneration , with a peculiar respect to the Gospel Notion and Nature of Regeneration , as it consists in the Souls ingrafture into Christ , by a vital Union to him through Faith ; Christ being the proper Fountain of that New Life which we derive from him in Regeneration , and which is ever after maintained by him in all his true Members , abiding under the quickning Influences of Christ their Living Head. The particular Manner of Regeneration in this Gospel-Notion of it , will further appear in the right stating of this following Question , viz. Quest. Whether the first step in Regeneration be from Sin to Holiness , or from a sinful state and nature to Christ , that we may be made holy by him ? I affirm the latter ; There can be no Change made in our Nature by the Spirit of Christ in our Sanctification , but upon a Change of State from our closing in with the Blood of Christ for Justification . The Spirit of Christ doth always follow the Blood of Christ ; 't is the Purchase of that Blood ; so that the sanctifying Spirit of Christ , extends himself in all his saving Operations , no further than the Body of Christ ; none but Members vitally joined to Christ their Head , can be quickned by him ; therefore no man or woman can be savingly wrought upon by the Spirit of Christ , who continue in a state of separation from him . I grant many changes may be wrought in a mere natural man , which amount to no more than a Moral Reformation , and do all lye within the verge of an unregenerate state . Were there no more in Regeneration or Conversion , than a turning from Sin to Holiness , than a change of Life and Manners , arising , as some would have it from that General Sufficient Grace , purchased for all , and which we may make effectual when we please ; this puts Regeneration and Conversion into Man's Power . — But Regeneration implies more than all this amounts to ; not only a Change of Life and Manners , but of Nature and Principle ; we must first fix the Principle , before we talk of doing ; we may as well do the Actions of a living Man without Life , as act like Christians without Christ ; Christ is our Life , a quickning Spirit in all his Members . Therefore I state the Question thus , viz. That the first step in Regeneration , is from a sinful State and Nature , to Christ. Or thus , Regeneration is the Implantation of the Soul into Christ. Or thus , Saving Conversion in the right Gospel-Notion of it , is Conversion to Christ : 'T is true , a turning from Sin to Holiness , is the effect or consequent of Regeneration , but 't is not the thing it self ; the Tree must be made good , before it can bring forth good Fruit ; so that Regeneration lies chiefly in our incorporation into Christ ; till we are joined to the second Adam , we are and shall be acted by that corrupt nature which we derived from the First Adam . There were but two publick men in the World , and all men do take after one or other of them , either after the First Adam , or after the Second Adam ; they are the two Great Standards . I will shew that this is the right Scriptural Notion of Regeneration and Conversion ; to this end is Christ Preached , 1 Cor. 1. 23 , 24. No other Name under Heaven by which we can be saved , Acts 4. 12. This Name must be published , Acts 9. 15. Regeneration , or our first Conversion , what is it but a revealing Christ in us ? Gal. 1. 16. Drawing unto Christ , Iohn 6. 44. Receiving Christ , Iohn 1. 11. Following Christ , Matt. 9. 9. 'T was Christ they came over to in Conversion ; hence those Phrases of our being in Christ , and Christ's being in us , living in us , Gal. 2. 20. Formed in us , Gal. 4. 19. Put on by us , Gal. 3. 27. Rom. 13. 4. Thus you see how the New Creature , or the Regenerate Person , has his Life , Being , and whole Subsistence in and from Christ. If any man be in Christ , he is a new creature . We are taken up so much with Duties of Evangelical Obedience , that we commit a great error in our first step ; do not go over to Christ and begin there ; thence it is that the Saints are called Christians , because their Original is from Christ ; they bear his Image , are acted by his Spirit , partake of his Nature . If this new Life be from Christ , what is the way of its derivation from Christ unto us , or how comes this Virtue from Christ into our Souls , that both our state and nature should be thus changed in him , and by him , in order to newness of Life in our after Conversation ? You must give me leave often to put Questions , why , and how , and which way ; because I am now enquiring after the Manner of Regeneration . If you ask , How Life comes to be derived from Christ into the Soul of a dead Sinner ? Answer , I say , this is effected by our vital union to Christ. — We need not wonder that such a change is wrought in those who are thus joined to the Lord in one and the same Spirit ; we cannot come so near to Eternal Life it self , and not be quickned by it ; we cannot remain dead , when we thus enter into Life it self . The main Query is , How this Union is brought about between Christ and our Souls ? Answer , The Spirit takes hold of us , and joins us to Christ ; working Faith in us at the same instant ; by which we take hold of Christ , improving the Grace of Union to a real Communion with Christ , we dwelling in him , and he in us . 'T is union to Christ , that gives Life at first , and maintains it ever after in our souls . We have our first quickning from this Union , and all after increases of Spiritual Life , are but so many fresh emanations from Christ the Fountain of Life , flowing into our Souls . Thus we have Life , and have it more abundantly from Christ. I shall prove this Union between Christ and Believers , as 't is productive of Life it self in its first vital Principle , and also as it is the cause of all after-growth in Grace , proceeding from the higher and more vigorous operations of this Life , raised and kindled in the Soul by the enlivening influences of the Eternal Spirit of Life in Christ Jesus ; in both these respects , as it causes and continues Life in the Saints , is this Mystical Union between Christ and Believers , spoken of in the Scriptures ; The glory which thou gavest me , I have given them , that they may be one , even as we are one . The Glory that was given to the Man Christ , did all spring from the Union of the Human Nature to the Divine ; next to this is the Mystical Union between Christ and Believers ; the enlivening influences of this Union are set forth by an Incorporation ; by an Ingrafture . The Ministry of the Word is an outward means of bringing this Union about , making a tender of Christ to us , and calling upon us to receive him . Ministers are the Instrumental cause of this near Conjunction between Christ and Believers ; They are the friends of the bridegroom ; who give the Saints in Marriage unto Christ. I have espoused you to one Husband . You see how the Scripture variously sets forth our Union to Christ , who is our Life . Regeneration is the beginning of this new Life and Nature in the Saints , which shews it self more or less , after an inward effectual call ; we know 't is God the Father's Voice who so calls us ; because a Spirit of Wisdom and Revelation accompanies it , powerfully enlightning our Minds . By our Union to Christ , we stand in a spiritual Relation to him , as his Brethren , Spouse , and Members ; and this spiritual Relation to him , gives us a right to all that he hath purchased for us , He that hath the Son , hath life , &c. We have an Interest in his Righteousness ; 't is ours by Imputation ; we being his , his Righteousness becomes ours ; we cannot have Christ without his Righteousness , which in the Infinite Merit of it , extends it self to all Believers , Rom. 3. 22. Thus we are made the righteousness of God in him , 2 Cor. 5. 21. Christ takes hold of us by his Spirit , and by so doing , enables us to take hold of him , by Faith of his own operation in us ; such a Regeneration , such a Conversion as this , derives from him a Principle of Spiritual Life , by which we are carried out to all good works , Ephes. 2. 10. I shall further explain the Manner of our Union to Christ. Christ took our Nature upon him , without the sin that cleaves to it in us ; this was done by a Miraculous Conception ; when Christ took our Nature , his Eye was upon the Persons of the Elect : The Hypostatical Union of the Divine and Humane Nature in the Person of Christ , was in order to the Spiritual Union of our Persons to the Person of Christ ; Christ took our Nature , abstracted from our Persons , and consequently without sin super-induc'd upon it by Adam's Fall ; the Person corrupted the Nature in the First Adam , not the Nature the Person , as now it does . Though Christ have taken our Nature upon him without sin , yet how can we maintain this Union and Communion between Christ and our Persons , in whom there is so much sin ? Ans. 1. Christ joins himself to nothing but the New Creature , holds Communion with nothing else in the Saints . Light has no Communion with darkness , nor Christ with Belial . Nay , he does not so much hold Communion with us , as takes us into Communion with himself . 2. This Communion between Christ and Believers , is carried on and manag'd on both sides by the Holy Spirit ; and therefore must needs be a Holy Communion . 3. The design of Christ in uniting us to himself , is to cleanse us from all sin , to purge them quite out , and to sanctifie us wholly in Body , Mind and Spirit . The Spirit of Christ is a Spirit of Burning , it consumes by degrees all that is contrary to it self in our Persons , and will at last make us exactly conformable to himself : we shall bear the image of the Heavenly Adam , and take after the perfect Human Nature of Christ , i. e. Human Nature in us , tho it is now corrupted , yet when Regeneration has had its perfect work upon us , it shall even in our Persons be reduced to that Rectitude , Harmony and Perfection as 't is now in the Man Christ ; then we shall be men indeed , Glorious Men and Women , when we have derived our Human Nature from Christ in all its Perfections , and under that Divine Tincture which the Hypostatical Union gives it in Christ. In Regeneration we pass over ( by Faith ) both Body and Soul into Christ ; some present effects of this , we see in our Souls now ; and when our vile Bodies shall be made like unto his Glorious Body , we shall to Eternity bless God , who has taken us out of the First Adam , and put us into the Second . This Spiritual Union of Believers to the Divine Person of Christ , makes a living Impression of Godliness upon their Human Persons , which causes them to grow up daily into a further Conformity to the Image of Christ , as God-Man , till they come to the stature of Perfection in him , resembling him in both his Natures ; in the Perfection of his and our human Nature in him ; and in such a spiritual Participation of his Divine Nature , as Creatures are capable of ; and standing in this Mystical Union to the Divine Person of Christ , they behold his Glory , as the glory of the only begotten Son of God ; it shines out upon them in Heaven , to all Eternity , and lifts them up to the highest Communion with God , that Creatures are capable of , and this is their Glorification . Thus I have led you from the first step in Regeneration to the last , that you may see the Blessed Tendency of so great a work , begun here in this World , and compleated in the next . I told you , That Regeneration is initially , and seminally , all that belongs to a state of Grace , ay , and of Glory too ; therefore I may instance in any thing that lies within the Compass of a state of Grace , whether Adoption , Vocation , Union to Christ , Justification , Sanctification , and not recede from the Subject I am upon concerning Regeneration ; for all these do nearly concern it , and lye close about it . Some would suppose our Union to Christ , and consequently , by virtue of that , our Justification by Christ , to be before Actual Faith , even in adult Persons , and consequently without it ; they insist upon a Priority in Nature and Time , and build Positions upon that distinction that will not hold ; they who speak with the Learned , must understand with the Learned , and use their terms in their sense ; they do not suppose this Priority or Posteriority to be in the things themselves , but only in our manner of Conception , we first apprehend one , and then another ; tho we may apprehend one thing without another , or before another , it does not follow that those things are really without or before each other ; things that cannot be separated , may by a precise act of the Understanding be distinguish'd ; but these signa or momenta rationis , that men of art make use of to guide their Thoughts , are too great subtilties for vulgar Heads to meddle with ; it may be you do not reach me in what I am now saying , and it matters not whether you do or no : it renders the Argument so much the stronger against the use of such Scholastick Terms in Divinity ; I am casting them out , and perswading you from mingling vain Philosophy and Science , falsly so called , with the Mysteries of Faith , which are best understood in their own native simplicity , as they are delivered to us in plain Scripture-language . They who hold Justification before Faith , are afraid lest they should be betrayed into a Justification by Works , if they should hold otherwise ; and therefore chose rather to plead for a Justification before Faith , and without Faith , lest they should seem to be Justified by any thing in and from themselves ; but how contrary is this to Scripture , He that believeth not , is condemned ? But he that believeth not , is justified , is no where written in my Bible . They will admit of habitual Faith , but are afraid of actual Faith , lest that should encroach too much upon free Grace , and lessen that ; for say they , an act of Faith is Mans act ; and nothing that is so , must have any place in Justification . 1st , I Answer , Is not a habit of Faith , a Mans habit ? Is it not infused by God into Man , and placed in Man ? Is not Man the Subject of this Habit ? But this is wrought by God ; and is not every Act of Faith wrought by God in the Soul of a Believer ? I see no more danger in allowing actual Faith , than habitual . 2dly , We must distinguish between an Act of Faith , and Works of Faith ; Works of Faith , are not Faith , but an Effect and Fruit of Faith ; an Apple is not the Tree , but something growing out of it , and upon it , as distinct from it ; but an Act of Faith , is Faith it self ; 't is Faith reduced to Act , or actual Faith. 'T is true , an Act of Faith , is mans Act , deriving all its Virtue , Efficacy and Signification from Christ the Object ; but 't is not properly a Work , but Faith it self ; so that I see no danger of running into Justification by Works , by asserting Justification by Faith. 3dly , As an Act of Faith is not properly a Work , in the legal Notion of a Works ; it is not within the Covenant of Work ; is it any where contained there , that we should act our Faith upon Christ , for the free Pardon of Sin ? Besides , the Scripture expresly denies Faith to be a Work in this Sense . To him that worketh not , but believeth on him that justifieth the ungodly , his faith is counted for righteousness ; therefore believing is not working for Justification . 4thly , An Act of Faith is the only Act of a Man , that entirely falls in with the free Grace of God : Therefore it is of Faith , that it might be by Grace . An Act of Faith , is a receiving Act ; it brings nothing of our own to Christ , but an empty hand receiving all from him , ascribing all to him , excluding all manner of boasting ; how can such an Act of Faith interfere with our free Justification ? 5thly , We say , That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , or Faith as our Act , justifies no Man , tho we allow the instrumentality of it in Justification , as that by which we apprehend the Object Jesus Christ , by whom alone we are justified . When we say we are justified by Faith , we mean no more but this , That we are justified by Christ received and applied ; does it therefore follow , we are not justified by Christ alone ? Did we well consider the Nature of Faith in its Principle and Relative Essence , and also in its manner of acting , we should better understand the matter , and clearly see that Faith excludes all Works , even it s own Act out of Justification . Tho it self be the Act of a Man , wrought in him by God ; yet 't is an Act so subservient to free Grace , so intirely falling in with it , that it does not in the least derogate from it ; but declares to all the World , that Christ is the Sinners only Righteousness , and leaves him relying upon Christ only for his Justification . This is the meaning , this is the sense of an Act of Faith : Novel Expressions are apt to beget strange novel Opinions , and therefore we should have a care of them : Faith well acted upon Christ , will never injure the free Grace of God ; why should we run up our Regeneration and Iustification into such ignote beginnings before Faith , which we can give no account of to our selves or others , before we believe ? I see not of what use this is , to soar aloft beyond the Knowledg and Experience of all Christians ; let us not be wise above what is written . I am yet upon the Manner of Regeneration , and all preparatory Works naturally running into the manner of Conversion or Regeneration . I shall a little consider them . The best way to understand the manner of doing a thing , is by observing all Preparations made for it ; all Praeludiums , or Introductions in order to it ; therefore it will be necessary to look a little into the nature of these Preparatives , which some lay too great a stress upon , limiting the Spirit of God to their own unscriptural Methods ; and Error is soon committed here . We may run upon the Merit of Congruity ere we are aware , if we don't hold the Ballance of Truth with an even hand , keeping close to the Genius and Spirit of the Gospel , in all that we say of this matter ; which I shall reduce to these following Heads , — shewing you , 1. What Preparatory works are . 2. Whether there be any such certain Preparatory works always antecedently necessary to Conversion , and what they are , how they are all comprehended under Conviction of sin . 3. That the Law is of excellent use to work this Preparatory Conviction . 4. That there is Law enough taken into the Gospel to do this . 5. That the Law is to be Preached , but never alone by it self , without any mention of Gospel-Grace . 6. We must not limit the Spirit of God to such or such degrees of Humiliation , Repentance , Contrition , or Terror . Upon these Hinges my whole Discourse will turn . If any Word or Phrase I shall use , be not to your liking , you may please your selves with your own way of Expression , and speak your own language ; if we agree in Principles , and understand the same thing , as I hope we shall , it matters not much whether we express it in the same manner . — I shall keep to the method proposed , and not mingle things , unless it be when one Particular may borrow light from another , then a looser joint discovery does best . 1. What Preparatory Works are ? — In the Sense of those who contend most for them , they are certain previous Dispositions wrought in the Soul , in order to Conversion , yet short of Conversion it self . Here are Two Opinions about this . Some would have these Preparatory Works to be Saving Works ; I grant eventually they may be , and are so sometimes ; but not being always so , I see not how that can be called Saving , under which a Soul may eternally perish ; or how any Saving Work can be wrought in any before they are in Christ. The Second Opinion more agreeable to Truth , is of those who call these Preparatory Works , yet common Works of the Spirit , but always further carried on in all elect adult Persons , till at last they issue in true Conversion . Here we agree ; but for those who place this Preparatory work in such and such certain degrees of Humiliation and Contrition , affirming , That Conversion is not ordinarily wrought any other way , than by those Legal Steps , not one of which is to be bated ; this needs some Explication . — Of which more anon . — That God does by his Word , by his Spirit , by his Providence , prepare all his Elect for Conversion , I no way doubt ; but how this is done , whether God does observe the same way , manner , and method in this Preparatory work in all that are converted , as he may do in some , is not so clear to me . 2. Whether according to Scripture , there are any such certain Preparatory Works , always antecedently necessary to Conversion , and what they are ; how they are all comprehended under Conviction of sin ; whether Repentance , Humiliation , Contrition , Terror ? This Conviction of sin must be presupposed in all who come to Christ for Pardon ; The whole need not a Physitian . Here we must distinguish between initial and compleat Conversion ; I mean , between Conversion begun , and Conversion rising up to a sensible Closure with Christ : Conviction of Sin is always antecedent to an act of Faith upon Christ , for the Pardon of sin , at least it must be concomitant with it , else there can be no reason given of a sinner's coming to Christ ; but that such or such a degree of Humiliation , Contrition , &c. is always pre-required unto Conversion ; I cannot say that , Conversion is a sudden secret work of God upon the Soul , as the Wind blows , &c. If we observe how the Spirit comes upon sinners where it lists , of all sorts and tempers , of all conditions and circumstances , drawing their hearts to Christ , we shall find it a hard matter to give this Preparatory work any certain particular name ; I am persuaded 't is very various and different ; it may be , not altogether the same in any two that are converted ; therefore to lay down a preparatory work in all its circumstances , common to all that are converted , is very dangerous ; that which hath occasioned this , is mens dwelling upon a distinct work of the Law , as a School-master to Christ ; because the Iews of old were trained up under a legal administration of the Gospel , therefore the whole work was then ascribed to the Law , whereas the Law was never separately propounded to the Iews , but always in some dark Typical Conjunction with the Gospel , tho they did not see to the end of those things , yet these Types , Shadows and Ceremonies had a Gospel-end . What tho there was a Legal Discipline in the Church of the Old Testament ? This is no warrant for us to set up pure Legal Preaching under the New ; the Law of it self works no saving Conviction of sin in any , further than the Spirit of the Gospel goes along with it . We may tell men their doom according to a Covenant of Works , but we are bound at the sametime to preach Christ to them , and not leave them under the Law , in hopes of a Preparatory work that may fit them for the Gospel . The Law alone works too violently ; we cannot stand under the terror of it , Heb. 12. 18. We are not called to Preach Damnation to sinners , but Repentance ; Christ came not to condemn the world , but to save it . We do indeed preach Damnation to impenitent unbelievers , but first we preach Repentance , which we cannot do from the Law alone ; therefore something of the Grace of the Gospel must be mingled with the severity of the Law ; for if that alone be pressed , we may drive men to utter despair , I mean an absolute despair of Salvation , which prepares none for the Gospel , but quite alienates their minds from it , as an offer made too late . Indeed a despair of Salvation by the works of the law , may prepare for Christ , but then we must Preach Christ too ; I think we ought not , no , not for a Moment , to conceal all Intimations of Gospel-Grace from convinced sinners purposely to keep them under the terrors of the law , till they are as we judg sufficiently broken and humbled . Some have been put into such a fright by that way of proceeding , that has distracted them all their days . Certainly a Gospel-Ministry is the only Ministry appointed by Christ ; there is law enough in that to bring us to the knowledg of sin ; the Gospel does hold forth the danger , and the remedy too ; and so must the Preachers of the Gospel . God is so far from expecting any preparations in Man , that he calls men of all sorts , which shews that Conversion is not limited to such or such antecedent qualifications in us . God knows best when to begin his work in us ; we must leave it to his Infinite Wisdom to chuse the season wherein he will shew us this Mercy ; he that gives the gift , knows the fittest opportunities and moments to bestow it upon us . How many are surprized with a sudden Conversion , in a time when they looked not for it ; when their Friends and Relations did little expect it , when they seemed to be in a frame farthest off from it , breathing out Cruelties and Threatnings , as Paul ; but when the time comes according to the purpose of God , of their effectual Calling , the Work is done in an instant ; the heart is suddenly struck , and the Sinner turn'd into another Man , to the wonder of all who behold it . God prevents us by his Grace , turning us to himself ; sometimes in the height of our obstinacy ; and when we are without all previous Dispositions to such a Conversion , Isa. 65. 1. He finds a heart of Stone in us , and turns it into a heart of Flesh. Conviction of Sin is always included in Conversion ; 't is a part of the Call it self ; while a Sinner is in his way to Christ , actually coming to him , he comes every step he takes , under a Conviction of his Sin and Misery , that Mercy may be the sweeter to him ; this is but as the opening of a Wound , when a healing Medicine is to be applied ; some Wounds may be longer in opening and dressing than others , we must leave this to the Wisdom of our heavenly Physitian . Conviction of Sin is not only necessary to our first Conversion , but to all Acts of after Conversion in the Saints themselves , when they have fallen into any foul sin . God made David feel the burthen of his sins . We must be made to know what God in justice may do against us , before we come to him for Salvation : he is a just God and a Saviour . Mercy is most acceptable when we see our selves in misery . I was brought low , and the Lord helped me , says David . 3. The Law is of excellent use to work this Conviction , that is absolutely necessary to Conversion . The Law is our School-master ; we are under the tuition of the Law , but not under the dominion of the Law ; not at the disposal of the Law. The Law is our Counsellor and Director , but not our Lord and Master ; it has not power of life and death , as formerly it had : The Law was given after the Fall to another end , than 't was before the Fall. The Law was a Covenant of Life to Adam standing , declaring the justification of a Righteous Man ; but now 't is as loud in condemning the Sinner . The Law speaks to Man according to the different state he is in , of Innocency or Sin : The condemning voice of the Law is kept up in the ears of sinners , to provoke them to come to Christ. The Law was Four hundred and thirty years after the promise made to Abraham , and could not disannul the Covenant of Grace , but only serves as a School-master to lead us to Christ. The great Lesson we are now to learn is Christ , faith in Christ : The Law serves to evince the necessity of this , the Law teaches the same thing with the Gospel , but not by the same argument : It argues from love , not wrath . 4. There is Law enough comprehended in the Gospel to work this preparatory conviction of sin ; we have an authentick Copy of the Law in the New Testament ; 't is kept there on record , in terrorem . Cursed is every one , &c. Do you not hear the Law , says Paul ? Thus the Gospel sets life and death before us : Death to all who are under the Law , and Life to those who are under Grace ; therefore let us study the Gospel , and study the Law in the Gospel . 5. The Law is to be Preached , but never alone by it self , without any mention of Gospel Grace ; nothing purely legal can prepare a sinner for Conversion ; the Law must be Preached , not legally , but Evangelically , as 't is in the Hand of our Mediator , who knows how to use it for Conviction , for Humiliation and Repentance . The Law tempered with the Gospel is an excellent means for the Spirit of Christ to work by ; the Law is now appendant to the Gospel ; so much of the Law is taken into the Gospel as is sufficient to produce Conviction , Humiliation , and Terrour too , if need be ; but the Law alone is not to be Preached ; That is not in our Commission , as we are Ministers of the New Testament . This Preparatory work I am speaking of , is principally ascribed to the Gospel , as appears by Iohn's Ministry . Iohn the Baptist was the greatest Legal Preacher in all the New Testament , yet a true Gospel Preacher too ; viz. his special business was to carry on this Preparatory work in order to conversion ; and how does he do this ? observe his method ; he proclaims the coming of Christ , draws arguments from thence to bring them to Repentance . Repent ye , for the Kingdom of Heaven is at hand ; therefore repent . He calls them a generation of Vipers , tells them of the wrath of God , and preaches the Baptism of Repentance for the remission of sins . He points to Christ , Behold , the lamb of God , that takes away the sins of the world , that was Iohn's subject . Peter converted the Iews by Preaching Christ , and Remission of sin in his name ; the remedy must not be concealed . Though Peter denounces a heavy Judgment against Simon Magus ; yet he lays down some ground of comfort , had he had Grace to consider it ; we must keep back nothing God would have spoken to sinners ; we must not be always affrighting your consciences with Legal Terrours , 't is necessary sometimes to draw the Sword of the Law , that sinners may see their danger ; but we must tell them also whither they must fly for refuge ; else we preach not the Gospel ; we don't know how far the Sword of the Law may enter , how deep it may cut into the Conscience of a convinced sinner ; it may be dangerous to leave the wound bleeding one night , without applying some Gospel-Lenitive , pouring in some oyl : our first Faith in Conversion sometimes takes more after the Law , sometimes more after the Gospel , as the Spirit sets it a work either for Terror or Comfort ; we must not limit the Spirit of God in one or the other ; we must not say such a one shall be humbled to such a degree , shall lie so long under Terrours of Conscience , before comfort be spoken to him ; the Spirit is the best judge of this ; and knows our frame better than we do , and what way of procedure is most suitable to the inward sense and feeling of such a one's Soul ; this must be left to God to speak Comfort or Terror when and in what degree he pleases . We who are Ministers , must lay down the ground of both in our Preaching , and insist upon one or t'other as we see occasion . — But God may do as he will. If I see a broken humble sinner a little revived under a sense of Mercy and Pardon , I would not check his comfort , nor seek to bring him under terrors again : but if I see a hardened impenitent sinner going on in his sins , I would lay the Law before him in the most terrible manner I could , and shew him the dreadful consequence of a Course of sin persisted in , that the wrath of God is revealed from Heaven against all such who do not repent , and turn to God , that they may find Mercy : we cannot Preach the Gospel , but we must refer to the Law ; the Gospel shews how we may be delivered from the curse of the Law , and therefore must needs mention it , and I am sure we ought not to Preach the Law alone without any discovery of Gospel Grace . 6. We must not limit the Spirit of God in converting sinners to such or such degrees of humiliation , contrition , or terror as we think necessary ; for we are not competent Judges in that matter : so much Contrition of sin as causes a loathing of sin , a desire to leave it , and to obtain Mercy of God , in the Pardon of it is sufficient for conversion ; God may carry on this Humbling work farther or farther , to a higher or lower degree as he thinks fit , as the present frame of our hearts may require . Saving Conviction is the first thing in order belonging to Conversion , but that conviction to such a degree of Repentance . Humiliation and Terror , should always be a fixed constant Preparatory work , antecedent to all beginings of true Conversion , is not so evident . That all true Converts are convinced of their Sin and Misery by Nature , I no way doubt ; and that the Law is of excellent use to work and heighten these Convictions , is not to be denied ; and that many be under meer Legal Convictions and Terrors , who may or may not be afterwards converted , is not disputed neither ; the Spirit of God may improve a common work , those terrors or any other afflicting providences , to lead a sinner to Christ ; but it does not therefore follow that such Legal Terrors must always go before Conversion , no more , than such or such awakening Providences made use of by God to Convert some , should necessarily befall all who are converted . Saving Gospel Conviction of sin , includes in it all that is in a mere Legal Conviction , with this difference , that under a Gospel Conviction of sin , we see the folly of it as well as the danger , and always have an eye to Christ , which does alleviate the sinking overwhelming Terrors of a meer Legal Conviction only , which is as the nethermost Hell , a dark dungeon indeed , without the least cranny for any beam of Gospel light to shine in upon a poor distressed Soul , trembling under a sence of eternal vengeance . It is not the design of Christ that any so concluded under wrath by Law , should be left one moment without any tender of Gospel grace , which if they do reject and despise , God may and does sometimes judicially give them up to a final Tormenting despair . We cannot rationally urge upon sinners that which is the consequence of final unbelief , till we have first Preached the Gospel to them ; and then at their peril be it , if they believe it not . Some Convictions of sin that issue in Conversion , will be found to have their beginning with it , i. e. some Convictions that issue in a visible Conversion , may have their beginning in an inward , latent , and yet invisible Conversion to us , that does not at present appear under that name . To our discerning , the Soul may be in travel some time before the New Creature appears , before we can say such or such a one is born of God , and yet the Converting act of the Spirit of God may be truly passed in that Soul , before it is manifest to us , in the sensible effects of it . Let us not separate saving Conviction from true Conversion , and look upon it as only Antecedaneous and Preparatory to it , when indeed 't is a real part of it , and essentially belonging to it . A true Gospel saving conviction of sin , is a higher work of the Spirit of God in a regenerate Soul , than a meer Legal Conviction of sin is in a Natural man , let it run up into never such Frights , Fears and Terrors . There are some common lower works of the Spirit , that may be , and are sometimes mistaken for saving grace , and there are some special saving works of the Spirit , that go but for a common work with some . Common works are not always in the intention of God so much as Preparatives for Conversion ; it may be said to be finis Operis , but not Operantis , God not giving them Grace to improve their Legal Convictions , either they wear off , or else they sink under them into despair . The Law may terrifie a sinner , but till his heart comes to be affected with the love and mercy of God , he will never turn from sin ; but then his Soul melts within him , he looks unto him whom he has pierced , and is in bitterness . The sense he has of the love of God to sinners in Christ Jesus , kindles love in his heart towards God , which is a full evidence of real Conversion . We never turn to God , but we begin to love him , then we grieve for sin as sin ; with a true godly sorrow , that causeth Repentance unto Salvation . 'T is the duty of Ministers to make known the mystery of the Gospel . Paul was afraid he should not speak out , speak plain enough , and so am I. CHAP. V. Of the Time of Regeneration . SOmething of this fell in under the former Heads , therefore I shall say the less of it now . The Time is in this life . All who live with God in Heaven hereafter , are born to him and of him here on Earth . This whole time is called the day of Grace ; To day if you will hear his voice : And there is a particular hour in that day , wherein Saving Grace takes hold of us by God's Effectual Calling , which is best known by our Obediential Hearing , when we answer to the Call , Lord here I am , ready to comply with thy Will in all things ; What wouldst thou have me to do ? and I will do it . Consult your selves about this ; when you first find your wills brought over to Christ , write down that as the day of thy Conversion ; you can give no account of a real work of Grace till then ; your knowledg cannot prove it self Saving , till it thus operate upon the Will , in turning that to God : So that the time of thy Regeneration is when thy heart is first drawn up to trust in Christ , let it fall in what year of thy life , in what hour of the day it will , so the thing be done , it matters not when as to the issue of it ; to be converted , is necessary to Salvation ; but to know precisely the time when , is not necessary , provided you know the time when it was not ; or at least not so manifest to you as now it is . It shall be done unto the last as unto the first ; the last and the first Converts in an Age are equally welcome to God , and there is something peculiar in both , that does very much set forth and signalize the freeness of God's Grace , viz. That he converted the one so soon , and the other so late ; that he came so early to one who had heard so little , and that he came at all to the other who had heard so much , and despised it . Late Converts are very rare ; he that comes not in now , while 't is called to day , may slip his opportunity , and die under a dreadful conviction , that he obstinately refused a fair offer of life and pardon that was made him at such a time , in such a Sermon , by such a Preacher , who may be called forth to witness against him at the last day . Whether you believe , or not believe , the Word will have its effect one way or other upon you all , either as a favour of life or death . When the favour of the knowledg of Christ is not a sweet Savour , we take offence at it ; Death indeed may follow that deadly scent ; 't is a dangerous symptome of Eternal death to be offended at Christ , at the purity and strictness of his Heavenly Doctrine . A distinct remembrance of the certain time , means and manner of our conversion , is very comfortable ; but tho we be at some loss here , yet if we can prove the thing it self , 't is enough . He that does the real actions of a living Man , gives sufficient proof and demonstration of his first conception and real birth into the World , tho he knows not the day and hour of either . CHAP. VI. The End of Regeneration . 1. THAT God may raise up a Holy Seed unto himself , that shall be counted for a Generation to serve him . That he may have a Church and People here on Earth , devoted to his fear , professing his Name , and keeping up his Worship . All people will walk every one in the name of the Lord his God ; and we will walk in the name of the Lord our God for ever and ever . By our first birth we are brought forth into the World Enemies to God and Godliness ; by our second birth , we partake of the Divine Nature , become a Holy people unto the Lord our God : a peculiar people . 2. That his Elect may be made meet for Heaven , and fitted up for Glory . God begins all this in Regeneration , which is pursuant to Election . All those Names that are written in Heaven , or in the Lamb's Book of Life , shall be begotten again unto that Life , which in the Eternal purpose of God belongs to their Names . They are a chosen Generation , which is the cause and ground of their Regeneration : All the rest of the World will be left in darkness , in Idolatry , to worship the Dragon , whose Names are not written in the Book of Life of the Lamb slain from the foundation of the World. They who belong not to this chosen Generation , are rejected of God , never to be born again . Regeneration is a sure evidence of Election : God demonstrates his Eternal Love to us , by this signal effect of it in our Regeneration . CHAP. VII . The Scripture Marks and Signs of Regeneration . 1. HE doth not commit Sin. 2. He doth Righteousness . 3. He believeth that Jesus is the Christ. 4. He overcometh the World. 5. He loves Christ and all the Saints . 6. He desires the sincere Milk of the Word . They are not my Marks , but God's , laid down in his own terms , as 't is written in your Bibles ; what you find in your selves answerable thereunto , I must leave to God and your own Consciences . The Text tells you , Vnless a man be born again , he cannot see the kingdom of God. And Iohn , in his Epistle tells you , unless these marks be found upon him , he is not born again : and dying in that estate , is excluded Heaven for ever . Iohn foreseeing what false notions of Regeneration men wou●● taks up with , and rest in , to prevent all fraud , all mistakes in so great a point , lays down these infallible marks of true , real Regeneration , as 't is distinguished from that which is but pretended , false and counterfeit ▪ For ought I see , there is no more required to Regeneration , in the judgment of some men , than to be born in such a Country where Christianity is professed , and to be Baptized according to the custom of the place ; this is the whole of Regeneration , as some state it , tho none of these marks appear in them , but the quite contrary : They commit Sin , they don't do Righteousness , they hate Christ and his Members , are overcome every day by the World , and the temptations of it ; yet these must go for Regenerate persons , let the Scripture say what it will to the contrary . But let us not deceive our selves , God will judge us by the Word , and none will be looked upon at the last day as truly regenerate , in whom all these marks are not found . I do not say that all are unregenerate who see not all these marks in themselves , but those who have them not ; to be wholly defective in any one of them , overthrows our state : These marks are so linked together , as to the certainty of their being , that they are inseparable , tho as to our perceiving 'tis otherwise : we may not so clearly discern some of these in our selves , as we may some others . I would carry it with as gentle a hand as I can ; I perceive these marks in the right application of them , will bear hard upon us all , and it may be , leave us under a godly jealousy of our selves , examining our state with trembling . Truly this I aim at , I am sure we shall suffer no loss or damage by it in the end . God has put his own stamp upon his own workmanship , that it may be known to be his . Shew me your Regeneration under God's seal and mark , and I shall rejoyce with you in it , and pronounce it to be his workmanship indeed . And now Brethren , produce your evidences , such as the Word of God calls for . I shall begin with the first Mark : 1. He doth not commit sin , he cannot sin . He sinneth not , but doth righteousness . Here is a Negative and a Positive Mark , what he doth , and what he doth not . I shall first speak joyntly of them both together , and then separately of each apart by themselves . The sense in general of this Scripture , is , That he who is born of God , does so far express his Image , and take after his Holy Nature , as to hate that which is evil , and to love that which is good ; he has put on the new man , which after God is created in righteousness and true holiness . Escaping the corruption that is in the World through lust . If ye know that he is righteous , ye know that every one that doth righteousness , is born of him . He proves the new-born Soul to be a true Child of God , because he so much resembles his Heavenly Father in Righteousness and true Holiness ; we cannot be partakers of his Nature , but we must be also partakers of his Holiness : they are inseparable . But to keep to the Negative mark , He commits not sin &c. The common interpretation of this Text is , That such who are born of God , sin not with full consent and allowance , they go not on in a course of sin , they sin not the sin unto death , &c. All this is true , and does belong to the interpretation of this Text ; yet I conceive there is something further intended as the ground of all this , viz. That he who is born of God , as such , sins not at all . He that is a new creature may sin , but not as a new creature ; this is an absolute truth contained in the Text. Under all the distinctions , limitations , and soft interpretations that are given of this Scripture , we must be sure to maintain the words of the Text as they are expressive of a certain absolute truth , else we shall quite lose the mark here laid down by the Holy Ghost , of Regeneration ; and therefore I shall first fix that , and make it as plain as I can , that we may the better judge of our state by it ; 't is matter of Life or Death ; all is now upon Tryal ; your eternal Interest lies at stake , therefore in so great a case we had need go by sure marks and signs , and none so sure as those that are in express terms laid down by the Holy Ghost , of Regeneration ; as we must not raise them too high in contradiction to other Scriptures , so neither must we sink them too low , lest we lose that Characteristical difference that the Holy Ghost here puts between the Regenerate and Unregenerate ; the mark lies here , viz. That there is in every Regenerate Soul an inward living Principle of Grace and Holiness inclining us to good , but never to evil , always giving check to sin , never approving or allowing of it . A Regenerate person may fall into acts of sin , through humane Infirmity , but cannot give himself over to sin in a constant habitual way ; he cannot go on in sin ; 't is against his Nature ; he may be surprized into an act of sin , but the new Nature will quickly recover it self , and cast out that sin by Repentance . A good tree cannot bring forth evil fruit ; sin is not so connatural to a Regenerate Person ; he can't brook it , his heart rises against it , from the Antipathy he has to it ; when he does sin , he would not sin ; and this we say , is from the Grace of Regeneration . The assertors of Free will , do hold , That man cannot incline to good , without the general assistance of the Spirit of God ▪ but they own only such an assistance as may be resisted by us , and leaves it to our option whether we will do good or evil ; but that the will of man should be determined by God to a good act , and yet act freely under that determination , is that which some will ▪ not understand , supposing such an overruling efficacy of Divine Grace to be inconsistent with the liberty of man's will. The prevailing efficacy of sin in fallen man is undeniable ; whose thoughts and imaginations are evil , only evil , and that continually ; yet those thoughts and imaginations , with all outward acts proceeding from them , are free ; so that what they deny to the efficacy of grace , they allow to the efficacy of sin ; That , it seems , does not destroy the liberty of mans will , but the efficacy of grace does : the mistake lies in a misapprehension of the Nature of Irresistibility ; grace is irresistible , not because it cannot be resisted , but because it cannot be overcome , else 't would not be effectual ; the efficacy of Saving Grace lies in gaining over the free consent of the will to follow its motions and inclinations . God made man perfect ; and that he might not impose upon his rational Nature , left him a free agent , giving him liberty to good or evil ; his Perfection did not lye in having liberty to evil , but in not using it , in abstaining freely from evil out of choice ; when he fell , God withdrew and left him perpetually inclined to his own first choice , which nothing can draw him off from , but effectual Grace ; not by forcing , but changing his will. It was never the intent of God in our first Creation , that man should exert his power both ways , to do good and evil ; but that he should freely chuse his own way at his first setting out , and be delivered up into that Power which he should first Exercise . By his obedience he would have been confirmed in good , never to have fallen from it ; so by his disobedience he was confirmed in evil , never to be recovered out of it , till free Grace of its own accord relieved him . And this it does gradually , not all at once , which is the reason why the Saints in their imperfect state here , do both good and evil , being flesh as well as Spirit . Grace has the Predominancy , because it enters in against the full Power of reigning sin , breaks in upon corrupt Nature whether it will or no , sows immortal seed , where never good fruit grew before ; the Predominancy of sin lies in a total exclusion of Grace , but the Predominancy of Grace lies in its gradual entrance into the Soul , because it opposes the whole body of sin , or indwelling corruption , in making this forcible entrance , forcible in respect of corruption that would keep it out ; free in respect of the renewed will , through which it passes by consent ; God in opening the heart , makes the heart to open it self . Believing is our act , but the power of doing it , is God's . They who are endued with this Divine Power , cannot do the evil they would do , and are inclined to by nature : Gal. 5. 17. They are no more servants of sin . Rom. 6. 17. But have ceased from it . 1 Pet. 4. 7. They cannot sin ; there is something in them called here the seed of God , that cannot sin , 1 Iohn 3. 9. They are born of God ; but he that committeth sin , is of the Devil , ver . 8. a Child of the Devil . To clear up this further . There are two different Natures , two contrary Principles in the Saints , Flesh and Spirit ; the Scripture speaks of them sometimes according to one Principle , sometimes according to the other , and sometimes according to both ; as Flesh , so no good thing dwells in us ; we all sin ; he is a liar that says he has no sin ; as Spirit , so we don't commit sin , we can't sin ; are inclined only to good , by that Divine supernatural Principle ; as Flesh and Spirit , so not a just man upon Earth but sins , tho he be just and holy , truly sanctified in his Regenerate part , yet he is unjust , unholy , unsanctified in his unregenerate part ; there he fights against God ; the law of the Members wars against the law of the Mind ; the sense of this remaining enmity against the Law of God , makes the Saints complain of their wretchedness . O wretched man that I am . Rom. 7. 24. What carefulness , what clearing of themselves , what Indignation and Revenge ? 2 Cor. 7. 11. Tho God has forgiven them , they cannot , they will not forgive themselves , they cut off their right hands , and pluck out their right eyes . The Scripture speaking of a Saint according to one or other of these two Principles , speaks of him personally as two Men , each distinct from the other ; as if a Saint when acted by a carnal Principle , were not the same Man with himself , when acted by a spiritual Principle . Physically and substantially , he is the same Man under both Principles ; but spiritually considered under those Divine Qualifications belonging to him , as a new Creature ; he is not the same Person in God's account , nor by his own reckoning ; not I , but Sin that dwells in me . Could we keep up this distinction under a prevailing Temptation , clearing our selves , and laying Sin at its own door ; not I , but Sin ; 't would afford much comfort to us , and quicken us up to a speedy Repentance . An unregenerate Man when he sins , he can't say , 't is not I ; he lies if he says so ; he sees nothing in himself that opposes Sin as Sin ; no , 't is his own proper doing , his own act , his whole Will is in it ; he can't say , the Evil I do , I would not do . Can we in any sense say , That we do not commit Sin , that we cannot Sin , do no iniquity ? Is there such a Principle within us , that we can say from our Consciences , we would not Sin , even when we do Sin ? That 't is against our Inclinanation , 't is a force upon the new Creature ; we are in Pain , and cry out under that Act of Violence committed upon us , 't is an unwilling Captivity that we are led into . I have done with the Negative part ; what a regenerate Person does not , He does not commit Sin. I come to the Positive part , He doth righteousness . Negative holiness in abstaining from such and such Sins , will never prove a Man to be born of God ; we cannot conclude safely and strongly from this negative Mark , That we are born of God , unless it be from the universality of it ; if we can truly say , We hate every evil way , do fly all appearance of Evil , cannot suffer Sin in our selves or others , without a holy Indignation against it ; this indeed has something in it , is very significant ; we may infer from hence , that we are born of God ; that which makes this Mark so conclusive and significant , is not only the universality of it ; but chiefly this , that where-ever this negative Mark is , there is also the positive Mark to be found ; he that escheweth Evil , does Good. The force of one Mark is best understood in Conjunction with some other ; one single Mark is but a slender evidence of a state of Grace , unless it run into some other , which is the inseparable consequence of it . The Positive part is , He doth Righteousness ; what do ye more than others ? Opèratio sequitur esse ; all things have their active qualities especially where there is Life , there must be active Faculties , and an active Principle ; life it self is an act ; the life of a Christian is a life of the highest activity , from Principles truly Divine and Heavenly , that have their energy , virtue , and efficacy from God himself , who is a most Pure , Simple , Eternal Act , the Fountain of all Action and Motion to his Creatures , as he pleases more or less to communicate himself unto them . Since we are made partakers of the Divine Nature , surely 't is in order to a godly life , that it may appear whose off-spring we are , whose image we bear ; being born of the Will of God , we must do the Will of God , which is the only rule and measure of all Righteousness ; in doing which , we must respect the matter what God commands , and the manner of doing what is commanded . What is materially good , is obvious to all who know but the Moral part of Religion ; all the difficulty lies in the manner of performing it ; the spirituality of the action lies here , that it be done from a Gospel principle , and to a Gospel end ; it must be done in Faith , and in a constant dependance upon Christ for strength , doing what we do as unto the Lord , out of a Religious respect to his Holy will ; whatever we do , we must do to his Glory ; 't is below a Christian to seek himself , to live to himself . God hath set a part the man that is Godly , for himself . These are sure marks of Regeneration . Hold the glass of the word close to your Consciences , look again and again upon these Scriptures , examin your selves strictly by them ; Can you prove your Regeneration by these marks as they are proper and peculiar only to the Regenerate ? 'T is not every forbearance of sin , nor every outward act of righteousness , that will come up to this mark ; these Scriptures speak something to the experience of every one who is born of God , that no Unregeneman in the world understands ; The ear ' tries words as the mouth tastes meat ; the word has a peculiar rellish and savour in it to a Spiritual pallate , The secret of the Lord is with them that fear him ; the word reveals it , it opens the heart of God to man , and laies open a man to himself , discerns the thoughts and intents of his heart ; 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a discerner , a critical judge of the frame of a mans heart , and of the state of his Soul ; shews a Child of God how , and wherein he differs from an unregenerate person ; and by this discerning Word we must judge of our selves : He that is born of God , commits not sin , cannot sin , but does righteousness ; you who are born of God , do know what God means by these words ; I am sure you know it ; there is a strong spirit in these words ; they are critical words ; discerning , distinguishing words ; and if there be any true life in you , they will more or less affect you ; you cannot but be concerned at the hearing of them . Hold the highest Spirits to the Nose of a dead Man , rub him all over with them , yet no heat , no motion , no lively colour , because he has not a natural principle of life to mingle with them , to feed upon them : I would commend my self to your Consciences this day , I hope you feel me , as well as hear me . When you drink any strong spirits , they heat within ; the vital spirits do take them in , feed upon them , are raised by them : so when spiritual truths are held close to the Conscience , if there be any life there , the Spirit of God within thee , will close with the Spirit of God without thee in the Word ; there will be an inward burning in the heart : the Leaven works strongly ; and under these inward workings of spirit I desire to leave you , debating the matter between God and your own Souls till you have brought it to an issue , and can say by the light of these Scriptures , that you are , or are not born again . 2. He doth righteousness : Every one that doth righteousness , is born of him ; and , Whosoever doth not righteousness , is not of God. The more we resemble Christ in righteousness and true holiness , the more evident it is both to our selves and others , that we are born of him , descended from him , and therefore cannot but take after him ; a true Christian is , and will be a follower of Christ ; this genius or disposition to all practical righteousness , flows from our new Birth , rises out of the new Nature , which the Apostle ascribes to the Death and Resurrection of Christ , as the procuring cause of all newness of life in us , which is but our likeness to his Resurrection ; we die with Christ ; that we may live with him , being freed from sin , not serving it any more , but yielding our selves unto God as those that are alive from the dead , and our members as instruments of righteousness unto God. This plainly proves every regenerate person , as such , to be a doer of righteousness , inclined to all holiness , by virtue of his Regeneration , which casts in a new leven , makes us a new lump ; as original Sin infected the whole man , so Regeneration sanctifies the whole man , in Body , Soul and Spirit : The fruit of the spirit is in all , goodness , righteousness and truth ; Regeneration inclines us to follow Christ ; the filth of the Soul is carried off by the washing of Regeneration , and renewing of the Holy Ghost ; hence we are said to be born of water , and of the Spirit . There is a natural inclination in a regenerate man to do good ; he does it willingly , not by constraint ; Grace is got into his nature ; the Law is written in his heart , therefore his heart inclines him to keep the Law. As Sin entred , so Grace enters ; Sin entred into all the powers and faculties of the Soul , weakning the whole man ; so Grace diffuses it self through every part of the Soul , strengthning the whole man in every part In Regeneration we are renewed after the Image of Christ , growing up into his likeness , like in judgment and affection ; not that our natural Faculties are altered , but only brought under the power of a supernatural principle ; we don't cease to be men , only we become new men , men of other minds , spirits and dispositions , than before , taking after the second Adam , not after the first ; being by Faith implanted into Christ , we are made partakers of his Divine Nature ; this is called a second Birth , or a new Creation , though out of the same physical materials of Flesh and Blood , the change is only spiritual ; as the Wild Olive , when engrafted into the True , as to its materials remains still the same ; 't was wood before , so 't is still , only there is a new sap secretly convey'd through the pores of it , which make it bring forth more kindly , and pleasant Fruit : so the Sinner , as to his physical substance , was Flesh and Blood before conversion , and so he is still ; yet there is an inward spiritual change wrought in him by his implantation into Christ , who infuses his Nature , Spirit and Grace through the Man , so making him a new Creature , not taking away his Manhood , but sanctifying his Nature . God is the Fountain of all Holiness , 't is essential to him , it goes along with his Nature , is entail'd upon all who are born of God ; being partakers of the Divine Nature , they must needs be holy as God is holy ; God appropriates goodness and righteousness to himself in the abstract , and is the original Spring of all righteousness in the Saints . Let us exert and put forth our new birth , and live a life of faith ; The life which I now live in the flesh , I live , &c. We are created in Christ unto good works , that we should walk in them ; Let us then abide in Christ , that we may bring forth much fruit ; for without him we can do nothing . Corruption indeed is always active in a Saint , because it acts naturally without any cessation ; but Grace does not always act , at least so sensibly in a Saint , because it must be first acted by the Spirit , who is a free Agent : should Grace always be as active in us as Corruption , we should mistake it for Nature , and ascribe all to our selves ; the Spirit of God is always in Believers , but does not always work so effectually , so sensibly ; the operations of it are not so manifest to us as sometimes they are . This righteousness that is said to be done , lies not so much in the perfection of the Deed , as in the perfection of the Doer ; he aims well , though he cannot always hit the mark ; he cannot do the good he would , yet he wills it , and that is doing in God's account , who accepts the will for the deed . The inclination or tendency of a new-born Soul to holiness , appears three ways . First , Before the Temptation , i. e. not before the being or existence of a Temptation , for there is no such season ; we are always compassed about with many Temptations ; a regenerate Soul is aware of this , and fears always . But before we enter into this or that particular Temptation that we see coming towards us , or have reason to suspect from the present circumstances we are under , here a regenerate person watches and prays that he may not enter into that Temptation , that God would some way or other divert the Temptation , or fortify our hearts against it , that we may repel it . A Temptation may enter into us , when we don't enter into it ; then it goes , as it comes , and makes little or no impression upon us : when a Temptation shews it self to us at some distance , the Seed of God in a regenerate Soul presently takes the alarm , puts on the whole armour of God. Secondly , Under the Temptation , when the Flesh has betrayed the Soul into the hands of a Temptation , has been tampering with it , then does Grace struggle and fight , and cry out unto God for help ; all this shews the activity of Grace in a way of righteousness , how loth it is to be overcome of evil . Thirdly , After the Temptation , when 't is ended , or finished , then it issues either in the commission of the Sin , or conquest over the Temptation . Grace shews it self both ways . First , After the commission of Sin ; what repentance , what godly sorrow , what shame , what indignation , what revenge ? Secondly , After the conquest over the Temptation ; what rejoycing , what thanksgiving , what triumphing in the Grace of Christ ? So that you see here lies the manifest difference between the Children of God , and of the Devil — An unregenerate man cannot do righteousness ; his skill lies not that way ; he is wise indeed to do evil ; but to do good , no knowledg , he is a meer Bungler at a good work ; his hand is always out , because his heart is never right with God. He may do what is materally good , but always fails in the manner ; those spiritual Ingredients which the Gospel requires to a work truly holy , are wanting . Thirdly , Whosoever believeth that Iesus is the Christ , is born of God. And every spirit that confesses that Iesus Christ is come in the flesh , is of God. They prove each other , being inseparable . The going forth of the Soul , by Faith , unto Christ , as the anointed of the Lord sent and sealed by the Father , to undertake the great work of Man's Redemption , is a sure evidence of Regeneration . All unregenerate men are strangers to Christ , they know him not , they desire him not , they think they can shift well enough without him : None know the Son of God , but those who are born of God. When the Spirit comes into us , then we confess that Christ is come in the flesh ; Christ conveys himself through our nature , to our persons ; the Divine and Humane Nature must be first united , before our persons can be admitted to any communion with him . The Humane Nature of Christ is the foundation of all our Communion with God : our access to God is through the veil of his flesh . Being born of the Spirit , we stand related to the Person of Christ , he is not ashamed to call us Brethren ; we can then call God our Father , as he is the Father of Christ our elder Brother . God was the Father of Christ before his Incarnation , and continues still to be so after his Incarnation , not only to him , but to all who are born of his Spirit : The Spirit of Christ being the Spirit of him who is God and Man , knows how to raise up a seed of godly men and women . The Infinite Eternal Spirit of the Son of God , being poured out without measure upon the Man Jesus Christ , operates through both his Natures , hypostatically united in his Divine Person , in whom all the fulness of the Godhead dwells bodily , without any diminution of its infinite excellencies , and Divine properties , from the assumption of our finite humane nature ; so the same Eternal Spirit of Christ dwelling in us , in a lower way of union to our persons , does act indeed Divinely ; but yet according to our finite capacities ; all intellectual acts are finite or infinite , as the persons are that do them ; the Person of Christ being infinite , so are his spiritual actings , notwithstanding his finite nature as Man ; so the actings of the Spirit of God in the Saints are finite , because their persons are so . Actiones sunt suppositorum : Actions are personal , of greater or lesser degree of efficacy and power , as the persons are that do them . Faith in Christ Jesus being the birth of the Spirit , must needs be an infallible mark of Regeneration ; the design of the Spirit of God in working Faith in us , is to bring us to the knowledg of Christ , and through him to the knowledg of God , wherein consists our true happiness ; This is life eternal to know thee , &c. Faith is the beginning of Eternal Life in the Soul ; and the manner of conveying this Eternal Life from God unto our Souls , is called Regeneration . Thus you see how he that believes that Jesus is the Christ , is born of God. The next inquiry will be , how Faith does this ; or how believing in Christ does work that universal change in the Soul , which the Gospel calls Regeneration . Tho the beginning , or rather all the essentials of Regeneration are found in the first principle of Faith , created in us by the Spirit of Christ , yet this does not appear to us but by those lively operations of this Faith put forth by us . We have an inward feeling of these operations , the sense of which does lead us to some discerning of that spirit and principle from whence they flow . 'T is actual Faith Iohn means in this . Epistle , therefore he joyns it with Confession , he lays the Mark upon actual Faith ; for that only falls under our discerning . God indeed sees the first seeds and principles of Grace ; but they are known to us only by the sense we have of their powerful actings in us : and therefore I shall consider the regenerating Power of actual Faith , and shew how it does discover that new birth that came in with a principle of Faith at first . — The Regenerating power of Faith , both in the principle and in the act , is very great , it makes a marvellous change in us . — So strong are the impressions of Faith , about Christ and our everlasting concernments in him , that we must needs be much affected with the discovery ; which lies in two things : 1. In a convicting knowledg of our sin and misery by Nature . 2. In an astonishing discovery of God's Grace and mercy to us in Christ. The Spirit of God demonstrating both unto us with such clearness and evidence , that we cannot but be persuaded of the truth of them in our own case ; and being so persuaded , we must be concerned about them . Faith draws in the attention of the mind to those things we believe in reference to our selves , fixes our thoughts upon them , dwells upon the consideration of them ; there is no evading the serious thoughts of Faith , no getting them out of our heads , nor out of our hearts ; they lye close , they lye next us , always in our view , My sin is ever before me . Christ dwells in our hearts by Faith , we have the whole state of our Souls before us from first to last ; Faith shews us where our true interest lies , what is of absolute necessity to be done in order to Salvation . We see all this in Christ , who is God and Man , made sin for us , that we might be made the righteousness of God in him . In Christ we see how matters stand between God and Man , we see all that passed between God and Man in order to his recovery ; the whole method , way , and manner of our restauration from first to last ; we see the wages of our Sins , and the price of our Redemption ; we see the Law and the Gospel both fulfill'd in Christ ; God's infinite Justice and Mercy highly exalted and glorified in him . 'T is a pleasing ravishing sight to behold God in Christ reconciling the World unto himself ; to observe the mystery of his manifold hidden wisdom in carrying on the great work of Man's Redemption ; all this Faith discovers to us in some measure , filling us with a Holy admiration of God's unspeakable kindness and love to us , provoking us to pursue after the great ends of the Gospel . How busie is the Soul ? how full of discourse with it self ? What secret inferences does an enlightned Conscience draw from what it believes ? This believing Jesus to be the Christ , takes in all that belongs to the Person of Christ , in all his Offices ; takes in the whole Doctrine of Christ , all his Precepts , all his Promises , applies all to the Soul ; Thou art the Man spoken of , and spoken to in the Gospel ; hear , and thy Soul shall live . Now is the accepted time , now is the day of Salvation ; Faith admits of no delays , won't give us one days respite from the work it hath cut out for us . So Faith wrought in Paul , when Christ was revealed in him , immediately he consulted not with flesh and blood ; Faith changes our Counsels , alters the whole frame of the Soul ; the Man is a new Man , born again into a new World , into a new Nature , quite of another spirit : This is the Regenerating power of Faith. Let us then judge of the truth of our Faith , by the great change that it always makes in those who are brought out of darkness into this marvellous light . Should we ask some Professors , what effect their Faith had upon them ; whether upon their believing in Christ they found themselves born again , made new creatures ? It may be they will say , they hope they are the better for believing , that their Faith has not been without some good effect . Alas , what a slender account is this ? how short of a new birth ? You may be the same Man that ever you were for all this , in the same state in which you were first born . — Art thou born again ? born of God ? — Speak to this . Some outward Reformation there may be , where there is no inward Regeneration . Hast thou a new heart ? dost thou lead a new life ? is the whole course of thy life changed ? are all things become new within and without ? Faith in Christ changes us into the same image , transforms us into his likeness , le ts in the Spirit of Christ further and further into the Soul , till we are so filled with the Holy Spirit , that there will be at last no room for a worldly spirit to breathe in us ; it will be quite extinct and die away . The more we see of this newness of spirit in any , the more of the new creature appears in them . When the Apostle would take off the Ephesians from a vain , worldly course of life , he shews the inconsistency of such a course , with the true knowledg of Christ. — You have not so learned Christ , you have been taught better things by him than to walk as the Gentiles do , in the vanity of their mind . Faith in Christ works so great a change in all the faculties of the Soul , in the understanding , will and affections , and in our outward conversation too , that a true Believer may well be said to be born again , from the newness of life that appears in him ; and to be born of God , from the holiness , spirituality , and heavenly nature of that life which he now lives by Faith in the Son of God. Till the Regenerating power of Faith do thus appear in us , we have no reason to think we are born again . 4. Whosoever is born of God , overcomes the world , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Omne quod ex Deo genitum est . He uses the neuter gender to comprehend all sorts , states and degrees of mankind ; he does not say , he or she that is born of God , &c. but whatsoever is born of God , every Man , Woman and Child , rich or poor , bond or free , whosoever is born of God , has power and strength from Christ , to overcome the World ; they are assured of the Victory at their first setting out , because greater is he that is in them , than he that is in the World. They know they are of the strongest side , Christ has overcome the World already in his own Person , and will not fail to conquer it in and by the Saints ; he will appear so great in them , that the whole World shall not be able to stand before them . Be of good cheer , I have overcome the world , and you in me have overcome it ; and by me you shall personally overcome it your selves . I prove this to be an evidence of Regeneration thus . That which overcomes the World , must be of a higher extraction , of a more noble descent than the World it self in its present corrupt state ; it must be something distinct from the World , and above it , whatever is born of the Flesh is but Flesh , falls in with the World to which it belongs , and of which it is a part : but God having chosen some out of the World , and called them to a Heavenly Life , has promised to give them a Heavenly Nature , to beget them again unto himself , to put his own Spirit into them , that they may walk as New Creatures , who are not of the World though they live in it ; they are Born of God , do bear his image , their hearts are moulded into the belief of his word , they can do nothing against the truth , but every thing for the truth ; these are they who overcome the World , the men of the world , and the Things of the World ; the Spirit & Principles of the World , the Fears and Hopes of the World , the Lusts and Pleasures , and Temptations of the World , they are dead to all these , not moved by them , but do steer their course by a higher light let down from heaven into their hearts ; and this is their Victory , even their Faith ; they have nothing to oppose against the World and all things in it that may disquiet and discompose their Spirits , but their Faith , and by believing , they enter into rest ; all who are Born of God do thus live by Faith here below ; they consult not with Flesh and Blood , their affections are suited to the apprehensions of their Faith , they are filled with Joy unspeakable and full of Glory ; by believing they see good days a coming , when all Tears shall be wiped from their Eyes , they wait patiently till then , rejoycing in the hope of the Glory of God. Till we get into this frame , walking in the evidence of things not seen , we shall never overcome the World ; for the things that are seen , conceive them in what shape or posture you please , have their emptiness and vanity in them , will never satisfy ; they are but finite and temporal ; the present Fashion of this World , be it what it will , passes away into something else , while we are a beholding it ; all things here below moulder and crumble away in our hands , perish in the using , are always the worse for wearing , which shews they cannot last long ; when they are in their best state they are altogether vanity ; the highest degree of Perfection in the Creature , tends to corruption , and indeed disposes to it ; 't is as Natural to Die as to be Born , there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a turning point , that stops the further growth of the Creature , and makes it to decline ever after , till its fading Glory be quite extinguish'd ; therefore labour not for the meat that perishes , but for that which nourishes unto Everlasting Life . Till we come to Live upon Eternal unseen things , we live but meanly , in the midst of our Earthly sufficiencies we are in straights , still wanting something till Christ be ours , and then all is ours . There is no room left then for any further designs , in him we have plenary satisfaction and perfect rest , we shall never have true hearts ease till then . But the difficulty lies in bringing over our hearts to this Newness of Life to this Noble Life of Faith , that fetches all its Comforts from Heaven , casting up its anchor within the Vail , which is sure and stedfast ; Flesh and Blood cannot do this , there is nothing in Nature that disposes us to it , therefore we must be born again , be made New Creatures , before we shall favour the things of heaven ; and such is the power of Religion upon the minds of men , where it is in truth , that it always works this change in them ; they find it , and feel it in themselves . Whether it be so with us , whether we have any certain experience of such a thing in our own Souls , we should do well to consider that even upon our knees , and give God no rest day nor night , till we see some better symptoms of Eternal Life in our selves ; we may judge of our life whether it be Eternal or no , by the things we live in , and live upon ; they who are of the Earth , are Earthly ; they who are born from above , are heavenly , to be carnally mindedis death , but to be Spiritually minded is life and peace ; The inward frame of the mind discovers what kind of Creatures we are , whether old or new , flesh or spirit ; the issues of life are from the Heart ; as the pulse of your Souls beats upwards or downwards , so you may judge of your state , as you find your selves most concerned in things above or things below ; till you have got above the world , and have overcome it , you are not born again . Fifthly , Every one that loveth , is born of God , and knoweth God. That which is intended here , is , First , Love to the Saints as such . Unfeigned love of the Brethren is a sign of a pure heart , and that we are indeed born again . Secondly , Love to all men ; 't is due to all ; Owe no man any thing , but love ; that , we owe to all ; every man may challenge it ; every man is our Neighbour in that sense , to be the object of our Love ; we must extend it to our very Enemies ; 't is the fulfilling of the Law ; the duty of man to man , prescribed in the Second Table , cannot be performed without it . — Love is above all Illumination and Knowledge ; a more sure mark of Regeneration : He that dwelleth in love , dwelleth in God , and God in him . Love is one of the communicable Attributes of God , shed abroad in our hearts by the Holy Ghost ; we are followers of God , when we walk in love . Common Professors have some love one to another ; but if you trace it up to its original , you 'll find it a selfish , mercenary love , in which they rather respect themselves than Christ ; 't is not for his sake , but for some outward respects of relation , neighbourhood , or usefulness in the common concerns of this life ; it may be for their agreement in opinion about some lower matters of Religion ; this is but the friendship of the World , and may be consistent with real enmity against God and good men as such ; but perfect love , i. e. real , sincere , Christian Love , is for God's sake , because he has so loved us , and given us a new Command , to love one another . There is no true love among men , till we are born again . He exhorts those who have put off the old man , and are renewed in spirit , to put away all bitterness , wrath , &c. Before Regeneration , we are foolish , disobedient , living in malice and envy , hatesul , and hating one another : Biting , dev●uring , consuming one another . It looks rather like a description of Wild Beasts than men , so savage and fierce are we by nature ; nothing but a spirit of Regeneration will sweeten and mollify the hearts of men ; that which unites us to Christ , unites us one to another ; we are all one in Christ , but we shall never be all one among our selves , till we are united to Christ ; then the Peace of God rules in our hearts , to which we are called in one body . There is no true good nature among men , but what flows from Grace ; Sin hath so poysoned and sowred man's Nature , that till that Serpentine Venom be purged out , and a better Spirit be put into us , there will be little harmony or concord among men . Having put on the new man , put on therefore as the elect of God , &c. Vide Loc. Were this mark of Regeneration more visible in our days , it would be a token for good , of a more effectual work of the Gospel among us , than for ought I see does yet appear . Hatred , variance , &c. are reckoned up among the Works of the Flesh , as directly opposite to the Fruits of the Spirit . I will shew how this loving disposition arises out of Regeneration ; that the fundamental ground of it is our conformity to Christ , which necessarily follows upon our Regeneration : Christ is the express Image of his Father ; the Saints are in their finite capacities , the express Image of Christ , in whom they see the Father , who as God , is one with the Son ; whilst they behold the Son as God-man , they see their humane Nature hypostatically united to the Divine ; they see their humane persons joined to the Lord in one Spirit . I doubt not but the spiritual glorified Body of Christ is the medium of the beatifical Vision to Angels and Saints above ; the Godhead shines through it in all its brightness , as the Sun shines through pure Chrystal ; shines upon it , shines into it , fills every part with light ; there is nothing to obumbrate or shade it , it transmits the light to us with advantage . The Bodies of the Saints at the Resurrection being freed from all mortality , and natural weakness , being then immortal , spiritual Bodies , like unto that glorious Body of Christ , they are capable of receiving this reflected glory from Jesus Christ ; they have a nearer and more inward view of God in Christ than the Angels have , because they see him in their own nature face to face , and nothing between , the Glory of God shines out upon them in the Face of Christ ; thus are they made light in the Lord , being changed into the same Image by the Spirit of the Lord. — What is thus done unto perfection upon the Bodies and Souls of glorified Saints at the Resurrection , is really done in some degree upon the Souls of the Saints in this life ; the Image of God in all his communicable Attributes is impressed upon them ; they partake of his Holiness , Wisdom , Goodness , Love ; are merciful , as their heavenly Father is merciful ; and cannot but express something of all this , as they are new Creatures , holding forth the Image of the heavenly Adam , which carries them out to a love and liking of it self , in whomsoever it appears : therefore he who says he loves God , and hates his Image in another , is a liar . Those who know God in Christ , will be sure to take notice of his Image in the Saints ; God in Christ is the Object of our worship , and Christ in the Saints is the Object of our endeared love and affection ; God is invisible , we see him not ; it must be pure faith that keeps up love to God ; but Christ in the Saints is more visible to us ; here ; we have something to help our faith , and to draw out our love ; we see the Children of God , we converse with them , we may lay our hands upon them , and embrace them ; God allows us to bestow our love to him upon his Saints , 't is still to him , when showed to them for his sake ; As much as you do it to one of these , you do it to me . Sixthly , To desire the milk of the word . As a new-born Child does naturally desire the Breast of the Mother , so a new-born Soul does as naturally take the breast of the Word . God , as he is Iehovah , is the Fountain of being to all things that are : and as He is the Everlasting God , He is the Fountain of life to every living Creature ; In him we live , move , and have our being : all things do subsist in him , and by him ; He supports the whole Creation , which he raised out of nothing ; For of him , and through him , and to him are all things . There is a Creature life , which is but a creature ; and an uncreated and eternal life , which is God himself . A Creature life is either of Spirits or Animals ; of things incorporeal , or corporeal . How immaterial spirits are maintained in their created natural living beings , we must leave to God that made them ; only this I may say , that the Eternal life of the Elect Angels in which they were created , and confirmed by Christ , differs from that eternal life which Believers have in Christ ; the one is a creature life , or a created life ; it once was not , tho it shall never have an end ; the other is the Eternal Life of God himself communicated in time , and in some degree to his creature Man , which makes him a new creature , taken into the Eternal Life of God himself , according to man's finite capacity . All sublunary living creatures have their proper nourishment assigned them by the Providence of God ; they all live upon their fellow creatures , and have their food suited to their several kinds , which by a natural appetite they are carried out unto ; Man who has the dominion over the creature , has his choice of every thing made for food ; but the new man , or the new creature , being born of God , united to God in Christ , and quickned by his Eternal Spirit entring into him , has Eternal Life continually communicated to him from Christ the second Adam , who is a quickning spirit , dwelling always in the Saints . If it be asked , what is the Patulum vitae , to the Saints , as they are new creatures ; I answer , they have meat to eat that the World knows not of , hidden Manna , secret communications from Christ , who is their life ; and because they have not an immediate fruition of him here , therefore they are commanded to feed upon Christ by Faith in the Word , and to gather up the Heavenly Manna they meet with there . Faith knows how to live upon God in the Word , till the Soul can have a nearer access to him by vision above , face to face ; then we have life more abundantly , are even swallowed up of life , are all life , without any symptomes of mortality about us : then that life and immortality which the Gospel has brought to light , will more fully appear , and be made manifest in all glorified Saints . APPLICATION . You have heard the Doctrinal part , what Regeneration is , the necessity of it , what are the signs of it . The next thing to be considered is , whether you and I are regenerated , and do feel any symptoms of this new birth in our selves ? If not , the Text does plainly conclude against us , that we can't see the Kingdom of God. If these marks , if all these Scripture marks be not found in you , and upon you , it is because there is no life in you . Shew me but one of these marks , and I 'll shew you all the rest in that one , at least make it evident to discerning Christians , that they are all comprehended in that one , which you see and own in your selves . I have been searching you from head to foot , feeling for life in every part , and 't is well if we can find it in any part : O how dead , how cold , how wan , how earthy are many Professors under all their forms , like a Carcass stretched out and stiff , no breath , no motion , no heat , laid out for the Grave , free among the dead , unconcern'd in all the mysteries of the Gospel : The reason of our mistakes about Regeneration , is because we don't look for so great an inward change in our selves as we ought to do . We are more given to contemplation than practise ; grown so purely speculative in Religion , that we are no further concerned in our own notions , than to maintain and defend our Opinions against all others of a contrary sentiment ; and this has filled the World with disputes , and set us all a wrangling one with another ; every one thinks he is in the right . When Scripture and Reason are against a Man , that Man is under a temptation to be against both ; so fond are we of our own Tenents , even when we put darkness for light , and evil for good , things must be as we have put them . At this rate the truth and power of Religion will quickly be lost amongst us , unless both be better exemplified in our Lives and Conversations . The Gospel is set before us as a new mould into which we our selves must be cast ; it comes to work a great change in us , not of our opinions only , but of our Hearts and Nature , to create us again in Christ Jesus unto good works ; Is this done ? where this is not done , that man's pretended interest in Religion will deceive him , and come to nothing . You may be of this or that Persuasion , of this or that Party , have excellent notions of Divine things in your heads , and yet not have one tittle of the truth writ upon your hearts . I don't ask what you hold , or what you profess , or what you know , but what you are , what Newness of Spirit do you find in your selves ? My Text speaks of something to be done in you , and upon you , Is that done ? Art thou born again ? Art thou a new creature ? I speak the Language of God to you , a new creature is that which you must be before you die , else you 'l be undone for ever ; it concerns you to look what that is , do you look to that ; A new creature you must be , else you perish eternally : better you had never been born , if you are not born again before you die . Let not the strangeness of the expression , nor the mystery of the thing it self , take you off from seeking after this Regeneration in the Text ; 't is something must be wrought in you , you need not go further than your own selves for a proof of it ; let every one view his own heart well , wait for a change there , carry thy old , carnal , unbelieving heart to God , and say , Lord create in me a clean heart ; take away this heart of Stone ; I lay it down at thy feet , I dare not take it back again , I dare not go from thee in my old sinful corrupt nature : O let thy creating power pass upon me this instant , that I may become a new creature . Did we come with raised expectations of such a work , we should see the Glory of God in some inward astonishing effects of his mighty power upon our hearts : He that commands light to shine out of darkness , and calls things that are not as tho they were , gives them a being by his creating power . Things that are not , do answer to this call of God , as if they had been there before ; they come forth out of their own nothingness , deriving a real being and existence from the operative Word of the Lord ; he speaks , and it is done : So able is God to raise up Children unto Abraham , even out of Stones ; a Stone may as soon turn it self into a living creature , as a natural Man turn himself into a new creature ; only there is this difference , a Stone has no sense to perceive any such change brought upon it , but a natural Man has ; he is a living Soul ; and when converting Grace comes upon a Man living in sin , to turn him from it , he must needs feel the opposition that is made to the whole course of his corrupt nature ; the conflict that is between two living contrary principles is felt on both sides ; Sin feels it , and Grace feels it ; the Flesh lusts against the Spirit , and the Spirit against the Flesh ; the Flesh is hindred from doing all the evil it would do , and the Spirit from doing all the good it would do ; they retard each others motions ; one pulls one way , and the other another ; these two are contrary , they never agree in any thing . A sinner finds himself dying to sin , under the quickning regenerating influence of the Spirit of God ; though corrupt nature perceives not the beauty and glory of Grace , yet it sees and feels the contrariety of Grace to it self , and is full of enmity against it ; as the Spirit of God does assist our dying graces , so the Devil , that evil spirit , does what he can to keep alive our dying sins ; he would fain prevent the utter mortification of sin in Believers , if it were possible : You see what striving and strugling there is in every regenerate Soul , two living men contending with each other , the old man and the new ; there is a mighty strength in the old man , but the new man is stronger than he , enters in upon him by an irresistible force , binds him , and at last casts him quite out . Let us either throw away our Bibles , and resolve never to look into them more , or else submit to the judgment of the Scriptures in so great a Case as this is — Verily , Verily , &c. THE END . A DISCOURSE OF FAITH , IN TWO POINTS : VIZ. I. How Faith comes by Hearing . II. How we are Justified by Faith. By Thomas Cole Minister of the Gospel . LONDON , Printed for Thomas Cockerill , at the Three Legs over against the Stocks-Market , 1689. A DISCOURSE OF FAITH . ROM . 10. 17. So then , Faith cometh by hearing , and hearing by the word of God. THE Apostle towards the close of the Ninth Chapter speaking of a twofold Righteousness , of Works and of Faith , tells us that the Gentiles did attain to the Righteousness of Faith , but the Iews did not attain to the Righteousness of Works , which they so much trusted in , for they being ignorant of Gods Righteousness , and going about to establish their own , have not submitted themselves to the Righteousness of God , Rom. 10. 3. Hence the Apostle takes an occasion to compare the Righteousness of the Law , with that of Faith ; calling one our own Righteousness , the other the Righteousness of God , which the Law do's tacitly point to , promising Life to perfect Obedience , this not being found in any mere Man since the Fall , we are directed to seek it in Christ , who is the end of the Law to every one who believes , ver . 4. he brings in Moses , verse the 5th . describing the Righteousness which is of the Law , that the man which doth thsoe things shall live by them . Such doers of the Law we are not , therefore can look for nothing but Death by Law. Verse 6th . He brings in the Righteousness of Faith by a Prosopopeia , speaking it self to an afrighted dejected sinner , who is also brought in musing upon his wretched Condition , full of sad thoughts , saying over many dismal things to himself in his own Heart about his Eternal State , how shall I get to Heaven , how shall I escape Hell , how shall I dwell with everlasting Burnings which I see no way to avoid by Law , the righteousness of Faith meets this convinced Sinner , in this great distress of Conscience , communes with him , discourses of Christ to him , minds him of his Resurrection from the dead , and Ascension into Heaven , you seem ( says the Righteousness of Faith ) to deny both in talking at this rate , your way to Heaven is plain , Christ is ascended , you shall as surely go to Heaven , if you believe as Christ is gone before you , as surely escape Hell and overcome Death , as Christ is risen from the dead , and the only way to get an Interest in Christ is to attend to the word of Faith that is preached , ver . 8. when once that prevails and brings you to confess with your mouth the Lord Jesus and believe in your heart that God hath raised him from the dead , you shall be saved ver . 9. this proved out of Isa. 28. 16. Whosoever believes on him shall not be ashamed , whether Iew or Gentile , ver . 11 , 12. and because Prayer is the principal part of that outward Confession made with the Mouth , and the best indication of Faith in the Heart , he concludes ver . 13. Whosoever shall call upon the name of the Lord shall be saved . Whence Observe ; Observ. The chiefest thing we should now pray for , is , that we may have an Interest in Christ and his Righteousness , desiring to be found in him , &c. Having spoken so much of the Righteousness of Faith , he does in a certain gradation shew the way and means of attaining it , it is not a Righteousness that is to be done by us , to be wrought out with our own hands , but prepared for us by another , freely promised and given to us , therefore it must be askt , it must be earnestly pray'd for , we must beg hard of God to impute it to us , v. 13. the Law propounds the work of Righteousness to be done by us , the Gospel ( Rom. 5. 17. ) propounds the Gift of Righteousness to be pray'd for and thankfully received , v. 14. there can be no Prayer without Faith , no Faith without Hearing , no Hearing without a Preacher , no Preachers unless they be sent , from all which he draws this Conclusion , viz. that the next immediate Cause of Faith is Hearing . There is much Preaching and much Hearing in this City , but what comes on 't ? Truely if Faith does not come , nothing comes that will turn to any good Account to you : The Apostles in the Primitive times so spake that many believed , Acts 14. 1. with that evidence and power , their words had a special Accent in the Ears and Hearts of those that heard them , God gave a signal testimony to the word of his Grace , than fear came upon every Soul , Acts 2. 43. Those who were not savingly wrought upon , were greatly astonished at the Doctrine of the Gospel ; 't is otherwise now , how little of this astonishment does appear in our Assemblies , where is this fear that came upon every Soul , 't was short of Faith , yet I am perswaded when Faith comes in some open eminent Conversion , that the whole Assembly is usually struck with some present fear , the Word comes like a mighty rushing Wind into the Congregation , shakes all , when 't is about to Convert one ; something like this may be observed in the Acts of the Apostles , and other passages in the New Testament , it is sit that Grace should be solemnly attended when it goes forth to the publick Conversion though but of one Soul : If God intend the coming of Faith into any of your hearts this day , he 'l come along with his Work , he will prepare the way , he 'l bless your hearing , and speak something inwardly to you from himself , that shall incline your hearts to believe the Gospel , though God speaks by the Ministry of man , yet his voice is distinct from ours , and begins where that ends , carrying the Word from the Ear to the Heart , there leaving it under those mixtures of Faith that make it work effectually . Hear I beseech you with diligence least you obstruct the coming of Faith by not attending to what shall be spoken to you in the name of the Lord. So then faith cometh by hearing , &c. Doct. Hearing the Word of God Preached to us , is the ordinary means of begetting faith in us . First , What are we in a more special manner to understand by Faith here in the Text. The general Object of Faith is the whole Doctrine of God laid down in the Scriptures ; the special object of Saving Faith , is the Free-promise of Grace in Christ Jesus , this supports the former , we must believe the Divine Narrative of the whole Will of God revealed in the Bible , before we can pitch our Faith in any suitable actings upon any part of it , 't is one thing to assent to the Truth of the Word in General , a further and indeed another thing to apply the Promises ; he believes a Promise who do's fiducially rely upon it , this is properly Trusting , we believe something in reference to our selves , living in a comfortable Hope and Expectation of it , respecting not only the Truth of the thing , but also the Goodness of it in reference to our selves under that possibility , probability or certainty of obtaining it , which our Faith , according to its various Degrees may represent unto us , Faith in the Righteousness of Christ for justification is here principally intended . Secondly , Why must this Faith come by hearing . Hearing is alwayes antecedent to Faith , though Faith be not always the consequent of Hearing , ver . 16. 18. all Hearers are not believers , though all Believers are first Hearers . I shall evince the necessity of Hearing in order to Faith , from these following grounds : I. Hearing is Sensus Discipline , the Sense by which all Knowledge is let into the Soul. There is a two-fold Knowledge belonging to Faith , one leading to it , the other found in it , arising from it , and is the same with Faith it self . The First , is Litteral or Historical , 't is rather notitia then cognitio , a notice or particular information given us of the Contents of the Bible , especially of the report which the Gospel makes of the way of Salvation by Christ , we must know what we are to believe , before we can be supposed to believe any thing ; How shall they believe in him of whom they have not heard , and how shall they hear without a Preacher . Words are the proper Object of this Sense of Hearing , where nothing is spoken , nothing can be heard , the sound of Words must reach the ear , before the sense of those Words can enter into the Understanding . This Historical Knowledge do's not lye in Learning the Scriptures by roat , without any Rational Knowledge of the Litteral Sense and Meaning of those Propositions of Truth that are contained therein , this would be only Memory without any Understanding : A Natural Man does not dis-believe the Scripture , because he has not a Rational Conception of the common Notion of things spoken of there , but because he has , and finding them so uncouth , so seemingly contrary to Humane Reason , he rejects them as Foolishness . The Second , Is a Knowledge more than Historical , and is of the Essence of Faith all one with it , it is that which we call a Saving Knowledge ; it lies in the Use and Application of Gospel Truths to our own Souls , when we shape our selves to a real Conformity to the Call of God in every Gospel Truth , acting in a way of Duty what the Word of God commands . There is no Saving Knowledge of Gospel Truths , but the Knowledge of Faith , and no other Reason for Faith in the highest Misteries of the Gospel , but the bare Word of God. That Faith is Knowledge , I prove thus , Because in Scripture , 't is opposed to Folly , Blindness and Ignorance , Acts 17. 23 , 30. Ioh. 17. 3. Ier. 31. 34. Isa. 9. 1 , 2. Besides it has all the effects of Knowledge in the Soul , it gives full satisfaction to the Mind of a Man , removes all doubts , establishes the Heart in a full perswasion of the Truth of the Word of God ; Humane Knowledge is liable to many Mistakes but a Divine Faith admits of no Falshood , therefore Faith perfects mans Understanding , because it brings in nothing but Truth , no mans Errors do proceed from Faith , he may err in matters of Faith , but 't is not from his Faith , but his Unbelief , therefore Faith is Knowledge , unerring Knowledge we believe and are sure , we may be so , if we rightly understand our selves in an act of Believing , no demonstrations of Reason , do give that Evidence of Truth as Faith do's , as mans Understanding is too low , to take in Divine Truths , so Gods Understanding is too high , for man to comprehend , therefore we are called to yield the obedience of faith to his revealed Will , God governs man rather by giving him the knowledge of his Will , then lifting him up into his own Infinite Understanding , that is above our Capacity , our Duty lies not in knowing what God knows , but in doing what God commands , who gives no account of his matters to us , only commands us to believe his Word , and to look upon that as a sufficient ground and reason of our faith , when we hear it preached to us . II. Because God has appointed hearing the Word , as a necessary means of faith , he will not immediately speak to our hearts by his Spirit , but has appointed his Word to be first spoken to our Ears , and promis'd that way to let it down into our hearts , thus Faith comes by Hearing . Quest. How should Hearing of things above our Reason contribute any thing to our believing them ? One would think the oftner we hear them , the more absurd we should count them to be , and reject them with greater Indignation , having so often tried them by the Touchstone of our own reason , and pronounced them unintelligible . Answ. Hearing alone will not let in these Divine Mysteries into our Understandings , Isa. 6. 9 , 10. God must inwardly Teach us and reveal them to us by his Spirit , before we can believe them , which brings me to the third head , viz. III. How faith is wrought by our hearing the Word . 1. By a special Appearance of God to the Soul. 2. By opening the Heart , enlightning the Mind , and perswading the Will to a thorough closure with Christ upon Gospel Terms . To these two heads may be referred all that falls under our discerning and experience of the work of the Spirit in begetting faith in us . 1. Faith is wrought by a special appearance of God to the Soul , what this appearance of God is , how it rises out of the Word , in what manner 't is let into the Soul , I shall endeavour to open to the experience of those who know what it is to hold Communion with God in hearing his Word : there is some co-incidence in the particulars above-mentioned , yet not without some distinction , which I leave to your own observation , the less of Art or Method there is in handling experimental points , the better , they come with most power to the Conscience in their own simplicity , therefore I shall in a joynt Discourse run the matter close together , looking sometimes on one side , and sometimes on t'other , till I have viewed it round , that I may present the whole Truth to you in so great and necessary a point , we can have no saving knowledge of God but in and by his word , we must look through that Glass upon him , and that appearance of God we meet with there , is the beginning of all Religion , the Word never comes with power to our Consciences , till God appear in it . How that is , I am now to shew . Whilst we are hearing his Word we see God standing forth , in his own words , declaring himself to be the Author of it , this draws in our attention , adds that weight and authority to the Word , that we cannot but receive it as the Word of God , and set our Seals to the Truth of it , we see sufficient grounds for our Faith in God from this manifestation of himself to our Souls . Thus God wrought faith in Abraham , Gen. 17. 1. by appearing to him several times as God Almighty and All-sufficient , that Abraham might not doubt of any thing that such a God should promise to him , and therefore 't is said Rom. 4. 3. that Abraham believed God , being fully perswaded that what he had promised he was able to perform , ver . 21. Thus God appeared to Samuel revealing himself to him by his Word 1 Sam. 3. 21. So Christ appeared to Paul by a voice , and a Light from Heaven , I am Jesus , Acts 9. there are spiritual appearances of God now to our Souls under the Preaching of the Gospel answerable to these Visions of Old. God lets himself down into our Hearts , through the apprehensions of our faith , which frames in our hearts a right image of God answerable to that Character he gives of himself in the Word , he shines through the Word in all his Glory , when he spake of Old to the Patriarchs by an articulate voice , the unwritten word then was accompanied with such convincing signs of his Presence , that they could not but believe it , and so is the written Word now as capable of representing God to us , when he has a mind to be seen by us , as that was then ; the Letter of the Word is but a Creature , but the Truths contained in it are Eternal , and do all center in God himself , who is the Essential Word , thus God rises out of the Word , and looks a man in the Face , tells him , thus saith the Lord , I am that Lord God Almighty who now speaks unto you , he leaves no Objection unanswered , shews what sure grounds of faith , we have in him , shall God say and not do ? 't is impossible for God to lie , it must be so as God saies , it can't be otherwise , Heaven and Earth shall sooner pass away than one Tittle of the Word be broken , thus in God we praise his Word , Psal. 56. 4. 10. Consider the Word out of God : 't will puzzle Men and Angels to make out the meaning of it , to think the things spoken of possible or likely to come to pass , but all things are possible with God , and to those who believe in God , they stick at nothing , they are sure Omnipotency knows no difficulties , the Counsel of the Lord must stand , his thoughts shall come to pass : a Soul thus struck with a sense of Gods Presence yields immediately , I believe Lord with all my heart , am ready to do whatever thou requirest of me , so Paul : Oh that God would so manifest himself to every one of your hearts this day , that he would shew himself , come up close to you , look you in the face , and say , I am Jesus , you could not withstand this mighty presence of God in Christ Jesus , O speak Lord , 't is but thy saying to each of us I am Jesus , and we shall all be made to know the Lord from the least to the greatest , I hope the quickning voice of the Son of God , is now sounding in the Ears of your Faith , while I am speaking to you , and that you do receive the Word , not as the word of Man , but as it is indeed the Word of God , quick and powerful , sharper than a two-edged Sword in every one of your hearts . The knowledge of the Truth as 't is in Jesus ( Eph. 4. 21. ) is one thing , and the knowledge of the Truth as 't is in Ink and Paper is another ; they are the same Truths , but as they are in the Scriptures they lie in the dead Letter , as they are in Christ they are seen in their living root and principle from whence they spring , meer Scriptural Knowledge is but Historical , we look upon the things we read and hear , rather as notions than realities : till God fills up all expressions of Scripture concerning himself , with a Divine Presence answerable thereunto , we believe nothing that is said of him , but such a presence of God in his Word , captivates our hearts to the belief of it , we must believe him to be such a God as the Word declares him to be , before we shall count all his sayings true , we must fetch strength from the name of God , Rev. 2. 13. to support our Faith in all its actings upon any part of his revealed will , and we never deny any Truth plainly revealed but we deny his name , Rev. 3. 8. and question his Attributes ; some Truths bare more upon one Attribute , some more upon another , but all are founded in God and in the essential properties of his Nature , from whence they have their verification and accomplishment , so that till God appear and shew himself to the Soul , all that is said to us out of the Scriptures in the name of an unknown God affects us not , because it wants that which is the ground of its Credibility , no man can say that Jesus is the Lord , but by the Spirit , 1 Cor. 12. 3. he cannot say so and think so , he cannot say so and believe what he says , till the Father reveal his Son in him , Paul by the Light of that Revelation of Christ in him , knew all Gospel Mysteries , and without such an inward spiritual manifestation of God to our Souls , giving us a sight of him who is invisible , 't is impossible we should ever be throughly convinced of the Divinity of the Scriptures , all Divinity springs from God , leads to him , nay it looks him directly in the Face , and can't be considered apart from him , there is but one God and one Faith , God must be in the view of our Faith whensoever we really act it . Neither can we have that inward testimony of the Spirit convincing us of the Divine Authority of the Scriptures , without this special Appearance of God in the Soul as a witness to the Truth of his Word . While we are hearing the Word , God has invisible wayes of access to our hearts , he conveys himself through his Truth to our Souls , his Divinity leads the way , without some appearance of this , the contents of the Word would have no place in our hearts , but coming with so great a presence , in so great a name , and with so strong an impression , God himself writing them upon the heart , we cannot but receive his Testimony , the Word comes into our Hearts suddenly before we are aware , and seises them for God , we cannot but think , speak , act and judge as God does , the sense of the Word is the sense of our Souls , so far as the Word is written in our hearts , we read it without the least variation , the Copy answers the Original : Hence arises that habitual disposition or inclination to believe , God creates this new heart , I say this infused habit or principle of faith , is antecedent to all acts of faith put forth by us , and is in it self the sole act of God upon us in our first Conversion , it is from this supernatural principle thus infused , that the natural powers and faculties of the Soul of Man , viz. the Understanding and the Will , are enabled to take in things purely Spiritual and Divine , Nature never acts above its sphere , those inbred common Notions that are the Standards and Measures of Natural Truths in all their consequences will never lead us to grant , or admit that which is supernatural , when we do this , 't is always from some higher Principle ; when we see men acting above themselves , we may conclude they are acted by something higher than themselves , which is the Spirit of Christ dwelling in them . This special Appearance of God , with those inward effects of it upon the Soul which I have been speaking of , may be known to Believers , they discern it in others , Acts 11. 17 , 18. and do when they give a true reason of their faith , see it in themselves , that all springs from the Fathers , revealing his Son in them , they can give no other reason why they believe in Jesus , 't is God that opens the door of Faith and makes it effectual , Acts 14. 27. We are apt to be taken with any appearance of Man in a Sermon , this we look after , what words of Mans Wisdom , how Man acquits himself in reasoning of this or that Point . 'T is true there is some skill required in Planting , and Watering , but all the encrease comes from God , your Faith consists not in the Wisdom of Man but in the power of God , if God himself do not appear as a witness to his own Truth , as the great undertaker of all that he has promised , what we say will prevail little , your faith must terminate in God himself , and in that Ability that is in him to perform his word , this was the ground of Abrahams faith , Paul knew him whom he believed , 2 Tim. 1. 12. and so must you if ever you believe to the saving of your Souls . Did you go out of the Congregation after every Sermon you hear under a sight and sense of this appearance of God in his Word , speaking to you from Heaven and shewing himself to your souls in some spiritual resemblance suited and adapted to that Word you are hearing , how could you reject such a Word , so full of God , so exactly corresponding to what you see in God himself , you must yield and cry out each of you , who am I that I should withstand God ? This is the first way that God takes to work Faith in us , by our hearing the Word Preached to us . Secondly , Faith is wrought by opening the heart , enlightning the mind , and perswading the will to a through closure with Christ upon Gospel Terms . I shall now shew you how God thus appearing to us in hearing the Word , does open the heart , enlighten the mind and throughly perswade the will , to a through closure with Christ upon Gospel Terms . Naturally our hearts are shut up against the Gospel , our Minds are blinded 2 Cor. 4. 4. till God shines into our hearts , to give the light of the Knowledge of the Glory of God in the face of Jesus Christ , ver . 6. Enlightning the eyes of our Understandings , Eph. 1. 17 , 18. Quest. What is this Light of Faith , and how does it differ from the Light of Reason ? Answ. The Light of Reason lies in the evidence of the thing it self , as it falls under a Humane Understanding , arguing from the cause to the effect , drawing certain conclusions from undeniable premises , granted and acknowledged by all men to be Truths in Nature : Upon such Concessions they build all their acquired Knowledge , and do put the stamp of Truth upon all fair inferences from thence , which they judge agreeable to those first principles and notions of Truth , that pass for currant under that name among credulous men , who do but think they know , and do rather ghess than judge : so great is the uncertainty of all humane Knowledge , we have little cause to glory in it . The light of Faith lies in the infallible certainty of Divine Testimony , faith sees not the causes of things in the things themselves , but in God alone , to whom all things are possible , faith excells all other knowledge , in as much as it sees and knows all things in their first Cause , God , and takes hold of them by the very root from whence they first spring , arguing from the Veracity of God , to the Truth of all his sayings , we know that God has spoken thus and thus , as Ioh. 9. 29. we know the Doctrine is of God , Ioh. 7. 17. and that no prophesie of the Scripture is of private Interpretation , 2 Pet. 1. 20 , 21. under this conviction we cannot but yield the obedience of faith to every word of God : I do not deny but experience may and does give Believers some Evidence of the things themselves , but this belongs rather to their after Edification , then to the first act of Faith in their Conversion , by which they close in with Christ , upon the credit of a bare word of promise from him who cannot lie . Object . Since these sublime supernatural Misteries of the Gospel are so much above , and so seemingly contrary to humane Reason , how comes it to pass that any man should own them for Truths , and be brought under the power of them . Answ. 'T is by a Divine Faith , I call it Divine because 't is the work of God that we believe his Testimony , Ioh. 6. 29. Quest. Does not this Operation of God upon the Hearts of men in working faith in us , offer violence to mans Nature and force the Will to consent to that which is above the Understanding : Or how can the efficacy of Gods Grace in determining Mans Will to such a Spiritual Act of Faith in Christ Jesus be consistent with the liberty of the Will. Answ. Many intricate disputes there are about this Point , managed by subtil heads , not without some shew and appearance of Reason , who to secure the liberty of Mans Will , have denied the efficacy of Gods Grace , placing the power of believing in man himself , to avoid the force that otherwise they think must be offered to his Will. But to clear the efficacy of Gods Grace from this imputation , I need say no more but this , viz. That the Grace of God enters the Soul of man as a New Nature , and therefore cannot put any force upon him , Nature works kindly in all , by Inclination , not by Violence ; as Nature is from Generation , so the new Nature is from Regeneration ; one is the birth of the Flesh , the other of the Spirit ; as we are born Men by our first birth , so we are born Christians by our second birth . Artificial Christians are all name , without any living Nature answerable to it , being not truly born of God and thereby made partakers of his Divine Nature . The breathing in of this new Nature into the Soul of man by the Spirit of God , is that new Creation spoken of in the Gospel , 't is the first Act of God in our Conversion , 't is solely the Act of God , without any concurrence of ours , we have only a passive obediential power to receive the impression ! 'T is God that makes it , upon this supernatural Principle are grounded all after proceedings in bringing the Soul forward to an actual closure with Christ , all the natural powers and faculties of the Soul are gathered into this supernatural Principle , do act under it , are moved by it , and directed in all their free motions to a supernatural end , which they could not of themselves tend unto ; and let it not seem incredible to us that God should do this , he can do no evil from the perfection of his Nature , and for the same reason all good must needs be in the power of his hand , the greatest good that can be done to fallen Man , is thus to restore him . In this new Nature are wrapped up the seeds of all Grace , which by the efficacy of the Spirit , are drawn out into act , with the free consent of Mans Will : Should God determine the Will of Man to a good act whilst it is in a bad state and under a corrupt nature , this would imply force and violence , but to lead out a man according to his new Nature , is not to put a force upon him . If Sin had that efficacy upon Man in his perfect state , to encline his Will to Evil , why should not Grace have the like efficacy upon Man fallen to encline his Will to good . Though an inclination to Evil in Man standing was possible from the liberty of his Will in which he was created , yet such an actual inclination was inconsistent with his perfect state , and left such an inherent crookedness in his perverted Nature that nothing but Grace can rectifie and make streight again . What is a principle of Grace , but liberty to Good restored to fallen man , from whence an actual inclination to choose what is good do's follow of course , when God calls and excites him thereunto , here is no force put upon mans Will , it acts freely in the choice of good , and it cannot be otherwise , since Grace enters as a new Nature , ingenerating a powerful Principle of Holiness in the Soul , that do's incline a man freely to comply which the efficacious grace of God exciting him to those acts of Holiness so agreeable to the Nature of the new Creature , as Sin reigns unto Death , so Grace will reign through Righteousness unto Eternal Life , Rom. 5. 21. Shall not he that raises the dead be able to quicken a dead Soul , but we are more sensible of that power that God puts forth upon the bodies of Men , then of that which he puts forth upon their Souls , that you may know that the Son of man hath power to forgive sins , Take up thy bed and walk , Mat. 9. 6. This you all see , but the actings of my saving power upon the souls of men , that power that works within , ( Eph. 3. 20. ) you see not ; let this that you see convince you of that which you see not , and never dispute my power more to forgive sin , I can heal the diseases of the Soul as well as those of the Body , the power that God has to forgive sin is the great prerogative of God , belonging to the soveraignty of his grace . God walks invisibly thorow the World , doing his mighty works of Grace , he touches some mens hearts , not others ; he draws some and not others , by the sweet yet irresistable force of his Grace ; we see nothing but man , mans Will , mans Choice , mans Act , and therefore conclude all is by mans own power , because we see not the wheel within the wheel , the Spirit of God setting the whole soul in motion towards Christ : This arcanum Iehovae , this secret of the Lord is with them that fear him , Psal. 25. 14. The way of the Spirit of God in the hearts of men is discerned by few , 't is a very hard matter to understand how God works in us to will and to do , because we find it to be our own act to believe , repent and turn to God , we ascribe all to our selves as if our own arm had saved us : The truth is , God in all the efficacious operations of his grace upon the hearts of men , loves to conceal himself , he will not be seen by others to do what he do's in and for his Saints , no noise in the streets , Matth. 12. 19. The kingdom of God comes not with observation , Luke 17. 20 , 21. All is done within secretly and silently , non are privy to this heart-work , but they that feel it , this is the hiding of his power from the observation of those whom he never intends to work upon , and for the hardening of their hearts , that they may still retain an opinion of their own ability to do that which they see others so freely and willingly addicting themselves unto : Though this be a cause of stumbling to many , who boast of a supposed power and freedom of will to believe and repent when they please , yet such in whose hearts God has wrought these mighty works of his grace , they see and feel the weight of his Arm revealed upon their souls , they know it is Gods doing , that a divine power has touched their hearts , and carried them out to all these acts of Faith that they put forth , they openly acknowledge this , 1 Cor. 15. 10. Phil. 4. 13. 2 Cor. 3. 5. Gal. 2. 20. Not I but Christ. When they feel themselves most strengthned by Christ , they are then most sensible of their own self-insufficiency and weakness , I can do all things through Christ , yet not sufficient of our selves to think a good thought ; when I am weak , then am I strong , 2 Cor. 12. 10. They would not say so , if they did not find a power more then humane exerting it self within them , and strengthning them with might in their inward man , I live , yet not I , but Christ lives in me , till we can thus distinguish between Nature and Grace , and see God influencing our Wills in all their free motions to that which is good , we shall vainly assume to our selves a power that never yet reduced it self to the least real act of Faith in any man whatever : 't is easie talking of a power to believe , before we come to believe in good earnest , then our strength fails us if God do not support us , and help our unbelief ; I believe , help my unbelief , q. d. I can't hold it , my faith will fail , if God do not put his Everlasting Arms underneath , if we consider what difficulties , what strong Objections unanswerable by Reason , Faith Acts against in keeping up a lively hope of Pardon in the Conscience of a convinced sinner , we must needs say , 't is the work of God that we believe ; we may wonder at our selves as men , when we consider what we believe as Christians . I have spoken all this to shew that God is the Author and Finisher of our Faith , 't is he only can open the heart , and dispose it , to give Credit to the Word of his Grace . Application . By way of Discovery , viz. How we may know when Faith comes by Hearing , even at the time of Hearing , and whether it be yet come into your hearts , by all you have heard hitherto . Faith is a secret and a sudden work , when it comes it gives some sense of it self to an observing Christian , that quickly convinces us of a change in our selves , a heart truly turned to God , is not the same it was before , not in the same posture , not in the same disposition and frame , there is something new appears in every new Creature , that do's not belong to the Old Man but rises up in opposition to him : this newness do's not lye in some one corner of the heart , but every where , 't is universal in every faculty ; all things are become new , though the old leaven be not totally cast out any where , but left as an occasional provocation and challenge to the Grace of God to act in more opposition to those motions of sin , that put a force upon the New Creature , are directly contrary to the bent and genius of our renewed Nature ; till Faith comes we are never sensible of any such inward Conflicts between the flesh and the Spirit ; but then the fight begins , the good fight of Faith : 'T is Faith strikes the first stroke , makes the first assault upon our reigning sin and corruptions , and will never cease contending with them , till it has got a full Victory over them , and throughly mortified them . But how shall we know in the very time of hearing , when Faith comes . When the word Works effectually after hearing , it usually gives some powerful touch upon the heart at the time of hearing ; so 1 Cor. 14. 24 , 25. he speaks there of the occasional Conversion of an Unbeliever , who came into the Assembly , where there was Prophesying and Preaching , 't is probable some such are come in hither to day ; Oh that God would meet with them , that they might be convinced and fall down upon their Faces , worshipping God , acknowledging that he is among us of a truth ; so Acts 2. 37. their Hearts were prick'd , they cry out in the midst of the Sermon , Men and Brethren what shall we do ? We want such publick Conversions , had we more of these New Births in our Congregations ; we should have more of these out-cries ; which would be very awakening to us all , if God would honour his Ordinances with such visible signs of his presence , as in the Primitive Times the Word was preached with that power , that it wrought a great consternation and astonishment in the whole Assembly , there was a great impression upon their minds , which had various effects ; some blasphemed , and some believed , but all were moved and stirred , struck inwardly , though many saw not the hand that struck them ; 't is otherwise now ; hearers are more unconcern'd , in a more drowsie frame ; we can hardly keep them waking all Sermon time ; they say these were extraordinary cases , not applicable to us now : I must tell you , Conversions wrought by ordinary means now , are extraordinary things , have extraordinary effects ; the Light into which we are brought , is , and ought to be , as marvellous in our Eyes now , as 't was in theirs heretofore ; they who find nothing of this , neither in nor after Conversion , would do well to make a stricter inquiry into their state ; sometimes we bring down Grace as low as we can for the sake of weak ones , but we must not make nothing of it , to please some who would rest in a silent easie Conversion , and think to go Heaven by the charitable Opinion others have of them ; that so great a change as Conversion is , should make so little appearance as it doe's in many pretending to it , is that we should not easily digest , Let every one examine himself . Should God come upon any of you with a through Conviction of Sin , and give you a real sight of Christ as your only Saviour , you would not be able to contain your selves under this marvellous Light ; 't will be like Fire in your Bones , Ier. 20. 9. you 'l immediately spring up as the Goaler did , Acts 16. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he did not consider which soot he should put foremost , but leaped up on a suddain , broke out into a passionate inquiry after the way of Salvation . Faith especially at its first entrance , when it first comes into our Hearts , is alwaies accompanied with a through Conviction of our lost undone Estate : I don't speak now of those legal Convictions that in some may be preparatory to Conversion , but of that saving Evangelical Conviction that is of the Essence of saving Faith , alwayes accompanying it , it is the reason of Faiths earnestness in its first actings upon Christ , Master save us , we perish . In the Acts we have several instances of Faith wrought in the time of hearing , Acts 10. 44. While Peter yet spake , the Holy Ghost fell on all them which heard the word : So Acts 14. 1. Acts 18. 8. Acts 28. 24. Paul perceived Faith in the Cripple by his attentive hearing , Acts 14. 9. When Faith does not make this publick entrance into the Hearts of those who hear the word ; as it did in the Primitive times , in the view and face of the whole Congregation , and 't is much to be lamented that it does not : I fear it portends more than I am willing to tell you ; yet I hope Faith may and does come in a more silent manner into your Hearts at the time of hearing ; this you may know by a sudden astonishment , and trembling that sezes upon the Soul , Luke 4. 33. Acts 13. 12. Acts 9. 6. When a discovery of the Evil of Sin , and of the Grace of Christ do meet together in one saving Conviction in the Conscience of an awakened Sinner , we must needs be variously affected with horrour and hope ; Grace clothes it self with contrary passions at the same time , as it looks at Sin , and at Christ , loathing the one , and embracing the other ; this may be perceived at the first opening of the Heart to believe the Gospel , a present act of Faith is and will be the present sense of the Soul in and about what it believes ; there is no putting the word from us , when once we believe it in our Hearts : Men may talk of Gospel-Truths under a formal profession of Faith , and not be affected with them , but the Word works effectually in them that believe . Faith touches the Soul in the most sensible part of it , gathers up the Mind and Thoughts of a Man into a close and serious debate with himself , about those things which he believes in reference to himself ; his Heart waxes hot within him ; this is the Power and Dominion that Faith has over us , being the highest principle in Man ; it overcomes all contradictions from the Flesh , answers all Carnal Objections , throughly perswades a Man , firmly establishes the Heart in the belief of the present Truth , so that we become unmovable from the hope of the Gospel . These are the inward Commotions that Faith makes in the Soul at its first entrance , you cannot so slight the impressions of Faith , as not to be greatly concerned about them ; 't is not come to real believing till it comes to this ; you are and must be serious in and about that which with your hearts you believe concerning your Eternal State. Whether you now are , or ever have been in such a frame , God and your own Consciences know best ; they are not trifles that you believe , but matters of that moment that you cannot but be concerned in them , and there is nothing required to fire your Hearts with a zealous solitude and thoughtfulness about them , but only your believing them ; you can no more step over such an act of Faith , than you can cease to think while you are actually thinking , or cease to move while actually moving : An act of believing is the Soul in actual motion towards Christ , flying for refuge to the hope that is set before him . This is the way of the Spirit in working Faith at the time of hearing ; and if you observe such a one whose heart the Word has reached ; he goes home musing upon what he has heard : Suppose one standing in the Spirit of Isaiah at the Meeting-door , as you go forth crying out , Who hath believed our report , to whom has the arm of the Lord been revealed this day ; how experimentally would such a one say , I have believed , to me hath the Arm of the Lord been revealed ; follow him further into his House , into his Chamber or Closet ; behold he prayes , as the Word brings down the sense of God into the Soul ; so Prayer carries up the sence of the Soul , concerning that word , to God above : Prayer , especially just after Conversion , is but a Holy enlargement of the Heart about those things that God first speaks to us by his Word . I will say 't is my people , they shall say , the Lord is my God. In hearing expect no other reason for Faith , but the bare testimony of the Word of God , search the Scriptures whether things are so or no , as Ministers declare , if you find them so , charge them upon your Consciences as most worthy of all acceptation and belief : Religion now a dayes is branched out into so many speculations and subtle questions wrapped up in such terms of art , under such nice distinctions , that the power and simplicity of the Gospel is almost lost , ordinary Professors know not what to believe while the Pulpit gives such an uncertain sound . There is not so much Rational Knowledge required to the obedience of Faith as some imagine , leave others to dispute , to produce their Reasons pro and con , do you quote Scripture and believe , begging of God to direct your faith into right apprehensions of his revealed Will , hold fast there and you are safe , the greatest Scholars in the World must come down to the plain mans Faith , if ever they die in peace , in all Gospel Truths , their consonancy , not to our Reason , but to the Scriptures is to be regarded . Mans leaning rather to their own understanding of the thing , than to their faith in the Word , about that thing , hath led them into Error , into false notions of Divine Mysteries . I grant from your faith in one Truth you may fetch Reasons for some other Truth depending upon it , these are Gospel Reasons not your own ; we don't believe because we know , but we know because we believe ; this is a new way of knowing things , which the world is not acquainted with , because it cannot receive the spirit of Truth , the spirit of Truth is a spirit of Faith ; hearing the Word is of singular use to Believers themselves , 1 Ioh. 5. 13. to confirm and strengthen your Faith , that you may be built up further in it , furnished with further matter to act it upon . Let none be discouraged though never so ignorant and unlearned , of a low , mean , capacity , yet come to hear with an expectation of Gods working faith in thee , faith will overcome all these difficulties , as weak and simple and ignorant as any may be supposed to be , yet be not discouraged , you may be made to believe more in one moment , than the greatest Scholars in the World can attain to the knowledge of in many years study . It is written in the prophets ( Joh. 6. 45. ) and they shall be all taught of God , every man therefore that hath heard , and hath learned of the father cometh unto me ; Not that any man hath seen the Father . 'T is not what men you hear , what Ministers you follow , till God the Father do's speak powerfully to your hearts by the Ministry of man. It matters not who the man is , your faith consists not in the Wisdom of man , but in the power of God , when you have a proof of Christs speaking in any , 2 Cor. 13. 3. then hearken diligently , till you hear an inward Word from this invisible Teacher , you 'l never come to Christ. If all the Ministers in the World should lay their heads together , they could never bring a sinner to Christ , till the Father speaks the word and draw him . We are but Ministers by whom you believe , as the Lord gives to every man ; So then , neither is he that planteth any thing , nor he that watereth , but God that giveth the increase , 1 Cor. 3. 5 , 6 , 7. The sum of all is this , We are sent to Preach , that you may Hear ; we carry the Letter of the Word to your Ears , the Spirit brings it home in the name of God to your Consciences , convincing you that it is his Word , under this Conviction you see the truth of the Word , in the veracity of God , this word of Truth and your Souls meeting so close , as they alwayes do in an act of Faith , sanctifies you ; this sanctification lies in the ready assent of your understanding , and free consent of your Will , the one is founded in light , the other in love , so that when an enlightned Understanding receives the Truth in the love of the Truth , there is a firm Principle of Holiness fixed in that Soul , flowing from that Union to Christ that Faith gives us , this is the beginning and progress of that Faith , the end of which is the Salvation of your Souls . The Second Point . How we are Iustified by Faith. WE ought to be Doers of the Word and not Hearers only , to maintain good Works for necessary uses , Tit. 3. 14. It behoveth us therefore to know what use we should make of our works and doings in the great business of our Salvation , so as not to entrench upon the Righteousness of Christ , nor to degrade that from being our sole and only justifying Righteousness . Some men are as much mistaken in grounding their salvation upon doing , as others are in grounding it upon bare hearing ; and therefore these things must be warily spoken unto , and warily understood . When we urge the necessity of doing the Word of God , Carnal Reason lies at the catch , and is ready to take every thing in a wrong sense and meaning , and to bring down the Mysteries of the Gospel to a low loyal vulgar Notion more suitable to humane Reason . There are two extreams that men are apt to run into ; either they neglect good works , or else , they trust in good works ; either they do in a careless formal presumptuous manner , pretend to cast all upon Christ , without any serious inquiries after the Truth of Grace in themselves , or ever proving it by its fruits ; conceiving it altogether needless to be any way active in their own salvation . Secondly , If upon search they find any actings of Grace in their Hearts , any fruits of Grace in their Lives , these are their own proper goods they think , Money found in their own Purses ; it matters not how they came by it , they have it , and they are resolved to convert it to their own proper use , making it nothing less than a part of their Justifying Righteousness . Those of this way , with whom I have now to do , do state the matter thus . They say , that Christ is the meritorious cause of our Justification , having by his Death satisfied the Law , and discharged us from the Curse of it ; and so far we agree with them . They say further , That Christ to compleat our Justification , hath also purchased for us strength and ability to perform the condition of the new Covenant ( this we assent to ) the performance of which according to them , is to be taken in as a part of our Justifying Righteousness , and this we deny . We say the performance of what is required in the New Covenant , is a good Justification of the Cause , whether it be of Faith or of Good Works , or of any particular thing or action , the sincerity and truth of which may be in question . But we deny that it adds any thing to the Justification of the person , and therefore they speak not ad idem , to the same thing , when they deny Christs imputed Righteousness to be the sole Righteousness that justifies the Person , because there is another Righteousness required , upon another account to justifie or clear up the sincerity of our Faith and Holiness ; I say to clear up this to our selves and other men , which we deny not . For we do not admit any Faith to be a justifying Faith , but upon good evidence of the Truth of it , neither do we admit any works to be good works but upon full proof of the goodness of them . The Sum of all is this ; we say , Faith and obedience once proved to be true and genuine , are good evidences of our interest in Christ , whose imputed Righteousness is the sole and only Righteousness by which our Persons are universally justified from all charges and blame whatsoever in the sight of God , and to say otherwise is in effect to say that Christ died to justifie us , that we might be justified without him ; or at least not only and solely by him ; which is highly derogatory to the death of Christ , neither will their owning Christ to be the meritorious cause of our Justification salve the matter while they do in any sense require another Righteousness distinct from that of Christs , for the justification of our Persons in the sight of God. And having given you this brief account of the matter in difference , I shall now proceed . The Point in General which I am to speak to is this . That though good works are highly necessary in a justified person , yet they not required in any way of causality to the Justification of the Person . Or thus , no part of our inherent Righteousness can be any part of our justifying Righteousness . This I might prove to you many ways . First , From the subject of Justification , an ungodly Person ; a believing Sinner flying in the sense of Sin unto Jesus Christ for Life and Pardon . Sin is that from which we are Justified , the Righteousness of Christ is that for which or by which we are Justified , Act. 13. 39. Secondly , Because there must be a change of state in Justification , and by Justification , before we can derive any saving Grace from Christ to enable us to the least good work . I might also Thirdly , Argue from the weakness and imperfection of all Inherent Holiness which is not able to justifie it self , much less the Person . And many Arguments may be brought ; but my design is to contract this general to a particular point , concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , or the act of believing ; and I shall shew that that part of our inherent Righteousness that flows from our doing the Word of God , that is , the Work of Faith as done by us in an act of believing , is no part of our justifying Righteousness . This is that which seems to have the fairest claim to , and interest in , our Justification ; and if this be disproved , the Argument will hold a fortiori against all the inferiour branches of our inherent Righteousness ; they must be forced to quit their claim also . That which seems to intitle Faith to such an Interest in our Justification as is pleaded for by some , is the phrase and manner of expression which the Scripture uses in speaking of Faith , telling us that Faith is imputed to us for Righteousness , that we are justified by Faith ; that he that believes shall be saved , and the like . The question is , in what sense these Scriptures are to be understood ; whither we are to take up our standing partly in the act of Faith , and partly in the object of Faith , making up a Righteousness , partly from our selves , and partly from Christ , or whether we are by Faith to go out of our selves unto Christ for our whole , sole and only justifying Righteousness ; and this is that which I affirm , and shall endeavour to make good , and shew you that the Scriptures alledged do not ascribe our Justification to the Act , but wholly to the Object of Faith ; not to our believing , but to Christ believed on , which I prove thus : First , From those Expressions of Scripture peculiar to Holy Writ , by which the Holy Ghost doth of set purpose limit Faith to its Object , Iohn 6. 47. Rom. 9. 33. Ephes. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to believe in , into , or upon Christ , which plainly points out this , that Faith is alwayes to be taken in relation to its Object ; that by Faith is meant Christ apprehended by Faith. Life is promised , not simply to believing , but to believing in ; in whom ? in Christ , or nothing . Faith is a relative term ( as to its whole sense and signification ) to the Object Christ. It must be Faith in Christ , or Faith in nothing . Believing is a Scripture Phrase , setting forth our leaning upon Christ. Faith , as our Act adds nothing to Christ , doth not make his Death satisfactory ; it was so in its self before , though by an applicatory act of Faith it is made so to us ; that is , we do reap the benefits of his Death and satisfaction ; we are not united to Faith , but by Faith we are united to Christ. Faith is the Medium uniens ; we do not trust in our Faith , but by Faith we trust in Christ ; all that Faith signifies is in relation to Christ ; all that it doth , is in the Name of Christ ; without Christ it signifies nothing , it doth nothing , it is nothing . When we are said to be justified by the Faith of Christ , or justified by Faith in Christ , Gal 2. 16. pray must the meaning be , that we are justified by Faith , and Christ , as some would have it , giving the priority to Faith , and making Christ but a remote cause of our Justification , and our inherent Righteousness to be the next and immediate cause ? Were Men more willing to exalt Christ , and debase themselves , this would be English plain enough : Faith in Christ would then signifie but one Righteousness ; it would not be Faith and Christ. Let Men have a care how they speak unadvisedly of Christ to the lessening and diminution of his Honour : God hath said he is our Righteousness without any Limitation , without any restriction : Now for Men to say , ay but not all our Righteousness , not our only Righteousness ; I say , 't is a bold word thus to distinguish whatever remote inferences they may gather out of Scripture to justifie their meaning ; yet since God hath not thought fit to drop any such diminutive expression of Christ in Scripture , I say it is a bold word for Men to speak . You may see how severely speaking against God was punished , Numb . 21. 5 , 6. And God complains of it , Ezek. 35. 13. With your mouths ye have boasted against me , and have multiplyed your words against me : I have heard them . We may safely deny any thing of God that implies weakness or imperfection ; but to deny that of Christ which tends to the Exaltation of his Name and riches of his Grace ; let Men distinguish how they will , it is dangerous meddling here : This is a tender point ; that is the first . Secondly , If the bare act of Faith without any relation to the object , justifies ; then any act of Divine Faith will justifie us as well as Faith in Christ ; for the Act is specified by the Object : Take away the Object , and all Acts of Faith are alike , equally insignificant . But I proceed . Thirdly , To the third Argument that shall be drawn from the Nature of Faith , which consists in receiving . As it is the Act of a Believer , it implies doing ; but properly as an Act of believing ; it consists in receiving , and that with an empty hand : Now the question is whether by this receiving Act of Faith there do redound to us a Righteousness of our own , distinct from that which we receive from Christ ? I say no : We are not justified by a Righteousness that we do , but by a Righteousness that we receive : Now the bare Act of receiving in a common Natural way , is not counted morally meritorious : A Beggars receiving an Alms , argues no merit in the Receiver , but meer Grace in the Donor . We count that he who only receives a benefit , he doth nothing for it , it comes freely : Indeed he doth something naturally in receiving , but nothing morally by way of merit for the thing received . Thus it is among Men , and so we understand it , in all such actings of ours ; but when we come to deal with God , how do our proud hearts put a value upon them ; then we put a value upon every thing , upon our coming , upon our adhering , upon our relying , upon our asking , upon our receiving ; We grow proud of those very Acts of Grace by which we do express our Poverty and Beggary , our absolute Dependance upon another ; as if Christ was beholden to us for our accepting of him : So naturally prone are we to rest upon any thing that looks like our own doing . Brethren ! There are two things to be considered in Faith. ( 1. ) The Motion of the Soul in receiving , which is an Act naturally necessary to all manner of receiving ; it is as reaching forth , and opening the hand . ( 2. ) You may consider the passive reception it self , wherein the Nature of Faith doth chiefly consist , in admitting , applying , and owning the Gift . Though the word Believing doth Grammatically imply an Action , yet really and physically we are passive in believing : For these Reasons . First , The first Reason is this ; They who make our Act of believing a part of our Justifying Righteousness , do manifestly make Faith to contradict it self in and by its own Act : If by an Act of believing we go out of our selves to Christ for all : I do not see how by the same Act we can possibly settle upon any thing in our selves that is not Christ : If by being justified by faith they understand the Object of faith , then we agree with them ; then faith and Christ is all one : By faith we mean Christ applyed , and nothing but Christ. But if they understand the bare Act of believing in distinction from Christ the Object ; therein we differ from them . And they must so understand it who make our Act of believing a part of our justifying Righteousness distinct from Christs Righteousness ; and therein I say , they make faith to contradict it self in and by its own Act : I do not know whether I am understood ; I think I understand my self in what I have said : Take it thus , Pray consider what is the sense of a believing Soul under a present Act of faith in Christ ? I appeal to you all , I desire you would all be Judges in this matter who have ever been serious , and in good earnest , dealing with God by an act of faith for Salvation . You believe in Christ , what is the English of that ? What do you mean by it ? Is not this your sense ; you desire to cast your self wholly upon Christ , to be found in Christ not having on your own Righteousness ; to be built upon that Foundation , to lay hold on Eternal Life in Christ ; to go out of your selves unto Christ for Righteousness and Life ; to seek that in another which you have not in your selves ; to count all things but loss and dung that you may win Christ ; don't you mean this ? Pray what an absurdity then is it , what a gross contradiction to say I am justified by something in my self , by virtue of that very act of faith , by which I do purposely go out of my self to Christ for all . If this be Reason and Sense , I have quite lost the use of both , and will never pretend to understand any thing . But how do some Men fight with their own shadows and lose themselves in their own expressions . They cannot speak of Christ , and of the way and manner of applying Christ , but presently they must be Co-workers with Christ in their Justification . Brethren ! We must not be perswaded out of our Christian Names , nay out of Christianity it self by those who would impose their own notions upon us , and indeed preach another Gospel ; let them read on and tremble . But I will say this , that if Paul were alive , and should hear any man upon Earth , or Angel from Heaven compound Faith and Works , Works and Christ in the matter of our Justification , I doubt not but he would curse them in the name of the Lord. Certainly we are not to be Mealy-mouthed , and silently suffer the grand principles of the Gospel to be decryed , as if we doubted whether they were true or no. These are the Pillars of the House , all fall with them , if they be taken away . These are the Ancient Land marks and bounds of our Religion ; they must not be removed , for if you suffer that , you will quickly have a dead Child in the room of the living . New Notions , though not contrary to any received foundation , should be warily uttered ; but supposing there is the least discrepancy or opposition , it is our duty and wisdom to be silent , and not break the eye of the Needle , by forcing our Camel through . New Notions must yield rather to antient received Truths , they must be governed and over-ruled by them . It is dangerous to force plain Scripture , and plain principles to make good our own private interpretations . 2. Our act of believing is no part of our justifying Righteousness , because justification is an act of God ; not properly subsequent to our Faith , but simultaneous with it . They are concomitants , so close , so instantaneous , that we cannot say which is first , or last in time ; we cannot say the one takes its rise from the other . I explain my self thus ; it is one thing for the Scripture to speak Doctrinally of Faith , another thing to speak of a Believer under the actual exercise of Faith. When the Scripture speaks of the Doctrine of Faith in the Abstract , it tells us the consequents of it , that according to Gods order and appointment , Faith is requisite unto Justification , and so Faith is antecedent to Justification , and Justification is spoken of as a thing to come , upon our believing . The Doctrine of Faith shews what shall be to all who obtain it ; the actual exercise of Faith shews , what is to them who have it , and do believe it . It is not only he that believes shall be saved and justified , but is justified . It is true , who ever believes shall be saved ; the just shall live by faith , this is Doctrinally true . But he that believes hath everlasting Life , Iohn 3. 39. is justified ; this is experimentally true . God , if you rightly consider the point , doth justifie us , by working Faith in us . It is his way of Justifying ; it is the way God hath chosen to communicate the Righteousness of God , which is a stupendious Mystery , and cannot be otherwise applied to the soul. He doth not justifie us because of any antecedent act of Faith we have lying by us , and which we could now produce as a price ( as it were ) and Meritorious Means of our Justification . God justifies us by working Faith in us ; God being willing in so great an act of Grace , to speak to our Understandings and Knowledge , he hath appointed Faith as a fit means by which the soul not only doth the thing , but also le ts in a sense of what is done upon the soul ; and therefore saith the Apostle , it is of faith that it might be of grace : God will be understood in all the acts of his Grace towards us . Now that there might be in us a sense of reception of so great a benefit , God resolves to put it into the hand of Faith , which hath a natural sutableness in it , and fitness to receive what free Grace tenders to it ; and so it doth when it is in any strength . Christ and our Souls would never meet were it not for Faith. There is no letting down any thing spiritual and supernatural into the soul , but by Faith ; Faith is our modus habendi , it is the way , the means by which we come to have God and Christ , and an Interest in the things of Heaven . We have what we have from Christ by Faith , and we hold it by Faith. Faith and Repentance as acted by us , and reflected upon , are very good Evidences of our Justifications , for it is in that reflection only that they do give evidence of themselves , and of any thing produced from them . Therefore , I say , as they are reflected upon they have retrospection to our Justification , of which they are very good and evident proofs ; but they have no antecedent causality to produce the thing signified , because they signifie it , as a thing already done , past and perfect . 3. And lastly , Justification is frequently set down in Scripture without any relation to these acts of Grace in us , to shew that it wholly flowes from Christ ; and that by our believing we add nothing to our Justifying Righteousness , but do only apply it , as wholly derived from Christ alone , 1 Ioh. 5. 12. He that hath the Son , hath life ; they that are in Christ there is no Condemnation to them , Rom. 8. 1. Now because we cannot admit sinners to be in Christ but by faith , therefore what flows from Christ , is attributed unto faith ; which is , I say , our modus habendi , but still the real cause of our Justification , that which makes us just in the sight of God , is our being in Christ , and our having the Son. There is no mention made of having any thing else ; but faith is our modus habendi ; we cannot have the Son but by faith , nor be in Christ but by Believing . Therefore God speaks , to our Understanding , and hath attributed that to the act of faith , which is only derivable from the Object . I shall now shew you the weakness of those grounds and reasons they go upon , who differ from us in this point . 1. They speak much of a Charge of Infidelity , Impenitency and Unholiness to be drawn up against us at the last day , and therefore it concerns us to muster up all our good works , all our acts of Grace , and every part of our inherent Righteousness , that we may be in a readiness to answer to this Charge and clear our selves . A specious Argument ! enough to amuse the World , and fright men back into the Popish Doctrine of Justification by Works . Brethren ! I do not deny that unbelieving , impenitent and ungodly Persons shall be charged with infidelity , impenitency and ungodliness , and be condemned ; but to talk of a charge of Infidelity against a Believer at the last day , I say , it is a groundless , unscriptural Notion . I do not deny that the faith of the Saints that draws them to Christ , and its efficacy afterwards in all its fruits , will be taken notice of by Christ , when they are admitted into the Kingdom , Mat. 25. 34. Come ye blessed ; and when that blessedness is fixed , Christ doth not put them upon the proof of their faith , but helps them himself to understand the former actings of their faith and love to God , which they were ignorant of before . When saw we thee an hungred , and fed thee ? or thirsty and gave thee drink ? &c. In as much as ye have done it to one of the least of these , ye have done it to me . I see more Grace in you saith Christ , than ever you saw in your selves , so and so appearing in your lives ; Come ye blessed . Brethren , Good Works are good Evidences to us , to make out the Truth of Grace in us ; but the All-knowing God needs no such Evidences for his Information ; he knows what is in man , and needs not that any should tell him . He searches the Heart . Though we see Grace only in the Fruit , yet God sees it in the Root and Principle . Besides , I conceive , the last Judgment is not to prove who is , and who is not in a state of Grace ; but rather to pronounce the Sentence according to the state that every one shall appear in at the Resurrection . There will be no doubting of any mans state at the Resurrection ; the method and manner of the Resurrection will decide it . Christ himself will separate the Sheep from the Goats ; and he will do this before the Judgement , Mat. 25. 32 , 33. You shall know a Believer then by his Station at the right hand of Christ ; by his Company among the Sheep . The Angels are sent forth , Mat. 24. 31. to gather up the Elect from the four Winds , from the one end of Heaven to the other . They will ransack every corner of the World to find out every Saint ; not only the Ninety and Nine , but the whole Hundred shall be presented to God ; not one missing , we shall all stand together . Now after they are thus ranked by Christ , and the Angels have declared them to be Sheep , to be true Believers , must they come under a charge of infidelity ? Who must draw up this charge , and manage this false Indictment ? Either God , or good Angels , or Conscience , or the Devil . God he hath justified them here , sealed them by the Spirit of Adoption to the day of Redemption , and he will never reverse his judgment . The judgment of God at the last day will be pursuant to the judgment already past by his Word and Spirit in the Hearts and Consciences of Believers here . Good Angels are imployed to gather up the Elect , and consequently they have a true discerning who they are . Our Consciences are sprinkled with the Blood of Jesus , and have an answer in readiness , by the Resurrection of Christ from the dead . And the Devil will have something else to do in that day , when he stands at the head of the wicked to receive his sentence with them , the time of his torment being then come . Though he be now the accuser of the brethren day and night before God , he must then Eternally be cast down . True , he is now our accuser , and we must labour to overcome him by the Blood of the Lamb , as Rev. 12. 10 , 11. that is , by Arguments drawn from the Blood of Jesus ; yet I say fear him not after death . The last enemy that shall be destroyed is Death , saith the Apostle ; and must we have an after rancounter with the Devil ? Must we be set upon a fresh by him ? No , no , after death he hath done with you for ever ; he will not dare to look you in the face at the last day : He draw up a charge against you ? You shall accuse , judge and condemn him , and all the Devils in Hell , 1 Cor. 6. 3. Never fear , you that dye in the Lord , shall rise up under those denyable evidences of a state of Grace , that neither the Devils nor wicked Men shall dare to gain-say . What , must poor Christians who have lived under doubts , fears , under buffetings and temptations , under accusations and challenges from the Devil and their own Consciences , must they rise so ? Is this to be raised in power , with our Spirits made perfect ? Surely Paul was out in his triumph , Rom. 8. 33. Who shall lay any thing to the charge of Gods elect ? Do you make good your Title to Christ now , and never fear any charges afterwards at that day ; it will be a joyful day to Believers . Look up , saith Christ , lift up your heads for your Redemption draweth nigh , Luke 21. 28. And therefore comfort one another ; your Witness is in Heaven , and your Record is on high , as Iob speaks , God , Christ , Angels , Conscience , will all be on your side . Aye , but if this feigned process be not observed , some mens notions will fall to the ground . Aye , and let them fall ; no matter how soon ; for they are not grounded upon the Word of God that endureth for ever . Brethren , we must not draw Schemes and Models from our own Brain , and when we have done , impose them upon God , and make his proceedings in every particular exactly to suit the methods of Humane Judicatures : The natural notion of these things is so strong in some mens heads , that it doth carry them out beyond the line of the Gospel . Good works certainly do best furthest off from the judgment seat of God. They are good and comfortable evidences here , but they will make but a sorry Righteousness there for us to plead . Though God may and will take notice of all the fruits of his Grace appearing in our words or works , when he passeth the solemn declaratory Sentence at the last day , which is but a fuller manifestation of our justification . God will personally and publickly own that which he hath secretly in our Consciences , done by his Word and Spirit in us . God doth now act mediately by his word , then he will act immediately by himself ; we shall hear the sentence of our Justification from his own mouth , which now we hear only from the mouths of his Ministers that speak to us in his name . Secondly , The second ground they go upon is this , they say , that it is a conditional service imposed upon us by God in the new Covenant ; and therefore the performance of it must needs be part of our Justifying Righteousness ; which is very specious , and very suitable to Humane Reason , as most things are that contradict the Mysteries of the Gospel , but it is of like sound and significancy with the other . Alas ! At how little a hole will self-Righteousness creep in ? How apt are we in the pride of our hearts to distinguish our self-Righteousness into our Justification , that we may have somewhat whereof to glory . To prevent mistakes I will premise one thing ; that is this , I do not deny , but that to believe in God , in Christ , is an eminent piece of service , a great act of Divine Worship , the greatest act of Worship we can perform to God on this side Heaven . But I deny that it is a service done in order to the procuring or purchasing those benefits which we receive from Christ as his free gift . Faith receives what Christ hath already procured . Faith doth not come to Christ to desire him to dye for us ; but having dyed for us , it comes for the fruit of his death : It comes on no other Errand but to receive what is already prepared . Faith hath no causality or efficiency at all in contriving , compassing , constituting the great act of Grace , wherein the pardon of our sin and our justification is held forth unto us . Our Faith did not move God to promise pardon , but finding all this Grace in Jesus , Faith applyes it , lays hold on it , and God gives us leave , nay commands us to do this . So that Faith is a service we owe to God by way of duty in complyance with his free Grace towards us , but it is not a service done by us in way of procuring that which is freely given . No , no , we owe that to Christ and not to Faith. Brethren ! In common acceptation , when we say come to me , and I will do this and that for you ; pray who is the doer , he that comes to have the thing done , or he that doth it . Certainly if coming be a service in this case , it is a service done to a Mans self , and can never be urged as a service done to God. But they further say , that this is a conditional service : Why ? Because God hath commanded us to believe that we may be justified . Commanded us to believe and pray , what is that ? I told you before the meaning of an act of Faith , even to renounce our own Righteousness , to come in our nakedness and poverty to Christ , without Money or without Moneys worth , that we may be enriched by him in all things . Is not this the old , honest , plain down-right notion of believing ? And is this the Conditional service required ? Why don't you do it then ? Who is against it ? Only let them attend to the sense of Faith , and not be carried away with the meer word and talk of Faith , as their own act , never regarding the inward sense and signification of the thing it self . Hath God required us to believe in Jesus ; let us know what that means and do it ; no body is against it . If that be the Conditional service , let them lye low before God , and seem more vile in their own eyes , and cast themselves upon Christ for all . Let them learn to come without Money . This is the proper Obedience of Faith ; that Obedience which the Doctrine of the Gospel doth require ; and since you will call this a condition , I say , why don't you perform it ? Is this the performance of such a condition of believing , according to the sense and meaning of believing , to tell the World that Christ is not our only Justifying Righteousness , that we must seek for something in our selves to joyn with him , if ever we will be saved ? Is this the condition ? Doth God mean this , when he bids me believe in Jesus ? Sirs ! Let us not read our Bibles backwards ; wresting Scripture to our own destruction : It is strange to me , that Faith which is all along in Scripture opposed to Works in our Justification , and is appointed by God to shut all good works out of Justification , should be thus made an inlet to bring all good works into Justification . Oh! That we were more under the powerful actings of true Justifying Faith , it would then open it self more fully to us , and shew us its meaning . I wish we could a little better understand the actings of our Faith , understand the reason , the sense of it , the importance , the intent of an act of Faith , what a thing Faith is . Thirdly , They suppose a double Justification , and a double Justifying Righteousness ; the first to justifie us from the accusations of the Law , the other to justifie the sincerity of our Faith and Holiness ; and here comes in all our inherent Righteousness . This is specious too : But I would not have men coyn new heads of Divinity to make good their own notions . We know but of one Justification , I say , the second Justification , which they talk of , it is implyed in the first ; and therefore needless and unscriptural : For since the Revelation of the Gospel , infidelity and unbelief is a sin against the Moral Law ; and Faith in Christ is injoyned as a duty by the Moral Law ; by which we take God to be our God , and consequently do bind our selves over to believe whatsoever he had , or hereafter should reveal to be his Will. This we are bound to by the Moral Law ; therefore if we are ( as they themselves affirm ) freed by Justification from the Law of Works upon the condition of Faith , then we are on our first Justification absolutely freed from infidelity , and our Faith is sufficiently approved to be true , and what then need a second Justification , unless we will suppose an error in the first Judgment ; which is impious to suppose ; as if God should acquit us from the accusation of the Law of Works upon the condition of Faith ; which upon after examination , Christ discovers to be false and unsound . So that these things do not hang together . Fourthly , They say that Faith and Holiness are conditions and evidences of our title to Christ , and all that comes by him ; and therefore part of our Justifying Righteousness . It is hard to understand the strength of some mens reasoning ; but grant all this , it amounts to no more but Christ , and a title to Christ , so far we are agreed , for we desire no more . But how they will make Faith which is our title to Christ , and unto which Christ and all his benefits are by the Gospel granted , promised and made over ; how they will make this title never so well evidenced , to be part of our Justifying . Righteousness , I see not : A title adds nothing to the inheritance , makes it neither more nor less , but conveys it down to us , according to the intrinsick value of the thing , be it more or less . A title to Land is no part of the Land ; only we are invested in it as it is , by vertue of our title . Now therefore if the Righteousness of Christ be not of it self sufficient to justifie us , I see not how a good title mends the matter ; for if the Estate be never so great , and we have no good title to it , it is worth nothing to us ; and if our title be never so good , we can have no more then is , and belongs to the title . So that after all this stir about conditions and evidences of our title to Christ , the result of all is this , we have a title , a good title , are under all the conditions and evidences of a good title ; but to what ? To an Inheritance that is not sufficient to maintain us , to a Righteousness that is not sufficient of it self alone to justifie us ; and where are we now with our conditions and evidences of our title ? For ever destitute of a compleat Justifying Righteousness . Is this to Preach Christ ? To Preach the glad Tidings of the Gospel ? Is this the way to quiet and settle the Consciences of poor distressed sinners ? surely no. Fifthly , They urge the literal sense of some few Scriptures that seem to speak for them ; especially two ; and I do not know of more in the whole Bible , as to the literal signification ; if there were we should hear enough of it . I know they quote many others , which add no weight at all to the Argument they would ground upon them , Therefore I shall not speak to them . Those two are Mat. 12. 37. By thy words thou shalt be justified , and by thy words thou shalt be condemned ; and that in Iames , where it is said , Abraham was justified by works , Iam. 2. 23. For that in Matthew , Calvin charges the Papists with very great weakness in offering to draw an Argument from that Text for Justification by Works . Maldonate a Learned Jesuite on the other hand is very angry with Calvin for supposing any of the Roman Church to be so weak and injudicious , as to argue so from that Scripture ; for , saith he , we very well understand that this Text doth not speak De justificatione , qua justi efficimur , sed de judicis sententia , qua , sumpto ex verbis nostris argumento , justi declaramur . So saith the Jesuite ; we know this Text doth not speak of that which is the cause of our Justification , of the thing for which , and by virtue of which we become just and righteous , only here is the appearance of our Righteousness by our words , and we are declared to be Righteous . So that this doth not touch this cause of Justification ; and yet this is the main Text brought for it , the main proof repeated again and again , to prove inherent righteousness to have an influence into our Justification . I say let them take the answer from the Papists or Protestants , which they please , they are both against them in this thing . As for the other Scripture , They will take it in no other sense but what implyes a contradiction to all other Texts of Scripture in the case . The whole current of Scripture is against Works in Justification , and leads us to a fair construction of that in Iames , that it is to be understood of a justification before men , and not of a justification before God. Protestant Writers have sufficiently cleared up this , to the Conviction of all but such who are resolved not to be Convinced . Certainly they should have a care how they abound too much in their own sense . The Learned Lord Bacon saith , that a little Phylosophy makes men Atheists , but a great deal will convince them of a Deity . Some mens Logick and School Learning overthrows Reason , which duely improved and well managed , would teach them to argue otherwise : Certainly in our reasoning about Divine things we should be careful not to abound too much in our own sense . It is better for us to leave the Mystery of the Gospel in its Mystery where we found it , than to seek to draw it out , and so to explain it , as to force it into the mould of Humane Reason , shaping it on every side to an exact conformity to the thoughts and conceptions of our weak imperfect Understanding ; I say , no Gospel Truth will bear this . After all our Faith and Knowledge and Experience , we know but in part , and there is at the end of every Gospel Truth , a Mystery ; something that is passing our Understanding , that calls for silence , for an holy Admiration , for an humble submission in Faith to the Will of God. Therefore I would not have men speak as if they knew all , and draw particular Schemes , and it must be so , and no otherwise ; and thus and thus you must proceed in this and that way and form , therefore things must be so stated . I have done with the Argumentative part . I will now speak a word or two in a looser way of Discourse . I say then thus , he may be a true Believer who doth not take his faith for any part of his Justifying Righteousness ; I suppose that will be granted : But he cannot be a true Believer who takes not Christ for his Justifying Righteousness . I do not say now for his only Justifying Righteousness , because I would speak in the sense of those I oppose . I say , they cannot be Believers who do not look upon Christ as their Justifying Righteousness ; but they may be true Believers who do not look upon faith as a part of their Justifying Righteousness . For the first , suppose it an Error , it is only about the act in our apprehension which doth not alter the nature of the thing at all . The second is an Error in the act , which quite destroys the very nature of faith . Therefore the safer way is rather to press persons to believe , to see they have faith indeed and in Truth , than urge them to such an unscriptural construction of their faith , putting such a title of Honor upon it to the reproach of Christ and his Righteousness . They honour faith sufficiently who only prefer Christ before it . No doubt God will give faith its due praise and place at the last day ; our not knowing or not understanding the reach and truth of our faith in all circumstances of it , will be no prejudice to faith at the last day . I heartily wish , we were more in the Exercise of Faith than in Controversies about it ; more in the Practise of Good Works than in Dispute about them ; we should then sooner understand both the one and the other . Sirs ! the mysterious , sublime Doctrine of Justification was revealed for our comfort , and proposed to our faith to be believed ; not to our reason to argue upon in a Quodlibetical manner and to toss to and fro for Argument sake . What if we know no more of Justification then is absolutely necessary for our Justification ? This is the case of many plain , sincere hearted Christians ; and if it were so with us all , we may have fewer Notions in our Heads , but possibly more Grace in our Hearts . The Lord grant , that we may know the Doctrine of Justification so as they know it who are saved by Christ. But surgunt indocti & rapiunt Coelum , & nos cum doctrinis nostris sine corde , volutamur in carne & in sanguine . The Learned they dispute and wrangle themselves into Hell ; the unlearned they believe , practice and gain Heaven , taking up the truth in simplicity according to the general scope of the Gospel , as it is held forth to the meanest Capacity . Brethren ! what Paul said to the Jaylor , Acts 16. 31. that I say to you all , Believe on the Lord Iesus Christ , and thou and thy house shall be saved . Don't you go home now , and tell your Families that they must not understand this Text so as to look upon Christ as their only justifying righteousness , but look out for something in themselves if ever they be saved . No , pray speak Scripture Language , expound Scripture by Scripture , and tell them , that Christ is all in all ; tell them plainly that they must not be found in their own righteousness ; they must be found in Christ not having on their own righteousness , that they must count all things but loss and dung that they may win Christ ; that there is no other foundation but Christ , no other name under Heaven by which they can be saved , but the name of Christ ; tell them they must not come for Justification and Life in the name of their Good Works , of any thing that belongs themselves ; but only in the name of Christ , promote this Doctrine in your Families and among your Children and Servants . This is the way to save you and your Household . This is good , wholesome household Divinity , and suited to the ordinary Capacity of all serious Professors . We must not send our Hearers to intricate distinctions , to learn the meaning of the Doctrine of their Justification . The sense of the Gospel is plain enough in this thing , they that run may read it . Come , come , you shall never be charged at the Last Day for giving too much to Christ in the matter of Justification . You are bound to ascribe all to him , and you shall never be charged for giving too much . And certainly if it be possible to err on that hand , I had rather err in giving too much then too little to Christ. Do you think that a true Believer , who doth not look upon the act of Faith or works of Holiness to be any part of his justifying righteousness ; but casts himself upon Christ , do you think , I say , that God will reprove such a person at the last day for ascribing too much to Christ , and not pleading his own righteousness ? Certainly a Believer cannot plead the righteousness of Christ without Faith ; his way of arguing from Christ will sufficiently evince the truth and reality of his Faith ; there needs no other proof and demonstration of it . I should have made some Application . I will tell you what I intended . First , To those who ground their Justification upon the sandy Foundation of their inherent Righteousness ; I would exhort them to pull down the house presently before it fall upon their heads ; and lay a better Foundation , if ever they think to stand before the Son of Man in his Day . Then I should exhort them , and press them to study other Arguments , ( as there are very many ) to promote Good Works and practical Holiness among men ; and not justle out Christ to make room for self Righteousness in the matter of Justification . What , must we work for Life still ? To work for Justification is to work for Life , and why should we thus turn the Gospel into the Law ? I should speak also to those who are built upon the right Foundation , and have cast themselves upon Christs Righteousness for Justification unto Life . Let such be careful to maintain good Works ; let them be Examplary in the practise of them ; and bring forth fruit meet for the Kingdom of God. For as the Foundation may be too weak for the Superstructure , so the Superstructure may be too mean for the Foundation . And therefore down with all this Hay , Wood and Stubble , and labour to walk more sutable to that Holy Faith under the Profession of which you live . Brethren ! The unsutable and uncircumspect lives of Professors , have been the greatest scandal to the Doctrine of Justification by Faith ; it hath opened the Mouths of men against it . Therefore labour to live men into a Conviction of this Truth . Disputes and Words will not do it , till you make it appear , that the Grace of God that hath brought Life and Immortality to light through the Gospel , hath taught you to deny all Ungodliness and Worldly Lusts. This is the way to promote the Doctrine of Justification by Faith alone . You that are built upon the right Foundation had need be careful and circumspect . The House is not yet finished , we do all of us lie open more or less to Storms and Tempests here below , though they cannot throw down the house , yet they may shake the house ; the rain may beat into the house , may soak through every room of the house , may foul the house ; may greatly incommode us and distress us . Therefore keep your Souls in good repair , keep them as tite as you can against Wind and Weather . And for your Comfort I would have told you that Heaven will mend all the Errors in the Superstructure , if the Foundation be right . God will then take away and separate all those weaknesses and sinful mixtures that now run along with all our Graces ; all Cracks and Flawes , the sinkings , and failings , the bendings and leanings , this way and that way in any part of the building , Heaven will mend all , will set all right and straight ; when we are Sanctified throughout , and the Top-stone is laid . FINIS . A DISCOURSE OF REPENTANCE : SHEWING The Difference between Legal and Evangelical Repentance , AND The Necessary Connection between Evangelical Repentance and Saving Faith. By Thomas Cole Minister of the Gospel . LONDON , Printed for Thomas Cockerill , at the Three Legs over against the Stocks-Market , 1689. A DISCOURSE OF Repentance . MARK 1. 15. Repent ye , and believe the Gospel . THE summe of the Gospel lies in Faith and Repentance , which alwayes go together , and cannot be separated , though they may and ought to be distinguished one from the other : I have chosen this Text to show the necessary connection that is between Faith and Repentance ; that I may be the better understood I shall observe this method . 1. Distinguish between Legal and Evangelical Repentance . 2. Shew the nature of Evangelical Repentance , what it is , and wherein it does consist , how it rises our of faith , what its use and end is . 3. Shew the necessary connection that is between Evangelical Repentance and saving Faith. 4. The real difference that is between them , notwithstanding this necessary connection . 5. Inquire into the true cause and reason why the Professors of this Age , who are so much for Faith , do mind Repentance so little . 6. Apply all . First , Distinguish between Legal and Evangelical Repentance . You see the Repentance and Faith spoken of in the Text , have both of them a reference to the Gospel ; Repent and believe the Gospel . We shall better understand the nature of Evangelical Repentance , by comparing it with Legal Repentance , observing as we go how they differ from each . ( 1. ) Legal Repentance is the work of the Law , i. e. The work of the Spirit by the Law , for the Law works but faintly under the influence of meer Natural Light , unless the Spirit awaken the Conscience , and set home the Law , little will be done , such a work of the Law you have Rom. 2. 15. letting in a Spirit of Bondage upon the Conscience , accusing us for what we have done against the Law , and leaving us so convicted without any plea for our selves . Evangelical Repentance is the work of the Gospel , sweetly melting the Heart by Arguments drawn from the Love of God , and his free Grace in Christ towards Sinners ; it encourages a trembling Soul to plead with God for Mercy as the Publican , Lord be Merciful to me a Sinner . ( 2. ) Legal Repentance is all terrour and no hope , it rises from the revelation of Gods Wrath against Sinners ; 't is a despairing Repentance without any hope of pardon , the Curse of the Law lies hard upon a Man ; he knows not how to get from under it , but lives in a fearful expectation of fiery indignation to devour him , he is a terrour to himself : But Evangelical Repentance leaves not an affrighted sinner altogether without hope , as I shall shew under the next head . ( 3. ) Legal Repentance is from worldly sorrow , not so much for the sin as the penalty incurred thereby , the apprehension of which is very dreadful to a convinced sinner ; he is more affected with the evil of punishment , then with the evil of sin in it self ; 't is not for Gods sake but his own , that he repents of sin ; he could love it well enough if it did not damn him : Though I do not deny , but a Repentance purely legal , may have some sense of the evil of sin as sin , not only as malum prohibitum , but as malum in se , as evil in its own nature ; where common notions of good and evil are not utterly extinguished , it must needs be so , especially under a higher conviction from the Spirit of God , that gives us a farther discerning of the evil of sin , then the meer light of nature under its greatest elevation can possibly do . It was so in Iudas , Matt. 27. 34. he was convinced , not only that he had broken the Law of God , but that he had sinned in so doing . I have sinned in that I have betrayed the innocent blood : He knew he had a hand in murdering a Man , a good Man , a great Man , who was more then Man ; no doubt all this came up into his mind , concerning Christ , yet the knowledge of Christ that Iudas had , did not reach so far as to beget the least hope of Mercy from him ; and here lay the legality of his Repentance ; it was a despairing Repentance , he conversed only with the Law , and so sunk under the wrath of God , and the curse of the Law ; he had none to accuse him but his own Conscience , the Rulers and chief Priests were for him , had set him a work and rewarded him ; but seeing him under such horror of Conscience , he had done their business , what care they , see thou to that ; unconvinced sinners do slight the convictions of others , they may go hang themselves for all them , they have no pity for them . I speak this to shew that legal Repentance may take in something of the evil of sin in it self , as well as the destructive nature of it to us ; though these legal convictions of the evil of sin in it self , are far short of those more through convictions that accompany true Evangelical Repentance : Though the sorrow that is in legal Repentance be but worldly ; yet 't is very pungent , it pierces us thorow , and pretends to some Devotion too , as if it were for Gods sake , when self is only at the bottom . Pharaoh confessed his sins , and desired the Prayers of Gods People , Exod. 9. 27 , 28. Saul wept for his sins , 1 Sam. 24. 16. The effects of Gods wrath are very dreadful upon convinced sinners , may draw Tears from their Eyes , when they see what mischief they have brought upon themselves ; they repent , but how ? Not of the sin , but of the punishment : Alas ! What does that signifie , how ineffectual is it ? What have we to do to repent of the punishment ? We can't reverse it ; 't is Gods part to repent of the punishment , to turn from his wrath , to cease from his anger , which he will do , when we repent of the sin that occasioned it . To repent of the punishment , is in effect to be sorry that God is so just , that he so severely animadverts upon sinners ; we wish he would let them go unpunished , that we might more securely go on in our sins ; the only way to escape vengeance , is to acknowledge the sinfulness of sin , and to repent of our great folly in committing it ; such a frame of Spirit bears some proportion to the Holiness of God , argues true Godly sorrow , which worketh Evangelical Repentance unto Salvation . 2 Cor. 7. 10. ( 4. ) Legal Repentance is before Faith , without Faith may never issue in saving Faith , as in Cain , Saul , Iudas , but Evangelical Repentance does alwayes accompany saving Faith ; and of this I am now to speak under the second head ; shewing you Secondly , The nature of Evangelical Repentance ; what it is in its first rise and original ; upon what 't is founded . It came in with the Gospel , the Law never intended any such thing , the sinner was to be cut off by Law , to die without Mercy , in the day thou eatest thou shalt die , says the Law ; unless ye repent , says the Gospel ; here is an exception put in ( in case of repentance ) against the peremptory Sentence of the Law. I say repentance comes in with the Gospel , I will put enmity , &c. Gen. 3. 15. Repentance rises out of this Enmity . This seems to point particularly at the Conversion of Eve , who by Faith in the promised Messiah should turn against the Serpent . I will put enmity between thee and the woman ; this woman , whom thou hast deceived , shall become thy Enemy , and bring forth a seed that shall break thy head , thou shalt bruise his heel , but his Death shall be thy overthrow . Repentance is a Gospel Priviledge purchased by Christ , 't is an act of Grace in God to injoyn us Repentance , as his leaving men in an impenitent hardened frame is an act of his Justice and Wrath. The Law in its Original Constitution , does not intend the amendment of the sinner , but his utter Destruction ; the Law can kill the sinner , but cannot mortifie the sin ; Damnation makes no man better , but concludes him Eternally under sin and wrath ; the Justice of God is not obliged to turn a sinner from his sins , but to turn him into Hell for his sins . That which makes it a just and righteous thing with God to forgive the sins of Believer , is Christs , Merits and his own Promise ; 't is Justice in God to make good his own Promises , Rom. 3. 25 , 26. 2 Thes. 1. 6 , 7. he is a debtor to his own promise , he cannot deny himself , 2 Tim. 2. 13. he owes the performance of his Promise to his Faithfulness and Truth ; 't is an act of Justice to himself to keep his Promise : God offers Mercy to sinners , not because they do repent , but that they may repent : Repentance is not the Cause but the Effect of Pardon , God always intends Pardon to those whom he effectually calls to repentance ; he gave no such call to the Angels that fell ; there was no Gospel preached to them . No fallen Angel was saved , because no Elect Angel fell , but there are many of Gods Elect among the fallen Sons of Adam to whom promises of Salvation were made upon their believing in Christ ; this being published to all in the Gospel , all who hear the Gospel do put in for their share in this Salvation , and that they may render the attainment more easie and feazable to them , they deny absolute Election , bring in Universal Redemption , assert the liberty of Mans Will to believe if he please , and supposing it to be in their own power to believe , they conclude they may be saved as well as others , and this is the ground of all that security that is among common Professors . Having spoken thus much of Evangelical Repentance as it implies a real hatred of sin as sin , and a real turning to God as the chiefest good from an inward change of nature renewed after the Image of God , I shall now shew you , 1. That such a Repentance can never be wrought in any by the Law alone , the Gospel has a principal hand in this . Why not by the Law. Because in the Law there are not sufficient motives and inducements to Repentance , nothing that encourages to it , that renders it available to mans Salvation , the law cannot give life to a sinner upon his repentance ; the Gospel can , but the Law cannot , could a man under the Law , Repent , suppose that ? What would he get by it , he must to Hell after all , the Law as a Covenant of Works does not seek to bring a sinner to Repentance , but to Punishment , the Law cannot give Repentance unto Life , because it cannot give Life upon our Repentance . You 'l say then , is the Law against Repentance ? I don't say so neither ; for take Repentance as 't is a just equitable thing , as a holy disposition of mind ; so the Law is not against it where ever it may be found , as it is not against any other act of Moral Righteousness as such that a man may do , and yet for all this 't will condemn a man for his sin , and all his righteousness shall not be remembred , though the Law be not against Repentance , yet it will not accept of repentance as a satisfaction for past sins , but the Gospel provides full satisfaction for the Law , and promises sufficient and effectual Grace to the sinner to bring him to repentance ; having rescued him from the Curse of the Law , enables him to walk worthy of the blessing of the Gospel , if those who are justified were not sanctified , they would live to the scandal of the Gospel . The Law cannot contradict it self , having already pronounced a peremptory sentence of death upon the sinner , 't is impossible the Law should ever gier repentance unto Life , the Law insists upon the Execution of its own Judgement , and will not be satisfied till that be done , in this the Gospel yields to the Law , to have execution done upon man for sin , and provides a man on purpose , the man Christ Iesus , who bore our sins in his own body upon the cross . 3. This Evangelical Repentance implies real Sanctification , but the Law sanctifies no man , because it can't convey its own Holiness to another , can't alter the Nature of a Man , but only shew him what mischief his sin has done him , shews him his sin in this or that instance , to his great terror , but if he happen to out-live those terrors , and not die in the fit as Iudas , his evil heart will encline him as strongly to sin , as ever it did before his former Convictions , they made him give a present start backwards , but he will quickly recover himself , and return to his wretched course , he cannot cease from sin , though he know it displeases God yet he likes it never the worse for that , might he but escape the punishment , 't is not the wrath of God in it self that he fears , but only as it goes forth in the penal effects of it against himself , else he could suffer God to be angry , and not be troubled at it , whereas this goes most to the heart of a Child of God , that he has incurr'd his displeasure . There is no soundness in my flesh because of thine anger , Psal. 38. 3. The Law alone never works any real Sanctification in a sinner ; 't is indeed the rule of Judgement , it judges us according to what we are , but cannot make us better . 4. Repentance is a turning unto God , but the Law gives no encouragement to a sinner to turn to God , it holds forth the Wrath of God against him , that makes him run from the presence of an angry God and hide himself as Adam did , how can dry stubble stand before a consuming Fire , but God out of Christ is a consuming Fire to a sinner , he dares not come near him . 5. The law by it self can't work a saving Conviction 't is very Instrumental in conjunction with the Gospel to do this , but of it self it cannot . Saving Conviction is of the essence of Evangelical Repentance . Saving Conviction hath these four properties . 1. It apprehends upon Scripture grounds a possibility of a sinners Salvation , and not only so , but a fair probability of it upon the due use of those means appointed by God in order thereunto , and leads out the sinner to seek relief in Christ , under some hope of obtaining it . 2. It works a hatred of sin as sin , strongly inclines and disposes the heart of a sinner to break off from his sins , and to betake himself to a strict course of Holiness : God offers Grace to sinners , because he intends to give Faith and Repentance to as many as are ordained unto Life , Faith inclines us to beg Repentance , disposes us to it , laies open the foulness of sin so plainly , so convincingly that we cannot but repent of it , under such a saving Conviction as Faith works in us , I call it a saving Conviction , because it puts us upon the diligent use of all means tending to Salvation ; a man is so convinced that he cannot rest till he has found out an effectual remedy to cure so deadly a disease , nothing will satisfie him but Christ , we see not all that is in sin ; till we see an absolute necessity of Christ to save us from it : Here is a deep discovery of sin indeed , when we know nothing but the Blood of Christ can take it away ; Behold the Lamb of God , &c. a Sacrifice of Gods providing , all the Bulls , Goats , Sheep and Lambs of Mans procuring will never expiate sin , nothing that is among men can do it , but God has a Lamb , cherished in his own bosom from Eternity , this Lamb must be slain to take away the sins of the World , 't is very astonishing to think what God parted with from himself to satisfie his own Justice ; his Attributes conspire together to heighten and advance each other ; infinite Grace lays out it self to satisfie infinite Justice , and satisfied Justice gives way to infinite Grace to glorifie it self in mans free Redemption . 3. It convinces us not only of particular sins , but of the general Corruption of our Nature , 't is by a Divine supernatural Light that we discern this , we have a feeling of it in our selves , from an inward Principle of a higher Life raised up in us by the power of God in our Regeneration , which will not suffer us to walk any more after the flesh , we cry and complain of that proneness that is in us to evil ; O wretched man that I am , &c. Rom. 7. No unconverted man is brought in complaining of the Corruption of his Nature , only David , and Paul , and such like , but none else . When we look upon the old man with the eyes of the new , we see that deformity that never appared to us before . 4. It Convinces us not only of the severity of the Law , in punishing , but also of the Holiness of the Law in all its just and reasonable Commands ; Rom. 7. 12. This is a main difference between Legal and Evangelical Repentance , that Conviction and Sense that is in a Legal Repentance of the Holiness of the Law , is very small , next to none at all , and that which is , proceeds chiefly from the remainders of light in all natural Men , left on purpose in the Conscience , that all reverence of God and his Law might not be quite cast off , and something of this may now and then appear under strong legal Convictions of sin , as in Iudas , but all this never begets any true love to Holiness , for still they go on in their sins and have pleasure in them that do so , Rom. 1. 32. which is a great demonstration of the absolute Dominion sin has over fallen man , in carrying him on not only against the known Law of God written in the Word , but against all the natural Notions of the Law written in his own heart , nothing can hold him in , he despises God and man and his own Conscience , he will not be a Law to himself . Legal Convictions come short in all these properties of saving Conviction . Legal Convictions are either such as are antecedent to the Commission of Sin , or such as follow upon it , which are properly called Convictions . Convictions antecedent to sin , are all one with the knowledge of the Law , by which we understand what is morally good or evil in it self ; what is sin , and what is not , Adam and Eve in innocency were under this Conviction , they knew what God had forbidden , viz. to eat of the Tree of Knowledge of good and evil , and that to eat of it in opposition to Gods express command to the contrary , was a high act of Disobedience , to be punished with Death , but by the subtilty of the Devil they yielded to the Temptation , and did eat : if their perfect knowledge of the Law could not keep them in Innocency , from falling , how can we expect that our imperfect knowledge of the Law from any Convictions of that kind , which we may be under should keep us . And for those legal Convictions subsequent to the commission of sin , by which we see the obliquity of our own actions , and know our selves to be Transgressors of a holy righteous Law , they fall short in all the forementioned properties of saving Conviction , they leave us without hope of Mercy , work no renovation of nature in us , they may disturb us in the present act of sin , and terrifie us much about that , laying some present restraint upon us , but they work no real Reformation in us , Iudas was in great horror of Conscience for betraying his Master , was much troubled that he should have a hand in shedding innocent blood : and yet under the light and power of this Conviction , how evil it was to Murder another , he hangs himself , which was as contrary to Law , as killing another : I speak this to shew how legal convictions may hurry a man from one sin to another , but they never lead him into a constant setled way of true Holiness , whence I infer that Convictions purely legal will never work Repentance unto Life . How Repentance unto Life is wrought by the Gospel . Because God hath appointed the Gospel to be the means of Repentance , Luk. 24. 47. Rom. 16. 25 , 26. to the Glory of his Free Grace , as Justice is glorified in the Damnation of an impenitent sinner , so Grace is glorified in his Conversion ; Evangelical Repentance is from a Discovery of Gods Love and Free Grace : His goodness leads us to Repentance , Rom. 2. 4. 2 Pet. 3. 9. Psal. 130. 4. A true Penitent fears least he should miss of Mercy , and come short of it , he rejoyces at the good News of the Gospel , begins to lift up his head in some expectation of a blessed Redemption , he serves God chearfully being perswaded that his Duties and Services will be pleasing to him and accepted by him for Christ sake , Psal. 130. 4. Hos. 6. 1 , 2. a sence of love and mercy quicken up a drooping trembling sinner to return unto God , the Prodigal remembred what a kind Father he had , Luk. 15. 18. 't was Pauls Argument , Rom. 12. 1. 2 Cor. 7. 1. 'T is a sad thing that the Grace of the Gospel which is intended to keep men from Despair , should be some be made an encouragement to presumption , God forbid we should continue in Sin because Grace abounds . 2. The Grace of the Gospel is not only an appointed Means , but is in its own nature a fit means to work repentance , suited and adapted to that end , the goodness of God leads us to repentance , the Schoolmen tell us that amor est congregativus , and they give this reason for it , because it does congregate and gather in our roving scattered thoughts from those various lesser Objects after which they go , fixing our Minds upon God , the only soul-satisfying Object . Love is conciliative , when God doth through Faith let in any sense of his intended grace towards sinners , the heart melts under it , a sinner does not repent that he may believe , but because he does believe , something of the Love of God to sinners in Christ Jesus , some inkling of this is come to his ear , hath touched his very heart , before ever he sets upon repentance , and now he can hold no longer , the love of Christ constrains him , great is the power of Love , when it commends it self to us in some signal expressions of kindness to our visible advantage and benefit . 3. Because Christ gives repentance , Act. 5. 31. he purchased this and all other graces for us , by dying for us , he not only obtained pardon of Sin in our Justification , but all inherent Graces in the Saints come from Christ , he procured them for us , he works them in us , his sufferings being not only satisfactory for sin , but meritorious of grace to be bestowed upon us , though the Law can't sanctify a sinner yet Christ can , and 't is an act of special grace towards us when he doth , but he will first satisfie the Law and Justice of God , that being brought under grace by our free Justification , we may answer to the Law of grace in our sanctification , denying all Ungodliness and Worldly Lusts , living soberly and righteously here below as the redeemed of the Lord ought to do ; the Law commands perfect Obedience , but in case of Failure , the Gospel Promises Faith and Repentance , Zach. 12. 10. Acts 11. 18. 4. Because God hath annexed a quickning Spirit to the Gospel , to make way for his Grace , and to give it a prevailing efficacy in the Hearts of men , they are drawn by the loving kindness of God , and cannot resist it , the Spirit opens the Mystery of the Love of God in Christ , and so charms the Soul with it , that it is impossible to withstand the allurements of it . 5. Because the ways and means of bringing a sinner to life , are all supernatural ; the Law speaks nothing of this , the Law never puts us upon any thing that is supernatural ; I mean that originally was so to man in his perfect state , for then it had been quite above the reach and capacity of Mans Understanding , but God suited his Law to those inbred Notions and Principles of Truth , that were concreated in us , the way of salvation through Faith and Repentance being supernatural ; we must apply our selves to the Gospel to know this . 3. The necessary Connection that is between Evangelical Repentance and saving Faith. I prove , it thus . 'T is so in the first production of Repentance , and in all the subsequent acts of Repentance , therefore 't is alwayes so . In the first production of Repentance if you consider how this was wrought by Iohns Ministry , Mat. 3. and Luk. 3. these two things will evidently appear . First , That Repentance alwayes presupposes Faith. Secondly , That Repentance rises out of Faith. And how ! I will clear up this by a brief Paraphrase upon those words , Repent ye , for the kingdom of heaven is at hand . Iohn is brought in inviting sinners to Repentance ; the Argument he uses is plainly this , God is inclined to Pardon you , therefore Repent : I come as a forerunner to prepare the way , that by bringing you the first newes of Gods intended grace and favour towards you , I might soften and mollify your hearts and dispose you to a ready thankful acceptance of Christ , this offer of Grace is called the Kingdom of Heaven because it is inclusive of all the happiness that Heaven can afford : all good comes along with Pardoning Grace , I see says Iohn , you are all lying under the sad damning circumstances of your own sins , in a very woful miserable condition , compassed about with Hell and Death , with horror and darkness , all things round about you , look very black and dismal , I am come to put you into a better state , to offer you a Kingdom , which will shortly appear in all its Glory ; 't is at hand , 't is coming toward you , Heaven it self is come to look after you to lend a helping hand to lift you out of this horrible Pit , before it shut its mouth upon you , see that you refuse not this grace , that you put not from you the word of the Gospel , least you judge your selves unworthy of Eternal Life , as Acts 13. 46. i. e. it will as plainly appear to be so , as if it had been so declared in open Court , upon a fair hearing of your Cause , if Heaven and Earth were to sit in Judgment upon you , they would conclude you most unworthy of Everlasting Life , and by putting the word from you , you have in effect passed this judgement upon your selves , or you have done that now which your own Consciences will so interpret at the last day , they will then tell you you might have had life and pardon , but would not ; you would not come to Christ that you might have life , therefore your damnation is just , you deservedly perish , & may thank your selves for it , how speechless will sinners be then : as to remain in impenitency under the outward Light of the Gospel , does argue the height of unbelief , so to be brought to Repentance by the Preaching of the Gospel does necessarily imply Faith in the Gospel , 't is impossible that a Tender of Grace should work Repentance till 't is believed , 't is of no force , makes no impression upon the Mind of a Man till then , therefore , Faith must be presupposed , I make it out thus . That which is brought as a motive for the doing of a thing , must be first understood , received and believed , before the thing can be done upon that motive : there is in the Gospel a general offer of Mercy to sinners , this proves an effectual means to beget Faith in all that are ordained unto life , upon their believing this general offer of Grace , their hearts begin to melt under it , and some inclination to Repentance is wrought in them , this Faith and this Repentance wrought in a more general way at first , do form themselves into more particular and distinct acts afterwards , thus the principles of the Doctrine of Christ , viz. Repentance from dead works and Faith towards God are first laid , and then there is ( in the light and power of these principles ) a going on unto perfection , Heb. 6. 1. Our first Faith is a more general Faith , and so is our first Repentance , rather an inclination and tendency to believe and repent , then actual Faith , or actual Repentance . Our first Faith wrought in us upon the general proposal of Gospel Grace , contains in it a saving Conviction of Sin , 't is impossible to receive grace without it , grace is nothing to us , of no signification to us , but as it gives relief against sin , which we must have some sense of , before we apply our selves to the grace of God for Pardon , we must see something in our selves that wants a pardon , and which we are willing to repent of and forsake in Case of a pardon , Repentance is as true an effect of Faith , as Pardon and Comfort , Faith first brings a sinner to Christ under some hope of Pardon , and then busies it self in working Repentance , in order to a comfortable sense of Pardon . The Spirit lets in some sense of Gospel Grace tendred unto sinners , and affects the heart with it , as very desireable , as a very seasonable offer , by no means to be slighted , the Soul begins to be taken with it , conceives some hope from it , and this is the begining of Faith , and with our first Faith Light comes in giving us some Gospel Conviction of sin in order to Repentance , I call it a Gospel Conviction , because it is wrought by means of the Gospel , all after acts of Faith and Repentance have their rise from this first work , which brings me to the second Point , viz. That Faith is not only joyned with Repentance in the first production of it , as has been shewed , but in all the subsequent acts of it ever after ; which I make out thus . Faith and Repentance do constantly refer to each other in their several actings , Faith to Repentance , and Repentance to Faith ; he that believes , repents because he believes , and he that repents , believes because he repents , i. e. as Faith is the cause of Repentance , so Repentance is the reason of every particular act of Faith put forth upon Christ for Pardon , 't is impossible to make up the full sense of an act of Faith on our part , if you fetch not the reason of it from Repentance : Why do we go to the Physitian , is it not because we are sick , weary and faint ready to die of such a Disease : So why does a weary Soul come to Christ , is it not to be eased of his Burden ? that insupportable burden of sin that is ready to sink him into Hell. If Faith and Repentance be thus always joyned together , does it not follow that we are justified by our Repentance as well as by Faith ? I Answer , No. Though we are not saved without Repentance , it does not therefore follow that we are justified by our Repentance ; but some to make good this Assertion have coyned many subtle distinctions , relating to both . Before I give a particular reply to this , let me say something in general . Religion may be considered , either in its primitive purity and simplicity , as it was laid down in the Fundamental Principles of it , by Christ and his Apostles . Or as it has since been drawn through the various Discourses , Reasonings and Writings of Men for so many Centuries past , this has so much overcharged Religion with so many nice distinctions , intricate questions , and endless disputes , that it seems to be quite another thing then it was in the Apostles dayes : The best way is to return to the primitive simplicity of the Gospel , especially in judging of Fundamentals , which are plainly and clearly laid down there in Terms very intelligible . Though Faith be the Gift of God , and is given of meer Grace but to a few , yet all who live under the Light of the Gospel may know what they ought to believe , which will render their unbelief more inexcusable ; did we dwell more upon what is plainly revealed as fundamentally necessary to Salvation , we should better discern , by the light of those Fundamentals , the just consequences of them , in any deductions from them , which may not be so particularly and expresly spoken unto in Scripture . But now to answer the query whether we may not be said to be justified by our Repentance , as well as by Faith , since we are not saved without Repentance ? Answ. There is a great deal of difference between Justification and Salvation , Salvation includes all qualifications belonging to that state , Justification lets us into that state ; gives us right to Life from whence spring all Qualifications becoming that Life . Besides , Saving Graces are so called , not that they are the Causes of Salvation , but because they accompany it , we cannot be saved without them . Faith it self as a Grace inherent in us , is no meritorious Cause of our Justification ; 't is that which carries us out of our selves to Christ for Righteousness upon the account of which we are justified in the sight of God , when we say we are justified by Faith , we don't mean we are justified by any thing in our selves , we can't understand it so , but the contrary , that we must be beholding to Christ for all . He that receives all from another , gives nothing to himself , he does indeed apply to himself , to his own use and benefit , what is freely given to him by another , but he cannot in any propriety of Speech be said to ascribe any thing to himself , or to owe himself thanks for what he receives from another : Faith in its justifying act does not look to it self as our grace , but unto Christ as our Righteousness , the inherent grace of Faith is not our justifying Righteousness , though it lead us out to him who is ; Faith is the hand , but Christ is the gift ; nay the hand it self is the gift of God , as well as that which is put into it : God gives us not only what we believe , but he gives us to believe ; the habit and act of faith are both from God , that he that glories may glory in the Lord only : And if it be so with faith , if that be shut out from being any part of our justifying Righteousness , 't will hold true much more in all other saving graces that spring from faith , whether Hope , Love , Fear , Repentance , &c. Repentance proves our Faith to be saving , such a faith as gives us an Interest in Christ , faith adds nothing to the Righteousness of Christ , but applies it as it is , it only gives us an Interest in it , and makes it ours by vertue of the Promise tendring it to us , by receiving the Promise we have a sure interest in the thing promised , and may ever after count it our own , and if we are not justified by our graces themselves , much less by our good works , which are the fruits and issues of them , we must resolve all our graces into faith , and faith it self into Christ and his Righteousness before we can be clear in the matter of our Justification . 4. The real distinction that is between them notwithstanding this necessary Connection . Faith and Repentance are frequently joyned together in Scripture , and sometimes each of them singly put for the whole work of Conversion , and then they do alwayes include each other , and imply the whole work of grace in the Soul , as Luk. 13. 5. Luk. 15. 10. Acts 3. 19. Acts 11. 18. Though they cannot be separated , yet they may be distinguished , not only nominally but really ; they are spoken of ( Act. 20. 21. ) as two distinct things , as Faith and Hope are inseparable , yet two distinct Graces , so 't is with Faith and Repentance , they grow together as different Branches from the same Root that bears and feeds them both , they are the two Vital Constituent parts of a Christian , which have their distinct Offices and Influences : Repentance is the same in Principle with Faith , though they receive different denominations , from the different objects and occasions about which they act : A principle of Grace is that immortal Seed , or that Spirit that is born of the Spirit ; the fruits of the Spirit are not the Spirit it self , but something produced by him ; all Graces are the fruits of the Spirit and are specified by their different objects : All Graces are but so many expressions of that holy Disposition , that is wrought in us by the Holy Ghost . To Repent of Sin is as true Holiness as not to sin at all ; a sinner has no other way to express his Love to Holiness , than by a declared Hatred of his Sins . They differ in their Objects , faith as justifying , hath Christs Righteousness for its Object , Repentance has mans unrighteousness for its Object ; as Faith acts upon Christ for an Interest in his Righteousness , so Repentance acts towards God , acknowledging our own Unrighteousness and bewailing it , we cannot rejoyce in the Righteousness of Christ , till we mourn for our own sins ; Christ reconciles God to us , by the attonement offer'd , 2 Cor. 5. 20 , 21. and us to God by working Repentance in us , who were Enemies to him in our Minds by wicked works , Col. 1. 21. alienated from the life of God , Col. 4. 18. This Enmity against God and alienation from him , is removed by Repentance : Faith works upwards to appease Gods Wrath , by holding up the Blood of Christ ; Repentance works downwards upon our selves , changing our Minds towards God , that we may be conformable to his Will , and rebel no more against him . Besides ▪ All Graces do not imploy , at least equally , the same Affections , there is more joy and hope in Faith , more sorrow and fear in Repentance ; faith lists up and comforts a guilty sinner upon one account , Repentance humbles him and lays him low upon another account , filling him with godly sorrow for his sins . 5. Reasons why the Professors of this Age who are so much for Faith do mind Repentance so little , are so seldom found in the Exercise of it . 1. Because they rest in general Notions of Faith , and of Justification by Grace through Christ ; they say they have faith , and think this will save them , we may have right notions of faith in our Heads , and yet be under no real actings of faith in our Hearts ; we may be Orthodox in our Judgements , sound in the Doctrine of Faith , and yet be strangers to the Grace of Faith ; we may hold the Truth , dispute for it , preach it up , maintain it in our Discourses , as our Opinion , and yet be rotten at Heart for all this , under the power of unbelief , if you know these things happy are ye if ye do them . Faith must be done as well as talked of , it must be really acted by us in our own case , 't is not the doctrine of faith , but your faith in or according to that doctrine , that saves you , the just shall live by his own faith , the doctrine of faith is an external thing laid down in the letter of the word , but the grace of faith is an inward living principle found only in the hearts of real Saints , this is that I am inquiring after , and pressing upon you as that that will certainly produce Repentance , Zach. 12. 10. 'T is one thing to have a Notional Knowledge of the doctrine of faith as contained in the letter of the word , another thing to be under the power of the grace of faith as it passes thorow the heart in the lively actings of it : Notions of things may be separated from those effects that alwayes attend the things themselves when they are in being , we may shake and freeze under our notions of fire , but we cannot stand before fire it self and not be warmed by it , were there more real faith ; I mean of the grace of faith , among professors , there would be more Repentance , let us not flatter our selves in the good opinion we have of our faith , and of our supposed Interest in Christ , 't is all false , our faith is vain , and we are yet in our sins , if Repentance do not accompany our faith : The visible neglect of Repentance in the Professors of this age , has brought a reproach upon the doctrine of faith , and caused it to be evil spoken of , that faith that does not sanctifie , will never justifie , and without Repentance there can be no Sanctification : not that we make Repentance any Meritorious Cause of Pardon , or that it is to be rested in as any satisfaction for sin , only we affirm that justifying faith alwayes works Repentance . 2. Because they rest in a general Repentance , which they took up at their first Conversion , and that must serve all their lives long , 't is enough they have once repented , that work is over , they have done with it now , and care not to return to it again : but because you have once repented , you must always repent , you entred into Covenant with God for your whole lives , to repent of every sin you should fall into , and shall we begin in the Spirit and end in the Flesh. 3. Because they have long since reformed what was amiss in their Lives , and refrained from the outward acts of those sins they lived in heretofore , all this may be without any true Repentance , you say you have forsaken your sins that is a gross mistake , for till you repent of them you have not forsaken them in Gods account , but are still looked upon as those who justifie your selves in those very sins , if not why don't you repent of them , you alwayes abide under the guilt of that sin which you have not repented of , the turning of the heart to God , can never be without Repentance ; till then you still retain the good opinion you had of your sins , your heart is set upon them still , nothing but Repentance turns the heart another way . There can be no real Reformation of Life , without a change of Heart ; Men may for a spurt force themselves to an outward Course of Holiness , but they can never hold it , the heart will go its own way , and carry the man after it , nothing but repentance makes a man a better man than he was before ; a man is the same that ever he was till he repents , then indeed he is another man , of another Mind . 4. Because they reckon all their particular sins among their Infirmities , and therefore a slight Repentance will serve the turn , they think they will be pardoned of Course to them , without any more ado . I look upon it as a great Error , to hold that all sins committed in a state of Grace are sins of Infirmity ; Saints themselves may be guilty of wilful presumptuous sins , and when they are , they must not think to shift them off as common Infirmities . I grant , those grosser acts of sin , that a Saint may be surprized into , do argue an infirm imperfect state , their state may be good though imperfect , there may be some good thing in their Hearts toward God , when they fall foul as David and Peter did ; but I am not now inquiring what is in their hearts , but what is in those grosser acts of sin , viz. Murder , Adultery , and the like ; I say there is nothing but Evil in them , they are all over and throughout sinful ; now , what is morally evil and sinful in its own nature cannot properly be called a sin of Infirmity , because an Infirmity in the true Notion of it , is the deficiency of a good Action , 't is not so good as it should be , absolutely evil in it self it is not , v. g. a Child of God prayes but not so fervently as he should , he hears the Word , but not so attentively as he should ; he believes in Christ , but not so firmly , so strongly , so stedfastly as he would , this is his Infirmity , here the action it self , or the thing done , is for the substance and matter of it good in it self , what God has commanded , but when we do that which is materially Evil in its own nature , and forbidden by God , this is more than an Infirmity , the whole action is naught ; 't is not a weak action , but a wicked one . He that is an infirm man , is a living man ; a dead man is more than infirm , he has no life at all in him that is capable of infirmity , if a Child of God should swear , be Drunk , or commit Whoredom , &c. I would not say as some do , Oh the Infirmities of the Saints , but I would say oh the Wickedness , the Leudness of the Saints ; you 'l think these hard words , hard things must have hard words , they that do well shall hear well , and they that do ill must hear ill : Sin is not the less sinful because a Godly Man commits it , it falls under greater Aggravations in him , than in another ; there may be some good thing in his heart , but there is nothing in these sinful acts but what is morally Evil and abominably wicked . This should awaken us to Repentance , are there not sins even mong us against the Lord our God ? 6. The Application . Repentance being the plainest and surest Evidence of Saving Faith , let us be much in the exercise of this Grace : We should repent as often as there is new matter for Repentance , I do not say we should alwayes be grieving and mourning for the same sin ; Repentance may have its perfect work , in reference to some particular sin , which God has sufficiently humbled us for . There is a time to set broken bones , we may rejoyce in the Cure , in that Ease and Rest that God gives us , when he speaks peace to us : By believing we enter into Rest , till some new sin disturb our rest , and then Repentance is to be renewed : By a new sin I don't mean common unavoidable Infirmities , but some grosser wilful Miscarriage : We ought to be humbled under our Infirmities , to confess them , and so to pass on by a present act of Faith , into our wonted serenity and peace of Conscience not doubting but God will overlook them for Christs sake . Faith is not so put to it , does not labour so much to take in the pardon of them , as it does and must do to obtain the pardon of grosser sins , which put the Soul at a greater distance from God , then common Infirmities do , which are pardoned of Course to Believers upon their humble acknowledgement of them , but in case of any particular wilful sin , we must renew our Repentance in a more solemn manner , and afflict our souls for it , how long God may keep us mourning , before he restore to us the joy of our Salvation , must be left to him who knowes when to administer comfort to us , in the fittest season : When we are about this work , 't is good to reflect upon former sins already pardoned , there sinfulness appears thorow the Pardon . We may join our old scores to this new reckoning , and carry over all to the present Account , that having the sum Total before us , we may bewail the late addition we have made to it : When we see how high it rises , every new offence receives an aggravation , from so many that went before , 't is some Extenuation of a Fault to say , 't is the first time ; but frequent relapses into the same sin do heighten the guilt of it , and in such Cases there is nothing but Repenting , or perishing . The more you are in the Exercise of this Grace of Repentance , the less inclinable will you be to any sin : I am perswaded were the Devil sure you would Repent , he would not be so forward to Tempt you to any sin , nothing does so enrage the Devil , as the Repentance of the Saints , could he keep them always in that Mind , they are in , in the hour of a prevailing Temptation , he might Glory over them , but when they come to themselves , and consider better of it , how do they inveigh against the Tempter , and cry down the sin as an abominable Practise , and what does the Devil get by this , he loses more by their Repentance then ever he got by their Sin , he is laid open as an Impostor , as a Deceiver ; the Repentance of the Saints is the greatest Torment to the Devil before his time that can be ; as there is joy in Heaven at the Conversion of a Sinner , so there is no small sorrow in Hell upon the same Account . You cannot Honour God more than by a Daily Repentance , thereby you vindicate your holy Profession , from giving the least countenance to sin ; were the people of God more ashamed of sin , the wicked of the World would glory less in it , they would begin to blush with you , and hang down their heads for doing that which is so openly decry'd by all good men , good men are greatly wanting in the open Profession of their Repentance , if you did mourn for sin more , others would rejoyce in it less . FINIS . ERRATA .. In the Preface . THE last Page but one for sins read sin . Regeneration . Page 6. for God r. Ghost . pag. 93. for works r. work . p. 97. for discovery r. discourse . p. 155. for patulum r. pabulum . Faith. Page 12. last line , for words , r. word . pag. 42. for Loyal r. Legal . pag. 62. for deniable r. undeniable . Books Printed and Sold by Tho. Cockeril , at the Three Legs in the Poultrey , over against the Stocks-Market . THE Works of the late Learned Divine Stephen Charnock . Two Vol. Folio . Annotations upon all the Books of Old and New Testament ; by Matt. Pool . 2 Vol. Folio . The History of Phylosophy , containing the Lives , Opinions , &c. of Phylosophers ; by Tho. Stanley , Esq Folio . The compleat Works of Mr. Isaac Ambrose . Folio . The Morning Exercise at Cripplegate , or several Cases of Conscience practically resolved by sundry Ministers . The 4th . Edition , 4to . A Supplement to the Morning Exercise at Cripplegate , or several more Cases of Conscience practically resolved by sundry Ministers . The second Edition , 4to . The Court of the Gentiles ; Part 3. The Vanity of Pagan Phylosophy demonstrated , &c. by Theophilus Gale. 4to . The Rise , Race and Royalty of the Kingdom of God in the Soul of Man , opened in several Sermons , by Peter Sterry , sometimes Fellow of Emanuel Colledge in Cambridge , and late Preacher of the Gospel in London . 4to . Speculum Theologiae in Christo : Or , a view of some Divine Truths , &c. By Edward Polhil of Burwash in Sussex , Esq 4to . Geography rectified : Or a Description of the World in all its Kingdoms , Provinces , Countries , &c. The second Edition enlarged , with above thirty sheets more in the Description and about 20 new Maps . By Robert Morden , 4to . Large Octavo's . THE Nature , Powers , Deceit , and Prevalency of the Remainders of In-dwelling sin in Believers ; Together with the ways of its working , and means of prevention , opened , evinced and applyed ; with a Resolution of sundry Cases of Conscience thereunto appertaining . Precious Faith considered in its Nature , Working and Growth . By Edward Polhil of Burwash in Sussex . Christus in Corde : Or , the Mystical Union between Christ and Believers considered , in its resemblances , bonds , seals , priviledges and marks . By the same Author . Armatura Dei ; or a preparation for suffering in an Evil Day , shewing how Christians are to bear Sufferings , and what Graces are requisite thereunto : suited for all good Christians in this present time . By the same Author . The Faithfulness of God Considered , and cleared in the great events of his Word ; or a second part of the fulfilling of the Scripture . By the Author of the first Part. A Renunciation of several Popish Doctrines because contrary to the Doctrine of Faith of the Church of England . By. R. R. B. D. Notes, typically marginal, from the original text Notes for div A33723-e360 Iude 4. Heb. 3. 18. Rom. 6. 14. 2 Cor. 3. 18. Rom. 7. 1 Cor. 2. 11. Acts. 5. 20. Phil. 2. 15. Isa. 55. 3. Joh. 5. 25. Acts 20. 32. Gen. 2. 15 , 16. Joh. 14. 19. 2 Tim. 3. 16 , 17. Luke 1. 15 Jer. 1. 5. Gal. 1. 15. 1 Cor. 6. 11. 1 Tim. 1. 13. Joh. 9. 25. 1 Cor. 6. 11. Tit. 3. 3. Ephes. 2. 11 , 13. 1 Pet. 2. 9. 2 Cor. 5. 17. 1 Joh. 5. 1. Rom. 8. 15. Gal. 4. 6. Rom. 8. 16. 1 Cor. 15. 46. Verse 23. Luke 1. 8. Luke 2. 40 , 52. 1 Joh. 39. 2 Cor. 12. 9. Luke 13. 11 , 16. Mark 10. 24. 1 Cor. 12. 12. Verse 18. Mat. 12. 32. 2 Cor. 5. 17. Act 11. 26. 2 Pet. 1. 4. 1 Cor. 6. 17. Eph. 2. 8. 1 Cor. 1. 9. Joh. 6. 96. Joh. 13. 22 , 23 , 24. 1 Cor. 12. 12 , 13. Rom. 11. 17 , 19. 23 , 24. Joh. 15. 1 , 2. Joh. 3. 29. 2 Cor. 11. 2. Col. 3. 4. Joh. 6. 45. 1 Joh. 5. 12. Rom. 4. 3. Quest. Ans. Joh. 3. 18. Rom. 4. 5. Rom. 4. 16 Psal. 38 4. Isa. 45. 21. Psal. 116. 6. Psal. 118. 13. Gal. 3. 24. Gal. 3. 19 , 20 , 21 , 22. Gal. 3. 10. Gal. 4. 21. Luke . 1. 16. 17. Matt. 3. Luke 3. Luke . 3. 3. John. 1. 29. Acts. 2 38 39. & 3●●9 . Acts. 8. 22. Acts. 20 , 20. 2 Cor. 7. 10. Eph. 6. 19. Heb. 13. 13 , 15. 2 Cor. 2. 14 , 15. Psal. 22. 30. Ezek. 11. 19 , 20. Micah 4. 5. Deut. 14. 21. Tit. 2. 14. Exod. 19. 5 , 6. Rom. 8. 28 , 29 , 30. Luke 10. 20. Rev. 21. 27. 1 Pet. 2. 9. R●v . 13 8. 1 Joh● 〈◊〉 1 Jo●● 〈◊〉 1 Joh●● 1 John ●● 4,5 〈◊〉 1 〈◊〉 ●2 ●● 1 Joh. 3. 9. 1 Joh. 5. 18. 1 Joh 2. 29. Eph 4 23 , 24. 2 Pet. 1. 4. 1 Joh. 2. 29. Mat. 7. 18. Psal. 119. 3. Rom 7. 16 1 John 2. 29. 1 Pet. 3. 11. Job . 34. 3. Heb. 4. 12. Luke 24. 32. 1 John 2. 29. 1 John 3. 10. Rom. 6. 4. vers . 13. 1 Thess. ● . 23. Eph. 5. 9. Matth. 19. 28. Tit. 3. 5. John 3. 5. Jer. 31. 33. Gal. 2. 20. John 15. 5. 1 Joh. 5. 1. 1 Joh. 4. 2. Observ. Heb. 10. 20. 2 Cor. 5. 21. Ephes 4. 20. 1 Joh 5. 4. 1 Joh. 44. Joh. 16. 33. Heb. 4. 3. Prov 4. 23. 1 Joh. 4. 7. 1 Joh. 5. 1. John 13. 34 , 35. 1 Pet. 1. 22. vers . 23. Rom. 13. 8. 1 John 4. 16. Rom. 5. 5. Eph. 5. 1. Jam. 4. 4. 1 John 4. 12. Joh 13. 34. Vide Eph. 4. 23. compared with verse 31 , 32. Tit. 3 , 3. Gal. 5. 15. Col. 3. 15. Joh. 17. 31. 22 , 23. Col. 3. 8 , 13. Gal. 5. 19 , &c. 1 Joh. 4. 20. 1 Pet. 2. 2. Rom. 11. 36. 
A85476	----	An alarm to all priests, judges, magistrates, souldiers, and all people; inviting them to repentance and amendment of life : for the great day of the Lord is neer at hand / the substrance of most of this disourse was by several revelations from the spirit of the Lord, given unto the author to be proclaimed: who is known unto many by the name of Daniel Gotherson. : Wherein Tho. Danson, a priest in Sandwich, is proved a deceiver of souls. Gotherson, Daniel. 1660 Approx. 295 KB of XML-encoded text transcribed from 71 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A85476 Wing G1351 ESTC R177564 45789330 ocm 45789330 172640 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85476) Transcribed from: (Early English Books Online ; image set 172640) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2642:5) An alarm to all priests, judges, magistrates, souldiers, and all people; inviting them to repentance and amendment of life : for the great day of the Lord is neer at hand / the substrance of most of this disourse was by several revelations from the spirit of the Lord, given unto the author to be proclaimed: who is known unto many by the name of Daniel Gotherson. : Wherein Tho. Danson, a priest in Sandwich, is proved a deceiver of souls. Gotherson, Daniel. [8], 7, [120] p. Printed by James Cottrel ..., London : [1660] Date of publication suggested by Wing. Imperfect: stained, final pages mutilated. Reproduction of original in: Friends' Library (London, England). 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Repentance. 2007-09 TCP Assigned for keying and markup 2007-09 Apex CoVantage Keyed and coded from ProQuest page images 2008-02 John Latta Sampled and proofread 2008-02 John Latta Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion AN ALARM To all Priests , Judges , Magistrates , Souldiers , and all People ; Inviting Them to Repentance and Amendment of Life : For the great Day of the LORD is neer at Hand Blow ye the Trumpet in Sion , and sound an Alarm in my holy Mountain : let all the inhabitants of the land tremble : for the day of the Lord cometh : for it is nigh at hand . Lift up thy voice like a Trumpet , and shew Judah her transgressions , and Israel her sins . The substance of most of this Discourse was by several Revelations from the Spirit of the Lord , given unto the Author to be proclaimed : who is known unto many , by the Name of Daniel Gotherson . Wherein Tho. Danson , a Priest in Sandwich , is proved a Deceiver of SOULS . LONDON : Printed by James Cottrel , dwelling on Addle-hill . To the honest-hearted understanding READER , who readeth without Prejudice . READER , LEt thy Heart be fixed upon the Lord , and the Arm of his almighty strength , in the supporting thee , and teaching thee : for it is Christ that openeth the Vnderstanding to understand the Scriptures ; and the great Mystery of Salvation lieth treasured up in Christ . And if thou without prejudice , in the cool of the day , dost search and commune with thy own Heart , and be still , thou mayst find the true Bread that came down from Heaven , that whosoever eateth thereof , shall never dye : and thou shalt plainly see all Deceivers unmasked , and their Deceipt plainly and nakedly laid open , with all Antichristian Practises used to this day ; and their Mystery of Iniquity unfolded unto all those that are not wilfully blind , and desire to stupifie their sences . But if thou wilt search in thy heart , in meekness , for the Light Christ , thou shalt finde Eye-salve , the Balm of Gilead , the Blood of Christ that will cleanse thee from all sin : for it will , by thy Obedience , bring thee to Mount Sion , the City of the living God , the Mount that cannot be touched : for it is a spiritual Life that must be witnessed : And Christ plainly sheweth , that the Father seeketh such to worship him , as worship him in the Spirit and in Truth . And therefore lend thy Heart , nay , give it up into God , that thou , in thy own Vessel , mayest have the Bread of Life : for it must be the Oyl in a Man 's own Lamp , that must convey him into the Bridegrooms Chamber , to receive that Blessing : Come you blessed of my Father , saith Christ , inherit the Kingdom prepared for you ▪ Enter , thou good Servant , into the joy of thy Lord : He is that great Prophet that Moses spake of , that whosoever would not hear , should be cut off from amongst the people ; who is JESUS , that saveth his people from their sins : Whose great day of power hath appeared unto many , and is appearing unto all , and doth pull down their pride : for , The loftiness of men must be brought low , and their haughtiness must be humbled : for Christ teacheth all His to be meek and lowly , that they may finde Rest unto their Souls : for , Blessed are the meek ; they shall inherit the earth : And by hiding the Word Christ in thy heart , thou shalt be kept , as David was , from sinning against God : for those that hear the Voyce of Christ , & desire to be taught by Him , as the truth is in Jesus , they shall be guided by him to do the will of God in every thing , and be led by the Spirit of God , to do as they would be done unto ; and to walk in all things as Christ hath walked : for they shall be filled with the Spirit of Righteousness , that filleth all in all : and they shall not need that any man shall teach them , but as the Anointing which dwelleth in them , teacheth them all things : for they shall know their true Teacher . Know you not that Christ is in you , except you be Reprobates ? And so being taught by Christ , they shall taste of his fulness , and the Arm of his strength they shall all witness ; that will make them walk from strength to strength , and Grace shall make them see God in Sion : for Holiness becometh the House of the Lord for ever : And by leading holy Lives , they find their works to be wrought in God , and themselves Branches springing from that Vine Christ ; and they come in by that true Door , and they follow Christs Voice : for he is their Shepherd , and he leadeth them into pleasant Pastures , where their Souls are refreshed with that which is sweeter then the Honey , and the Honey-Comb , and is better then thousands of Gold and Silver : for it is the enjoyment of the Lord , which is better then Life . And therefore as thou tenderest thy salvation , be like the wise man that fore-saw the evil , and made his hiding place in his God : for assure your selvs , High and Low , Rich and Poor , Learned and Vnlearned , Priests and People , the great day of the Lords Wrath is near at Hand , wherein the stout Ones of the earth shall tremble : for all their words and works must come to judgment ; and none but those that have truth in the inward parts , shall stand before him : it is the unspotted Life , the undefiled in their way , the pure in heart , will see him with comfort : the clean heart is a fit Temple for the holy Ghost to dwell in : and those that have part in the first Resurrection , from the Death of Sin to the Life of Grace ; over such the second Death hath no power . This Treatise is for your instruction , to bring you to a sight of all that is past , and present , and to come . And therefore seriously read without prejudice : For it is the Advice of Him that thirsteth after the salvation of all men , that they may come to the knowledge of the Truth , that they may be saved : For every one that shall finde a Benefit by Christ , are such as have part in Him ; such as are baptized into Him ; and such are baptized into His Death ; and they are new creatures , and old things are passed away ; all things are become new : For in Christ Jesus neither Circumcision availeth any thing , nor Uncircumcision ; but a new Creature : And where the new Creature is , there is the Vnity of the Spirit witnessed to be kept in the Bond of Peace . The 22 of the 10. Month , commonly called by the heathens , December , 1659. I am a true Lover of all whose Desires are after the living GOD , who am called Daniel Gotherson . A PREPARATIVE To the Ensuing Epistles . 1. DEspise not Prophesie : 1 Th 5 Trie all things ; firmly hold That that is sound and pure : The rest thou may'st be bold , As vanity and lewd Illusion for to hate . But if thou judge too soon , Thou wilt repent too late . Be well assur'd 't is good , Before thou do approve ; Be well assur'd 't is naught , Before thou dare reprove . Mean while I wish thee do As Abrams servant did ; As Paul in Macedon , To preach when Christ him bid . As the Beraeans , whose Nobility is prais'd By Gods own holy pen : These men their courage rais'd , And utmost industrie , To finde the certaintie , When doubtful novelty They heard or did espie . 2. BEfore or rash receive , Or rash reject they durst ; First if his Doctrine swerve , Detest him as accurst . But if of heresie Thou canst not him detect , Stay till thou see the truth Made plain by the effect . It is a wickedness To which men are not slow , In rage to cast away That which they do not know . so Josephs brethren did His Dreams as Dreams deride ; But them their reverend King , Up in his bosome laid . And though he thought them strange , Durst not yet vilipend ; But humbly did observe , Until he saw the end . So Moses brethren durst His zealous loving fact , Reprove as deed accurst , And as Usurpers act . 3. THough Moses knew that God Had sent him to that end ; And hop'd his brethren would This secret understand . Eldad and Medad , when I' th' Camp they prophesie , Even Joshua is rash To blame them foolishly . But Moses tells him plain , Not zeal doth him inflame , But envie and disdain ; And would God would his name Not in these two alone In this sort glorifie ; But in all Jacobs seed . When Gideon did destroy , In his heroick rage , The Altar which the Jews To Baal had set up ; Oh how this people spews Dire wrath , and fell despight ! But Joash bold replies , Will ye for Idols fight ? That dares this morning dies . 4. WHen Saul from that he was , Was suddenly transum'd , And with the Prophets did As now he was indu'd : Some spake of this amiss , But some were better skill'd , And said , they cannot chuse , Which with God's Spirit are fill'd . VVilt thou the winds forbid To blow where they are sent ? Shall sacred Prophesies In Schools or Cells be pent ? VVhen David offered His service to his King , VVhat a loud peal did then His eldest brother ring ? As if God might not send , VVhen , whom he thinketh best , And as to him seems good , To relieve a State distrest . As if God might not set On Shepherds head the Crown , VVhen they themselves forget , That must be tumbled down . 5. BUt let Eliab storm , Let Saul himself run mad , Let him and all his crew Conspire against the Lad : Prince Jonathan is wise , And for his brother glad ; And for his thankless King ; Religiously is sad . Michal shall be his friend , And so shall all the best ; And above all his choice , VVhat cares he for the rest ? VVhat weighs he Nabals scorn ? The Ziphims treachery ? Abner his skill in war ? Dog Doegs villanies ? VVhen Jeroboams King A Prophet reprehended : His Majesty incens'd Bid him be apprehended . For this his hand he lost , Until he su'd for grace . Kings , 't will be to your cost , If Prophets you disgrace . 6. DId not King Ahab so , And with him that abus'd His Prince with tales , and false , Micaiah just accus'd ? The Bethelites prophane , That taught ( as we to swear ) Their Boys and Gyrls to mock Him that had power to tear , And with a word destroy Their lives , did in one day Four hundred children loose , Naaman went away From Elisha his gate , VVith scorn and rage fulfill'd , Because ( so wise men are , Learned and deeply skill'd In their own judgments blind , ) The word which him was sent Did not his prouder thoughts And high conceits content , But though his footing slid , His servants were more wise ; And boldly faithful did Their foolish Lord advise . 7. IF Lords or Kings misdeem You that on them attend , Be not base flattering Parasites , But your best counsels lend . Do not your selves and them , Fond Parasites , for fear , Fearless down headlong cast In Pits of deeper care : Yet , if you be but stout , To speak as you believe , You may your froward Lord His leprosie relieve . Or if he needs must wend After his own advise , You have done nobly yet , And as became the wise . VVhen Elisha again In a sad time of want , Did promise by next day Bread should be nothing scant ; This cannot be , quoth he , That thought God could not do That which he could not see VVas possible . And so , 8. IF men these Prophecies Judge as to sense they seem , How can they feasibly Such uncouth wonders deem ? But learn of that proud lord Your judgements to submit : For God is wise , and strong To do all he thinks fit . If in his name then hear You shall things difficult , Do not with flesh and blood Too suddenly consult . You may as did this Prince , His life who therefore lost , False sentence over-soon Pronounce unto your cost . Do not with Jehu's friends , If in your sight appear ( As will ) a Prophet , ask , What makes this mad-man here ? Alas ! can you streight know What God in heaven hath meant ? Can you sans tryal know Who is not surely sent ? 9. LEt us this Jeremie How to supplant devise , ( Said the rash Jews ) for sure All that he tells are lies : Is no man wise but he ? Is all the learning his ? Are there no Prophets more ? Do all else go amiss ? Poor men ! thus they must do , That must themseves destroy . Sad Jeremiah they 'll force Against their pride to pray : I would their good , my God , But they reward me ill : Let famine and the sword Them and their Infants kill . As much did Pashur gain , The chief of Clergie-men , A sect which always hath Before all other been In mischievous designs , And spightful machinations : Be wise therefore you droans , And shun these consultations . 10. IF your Arch-Priests will needs Like Anti-christs resist , Bid them alone for you Malicious blind persist . He that these Priests huge fame , And their foul friends found out , Hath ever been the same , And will still ( do not doubt . ) They shall be terrifi'd , That terrible now seem : Magor-Missabib is This bul-beggers new names . Poor wretches , I do not Your pride at all envie ! I do not , but lament And moan your misery ; And of these surly sect VVhich with Hilchias child , At hand I do foresee , Repentance be your shield . VVhen Jeremie again , By dreaful comminations , His people would restrain VVith hideous exclamations , 11. ( THe Priests they being chief ) Against him they conspire : Treason must be his crime , Destruction must be his hire . For if you mark it well , Priests they this use have got , Reprove the state of sin , And death must be thy lot , If these blood-thirsty hounds Be suffered to prevail : But Magistrates are wise , Though cater-caps can rail , And carry after them Sometimes with glosing lies ; ( As they Jehoiakim ) The King ( God op'd his eyes ) Yet you that fear the Lord , And in his Son believe ; Do not too soon consent , But boldly wise relieve : And namely Shaphans child , Such is thy prudence rare ; So art thou just and mild , And for our weal takest care . 12. ALthough Jehoiakim VVould not with reverence hear The Book of Jeremie , But scornfully did it tear , And in the fire consume Unto his greater hurt , And of his royal race ; Yet some men had the heart , VVhich next him were the first , And sat in highest place , The Prophet and his words To heed , and to imbrace . They tremble as they hear , And amongst themselves confer , VVhat course is best to take These judgements to aufer . In Zedechiah's days , Again this holy wight , For telling them the truth , Of treason he 's indight . But though his own are blind , A Pagan doth believe : Moors more then Jews are kind , ( Oh shame ! ) and dare relieve , 13. WHom they dare persecute , And do the King exhort He credit not too soon Malicious fond report . When Amos in the court Gods judgements did denounce ; The Prince of Prelates then Him traytor doth pronounce ; And the fond King incense : But what was his reward ? Priests , you the storie read , And awfully regard : Thy wife , said Amos then , Proud Priest , shall play the whore ; Thy Sons and Daughters all The sword shall soon devour : Thy place thy eyes shall see Thy enemies possess ; And in a forraign land Thy self die in distress . Frown , mowe , grin , grind thy teeth , Swell , break , for all thy mood , The word I speak is truth , And cannot be withstood . 14. OUr Lord himself his own Would not receive nor love , Chiefly the chief amongst you His words and works reprove . Because the ways of God They measure by their wits , They 're scandaliz'd and fall , And still lies in the Pit. Oh learn by their extreams And lasting miseries , What 't is for to refuse The profer'd verities . What 't is rashly to judge , Resist , and presecute Things that distaste , before Thou know how to confute . As after his ascent , When he his promise paid , Many both mock't , and rail'd , And of the Apostles said , For they did prophesie , And with new tongues could They babbled idlely , Because their brains were weak . speak , 15. BUt wise Gamaliel , When others burst for spight , And plotted to destroy Gods Prophets if they might , Sage counsel freely gave : Princes , beseech you hear ; Be well advis'd , take heed , Too sudden wrath forbear . As Theudas lying knave , Judas the counterfeit , Although a while they seem'd Great credit for to get , Yet quickly came to nought : So if these men you see , Not true Apostles , but Impostors crafty be ; Believe it , they will soon Such as they are appear : But if they be of God , God will his servants clear ; And we that dare resist Not men but Heavens King , Shall wish that we had wist , And late repent this thing . 16. IF therefore thou be'st wise , Reader , thy spirit suspect , When thou perceiv'st it tempt Thee rashly to reject That which thou now hast read , Or shalt within a while : Do not with high conceit Thy weaker wits beguile . Though Doctors dote as yet , And this false doctrine teach , That Prophets now no more . Of future things shall preach , Nor miracles be seen ; Do not their dreams receive . Blinde guides , their silly selves And others they deceive . And if thou say as they , Then hear this prophesie ; Thy eye before thou die , Shall give thy tongue the lie . Who shall the Jews convert ? Who shall restore our peace ? Who shall the Pope subvert ? And Mahomet make cease ? 16. DId not Elias need When 'twixt Jehove and The doubtful Jews did half ? Did not Elias call Men from their crooked ways , And for the Lord prepare ; Before himself appear'd His Gospel to declare ? And dost thou hope that now , These schisms at all shall cease ; And the round world with light , As the full Moon increase , Without Elias aid ? Or art thou so purblind , As nor in Malachie , Nor in Esay to find , That as the Baptist did VValk in Elias might ; VVhen this Messias came A miserable wight : So much more now before VVe see his glorious day , His usher shall prepare Afore his face the way ? 18. NOr do thou curious scan From whence he doth appear , Nor what his person is : For then I can but fear , Thou some offence wilt take , As men were wont of old , When in Gods secrets they To pry were over-bold . God doth send whom he list ; The reason none can tell , But only God himself . For this you must all know , Christs merits are the thing Which all must flie unto Even for salvation . God did appoint him for Salvation unto all That in the light believe . Which light is Christ alone , Who hath enlightned every one , Which in the world hath been , Or shall be to the end . The Lord he did also David and Salomon call , And his Apostles twelve , His Prophets every one . No man deserves this place , No man is competent , Let God do what he will , Let this thy mind content . 19. PRaise God that he hath found One whom employ he will , More for thy good then goods , To save thy soul from ill , Danger , fear , care , and grief ; All for thy comfort , and Thy heavie hearts relief . Who if thou knew the soul Of those whom God hath call'd , As Israel in Aegypt , I know thou art much appall'd : Dost mourn , complain and cry , That God as he of old , VVill now again provide The sorrows that unfold Thee , and his woful spouse . How quickly to relieve , The means then glad imbrace ! The choyce thee let not grieve ; Thy wisdom in this case , Is thankful modestie ; Say unto God thy grace VVithout an envious eye . 20. THe poor , the mean , the rude , The vile God oft doth call ; And place in highest room , That he the Lord of all , Of all may be confest , His counsels be ador'd , Rather then vainly scan'd , His name with hymns decor'd ; And all flesh put to shame . David and Saul were poor ; Moses a man unfit , Amos a country-boor , The chief of Prophets all , And of all Kings the head , A Carpenters Son some so call'd : The Apostles carn'd their bread : The most were ideots call'd : Paul was a wicked man : Mathew himself records A hated Publican . Even Nathaniel said , From Nazareth to hope For good , I am afraid : Yet Christ from thence did come , Which brings salvation . 21. THe word he brings , the works That he shall do , respect : All proud , and wicked ways Far from thy thoughts reject . Dost thou believe ? Then lend thy helping hand : Dar'st thou deny ? I dare thee then withstand . Or art thou in doubt ? Then pray that thou mayst see : Study within , And then confer with me . Egerton , Anno 1660. D. Gotherson . FINIS . The first Epistle : To all people whose souls panteth after God , as the Hart panteth after the water-brooks . ANd now also is the ax laid to the root of the tree : therefore every tree that bringeth not forth good fruit , is hewen down and cast into the fire . I is to the circumcised in heart , that cometh or springeth from all the twelve Tribes , that Jesus Christ is lovely , the choicest of ten thousand ; for whom they part with all , to purchase that pearl that is of so great worth , that the heart cannot conceive , nor the tongue express , nor the eye see that is mortal ; being that Stone with the new name written in it , that no man knoweth but he that hath it ; and is not discernable with any but they that are born again , that can witness they are become little children , for only to such belongeth the kingdom , and to none other . Now the soul being of so great worth , that Christ said , What will it profit a man to gain the whole world , and to loose his soul ? or what shall a man give in exchange for his soul ? by which it appeareth , that there is none but Christ the promised seed can redeem man from death , nor offer unto God a ransom for him : and as the tree falleth , so it lieth , and there is no repentance in the grave whither thou goest : and every word and work must be brought to judgement , with every secret thing ; and God is no respecter of persons , for he cannot behold transgression in Jacob , nor sin in Israel ; and if David a man after his own heart sinneth , he must go with broken bones to his grave for it : and seeing all have sinned , and come short of the glory of God , it is the one thing necessary for every man and woman seriously to consider , and wait in seeking the Lord , that he may be manifested unto every ones particular : and this is to be sought for , to know him that taketh away sin , even the sins of the world : for as in Adam all died , so in Christ shall all be made alive : and Christ hath lightned every man that cometh into the world : and Christ the hope of glory is in every one ; and know ye not that Christ is in you , unless you be reprobates ? now the man Christ Jesus , the great Prophet , declared in general terms what should be in latter times , leaving it to every son and daughter to declare their particular experiences when the Spirit doth rise up in them , and manisest himself unto them : for they that believe ( saith he ) out of their bellies shall flow rivers ( or plentiful discoveries ) of the water of life . Therefore as Moses gave way to Christ ; for when Christ appeared in flesh , Moses Administration began to be silent , and drew back , and set Jesus Christ in the Chair , to be the great Prophet that should be the Teacher in Types after him ; and the Ministration of these discoveries were to reign in the world their appointed times : Even so the Lamb Christ Jesus , or that single body , gives way to the Holy Ghost , or spreading Spirit , Joh. 16. 7. Joh. 17. 21. If I go not away , the Comforter cannot come to you : for he that dwells bodily in me , is to spread himself in you ; that as the Father in me , and I in him , are one ; even so I in you and you in me , may become one with the Father . And the Testimony of the Apostles declares as much , 2 Cor. 5. 16. Col. 1. 27. Though we have know Christ after the flesh , ( in one single body ) yet now henceforth know we him no more so , but we look after that mystery which hath been kept secret from ages and generations past , which is Christ in you the hope of glory : & therefore I must tell you that yet live in dipping in water , and observation of Gospel-Ordinances as ye call them , forms and types , you live yet under the ministration of Jesus Christ after the flesh , declaring the Lamb Christ to remain as yet in one single person : but know you , that as the ministration of Moses gave way to this ; so this ministration is to give way to the inward teachings of Christ , and the spreading of the Spirit in sons and daughters , which will more excellently declare the glory of the mystery . The man Christ Jesus told the woman of Samaria , Woman , the time is coming and now is , that neither in Jerusalem nor in this mountain shall men worship the Father ; but they that worship him , shall worship him in spirit & in truth , for the Father seeks such to worship him : by these words as also , Luk. 17. 21. Joh. 4. 45. the son of man declares that both outward forms , customs , and types of Moses worship under that ministration at Jerusalem , likewise all forms , and customs , and types of this ministration of himself , as the Lamb held forth at a distance to be our Mediator , should all cease , and give way to the spiritual worship of the Father in the latter days , or to the spreading of the Divine power in men ; the one Law of righteousness being the Teacher of all : so that upon the rising up of Christ in sons and daughters , which is his second coming , the ministration of Christ in one single person is to be silent and draw back , and set the spreading power of righteousness and wisdom in the chair , of whose kingdom there shall be no end : so as all things were gone out from the Spirit , and were gone astray , and corrupted : the Spirit in this great mystery of truth being manifested in the flesh , burns up that dross out of the Creation , and draws in all things again back into himself , and declares himself to be the alone wisdom and power of righteousness , that rules , dwells , that governs and preserves both in and over the whole Creation , 2 Cor. 5. 19. 1 Cor. 5. 24. and now the Son delivers up the Kingdom to God the Father ; and he that is the spreading power , not one single person , become all in all in every person , that is the one King of righteousness in every one . Here is plainly seen what the dividing of time is , which is the last period in which the Beast is to reign : for now every ministration pleads his priviledge till the Law of righteousness drown up all in himself . Moses yet pleads priviledge in the practice of the Jewes after the flesh : the Son of man , Christ in one single person , pleads a priviledg ; and not onely the true ministration of the Son of man according to the Apostles declaration , but likewise many false forms , customs and observations of worshipping are raised up through a wrong understanding of those Scriptures ; all pleads their priviledge : and lastly , the ministration of the Spirit , forsaking all forms and types , worshipping the Father in the substance of truth , this now pleads his priviledge as his due right by course . So that you see here is the dividing of time . But this last ministration is the sufferer for the present , as being denied his right by the former , that ought to give way : and as the worshippers in Moses ministration envied and killed those as worshipped the Son of man , the Lamb and his worshippers ; so now those that worship Christ at a distance , in their several Congregations and Forms , and are most zealous therein , are in these dayes the most bitterest enemies to the ministration of Christ in the spirit and in truth . But when this ministration of the Spirit spreads himself , he will make the greatest separation that ever was : for though Israels separation out of Egypt amazed the World , and the separation of gathered Congregations out of Parish Churches ( so called ) did trouble the earth , though it is no more but going out of one form into another , and none into the unity of the one Spirit : yet this ministration of the Spirit now rising up by right of inheritance , will take peace from the World much more ; for he hath begun , and he will go on to gather the scattered of Israel together out of all Egyptian bondages and self-seeking oppressing Governments , and out of all forms and customs of the Beast , to worship the Father in spirit in and truth , being made to be all of one heart and one mind : and this shall more and more appear , as the day approacheth , which hath already dawned . Therefore let me tell you , that all your enmity will not uphold your forms ; your imprisoning , and reviling , and making Laws to suppress such as are contrary to you , will never work your will , but pull miseries and shame upon your selves , as the zealous Scribes and Pharisees did , in killing the just one Christ the Son of man. Therefore be patient , look up to him for teaching , from whom every good and perfect gift cometh down , even the Father of lights , in whom there is no variableness nor shadow of turning , who stands at the door and knocks ; and if any man will open , he will come in and sup with him ; and the high and lofty one that inhabiteth eternity , delighteth to dwell in the contrite ones , that he may give life unto them : for when the Law of righteousness ariseth up , and maketh himself more manifest , he will reconcile all , and make every one to be of one heart and of one mind ; and no other power must be the restorer , but this King of righteousness and peace : for this is he that makes men do as they would be done unto , and then envy and bitterness dies : see Act. 4. 32. Isa . 60. 16. Now when this King , Jesus , Emanuel God with us , ariseth up in sons and daughters , whereby the Scriptures are proved true Prophesies , Promises , Visions , and Revelations ; the Teachers of this World deny the Testimony , crying out , Visions and revelations are ceased , because they would have the people ever learning of them , and giving their money to them for that which is not bread , and profiteth not : for they can teach no further then they have learned ; and they have learned no further then the declaration , which the Scripture it self saith is but a dead Letter : it is a mystery , and Christ revealeth it by his Spirit ; and it is the Spirit that maketh known the deep and hidden things of God. Now when any receiveth power from on high , by believing in him , and he maketh such to eat the good of the Land , and they are forced to bear their Testimony to witness unto others , as David did ; he had not hid his goodness within his breast , but shewed even in the great Congregation what the Lord had done for his soul : I say , When any thus moved speaketh to the Priests of our days , although Scripture warrants speaking one by one , as it is made manifest to them by the Spirit , and the first is to hold his peace ; yet they presently cry out , A disturbance in their Steeple-house , and hale them to prisons , where many times the just ones of the Lord Jehovah die in the outward man by their hardships , as in Colchester Gaol , and other places in the Nation , by the Priests means , who possess the people with conceits , and make them believe their lies , that these people are self-conceited , and it is Errour and Blasphemy they hold : even just like those that when the Holy Ghost had filled the Apostles and all those that were with them , they cried out & mocked , saying , These men are filled with new wine ; because they knew not the voice of the Spirit : for the natural man knoweth not the things of God ; they are spiritually discerned . Well , he is at hand , and is a working ; for he that keepeth Israel neither slumbereth nor sleepeth ; and he will discover your shame , and make your nakedness appear unto all men : for wickedness shall slay the wicked , though no mans hands be upon him . The tender Lambs of Christ by the Wolves in sheeps clothing are destroyed ; but yet let the wolves know for their eternal woes , that the Lambs are the blessed of the most high : for the King of righteousness is in them , for they are the field wherein the treasure hath lain hid all the dark and cloudy days of the Beasts Reign , which is now almost expired : they are Zion whom no man regards , out of whom Salvation cometh : for Jacob is in them , who hath been long a servant to Esau , and now is set free , and he will glorifie himself both in them and for them , to the shame of all wolfish Esaus that are of a destroying nature : and the whole earth shall be filled by these with the knowledge of the Lord , of whose Dominion and Power there shall be no end : for the consolation of Israel doth draw neer to be made manifest to every ones particular ; therefore let all wait with patience for it , on him that is almighty , able to save : for Jesus is able to save to the utmost all those that come unto God by him ; and for ever blessed are such , for the Lord is their portion : for it is the Law and power of righteousness which made Abraham forsake his Isaac , his dearest Relations according to the flesh , rather then to refuse the way of his God ; and by this he found peace : so that this King of righteousness , and Prince of peace , that governed Abraham , and is called blessed , the blessing of all Nations , for this shall save his people from their sins : for he shall remove from the Curse , and restore his from the bondage they groane under ; for Abraham sprang from him , as a tree groweth from a seed that gave the tree its being : the Law of righteousness and peace ruling and dwelling in any one , is the seed of Abraham ; and the several branches of men and women in whom that power rests , are children , and of the family of Abraham : for it was not the man of the flesh that was called Abraham , but the Law of righteousness , and truth , and peace , that did rule and govern in that body , he was the Abraham : for it is clear , that before this righteous power was manifest in it , it was Abram , as you may read Gen. 17. 1. And when Abram was ninety years old and nine , the Lord appeared unto Abram , and said unto him , I am the Almighty God : walk before me and be thou perfit , and I will make my Covenant between thee and me : vers . 5. Neither shall thy name be called any more Abram , but thy name shall be called Abraham : for a father of many Nations have I made thee ; And in Mat. 3. the Pharisees and Sadduces come to Johns Baptism , as you may see ver . 7. And he said unto them , O generation of vipers , who hath warned you to flee from the wrath to come ? bring forth fruits meet for repentance : & think not to say within your selves , We have Abraham for our father ; for God is able of these stones to raise up children unto Abraham . So it is plain , that Jew or Gentile in whom the power of righteousness breaketh forth and ruleth , are the children of Abraham , Act. 10. 34. Of a truth I perceive that God is no respecter of persons ; but in every nation he that feareth him and worketh righteousness , is accepted with him . For as the visible body of Christ was not the anointing , but the Spirit in that body was the Christ , the spreading power of righteousness , which was to fill the earth with himself ; and his body but a house or Temple for the present work , to redeem the lost man according to the promise , The seed of the woman shall break the serpents head , as also to throw down Moses Law ; and became the substance of his Lambs , and Types , and Sacrifice ; for that body was the Lamb that did fulfil the righteous will , by his voluntary and free-will offering up of himself : therefore Christ is called the spreading power , because he fills all with himself ; and because this power did appear first to Abraham as we read of , therefore is he called The father of the faithful : for it was an everlasting Covenant that God made with him ; therefore every one that follows after him , and treads in his steps , being willing and obedient , they shall eat the good of the land , and they shall be called children of that seed of Abraham , which seed is the blessing of all Nations , and is the restorer of all his from bondage : and although his just ones many times lie under oppression and hardship by the seed of the flesh , and they are despised ones by them ; yet now the day is at hand , that their glory shall arise : and the reason is , for the Almighty God is in them of a truth , & he will lead their captivity captive , and set them down in peace : for they are the City of the Lord , new Jerusalem , the place of his rest , which shall be the praise of the whole earth : for the Almighty King of righteousness is their Saviour , and there is no other name under heaven whereby men can be saved , but the name of Jesus ; and verily I bear my Testimony from him , that he will be exalted in this the great day of his power , for the Lord is a bringing mighty things to pass in this the day of his appearance , and the hearts of his shall fear : for , to him ( saith the Lord ) will I look , that trembleth at my word ; and therefore let all his redeemed ones wait patiently for the consolation of Israel ; for their King is coming , and he will fill the earth with his glory , and turn ungodliness from Jacob : then shall Jacob rejoyce , and Israel shall be glad . For without controversie , great is the mystery of godliness : God was manifest in the flesh , justified in the Spirit , seen of Angels , preached unto the Gentiles , believed on in the world , received up into glory . And that his might not be deceived , he saith , In the latter times seducing spirits shall come , and so cunningly carry themselves , that if possible the very elect should be deceived : and Paul 1 Tim. 4. 1 , 2 , 3 , 4. sheweth some of the principles of their deceit : and thus he saith : Now the Spirit speaketh expresly , that in the latter times some shall depart from the faith , giving heed to the seducing spirits and doctrines of devils , speaking lies in hypocrisie , having their consciences seared with a hot-iron ; forbidding to marry , and commanding to abstain from meats , which God hath created to be received with thanksgiving of them which believe and know the truth : for every creature of God is good , and nothing to be refused , if it be received with thanksgiving ; for it is sanctified by the Word of God and prayer . And this Paul exhorts those that will manifest themselves good Ministers of Jesus Christ , such who are nourished up in the words of Faith and good Doctrine , that they should put the brethren in minde of these things , and exercise themselves in godliness : by which it appears , that Paul reckoneth such as are before spoken of , amongst Hymeneus and Philetus , who concerning the truth have erred , saying , The Resurrection is past already , and overthrow the faith of some ; nevertheless , the Foundation of God standeth sure , having this seal , The Lord knoweth them that are His : and let every one that nameth the name of Christ , depart from iniquity . So that it is plain , that every act of evil is a fruit of old Adam , the flesh , which hath nothing but envie , lust , pride , drunkenness , malice , and all uncharitableness , which the King of Righteousness , Christ Jesus , redeemeth his from , and also maketh his righteous , godly , full of faith , love , patience , meekness , being without spot , unrebukable : for they are born again , not of corruptible seed , but of incorruptible , by the word of God , which liveth and abideth for ever ; which word is Christ in them the hope of glory : For Moses truly said unto the Fathers , A Prophet shall the Lord your God raise up unto you of your brethren , like unto me ; Him shall ye hear in all things whatsoever he shall say unto you . So that it is plain , that the Lamb Christ Jesus , was the substance of Moses ; and where the substance is , shadows and Types doth cease : and this method of divine Discovery doth finish the Mystery ; for the Lord doth take up all into Himself , for he is in all , and acts through all ; and all that power of Righteousness that appeareth in any , is still but that power of the Lord which he hath promised to pour forth in the last dayes , as you may see in the second of the Acts , vers . 17 , 18. And it shall come to pass in the last dayes , saith God , I will pour out of my Spirit upon all flesh : and your sons and daughters shall prophesie , and your young men shall see visions , and your old men shall dream Dreams ; and on my servants , and on my hand-maids , will I pour out of my Spirit in those dayes , and they shall prophesie . So that every Branch shall be a Joynt or Member of the Mystical Body , or several spreadings forth of the Vine , being filled with that one Spirit , Christ the anointing , who filleth all with himself , and so becomes the alone King of Righteousness , that rules and governes all his ransomed ones , Joh. 17. 23. I in them , and thou in me , that they may be made perfect in one , that the world may know that thou hast sent me , and hast loved them as thou hast loved me : For I am the Lord , and beside me there is no Saviour . He is in every one of his little ones that are born again ; and how , is declared , Joh. 14. v. 15 , 16 , 17 , 18. If you love me , keep my commandments : and I will pray the Father , and he shall give you another Comforter , that he may abide with you for ever ; even the Spirit of Truth , whom the world cannot receive , because it seeth him not , neither knoweth him : but ye know him , for he dwelleth with you , and shall be in you : I will not leave you comfortless ; I will come to you . Yet a little while , and the world seeth me no more , but ye see me : because I live , ye shall live also . At that day ye shall know that I am in my Father , and you in me , and I in you . He that hath my commandments and keepeth them , he it is that loveth me ; and he that loveth me , shall be loved of my Father , and I will love him , and manifest my self unto him : if a man love me , he will keep my word , and my Father will love him ; and we will come unto him , and make our abode with him . And Rom. 8. 9. Now if any man hath not the Spirit of Christ , he is none of his ; for as many as are led by the Spirit of God , they are Sons of God , vers . 14. Ephes . 1. 17 , 18 , 19 , 20 , 21 , 22 , 23. Paul speaking to them concerning their faith in the Lord Jesus , as he had heard , and their love unto all Saints ; he ceased not to give thanks for them , making mention of them in his prayers ; that the God of our Lord Jesus Christ , the Father of glory , may give unto them the Spirit of wisdom and revelation in the knowledge of him ; the eyes of their understandings being enlightned , that they may know what is the hope of his calling , and what the riches of the glory of his inheritance in the Saints , and what is the exceeding greatness of his power , to usward , who believe , according to the working of his mighty power , which he wrought in Christ , when he raised him from the dead , and set him at his own right hand , in the heavenly places , far above all principalities , and power , and might , and dominion , and every name that is named , not onely in this world , but also in that which is to come ; and hath put all things under his feet , and gave him to be the head over all things to the Church , which is his Body , the fulness of him that filleth all in all . Which Mystery was made known to Paul by Revelation ; and he expresly saith , That this Mystery in Christ was not made known unto the sons of men in other ages , as it is now revealed unto his Apostles and Prophets , which is made known by the Spirit ; and that is , that the Gentiles should be fellow-heirs , and of the same Body , and partakers of his promise in Christ : and to this end , he prayeth for them , that they may be strengthened in the inner man , by the riches of his glory , with might , by his Spirit ; that Christ may dwell in their hearts by Faith , that they may be filled with all the fulness of God , and may grow up into him in all things , which is the head , even Christ Jesus in them the hope of glory , which cleanseth all his from all filthiness , that they may perfect holiness in his fear : for they that have learned Christ , and been taught by him , as the Truth is in Jesus , they put off all uncleanness and lasciviousness , they put off the old man , with his deeds , which is , lying , deceipt , lust , evil speaking ; they must not be angry , neither give place to the devil , nor his Temptations ; against which they must keep a continual watch , that they may not fall ; they must let no rotten nor corrupt communication proceed out of their mouths , but that which is good to the use of edifying , that it may minister grace to the hearers ; and all bitterness , wrath , anger , and evil speaking , and clamour , must be put away , with all malice , drunkenness and fornication , filthiness and foolish jesting . And that which maketh manifest sin , is the light in every one ; for all things are reproved and made manifest by the light ; for whatsoever doth make manifest , is light : and therefore awake thou that sleepest , and stand up from the dead , and Christ shall give thee light ; and wait on the Lord , to be filled with his Spirit ; for we are members of his Body , of his flesh , and of his bones ; that you may be strong in the Lord , and the power of his might , that puting on the whole Armour of God , they may be able to stand against the wises of Sathan ; for they are not onely to wrestle against flesh and blood , but against principalities , and powers , against the Rulers of the darkness of this world , against spiritual wickednesses in high places ; and therefore they must have their loins girt about with truth , and having on the brest-plate of Righteousness , the sword of the Spirit , which is the word of God , that enlightneth every one that cometh into the world , Christ in you the hope of glory : for they that are Christs , crucifie the flesh , with the affections , and lusts : and he maketh his walk as he hath walked , to be holy as he is holy , and pure as he is pure ; to count all things but loss and dung , that they may win Christ , for whom they suffer the loss of all things , that they may know him , and the power of his Resurrection , and the fellowship of his sufferings , being made conformable to his death , that they may attain unto the Resurrection of the dead ; forgetting those things that are behinde , and reaching after those things that are before , that they may attain unto perfection ; having their conversations in heaven , from whence they look for the Saviour , the Lord Jesus Christ , who shall change their vile bodies , that they may be fashioned according to his glorious body , according to that working whereby he is able to subdue all things unto himself ; and therefore they are careful for nothing , but in every thing , by prayer , and thanksgiving , and supplication , their Requests are made known unto God ; and those things that are true , just , pure , and of good report , peaceable , and lovely , bowels of compassion , kindness , humbleness of minde , meekness , long-suffering , charity , that whatsoever they do , in word or deed , they may and ought to do all in the name of Jesus Christ , giving thanks to God the Father by him : & this is the fruits the Saints are clothed with , which doth demonstrate their new birth , which gift is from above , from the Father of spirits , from whom they receive power to become the sons of God , by believing in his Name . Behold , the days come , saith the Lord , that I will raise unto David a righteous Branch ; and a King shall reign and prosper , and shall execute judgement and justice in the earth : In his dayes Judah shall be saved , and Israel shall dwell safely ; and this is his Name whereby he shall be called , THE LORD OVR RIGHTEOVSNESS : For he is that mighty King that shall be established upon the holy Hill of Sion ; that is , he shall be the onely King , unto whom every man and woman must be subject ; for He shall Reign for ever and ever . But here may an Objection arise : We see the power of darkness reigns in most men and women , and they are guided by the god of this world , who ruleth in the hearts of the children of disobedience ; for the Mystery of Iniquity doth work in them , with all deceivableness in unrighteousness , in them that perish , to whom the Lord sendeth strong delusions , that they should believe lies , that they all might be damned , that would not receive the truth in the love of it , but took pleasure ( mark this ) in unrighteousness ; so it is sin is the cause of all misery . I answer , That all men by nature are children of wrath ; but God , who is rich in mercie , giveth unto all a tender of grace , for he stands at the door , and knocketh ; if any man open , he will come in , and sup with him . Now there is a measure of the light of Christ in every one , which is given to profit withal : and when he cometh , he destroyeth sin , or taketh away sin , for he came to destroy the works of the devil ; and he will consume and destroy all sin , by the brightness of his power , for he is stronger then the strong man , that divideth the spoils , and taketh from him whatsoever he trusteth in . So that whatsoever estate a son or daughter is in , it is still but Christ combating with his Enemies , in that estate , drawing all into himself , and destroying all opposing powers , that himself may remain to be the one alone Almighty power , spread forth every where ; and so doing the will of the Father , bruising the serpents head in them that believe , that he alone who is the Divine , may grow up , flourish and remain , and bring forth abundance of fruit in them , when their created flesh is purged from bondage , and made subject unto him in all things ; for they that are in Christ , ought so to walk as Christ hath walked , who did no evil , neither was there guile found in his mouth ; so that every one speaking the truth in love , may grow up into him in all things , which is their head , even Christ , who is their Anointed ; and he shall subdue all their enemies under their feet , Psal . 100. 1. and his people shall be willing in the day of his power . And the new heaven and the new earth , mentioned Rev. 5. 13. wherein he who is King of Righteousness doth dwell and rule , and they that are his redeemed ones , shall see him in all his creatures , and they shall all rejoyce in each other , and all their joy in him shall be full . This great Mystery , Christ , is begun to appear , and Christ is arising , and drawing all his into himself : and he that hath part in the first Resurrection , over him the second death shall have no power . For there is no peace , saith my God , to the wicked ; there is no peace so long as deceipt lodgeth in the heart : If I regard iniquity in my heart , God will not hear me ; there can be no quiet nor true peace in man , till the Kingdom of Darkness be conquered , and the serpent be cast out , and all his works ; and then such a heart is made a fit Temple for the holy Ghost , to dwell bodily in : for all Christs enemies must to the fire , and when they are burnt up , then he reignes in the soul ; for unto us a Child is born , and unto us a Son is given , and the Government shall be upon his shoulder ; and his name shall be called , Wonderful , Counsellour , the mighty God , the everlasting Father , the Prince of Peace ; of the increase of his Government and Peace , there shall be no end : and those that wait or stay themselves on the Lord , he keepeth such in perfect Peace . For it is Righteousness that delivereth from Death , even death eternal ; and therefore it concerneth every man and woman to wait , that he may feel that power of righteousness , the Lord subduing every lust in them , bringing all into subjection that is contrary to him , that Christ alone may Rule . Open the gates , and stand open ye everlasting doors , that the King of glory may enter in , which is Jesus , who will cast out all sin , that he may present his without spot unto the Father : for the Lord hateth every hypocrite , Isa . 9. 17. and Christ saith , Wo unto you Scribes and Pharisees , hypocrites : for wickedness burneth as a fire , and through the wrath of the Lord of Hosts is the Land darkned , and the people shall be as fewel of the fire ; no man shall spare his brother , and all because of sin . And Tophet is prepared of old , even for the king it is prepared ; and the breath of the Lord , as a river of brimstone , kindleth it . And therefore all you stout-hearted Magistrates that oppress and destroy his holy ones in this the day of the Lords power , fear and tremble , for he is coming to punish the stout heart of the King , and all that do wickedly under him : and he pronounceth wo unto all them that make or decree unrighteous decrees , and that write grievousness , and subscribe it , to turn aside the needy from judgement , and take away the right from the poor , that widows may be their prey , and that they may rob the fatherless : What will you do in this the day of the Lords visitation , which will bring desolation upon all oppressours ? for they shall be troden down as dirt in the streets , Isa . 10. 6. And all those that kill the Prophets , and stone the just ones that are sent unto them , to turn them from the evil of their doings : Let them fear and tremble before him , for fear he require at the hands of them the bloud of all the Prophets slain from the foundation of the World : for the wicked shall be turned into hell , and all people that forget God : for the Lord is known by the judgements which he executeth , in snaring the wicked in the works of his own hands : for the Lord will break in pieces all unjust oppressing Magistrates like a Potters vessel . Be wise now therefore O ye Kings , be learned ye Judges of the earth ; serve the Lord in fear , and rejoyce in trembling ; kiss the Son , lest he be angry , and ye perish in the way ; when his wrath shall suddenly burn , then blessed are all they that trust in him . For nothing but truth in the inward parts can stand before him , and therefore every one wait till this King Jesus , who is the Word , and was in the beginning ; and all things were made by him , and without him was not any thing made that was made : for in him is life , and the life is the light of men , which is the true light that lightneth every man that cometh into the world : and to all those that do receive this light , in the love of it , to them he gives power to ●ecome the sons of God , even to such as believe on his Name , which are born not of blood , nor of the will of the flesh , but of the will of God. For it is plain , the Word was made flesh , and dwelt amongst us , Joh. 1. 14. the same was in the beginning vvith God , of vvhose fulness vve have received grace for grace . Now say the people of this World , vvho lye in vvickedness ( for the vvhole World lyeth in vvickedness ) this Light vvill delude you , it vvill deceive you . Thou vain man , what can deceive Antichrist ? what can deceive a Drunkard , a Whoremonger , an unclean Swearer , Lyer , Covetous man , who is an Idolater ? are not these led by the Prince of Darkness , that ruleth in the hearts of the children of disobedience ? Cannot all men see that they are in darkness ? and can the light of the World , Christ Jesus , can he delude them ? these are plainly lulled asleep by Satan in a carnal security , and cry peace , peace , until sudden destruction cometh upon them , as travail upon a woman with child , and they shall not escape it . Therefore let me advise such to wait and repent , if possible , that this the sin of the thoughts of their hearts may be forgiven them : for they are in the gall of bitterness , and the bond of iniquity . For I bear my testimony from the everlasting Spirit of the Lord Jesus , that this which hath been declared , is the truth of God , and will become his povver unto Salvation unto every one that can lay hold upon him : for they shall put on the nevv man , vvhich after God is created in righteousness and true holiness , vvhose conversation is in heaven , from vvhence they look for the Saviour , the Lord Jesus Christ , vvho shall change their vile bodies , that they may be fashioned like unto his glorious body , according to the vvorking vvhereby he is able to subdue all things unto himself : for Christ by his appearance vvith the Spirit of his mouth , vvill burn up all the cursed seed of bondage , under vvhich his redeemed ones groane ; and vvhen that vvhich is the Serpents seed is cast forth , then the heart is a fit Temple for the Father himself to dvvel in , a garden vvherein he vvill take delight : for the Lord vvill be alone exalted in this the great day of his povver , vvherein Judah shall be saved , and Israel shall dvvell safely : and this is his Name whereby he shall be called , The Lord our Righteousness . Now the Priests of this Generation delude the People , just like those spoken of , Jer. 23. 14. I have seen in the Prophets of Jerusalem an horrible thing , they commit adultery , and walk in lies ; they strengthen the hands of evil doers , that none doth return out of his wickedness : for the Lord feedeth them with Wormwood , and giveth them Gall to drink ; for the Lord expresly saith , They shall not profit his people ; for they speak a Divination of their own heart , and not out of the mouth of the Lord ; and they tell the people , if they walk after the imaginations of their own hearts , no evil shall come upon them : I have not sent these Prophets ( saith the Lord ) yet they run ; I have not spoken to them , yet they prophesied : but if they had stood in my counsel , and had caused my people to hear my words , then they should have turned them from their evil way , and from the evil of their doings . Am I a God at hand , saith the Lord , and not a God afar off ? can any hide himself in secret places , that I shall not see him , saith the Lord ? do not I fill heaven and earth , saith the Lord ? how long shall this be in the hearts of the Prophets that prophesie lies ? yea , they are Prophets of the deceipt of their own hearts , which think to cause my people to forget my Name , by the dreams which they tell every man to his Neighbour , as their fathers have forgotten my Name for Baal . Therefore am I against the Prophets , saith the Lord , that steal my word every one from his Neighbour , therefore they shall not profit this people at all , saith the Lord. Now let the Priests be tried , do they know the voice of the Lord ? do they not deny , and say , Revelation is ceased , and teach men cannot be freed from sin while they live , and teach people to die in their sin ? and what will become of them then ? for as the Tree falleth , so it lyeth ; and there is no repentance in the grave . Well , look to it , woes will be your portion , Jer. 23. 40. The Lord will bring an everlasting reproach upon you , and a perpetual shame , which shall not be forgotten . And therefore let me seriously desire every one to wait patiently upon the Lord , and to turn in to the light of their mindes , that checketh for sin and evil : for this is the true Teacher : for that which giveth power over one sin , will give power over all sin , if the watch be carefully kept ; and strength from on high will be manifested to give power against all sin , if the minde be turned to the Lord , who will seek that which was lost , and bring again that which was driven away , and will bind up that which was broken , and they shall be safe : And thus shall they know that I the Lord their God am with them , and that they are my people , saith the Lord God : for they know the Word of the Lord for ever settled in heaven , and they make my Law their delight , and will never forget my Precepts , but will meditate on my Law day and night : for Christ saveth his from their sins . He it is that cometh out of Sion , to turn ungodliness from Jacob : and the time shall come , that the Kingdoms of this world shall become the Kingdoms of the Lord Christ , and he will lead the captivity captive , and let the Prisoners of hope go free ; now they that hunger and thirst after Righteousness , shall be filled ; and the poor receive the Gospel dayly : Christ is drawing all men after him ; he is calling in the Isles and Nations of the world , to come to this great Battle : and blessed for ever are all those that fighteth under him , and are his souldiers . I give thee thanks , O Father , Lord of heaven and earth , because thou hast hidden these things from the wise and learned , and hast revealed them unto Babes ; for such have the anointing from the Anointed , as you may see in 1 Joh. 2. 27. But that anointing which you received of him , dwelleth in you ; and you need not that any man teach you , but as the same anointing teacheth you of all things ; and it is true , and is not lying , and as it taught you , ye shall abide in him : and now little children abide in him , if ye know that he is righteous , know ye that he that doth righteousness is born of him : For he that findeth rest and peace in this precious wisdom and power of the Spirit , findeth it not by looking upon it at a distance , but by seeing and feeling that power , ruling in the Body of his flesh ; for that which makes true love flow forth to every creature , is Christ in you the hope of glory , who indeed is the Blessing of all nations , and the Joy of the whole earth ; Therefore fear not , O Servant Jacob , neither be affraid , O Israel : for I will save thee , and thou shalt dwell safely ; and shalt not follow me in Types and Figures , in a formal customary way of worship , which is zeal without knowledge ; for he that hath the anointing within , seeth the Father in every thing . Now he that speaketh from imagination or tradition , and not from experience of what he seeth , cannot tell another of his evil , but such a one is a false Prophet , and runneth before he is sent , put forward by some secret lust ; and he never can bring to that which procureth peace , for he knoweth it not ; because that which a man seeks for , whereby he might have peace , is within the heart , not without : The Word of life , Christ , the restoring Spirit , is to be found within you , even in-your mouths , and in your hearts ; the Kingdom of heaven is within you . And therefore I must tell you the Priests of this generation , Read all the Books in your Universities , that tells you what hath been formerly ; and though by your natural parts , with the help of such Studies , you can make speeches of a day long , yet you have no peace , but your hearts still are as a barren wilderness , and increase in sorrow , till your eyes return into your selves , and the Spirit come from on high to make you read in your own Book , your heart , wherein you shall find the Mystery of Iniquity , the Man of Sin seated , which is the fruits of the first Adam : and till the Mystery of Godliness , the second Adam , Christ Jesus , be revealed in you , to destroy the works of the devil , and make you righteous , and restore you to life , there is not neither can there be peace : for there is no peace to the wicked , saith my God : and , if I regard iniquity in my heart , God will not hear me : and , he that liveth in sin , the wrath of God abideth upon him . So it is clear , that the single-hearted ones , who see the Mystery of Righteousness , and are acquainted every one according to his measure , with that Spirit of truth that is to be the Blessing of the whole earth , and that enlightens all that come into the world , although they are slightly regarded , and trodden under foot of men of the world , whom God filleth with his hid treasure , that have every worldly thing their hearts can wish for , that their eyes many times are ready to start out for fatness : yet let them know for their sorrow and wo , that out of this Sion , which no man regards , shall the Deliverer come : for the light and life of Christ vvithin the heart , discovers all Darkness , and delivers Mankinde from Bondage ; and beside him there is no Saviour : and what vvill become of those that are found fighters against God ? for they that persecute them , persecute me , saith Christ . And therefore fear and tremble , vvhoever rhou art , for the wrath of the Lord smoaketh against thee , and his jealousie burneth like fire : if thou art found in a persecuting nature , thy sin will bring destruction upon thee , and there shall be no remedy . Although judgement is not executed speedily against evil doers , which causeth their hearts to be set in them to do evil , yet the Lord will punish the hairy scalp of them that go on in their wickedness ; and when their sins are fully ripe , then judgement shall come upon them to the utmost , and there shall be no Remedy : and therefore , O Man , who ever thou art , great or small , that fighteth or striveth against his little ones , fear and tremble , and cease from sinning any longer in that nature , for fear the Lord may be a heaping up thy iniquities , that he may bring wrath upon thee to the utmost , and then there shall be no remedy ; for he repayeth them that hate him to their face , to destroy them , he will not be slack . Deut. 7. 10 , 21. For the Lord thy God is amongst you ; a mighty God , and terrible ; who is now rising in his might and power , to destroy the man of sin , and is rising like a mighty man , refreshed after Wine , and the seed of wickedness shall be destroyed by the brightness and glory of his coming : for he alone that is the King of Righteousness will be exalted amongst you . And therefore let all flesh stand still , waiting in silence before him , that they may see the Salvation of GOD. The second Epistle : To all people whose souls panteth after God , as the Hart panteth after the water-brooks . NOW to him that ordereth his Conversation aright , will I shew the salvation of God. Hearken to the Word of the Lord , and your souls shall live : mind what power rules in you , whether it be a particular , confining , selfish power , which is of the devil , or whether it be an universal , spreading power , that doth delight in the liberty of the Son : for if the Son shall make you free , then are you free indeed . The selfish power vvhen it is crossed or shamed , it grows distempered , bitter spirited , sometimes endeavouring to kill that bodie it dwels in , and sometime some other that angers it : but the power of Christ , who is the giver forth of the Law of Righteousness , ruling within , is not moved to anger : charity , true love , thinketh not evil , but hopeth , and endureth all things , being meek and patient , loving and acting righteously , both to his own Body , and to others , though they be his Enemies , following the Rule of Jesus Christ their King , Do good to them that hate you , and pray for them that despightfully use you , that you may be children of your Father which is in heaven . Let every man and woman know , that there is but two Spirits , a good and a bad ; there is but two wayes , the straight and the narrow , that leadeth to life eternal , and few find it ; and the broad way , that leadeth to destruction , and many there be that go in that vvay : there is but God and the devil , Heaven and hell ; the way to happiness , and the way to misery ; the way to life , and the way to death , even death eternal . And the way to life , is believing in the light that doth enlighten every man that cometh into the world . And verily it doth concern every man to know in what state he is , whether the spirit or the flesh beareth sway : for the two powers before spoken of , are the two Adams in mankinde ; they are Jacob and Esau , son of the free-vvoman , or son of bondage : the first kills and crucifieth the Son of God ; but the second , the Lord from heaven , he maketh alive : for Christ the Spirit of Truth , doth arise above the power of evil ; and he takes the body , and rules in it : Isa . 65. 17. he makes it a new heaven and a new earth , vvhere in dwells righteousness . Now that vvhich seeks after the enjoyment of Creatures , to have peace in them , doth but seek the living among the dead : for all sin makes but one perfect body of the power of darkness , the devil , vvhich doth raign in every man , till the man of righteousness , Christ , the stronger then he , vvho is the Anointing , comes and throws down his strong holds , and divides the spoil : and vvhen Christ this Word of life hath the possession , that soul hath true peace in the salvation that cometh out of Sion : for peace is not to be found in any other : for he is the Prince of peace , and the Captain of our salvation , vvho hath perfected for ever all those that are sanctified by him ; and he ever liveth to make intercession for them : for by his obedience many are made righteous . Every one shall be called by my name : for I created him for my glory , formed him and made him . I will bring forth the blinde people , and they shall have eyes ; and the deaf , and they shall have ears . I , even I am the Lord , and besides me there is no Saviour . Isai . 43. 7 , 8 , 11. Because thou wast precious in my sight , and I loved thee , therefore will I give men for thee , and people for thy sake . This people have I formed for my self ; they shall shew forth my praise . And all the seed of the Serpent shall be destroyed ; and the power of darkness is that cursed ground that is for burning , vvhich the Lord of life and glory vvill trample upon ; for he came into the world to destroy the works of the devil ; and all things shall be subdued by his power , and he vvill put all things under his feet : and then when all things are brought under by this Prince of peace , then the soul sits down in peace in him who is the King of righteousness , vvho will make all that living earth subject to himself , and fill all with holy breathings . Glorious things are spoken of him ; for he is the City of God : and this holy breathing is the kingdom of heaven within you , when he rules within you ; and the kingdom of heaven without you likewise , when you see the same glory rule in others , in vvhich you rejoyce . For in the day of Christs power , he vvill subdue all his enemies under his feet , and deliver up the kingdom to his Father . Therefore let not any one marvel to see the people turning from one way of Worship to another : for the Father is driving his people thorow all the Ways , and Forms , and Customs , and Reformations , and Governments of the Beast , to weary them out in all , that so they may not find rest for the soles of their feet , in any outward form of Worship , nor in any thing until they come to lie down in him , forsaking all Forms to worship the Father in Spirit and in Truth ; that is , to walk uprightly , being holy in all manner of Conversation ; for it is written , Be ye holy , as I am holy ; and pass the time of your sojourning here in his fear , knowing that ye were not redeemed with corruptible things , as silver and gold , from your vain conversations in time past , but with the pretious blood of Christ Jesus , as a Lamb slain from the foundation of the world . And until Christ reigneth as Lord and King , the soul is restless , running from post to pillar , as I may so call it , from one Worship and Form to another , meeting nothing but confusion and the curse in every thing he doth ; so poor creatures are in bondage within , for they know not what to do ; the way to Sion is not yet clear , and they are filled with sighings and secret mournings , to see themselves in confusion and loss , to stick in the mire , but cannot get out : this is inward slavery which they groan under , being under the hand of the Tyrant flesh that rules the Kingdom , and devises the several fleshly Forms and Ways of Government , to which , if any refuse to conform , then he thinks fit to punish them with imprisonment or shameful reproach , any way he can invent ; so that many weak spirits are brought under , and are in awe , either by fear or shame ; and thus Jacoh hath been kept very low , but he must arise . To see the Divine Power in Creature-Objects is sweet , but to see him ruling in the heart , is sweeter : for the Spouse had seen Christ , or else she could never have called him her Beloved , and mourned in his absence . Now all things , yea all things , must be but loss , dung , and Dogs meat , that we may be found in him , having the Law of Righteousness and Peace ruling and dwelling in our hearts , being refreshed with those sweet smelling Spices , the discovery of the Fathers Love within , which is the Word of God. This is sweeter then the Honey and the Honey-Comb ; for this is to see him neer at hand , even within the heart , ruling and resting there : This is the Kingdom of Heaven within you ; this the City of Refuge that will not fail a man ; this is the Rock of Defence and Offence : this is the Power that makes a man as bold as a Lyon , that in the greatest streights findeth peace and rest : like Paul , can sing at midnight , although in chains under the hardship of persecution by Tyrants , for he felt peace , and was at rest ; yea , such peace as the world knows not of : let come what will come , this man knows it is the will of his Father it shall be so , and he feels a quiet peace compass his heart , so that he seeth and feeleth peace within , and rejoyceth in the excellencie of it ; he seeth love and patience within , and rejoyceth in that sweet Oyntment that doth cast a delightful savour all his soul over . Now if this man should be forsaken of all his outward Friends , imprisoned , banished , all men deny to deal with him , because they count him a man of strange Opinions , and Blasphemies , calling him all reproachful names ; as they shall say all manner of evil falsly against the new-born Babes , and they shall kill them , and think they do God good service in it : Yet the Saints are in God , he lives in them and they in him ; and he will have his holy Ones , whom he draws up to worship himself in spirit and in truth , to be silent , slow to speech , for a season ; yet quick-sighted , Eagle eyed ; though they be silent , they are not sottish , as the world judgeth , and falsly surmiseth of them ; but they shall all see and behold with the single eye , and judge others righteously , and they shall not be judged of any man. And let the ignorant Professors of the world be ashamed , for condemnation will fall upon them , and fear shall surprize the hypocrites : for the righteous actings and patient silence of those that are drawn up to wait on the Lord , shall be the great shame and confusion of face upon them ; the wise flesh , that would be an Angel of light , is full of words , but dead to the Law of Righteousness : the Saints must dye to waste words , but be made alive to righteousness , walking uprightly to all things , in all well-pleasing , in the sight of God their heavenly Father : for the man of the flesh is altogether for preaching , praying , as he calls it , observations of Forms and Customs , and knows not how to worship , if these be taken away ; he hath no peace if this be gone . But the man that is in his natural condition , that is not born again , this mans prayer shall turn into sin , and all that ever he doth is an Abomination in the sight of God , and he that hath his eyes in his head , as Solomon saith the wiseman hath , he beholds all these his performances to be out of the life and power of Christ , and death is in all that ever he doth : let his specious fair pretences be what they will , if the inward Power be wanting , no Sacrifice can be accepted : therefore the clean heart God accepteth ; therefore the just man is continually meditating , the Law of his God is in his heart , therefore his footsteps shall not slide . The godly man turns his eye inward to see the Law of Righteousness guiding and ruling his body ; and this is the excellent sight , to see the Divine Power in ones self , ruling , dwelling and living within ; which if it doth , that Body wherein it dwells , shall be wholly subject in all its actions to the Law of Righteousness . They that know what the power of Love , and the Law of Righteousness is , they know the truth of what is here verified : they that live in the light , they see the Lord abroad and at home ; they see him in other creatures , and they see him in themselves ; patiently submitting to his will in all things , that it may be done on earth , as it is in heaven ; so that there is a sweet composed agreement between the disposing hand of God without , and his power within . He that thus seeth the Lord the Antient of dayes , the one Almighty power , doth mightily honour him , when nothing can be done abroad , either in adversity or in prosperity , but the divine power that rules in the heart , consents , rejoyces , and doth not grudge : And now the Lord is one , and his Name one , and his power one , every where . The sight of the King of Glory within , lies not in the strength of Memory , calling to minde what a man hath read and heard , being able by a humane capacity to joyn things together into a method , and through the power of free utterance , to hold it forth to others , as the fashion of Students in their Sermon-work is , which a plough-man that never was bred in the Universities , may do as much ; nay , they do more , in some kind , as experience teaches . But the sight of the King of glory within , lies in the beholding of light arising up from an inward power of feeling experience , filling the soul with the glory of the Law of Righteousness , which doth not vanish like the taking in of words and comfort from the mouth of a hear-say-Priest , who doth speak by the strength of his memory ; but it doth continue like the Sun in the Firmament , shining forth from that established power of the Divine within ; and the inlivened heart shall sooner be separated from glorying in the Law of Righteousness that dwells in him , then the light and heat of the Sun , can be separated from the Sun : and truly , let me tell you , that as a man finds abundance of sweet peace in his heart , when he is made to live in the Kingdom of Heaven ; so the words that this man speaks from this power within , are very profitable to others , and is good seed , wheresoever it is sown , that will spring up , and bring forth fruit : for vvords spoken from the light of experience , have a two-fold operation upon the hearts of the hearers : for first , if I lie under straits and bondage in my spirit , by reason of some inward and outward troubles , by reason of the enthraldom to my ovvn lusts , that overpowers me , so that I cannot do what I would ; then the words of experience from anothers mouth that hath been in the same condition , and is passed thorow it , sounds liberty and life to my weary soul : I speak what I have felt in this particular . Secondly , If I delight in any way of the flesh , as to seek peace in Creatures abroad vvithout me , or to seek satisfaction to my self-vvill and lust , in the midst of this , I do ( occasionally ) hear the vvords of experience from others , declaring such actions and motions to be the powers of the flesh and devil , and not of the spirit of Righteousness ; presently these vvords take peace from the earth , that is , from proud flesh , and fills the vvhole soul vvith anger , distemper , gradging and torment : and this is another operation that pure Language produceth , vvhich is , a launcing of the dead flesh , that the disease may be cured ; for this wounding is not to the ruine of the creature , but it is a Medicine sent from the Lord to heal him , to take away the evil peace from the flesh , that so the created part may lie down in rest , and be at peace in Christ which cannot be moved : for every comfort that is of the flesh , shall be shaken and removed ; but Christ the one povver of Righteousness and Peace , shall not be shaken nor moved , but stand firm for ever . Now by this may you see the Kingdom of the flesh and devil , vvhich must be shaken to pieces , and fall , and the Kingdom of Heaven , or of God , that endures for ever , and is that Rock that cannot be removed . For every one that hath lain under the bondage of selfish power , and is delivered , he can from that experience , declare vvhat the power of darkness is , in vvhole mankind . Now some may say , What is it for a man to live in the Kingdom of Hell , Devil , or Darkness ? I answer : When a man takes delight in nothing but satisfying of the lusts of his own heart ; vvhen the vvay of the flesh is pleasing , and the vvay of the spirit of Righteousness is a burden to him ; vvhen he glories in himself , and feeds vvith delight upon his Covetousness , Pride , Envie , Lust , Self-vvill , and in all other Evil , that doth satisfie his devillish appetite ; and if he can but overcome that power that checketh his will , or crosseth his carnal delights , then this man is in his Kingdom , he rejoyceth , and is well pleased . But yet know , thou vain Man , that this is yet but the Kingdom of the flesh , that must be shaken , and this earth must be removed ; for this is glorying in a mans shame . What is the Kingdom of Heaven , or of Christ ? The Law of Righteousness and Peace , ruling and dwelling in mankinde , is the Kingdom of Heaven ; for this is the universal power bearing rule , and therefore treadeth the selfish power under his feet ; for all his delight is in the Law of the Lord , and in that Law he doth exercise himself both day and night . Now vvhere the heart is thus established vvith grace , there is perfect peace ; and that which is perfect peace , is the Kingdom of Heaven within you : yea , it is the White stone , with the new name written in it , that none know it but them that have it . What is it for a man to live in the Kingdom of Heaven within you ? When a man is come to that condition by believing in the light , that he is brought over the works of darkness , and is made subject in every thing to the King of Righteousness , Jesus Christ , and all his delight is to walk according to his Law in every thing , his Crown and Glory being in that Law of Righteousness which he findes seated in his heart , and findes content no where else ; and when the Spirit is honoured , this man is in his Kingdom , he hath vvhat he would have : for vvhen a man is made to see and know the Law of Love and Righteousness within him , and delights to act from that power of life and liberty which he seeth & feeleth seated in him ; now this man is carried on with much joy & sweet calmness , meekness and moderation , and is full of glory : this is the excellencie of the work of Christ , not onely to make flesh subject to Righteousness , but to know himself made subject , and to rejoyce in the sweet enjoyment of that Prince of peace : to make a man rejoyce , and to know the ground of it , that his joy is unmoveable . What do you mean by Divine Power ? The Divine is the spreading power of righteousness , which is Christ that filleth all in all with himself , & he is called a Tree , or a Vine , because he doth not lie in any single person , but spreads himself in all mankind ; & every single body in vvhom he breathes , is but a bough or bud of the Vine : so that look upon all together in whom Christ is spread , and they make up but one Vine , knit together by that one Spirit into one Body , vvhether they be poor or rich , learned or unlearned ; therefore those rich men that despise the poor , and those learned that despise the unlearned , as your University men and Priests of the Nation doth , for there is some Priests now in the Nation , that vvere not bred in the University : but know all of you that are despisers of them that are good , and have them in contempt for their poverty , and because they are unlearned in your Logick and Tongues , as men are ; vvhy I must tell you , you are all but pricks of the Thorn-bush , not Branches of the Vine , and you are the curse that is now very neer unto burning . And every single one alone in vvhom Christ breaths , is but a parcel of the Vine in vvhom the Divine Power dwells and rests , even as every Branch of an Appletree is filled vvith the sap , vvhich is the life of the vvhole Tree . Christ is the Divine , because he grovvs and flourishes in the time of light ; he is the Son himself , he is a Vine or Tree that grows by day in the heat of light , and so brings forth abundance of fruit to the glory of the Father . Trees that grow in the heat of the Sun , they bring forth pleasant fruit : so those that are Branches of this Vine , that grows in the heat and life of the one Spirit , the King of Righteousness , they bring forth abundance of the fruits of Righteousness , according to the nature of the Vine they grow from : therefore the Saints are called , Children of the day , not of the night ; for they speak vvhat they know experimentally , and vvhat they have received feelingly from the Lord : As we have tasted , as we have felt , as we have handled , so we deliver unto you : and their actions and words are not spent at random ; for they act righteously in the creation , among all they have to do vvithal , and they do it from the Law of Reason and Righteousness which they feel seated vvithin them . For every one that doth speak or act from the light or power of the Divine within himself , can give an accompt of his Words and Actions ; but this is the glorying that the fleshly part hides himself from : for the Law of Righteousness , fleshly Israel , could not behold the new Covenant , which the men of the long Robe , the Clergy-men , so called , are unacquainted with . For opposite to this Divine Christ , there is a night-Vine , which is the power of selfishness , which is a fruit of the bottomless pit ; and it is spread abroad in mankinde , and every man and woman that is guided by this selfish power of darkness , are but Branches of the night-Vine ; and this night-Vine which is fleshly man , hath from the beginning of Adams fall , filled the whole earth vvith darkness , under pretence of Learning , and fleshly Forms of Government , and so is become a spread Tree : but he is called by the Spirit of Righteousness , the Thorn ; the Fruit he brings forth , is sower and bitter , and good for nothing but the dunghil ; for Trees that grow alwayes in the shade or place of darkness , where the light and heat of the Sun doth not co-operate , brings forth unpleasant fruit . Now this night-Vine , or rather Thorn-bush , is the branchings forth of the wisdom and power of selfish flesh ; every bud from it , is a sharp prickle : Treacherous and covetous Judas was one Branch from that Root , and he hath risen sin up to a mighty great Tree : for every treacherous and covetous heart is but the buddings forth of Judas : so the envious Scribes and Pharisees are other Branches from the same Root , and these have risen up into mighty spreading Trees ; for every one that is zealous without knowledge , making a profession of the spirit of Righteousness , and yet grudging and hating the vvay of the spirit , are but the buddings forth of the Scribes and Pharisees that killed the just One , the Lord of life and glory , and wrote Hebrew , Greek and Latin over his head , to blind the world , that their learning taught them to do that act of murder : and although they have now killed Christ after the flesh , and by that have spread in every Land and Family , to hinder Christ from rising , or else to suppress and kill him again after he is risen , if they could , in Sons and Daughters , whom he hath , by the manifestation of his light , made himself known unto them . So covetous Demas , proud Simon Magus , froward and churlish Nabal , unrighteous Elymas , and such like , are all the budoings forth of the Thorn-bush , and have covered the earth with their Branches , to keep it in darkness , and to hide the Son of Righteousness from it ; and all these are centred in the Clergy of this nation , or the Priests , which is most suitable to their taking of Tythes , which is the great sin of Oppression that many people for conscience sake , and nothing else , are undone in their outward Estates ; and some through hard imprisonment , have lost their bodily lives : and this great and sad grievance is upheld by these mens pride , covetousness , idleness , bitterness of spirit , despising and treading all under foot in whom the spirit of the Lamb appears ; which all those that are born again do see and know this to be true , and that these are the standing Enemies against Christ ; their Churches , as they call them , are the Successors of the Jews Synagogues , and are houses of bon-dage . And though they have prevailed with the Magistrates for their Tythes , to settle them , yet they shall finde the last end of them will be sad ; for they are but hear-say Preachers of the Gospel , they cannot say any thing from any Testimony of light they have within themselves , but from the Writings they have from the Apostles , which they profess great love to , & keep charily for their Tythes sake : and by the one , they deceive the people of their Souls , for they preach the letter for the spirit ; and by the other , they pick their Purses . And this is very manifest by their carriage : for though those Writings which they live by , were not Writings that proceeded from any Scholars according unto humane Art , but from Fisher-men , Shepherds , Husbandmen , who spake and writ as the Spirit gave them utterance , from an inward Testimony of life ; Yet now these learned Scholars , having got the Writings of these inferiour men of the world , so called by some , they now slight , and despise , and trample under their feet , men guided by the Spirit of the Lord , pressing upon the powers of the earth , to make Laws to hold them under bondage , and that Lay-people , Tradesmen , and such as are not bred in Schools , may have no liberty to speak or write of the Spirit . And why so ? Because out of these despised ones of the world , doth the Spirit rise up more and more to clearer light , making them to speak from experience , and every fresh discovery of the Father shines more glorious then the old , till at last the creature is made to see the Father face to face in his own light . But now the Scholars that come to speak from the strength of what they have stole from others , being not filled with the Holy Ghost , which maketh Ministers , they have no inward Testimony of their own to uphold their Trade , but by a customary practise , they uphold their Trade thus , by holding fast the old letter , getting their livings by telling the people the meanings of those Tradesmens Words and Writings . But alas ! they mightily deceive them , and corrupt their Meanings , by their multitudes of false Expositions and Interpretations : for no man knows the meaning of the Spirit of GOD , but he that hath the Spirit : and if the Father sends forth any of these Tradesmen to declare their Testimony which is in them , as in these dayes he sends forth many , and these true labourers shall increase , maugre the Malice of Men & Devils , and all those false aspersions cast upon them , calling them new Lights , Factious , erronious Blasphemers , and the like , shall not hurt them : for it is but that the Scriptures may be fulfilled ; they shall say or speak all manner of evil , falsly , against them for my sake ; and they that kill them shall think they do God good service in it , even as those that killed the Just One , crying , Crucifie him , crucifie Him : but all will be to no purpose , for the work is of the Lord , and it shall stand : The counsels of the Lord taketh place in every age , and his word is stablished in Heaven ; and when all things else shall come to nothing , then not one jot or tittle of this shall fail . Wicked men and Deceivers had best give over , for it is hard for them to kick against the pricks , or strive against the stream : For the Lord Jehovah , at whose voice the mountains quake , the hills tremble ; that telleth all the Stars , and calleth them all by their names ; and saith to the proud waves of the Seas , Thus far shall ye go , and no farther ; that keepeth the devils in chains , against that great and terrible day , when all men shall be judged for the things done in their flesh ; that divided the seas for his children to pass over , and drowned his enemies in the same waters ; I say , this God is too great for Man to contest with . But what is the reason that the Preachers of this world , so called by many , are so bitter against truth in the inward parts ? in words they speak much for it . Because the light of truth that springs up out of this earth , which the Scholars tread under feet , will shine so clear , as it will put out the candle of these wicked learned Deceivers . Now the people are not to look for any teaching , but from the great Prophet Jesus Christ , and are not to acknowledge any other Ruler , but such as are guided by him , this King of peace , who plants the Law of Righteousness in the hearts . The hear-say Teachers would have the people look up to them for teaching : and verily I must bear my Testimony , that the more I look'd upon any man for teaching , the more I was wrapt into bondage and confusion ; and therefore all the upshot and end of the Priests is onely to hinder Christ from rising , and to keep Jacob under , that he may be a servant unto the man of flesh . So it is plain , that all that is done in the world about hear-say Priests , and their settled Forms of Worship , is no other but the spreadings forth of the Thorn-bush , the fleshly man , to hinder the worship of the Father in spirit and in truth ; and all these strict and zealous Preachers , so called , and Professors of other mens Words and writings , and Upholders of Forms and Customs , are no other but the Scribes , Pharisees , and Judas , that still pursues Christ in enmity . And this is the reason why many are so ignorant and cold spirited in the acknowledgement of the Father , because the night-Vine or Branches of the Thorn-bush are so mighty great and thick , that they hide the light and heat of the Sun of Righteousness from it ; this is the man of sin , the Mystery of Iniquity , that lets , and must let , till he be taken out of the Way . Indeed , this Thorn-bush doth so prick , that none dare meddle with it , but those that are well clothed with Christ , such as have put on the whole Armour of God. This Thorn-bush or night-Vine , grows in the cold time of the night , while the Sun of Righteousness is under the clouds ; and the fruit it brings forth is unpleasant , as pride , covetousness , envy , self-love , hypocrisie , confusion , bondage , and all misery , under the power of darkness : and all that oppress the holy just Ones , they act from this night-Vine , and are children of the night and of darkness . Now from hence it doth appear what proud men the Clergy are , that call themselves Divines , when their light is but a candle , stolen from the Apostles and Prophets writings ; it is not their own Light , it is but hear-say in them , who cannot in their own particulars witness the things they do declare or hold forth unto others ; and therefore their pride , and covetousness , doth plainly declare them to be false Christs , and false Prophets , and that they are but Branches of the Thorn-bush that are full of sharp pricks , in regard they endeavour to uphold a forced maintenance from the people , whether they will or no , and force the people to be silent , to hear them preach hear-say , what Austin , Gregory , and the Fathers have said ; and none must gainsay what they affirm , although never so false , upon pain of 5 l. or lye in the common Goal , and be bound to their good Behaviour ; and are like to be crushed in their Estates , by the power of many wicked Magistrates , if they oppose these hear-say Priests that say and unsay ; for they know not what they say , but say to darken peoples knowledge more and more ! O sad Anti-christian Laws , against the plain Scripture , which alloweth prophesying , or speaking one by one , as the Spirit giveth or maketh manifest , and the first shall hold his peace : doth not the shame of those Laws and their Makers almost appear unto all men ? If it do not , it will do very suddenly : assure your selves , you Priests , you must fall and be turned out , as Judas , Simon Magus , and the Scribes and Pharisees , that are the greatest Enemies to Christ , the spreading power of Righteousness : for the Lord doth not send hear-say men to be labourers in his Vineyard , but such as he first fills with his Divine power , and then sends them to work in his Vineyard : so that still it is but Christ in them , that is the One , that is sent of the Father : for the Father sends none but his only beloved Son in whom he is well pleased , who is the Law of Righteousness and Peace , the spreading power that fills all in all . And you shall finde , you Priests that are so puft up , and filled with pride , and are cloathed with covetousness , that ere it be long these poor despised ones of the world that have this Law written in their hearts , are the true Labourers that are sent forth into the Vineyard ; and you that call your selves Divines , and Labourers , you are but Traitors to Christ , and Enemies to his Spirit : you have had warnings from time to time ; Many Prophets hath the Lord sent unto you , and righteous men ; but you have stopped your ears , and hardned your hearts at the voice of the Charmer , charm he never so wisely : but the greater will be your woes and sorrow ; for you are left without excuse ; you are the men that must have your mouths stopped , not by a humane tyrannical hand of power , as you have stopped the mouths of Gods holy and just Ones , for that they abhor ; for the Lord himself , whom you dishonour by your hypocrisie , will stop your mouths with shame and sorrow , when he makes you to see your selves in the state of Devils , Deceivers , Scribes and Pharisees , Simon Magus , Demas and Judas , that are Traitors to the spirit and power of Righteousness which is in the Saints . But if you say you do not assume the names of Divines as you write your selves , under which description you are as bad as Diviners , Sorcerers or Deceivers , as Balaam was , and as the maid that got her Master gain by Divination , in Act. 16. 16. you hold forth letter for spirit , make people believe your words of hear-say , that it is the Testimony and experience of the spirit within you ; and you pick their Purses extreamly by this Sorcery and Divination . So it appears plain that the word you call Divinity , darkens knowledge : you talk much of the Body of Divinity , and of Anatomizing Divinity : O fine Language ! but when it comes to trial , it is but a husk : All is not Gold that glisters ; there is no Kernel ; the words ye say are without life ; the spirit that gave forth the Scripture , ye are strangers unto : the natural man understands not the things of God ; they are spiritually discern'd : the Spirit hath filled the hearts of those you despise . You go on , selling words for mony to the blinde people , whom you have deceived ; and the Spirit is not at all in your service , and your service stinks before the Lord : your preachings , prayings , and all your Will-worships , with all the people joyning with you , is but an abomination in the sight of the Lord ; for you are the people that draw nigh to God with your lips , but your hearts are far from him ; and are removed afar off Love ; Justice , righteous actings , doing injury to no man , is not to be found among you , neither clean hands and a pure heart : for the alone peace of the heart lieth in seeing and feeling Christ the Divine power to rise up and rule within ; and every soul is in confusion , bon-dage and sorrrow , until he have true light and feeling thereof in himself , as I have shewed and found by experience . And surely this may command all mouths to be silent , that speak from hear-say , and yet saith , Thus saith the Lord : he lies , & he dishonoureth the Lord , whoever he is , that speaketh before the Lord hath revealed himself in him , & spoke to him , and put words into his mouth ; & he doth exceedingly wrong the souls of his hearers , by deceiving them ; and so their lives , their whole actions , and their conversations are unprofitable to all men , because they make them believe a Divination are Words of Knowledge spoke from a pure Testimony . Surely if the Lord had not become the Teacher of his despised Ones , they had been over-spread with Egyptian bon-dage and darkness , as the Priests are , by whom the earth is corrupted , and over spread with thick darkness : Well , you have Prophecies and Promises in the Writings of the Prophets and Apostles , wait upon the Lord till you see the fulfilling of them within your selves : and leave off your much talk about words and syllables ; for by this multitude of waste discourse people are blinded , that they neither minde the Ptophecies of Scriptures , nor wait for the fulfilling of them in themselves : for whatsoever is written , is written for our instruction , upon whom the ends of the world shall fall . And verily , I can truly say ; That so long as I was a blinde Professor , a strict goer to Church , as they call it , and a hearer of Sermons , and never questioned what the Priest said , but believed as the learned Clergy , the Church , so called , believed ; and still forgot all I heard : though I must say , The words they said were like a pleasant song in my ears , whilst I heard them . And this I know is the best condition of all your zealous Professors , this is all they can get from you ; for you are in bondage and confusion ; and Ignorance is the Mother of your Devotion : for your lives are in the flesh , you do not savour the things that are of the Spirit , and so you are not of God. Whilst I was such a Professor , I was counted by some Priests and others , a good Christian , and a godly Man , though all that was in me , was but zealous Ignorance , and led me on in the heighth of the deceitful Nature . But since it hath pleased the Father to reveal his Son in me , and hath caused me to speak what I know from an inward principle of light and power of life within ; Now the same Priests , and Professors whom they have deceived , my former Acquaintance , begin to be affraid of me , and call me an erronious Man , a dangerous man ; and look upon me as upon a man of another world ; and in that , they are not mistaken : for our Conversation is in heaven ; and our delight on earth is in the Saints , and in those excellent Ones , that excels in vertue . For my part , I can truly say , from the goodness of the Lord , who is worthy of everlasting praises , to be acknowledged from me , that am as a brand snatch'd out of the fire , and kept from burning , by the goodness and loving kindness of the Lord , That my portion is fallen to me in a goodly heritage ; the Lord is my portion ; I have the Lord , I have enough . I look upon them with the eye of pity and love , seeing them as yet to live under the spirit of Delusion , and power of Darkness ; the god of this world having blinded their eyes , that they cannot see the way to the Kingdom : and therefore I think it my Duty to wait upon the great Restorer of all things , until he manifest or raise in them the manifestation of the measure of that light that he hath placed in their souls , and given them to profit withal , and then that ruling in them , will makes us become one again , and then we shall not be divided any more . O dear Friends ! despise not this Word , wait on the Lord for teachings ; you neither will nor can have rest in your souls , until he speak in you peace : For those that stay themselves on him , are kept in perfect peace , And follow your Forms as much and as fast as you can , in the strictest way you can possible , and it will not bring you peace ; nay , it will bring you to a loss , and you shall be more and more wrapt into Confusion and sorrow of Heart : I speak what I have found , and therefore let not any deceive themselves . But when once the heart is made subject to Christ , the Law of Righteousness , looking up to him for instruction , waiting with a meek and quiet spirit till he appear in you , then you shall have peace , then you shall know the truth ; and those that are made free by the Son , they are free indeed : For they shall hunger no more , neither thirst any more ; for the Lamb which is in the midst of the Throne shall govern them , and shall lead them to the lively Fountain of water : and God shall wipe away all tears from their eyes . The third Epistle : To all Those that teach for Hire , and divine for Money , that they may lay their Hands on their Hearts , and consider the evil of their doings , and cease to do Evil , and learn to do well : For the terrible Day of the Lord is at hand ; And who can dwell in everlasting Burnings ? VErily I must bear my Testimony from the Spirit of the Lord Jesus , which is everlasting , That you the Priests of England are all blinde Guides , and have your right eyes put out : and I shall prove you Deceivers of the people , and woes everlasting will be your portions , if you proceed ; and therefore in tender love to your souls , I send this unto you , without consulting with flesh and blood . Consider this , you that are wandring Stars , That when Christ appeared in flesh , Moses Administration began to be silent , and drew back , and set Jesus Christ in the chair , to be the great Prophet that should be the Teacher in Types after him , and the Ministration of these Discoveries were to reign in the world their appointed time : Even so the Lamb , Christ Jesus , or that single Body , gives way to the Holy Ghost , which is the spreading Spirit , Joh. 16. 7. Joh. 17. 21. If I go not away ( saith Christ ) the Comforter cannot come to you : for he that dwells bodily in me , is to spread himself in you ; that as the Father in me , and I in him are one , even so I in you , and you in me , may become one with the Father : And the Testimony of the Apostles declare as much , 2 Cor. 5. 16. Col. 1. 27. Though we have known Christ after the flesh , yet now henceforth know we him no more : but we look after the Mystery which hath been kept secret from Ages and Generations past , which is , Christ in you , the hope of Glory . And therefore all your merchandizing in Gospel Forms , as you call them , and Types , declare you the Priests of England , to be yet under the Ministration of Christ after the flesh , declaring the Lamb Jesus to remain yet in one single person . But know you , That as the Ministration of Moses gave way to this , so this Ministration is to give way to the inward teachings of Christ , and the spreading of the Spirit in sons and daughters , which doth more excellently declare the glory of the Mystery ; and this you call , A Dumb Idol : for all those that patiently wait in silence upon the Lord , do wait for the manifestation of the measure of the Spirit of God , to be poured down upon them , to make them profit withal ; for they that are led by the Spirit of God , they are the Sons of God. The Man Christ Jesus told the Woman of Samaria , Woman , the time is coming , and now is , that neither in Jerusalem , nor in this Mountain shall men worship the Father ; but they that worship him , shall worship him in spirit and in truth ; for the Father seeketh such to worship him . Now you shew your Ignorance of Scriptures , and that you have not the Key of David , that openeth and no man shutteth ; and shutteth , and no man openeth ; but like those that made silver Shrines for Diana , cryed her up for a great goddess , because their Living was got by it ; but their deceipt was plainly seen to all , whose eyes were opened . Now you deny the Teacher within , that shall not be moved into a corner : For the word is nigh thee , even in thy heart , and in thy mouth ; and you need not tell the people , Lo , here is Christ , or Lo , he is there : for there is in every one a measure of the light of Christ , which is given them to profit withal ; and if they follow that light , it will bring them out of every evil way : for it is that pure thing in man , that never did consent to sin , nor never will , but doth check and reprove for evil thoughts , and vain lusts and desires , which this light judgeth down ; for Christ hath thus enlightned every man that cometh into the world : now till the measure of this light is manifested in you , so as totally to destroy the works of the Devil , for to that end Christ came , even to destroy sin ; I bear my Testimony from the Lords Spirit , You are strangers from the Covenant of Grace , and Aliens from the Commonwealth of Israel , and are without God in the world : and how are you fit to teach another , that know not your own Guide , that is , the Lord from heaven ? for know you not that the Kingdom of heaven is within you ? you Disciples , you little Ones , that are born again , not of corruptible seed , but of incorruptible , the word that abideth for ever , Christ in you , the hope of glory : for know you not that Christ is in you , except ye be Reprobates ? so your deceipt is to drive a Trade in the world , to deceive souls , to keep people from knowing the true Teacher : for if they should once know one within them , to lead them whither they in their corrrupt wills would not go , and should give way to obey that holy Voice , for it is the Voice of Christ , then they would not give their money for that which profiteth not , and that which is not bread ; for Christ saith , He that eateth the bread that I shall give him , shall live for ever : for my flesh is meat indeed : and , he that believeth in me , out of his belly shall flow rivers of living water : Now you do esteem men contrary minded , as Hereticks ; the Just One , Christ , was accused for a perverter of the people , by the Jews , Luk. 23. 14. Stephen was stoned for blasphemy , Act. 7 , 59. Herod killed James the brother of John , with the sword , imprisoned Peter , Act. 12. 2 , 4. Paul stoned till they supposed he was dead , Act. 14. 19. they had trials , Heb. 11. 36. by mockings , by bands and imprisonments , by cruel scourgings , they were stoned , they were sawn asunder , they were slain with the sword ; and all for faith , for bearing Testimony for that which doth enlighten every man that cometh into the world : for Paul said , That when Christ had revealed himself in him , then he spake the word with boldness , and went about turning people from darkness to light , and from the power of Satan unto God , that they might receive remission of sins , which teacheth to follow peace with all men , and holiness , without which no man shall see the Lord. Now the light maketh manifest the Mystery of Babylon the great , the Mother of Harlots , and abominations of the earth , who hath made her self drunk with the bloud of the Martyrs of Jesus , and Saints of the most High : those that have the mark in their foreheads , in which you are yet , even in Babel , in confusion : and therefore fear and tremble before the Lord , for who is able to dwell in everlasting burnings ? For the devil that deceived them , shall be cast into the lake of fire : mark that , that deceived them : nothing makes a man more like unto the devil , the Prince of darkness , then to be a deceiver of the Brethren , and they shall all to perdition , Rev. 17. 8. for they do mock now with the Lamb Jesus , and they offend his little Ones . O! it were better that a Milstone were hanged about their necks , and they thrown into the sea , then to offend one of those little Ones that put their trust in me . But know this , the Lamb shall overcome you , for he is Lord of lords , and King of kings , and they that are with him are called , and chosen , and faithful , and therefore rejoyce over her , ye holy Ones , for God hath avenged you on her , and will avenge : for true and righteous are his Judgements ; for he hath judged the great whore , which did corrupt the earth with her fornication ; and hath and will avenge the blood of his servants at her hand : for the dreadful and terrible day of the Lord is at hand , in which no iniquity or deceipt can stand : there is nothing but the pure , holy and undefiled shall be able to enter : for no unclean thing can enter the Kingdom of Heaven ; and it must be the oyl in a mans own vessel , whereby the true light is maintained , by which alone the Bridgegroom can be followed in to the marriage-chamber , who is the true Vine ; and they that abide in him , and he in them , they bring forth much fruit ; and he is the Way that whosoever walketh in , shall come to the Father : he is that Rock that whosoever buildeth his house on it , shall stand , and no persecution , storm or tempest , shall shake : although the mountains move into the midst of the sea , my heart ( saith David ) shall not be troubled : Why ? Because it standeth fixed , fixed in the Lord : the Lord keepeth such in perfect peace , whose mindes are stayed in him : there is nothing can disturb the peace of them whose mindes are turned in to the light Christ , and hearken to his voice ; For my sheep ( saith Christ ) follow me , they know my voice ; I am the true shepherd , and they will not follow a stranger : now you are come in not by Christ the Door , but by the inventions and wills of wicked men , like your selves , who are out of the life and power of God , and so cannot make Ministers : for the carnal man knoweth not the things of God , they are spiritually discerned : read Act. 13 , 2. it is the holy Ghost that sends Ministers , they must be anointed by the holy Child Jesus , the Anointing , before they can go teach ; & this you may see Mar. 16. 15. after the Resurrection , Go ye eleven disciples into all the world , & preach ye the Gospel to every creature : he doth not say to the Scribes and Pharisees , and High Priests , Go ye ; nay , they put him to death , crucified him , as you the Priests do now , even murder the Just One , in your own particulars , and in every other that you can , to whom Christ pronounced this wo : Wo unto you , Lawyers , for you will not go to heaven your selves , and those that would , ye hinder . O dumb Dogs , Idol-shepherds , that cry , The Lord , when the Lord never put into their mouthes : but they prepare war against the Just ; when he cannot put into their mouths , then they prepare war. Take heed , leave off seducing , for everlasting woes will be your portion : and this take notice , that from the Lord you are warned to repent , and turn in to the light in your consciences , that checketh you for sin and evil , for that is your true Teacher , Emmanuel , God with us ; and to this I bear my Testimony , That it is true , and they that believe in the light Christ Jesus , in you that believe the hope of glory , they shall finde him raising them from the death of sin to the life of grace , and have part in the first Resurrection , and over such the second death shall have no power ; for he is Jesus , that redeemeth his from all iniquity , who is the light of the world , and the life of men , the living Way , the Resurrection and the Life , the faithful and true Witness , the First and the Last , the Beginning and the End , who was dead , and is alive for evermore . Now this Mystery is made known unto the Saints , Col. 1. 27. even the mystery hid from ages and generations , and is now unto his chosen ones made manifest ; which is , Christ in them the hope of glory , ver . 28. Whom we preach , warning every man , and teaching every man in all wisdom ; that we may present every man perfect in Christ Jesus , whereunto I labour , striving according to his working which worketh in me mightly : as ye have therefore received Christ Jesus , the Lord , so walk you in him , rooted and built up in him : for in him dwelleth all the fulness of the Godhead bodily ; and ye are compleat in him , for you are risen with him , through the faith of the operation of God , who hath raised him from the dead ; therefore their bodies are of Christ , and therefore they are not to be deceived by voluntary worships , and beggarly rudiments ; which indeed have a shew of wisdom , but it is to the man that is blinde : and , if the blind lead the blind , they shall both fall into the ditch . Now is the day of the Lords mighty power appearing , and his people need not go to the Priests for help , Jer. 31. 34. After those days , saith the Lord God , I will put my Law in their inward parts , and write it in their hearts , and will be their God , and they shall be my people ; and they shall teach no more every man his neighbour , and every man his brother , saying , Know the Lord : for they shall all know me , from the least of them to the greatest of them ; for I will forgive their iniquities saith the Lord , and remember their sins no more . Thus saith the Lord which giveth the Sun for a light by day , and the ordinances of the Moon and Stars for a light by night , which divideth the sea , when the waves thereof roar , the Lord of Hosts is his name . Now is it fit to hearken to your preaching , as you call it , by Arguments and expositions , putting a meaning upon other mens words , as you Priests do , telling stories by hear-say of what you have read out of the works of those , it is like , as much out of the power and life of God as your selves ? whereas none of you know by experience : for if you did , you durst not sue for treble damages , but with Zacheus make restitution to those ye have robbed : it is plain you are merchandizers of the Scriptures , and drive a Trade with your Traditions , and imaginations of your own brains ; and woes will be your portion , if you proceed : for you plainly preach to others , to get a living by it , and this makes you all children of the curse : for it is plainly seen , that Money , covetousness is your God. Well , you must all be slighted ; your preaching stinks before the Father , and he will draw his people out of your confusion , and leave you naked and bare , and your shame shall be made manifest to all men . For indeed , I bear my Testimony from the Lord , That you are a most wicked Generation of men : for you are teaching people , busying their heads what hath been done in the time of Moses , and the Prophets and Apostles times , and in the Son of Mans time in the flesh , Jesus , the Anointed ; but you do not , nor cannot teach them , because you are strangers to it , to wait upon the Lord , to find light from the spirit of Righteousness , which is to arise from the measure of the light of Christ in every one , and his power in and upon the heart . Now all the Learning and Arts in the world , is but to speak methodically of what hath been , what is , and conjecture what shall be : all which is uncertain . Now he that speaks within , as we have felt , as we have tasted , as we have handled , so we deliver unto you ; I say , these must know what they say , and know who they worship : and whereas some of you call silent meetings a dumb Idol , when the people of the Lord are waiting on him , for the fulfilling of those Prophecies promised unto them ; You shew your blindness : for it is and shall be the portion of the sons and daughters of the Lord to wait in silence with their eyes looking upwards , waiting to be taught onely by Christ , the great Prophet , before whom all flesh shall be made silent . And therefore cease your teachings , and your prayers , as you call them : for they are an abomination to the Lord , until you finde this true Teacher Christ in you , opening your hearts to hear his voice : for whoever doth speak , and not declare the Lord in a pure Language , that is , from himself , shall bear his shame , whoever he be . For the time is come that none shall need anything to teach him the way to Sion , but an humble quiet heart , to wait on the Lord , till he manifest himself unto them : for the Lord is a great King , and worthy to be waited upon ; and his Testimony within , fills the soul with joy and singing ; such joy as the world knoweth not of , and such joy as men and devils cannot take from them , by which his holy Ones have experience of his goodness , that he is the Rose of Sharon , the choicest among the sons , altogether lovely ; whose love is better then wine , his fruits are sweet unto the taste ; whose voyce is sweet , and his countenance altogether comely ; and the souls of his beloved ones delighteth in him : and by this experience of him , he gives power unto them to speak forth those experiences unto others , and then they speak to the rejoycing of one another , and to the praise of Him that declares Himself in them . And therefore thou , whoever thou art , that speakest thy imaginations , studies of thy own brain , thoughts , and makes thy self a Teacher of others , and the voice of the Lord hath not appeared to thee , and the anointing from the holy Spirit hath not come down upon thee , thou shalt be judged for thy unrighteousness , because thou seekest to honor flesh , for thou dost not honour the Lord : for the anointing that cometh to teach all things , creates new heaven , and new earth , wherein dwelleth Righteousness ; for they shall be filled with the fulness of Christ , who is the spreading power that filleth all in all ; every Member of his Body , being a star shining forth of him ; or rather , a body in and out of whom he shines ; for he is the power that fills all , Rom. 8. 23. We that have the first fruits of the Spirit , even we , groan within our selves , waiting for the adoption , to wit , the redemption of our bodies ; and the Spirit it self maketh intercession for us , with groanings which cannot be uttered : and he that searcheth the heart , knoweth what the minde of the Spirit is ; because he maketh intercession for the Saints , according to the will of God : For he makes all new by himself and for himself ; and this is called the holy breathing , which Christ said the Comforter shall come , who shall abide with you for ever . Know ye not that ye are the Temple of God , and that the Spirit of God dwelleth in you ? 1 Cor. 3. 16. Now the fleshly part , first Adam , seeks peace , life and glory to himself , from creatures , and things that are without him ; as first , he seeks content and peace from wife , children , friends , riches , places of dominion over others ; but that peace that is built upon such hay or stubble , shall come to nothing , and the Foundations shall fall , 1 Cor. 3. 12 , 13. Secondly , the fleshly first Adam that is from the earth earthly , seeks content and peace from sermons , prayers , studies , books , Church-fellowship , and from outward forms and customs in their forms of worship ; but that peace that is built upon this foundation , will fall and come to nothing likewise ; Rom. 9. 31. But Israel which followed after the Law of Righteousness , hath not attained to the Law of Righteousness ; for they sought it not by faith , but as it were by the works of the Law ; the reason they stumbled at that stumbling Stone which the Builders refused , but now is become the corner-Stone , the Rock of Ages : as it is written , Behold , I lay in Sion a stumbling stone , and a Rock of offence , and whosoever believeth on him shall not be ashamed : The Word is nigh thee , even in thy heart and in thy mouth , that is , the word of faith which we preach , Rom. 10. 8. Isa . 28. 9. those that are weaned from the milk , and drawn from the brest , he teacheth knowledge , and maketh to understand doctrine . Now wo unto those that have made lies their refuge , and under falshood have hid themselves , every one wondring after the Beast , and worshipping the golden Image , the inventions of their own hands , who are deceived by her Witchcrafts , her Gog and Magog , who are in number like the sand of the sea : But what will be their end ? they must be destroyed by fire : and therefore follow not a multitude to do evil . And the devil that deceived them shall be cast into the lake of fire , where the Beast and false Prophets are , who shall be tormented day and night , for ever and ever . O stand amazed all Deceivers of his people : for the time will come that he will require the blood of his people at your hands ; and what will become of you , when the dreadful and terrible GOD appears in Judgement ? you will then desire the hills to fall upon you , to hide you from his presence ; then those that have Christ in them , who hath filled them with everlasting rest and glory , shall lift up their heads , for their Redemption draweth neer ; and he that shall be your Judge , is become their Saviour : for the Father judgeth no man , but hath committed all Judgement unto the Son : And they that live in the Son , have the Light of Life abiding in them . And so in him they walk from strength to strength , until they appear before GOD in Sion . The fourth Epistle : To all the Hypocrites in Sion , desiring them that they would return , that the Lord may heal their Back-slidings : For the Wrath of the living God is revealed from heaven against all Vnrighteousness ; And Woes will be upon them , even Woes eternal , that take upon them the Profession of Religion in any Form , to be a Cloak to their Sin and Vnrighteousness . THere is no man ( saith Christ ) that putteth his hand to the Plough , and looketh back , that is apt for the kingdom of God. Now doth not most Professors look back ? do they do the works God , or are they not doing the works of the devil ? is not wrath , anger , backbiting , whispering , deceiving , over-reaching in their bargains , killing , is not these fruits to be found amongst all Professors ? and therefore it is high time for them to repent , that they may do their first works : for the time once was , that they had Zeal , and Love , and Gentleness and Temperance , and were in the Moderation a little kept : but now they are come into the persecuting nature , into the destroying nature , the devouring nature , the dogs nature ; and are out of the Lambs nature : for the fruits of Faith , are Love , Goodness , Gentleness , Meekness , Temperance , Brotherly kindness , Charity , Bowels of compassion , Holiness and Righteousness ; Against such ( saith Paul ) there is no Law : For they that are Christs , have crucified the flesh , with the affections and lusts . And now amongst those tender Lambs of Christ , those Babes that are born again , those Plants of the Lords right Hand , Trees of his own planting that are full of sap , the Cedars of Lebanon ; I mean those that are by the wicked of the earth , the men of this world , in scorn called Quakers , amongst these is crept in wicked Deceivers , ungodly men , and ungodly Women , even as Judas crept in amongst the Apostles , such who think that gain is godliness , such who follow Christ for the Loaves , such as think they can serve two Masters , God and Mammon , Christ and Riches , Christ and Lusts , Christ and the World , Christ and Antichrist ; such who teach that Doctrine of Devils , that Paul speaketh of , denying to marry , and to abstain from meats , such who turn the Grace of God in them into wantonness , Truce breakers , Breakers of Covenants , pretending they were married in their carnal estate ; and they were never moved of the Lord , and therefore they may leave their husbands , and leave their wives ; and that spirit these are guided by , is of Satan , and so will lead them to take others , as their blind Ignis fatuus leads them : for by nothing but Imagination , Lust and Fancie , are such led . And such leads away silly women , that are captivated by Satan , laden with divers lusts and pleasures , that are alwayes learning , and never able to come to the knowledge of the truth . Others are led to neglect their Families and Relations , to neglect their Children ; contrary to that Doctrine of Paul , that saith , A man is worse then an Infidel that doth not provide for his Family , meaning his outward Family : For , let every man wait on his calling ; and God hath appointed that the creation shall be managed , that man may be Lord of all the creatures : and Christ saith , It is a more happier thing to give then to receive : and the Apostle commandeth to lay up , that there may be a distribution amongst the Saints : and how can he lay up that is idle , and runs to and fro , wasting his time in idleness , and consuming his pretious time , whilst his wife and children wants at home ? and so this spirit rents and tears the affections of men from their wives , and women from their husbands , and children from their parents ; and this that brings into a dis-uniting , is not the Spirit of the Lord : for the Spirit of the Lord brings into Union : for it shall convince the whole world at last , that they shall be all of one heart , and of one spirit ; and the one alone spirit of Righteousness shall fill all in all : And this cannot be that spirit that rents and makes divisions ; but this spirit of Righteousness teacheth the man to know his own wife , and love her , as Christ did the Church ; and it teacheth the woman to know and love her own husband ; and the man and woman so taught , live like Turtle Doves . And so the unbelieving woman cometh to be sanctified by the believing man ; & the unbelieving man by the believing woman ; and here the good vertuous Wife cometh to be found , that Solomon speaketh of , whose price is above pearls , and she doth him good and not evil all his days : and is not as the wicked woman , that is termed by him , a whorish woman , that is rottenness to her husbands bones . And Others there are , that are very loose in their carriage , and deny the Resurrection of the Body , contrary to the Doctrine of the Apostle , saying , The Resurrection is past already , and such was in his time , that had overthrown the faith of some : now these people are in distraction , and the Spirit of the Lord leades into Unity , Love , and Peace , and out of all disturbance ; and the Lord is the portion of his people for ever , and they that stay themselves upon God , are kept in perfect peace : and the Spirit of God is infallible : they that are guided by that , cannot erre ; and these do erre , not knowing the Scriptures , and so are led into the distraction which causeth disturbance ; and this is , by the cunningness of Satan , who lieth in wait to deceive , and this simple people are led captive by him , to do his will at his pleasure . And therefore dear Friends , take heed how you hear , and whom you hear ; and be not blinded by those that lie cunningly in wait , to deceive you : for all that is to be known of God , is made manifest in man : and this is all the Lord thy God requireth of thee , To do justly , love mercy , and to walk humbly with thy God : for Holiness becometh the House of the Lord for ever . And Christ saith , He that hath my commandments and keepeth them , dwelleth in me , and I in him . And therefore do not think the Name or the Profession of a thing will serve the turn ; it is coming into the Life and Power of the thing that is expected from the Lord : they that cry in that day , We have eat and drunk in thy presence , and thou hast taught in our streets ; all that will not do : Depart from me , saith Christ : the reason why , is shewed by him , because they were Workers of iniquity . So there is no priviledge for a people , be they never so high in Gods favour , yet if they sin against him , they must know , the wrath of God is against them : for if a righteous man turn from his righteousness , and do that which is evil , he shall die for the evil , and I will remember his righteousness ( saith the Lord ) no more . The people of Israel were a peculiar people , the Lord had manifested his love in abundance to them , he fed them with Angels food , and led them in the Wilderness , that their cloaths waxed not old ; and he made the rock gush out waters , and gave them Quails , the lusts of their own hearts . But they died in judgement ; whilst the meat was in their mouthes , the wrath of God came down upon them , and Gods Soul came to be angry with them , even so much that the Lord said , My soul shall be avenged on this Generation . David , a man after Gods own heart , yet for sinning , was forc'd to go with broken bones , and his Ioines were filled with a sore Disease , and he went groaning all the day long . Moses for striking the Rock twice , did not enter the Land of Canaan . And therefore do not thou think , whoever thou art , and let thy profession be what it will : for if thou sinnest against God , thou must be punished by him . And know this , That the end of all teaching , and speaking , and writing , is to be brought to doing . The end of all , saith Solomon , is to fear God , and keep his Commandments : This is the whole Duty of Man. And therefore be as thou seemest to be , or seem to be as thou art : For it is onely the pure in heart shall see God ; and the meek shall inherit the earth , and dwell therein for ever . The fifth Epistle : To Roger Crabb , and Francis Jennings , John Porter , Elizabeth Porter , Stephen Powel , Sarah Aldridge , Anne Bunion : To all those that are in the deceipt with him , who stile themselves the Servants of the Lord onely ; with Judeth Edds , and some few Others , whose Names I cannot finde : that they may see their durty Dregs , and repent of their Abominations : For the Wrath of God is revealed against all Deceipt , and all Deceivers . LAmentations , Mourning and Wo is pronounced against all evil ; and he that soweth , or she that soweth Dissention amongst Brethren , is such a one as the Soul of the Lord abhorreth . Now let not their looks dismay thee , thou tender-hearted child or children of the most High : for the Duty of Obedience which the Lord thy God requireth of thee , is not in any other thing but in being obedient to the Commands of God , as sin is made known unto thee , by the light of the everlasting Spirit of Righteousness which is in thee , and there is placed , to make known sin and evil unto thee , and is there placed in thy heart , to raise thy immortal soul , by the immortal seed of the word , which is , Christ in thee , that thou mayst live unto him that hath called thee out of Darkness into his marvelous light , that we might not henceforth live unto our selves , but unto him ; and therefore living unto him , is to be holy as he was holy , and pure as he was pure : and so the Life of the Saints is to be a Life of purity , and it is the pure in heart that see him ; and so it is not as Roger Crabb surmiseth , and William Smith , and John Dunck , and others , in wearing hair or not hair : for if they will believe the History of Josephus , they may finde that Christ wore his Hair very long , waving about his Shoulders ; and the Scriptures of Truth maketh mention , that he wore it according to the manner of the Nazarites , who had no Razor come upon their heads : neither is it in dirty hands & faces , as they fondly do surmise ; but it lieth in the hidden man of the heart , in a meek and quiet spirit , which is a thing of God , much set by : neither is it in straw Hats , or such fond conceits ; for they cannot be made without hands , no more then woollen ones . But the Reader may take notice , that this people being departed from the living presence of the Lord God , where Life , and Peace , and Rest is to be dwelt in ; they wander up and down , seeking Rest , and finde none : for the Peace is not in eating or drinking , but in Righteousness , Peace , and Joy in the Holy Ghost . It is not then in denying the lawful use of the creatures : for the Apostle saith , Whatsoever is sold in the shambles , that eat , making no scruple for conscience-sake . So then it is clear , that men may lawfully eat all creatures , as well as herbs , or what groweth naturally : And every creature of God is good ( saith Paul ) and nothing ought to be refused , if it be received with praise and thanks giving : and , it is not that ( saith Christ ) that goeth into the man , that doth defile the man ; but that which cometh out : For out of the heart ( saith Christ ) proceedeth adultery , fornication , murder , and the like : So it is the evil heart being corrupted , that is the cause of the man being defiled , and it is not the denying of meats wherein Religion stands : for they may see that Christ fed five thousand men with five Loaves and two Fishes , and commanded the Fragments to be taken up , that nothing might be left ; and he turned water into wine : if he had not allowed the use of it , he would not have made it ; but it was to be drunk . And Christ saith , If any of you have a son shall ask bread , will he give him a stone ? or if he shall ask a fish , will he give him a serpent ? so he clearly owneth the eating of those creatures . And if they , or any led by their fond deceitful spirit , that deny the Resurrection of the Body of Christ out of the grave , let them read Luk. 26. vers . 37. and so forward : But they were terrified and affrighted , and supposed that they had seen a spirit : and he said unto them , Why are you troubled , and why do thoughts arise in your hearts ? Behold my hands and my feet , that it is I my self ; handle me , and see : for a Spirit hath not flesh and bones , as you see me have . And when he had thus spoken , he shewed them his hands and his feet . And while they yet believed not , for joy , and wondered , he said unto them , Have ye here any meat ? and they gave him a piece of broyled fish , and a honey-comb ; and he took it , and did eat before them : and he said unto them , These are the words which I spake unto you , while I was yet with you , that all things must be fulfilled which were written in the Law of Moses , and in the Prophets , and in the Psalmes , concerning me . Then opened he their understandings , that they might understand the Scriptures . Act. 1. vers . 9. and so forward : And when he had spoken these things , while they beheld , he was taken up , and a cloud received him out of their sight ; and while they looked stedfastly towards heaven , as he went up , behold , two men stood by them in white apparel , which said , Ye men of Galilee , why stand ye gazing up into heaven ? this same Jesus which is taken up from you into heaven , shall so come in like manner as you have seen him go into heaven . And these peoples Teacher , Roger Crabb , most blasphemously speaketh of a place where no Righteousness shall enter in , without distinction ; and so he putteth no difference between the pretious and the vile ; and so most wickedly and perversly taketh upon him to speak of things he knoweth not : for Christ the Righteousness of God , who is righteous as God is righteous , doth enter , and sits on the Throne with clean Hands ; and his righteous Seed , in all his true Babes and little Ones , is raised , that they feel his living presence in them , constraining them to love ; and they feel his Arm of strength carrying them , and guiding them in all their Wayes ; and they feel that Rock of Ages , bruising the Head of the Serpent , who is too powerful in Roger Crabb , and his Followers , and leads them captive to do his will : For of whomsoever a man is overcome , his servant he is , of whom he is overcome ; whether it be of sin unto death , or of obedience unto Righteousness . And so dear friends , I desire you to repent , and turn , and put away the evil of your doings . Cease to do evil : learn to do well : hide the word of the Lord in your hearts , that you may not sin against God : and be content with this knowledge of the Lord , to know what he requires of thee , and to do it ; and that is this , What doth the Lord thy God require of thee , O man , but , To do justly , to love mercy , and to walk humbly with thy GOD ? The sixth Epistle : To all Magistrates , Judges , Lawyers , Commanders , Souldiers and Priests : that they may plainly see by the Scriptures of Truth , what the Lord God requireth at their hands ; and they may see here , as in a Glass , how short they come of what is required of them , and repent , and turn from their wicked and abominable Ways , that the Lord may have mercy upon them : for this they may assure themselves , The fierce and terrible day of the Lord is near at hand , and none but the pure in heart shall be able to stand before him : for nothing can dwell in his presence but purity : for without Holiness , none shall see him with Comfort . I Shall direct the Reader to some Texts of Scripture , that sets forth what Gifts a true Teacher ought to be qualified with . See Gen. 17. 1. And when Abraham was ninety and nine years old , the Lord appeared unto him , and said , Abraham , I am the Almighty God ; walk before me , and be thou perfect . Gen. 18. 19. For I know him , that he will command his children , and his houshould after him ; and they shall keep the way of the Lord , to do justice and judgement . Heb. 11. 24. By faith Moses , when he was come to years , refused to be called the son of Pharaohs daughter : chusing rather to suffer affliction with the people of God , then to enjoy the pleasures of sin for a season . Vers . 26. Esteeming the reproach of Christ , greater riches then the treasures in Egypt : for he had respect to the recompence of the reward . By faith he forsook Egypt , not fearing the wrath of the king : for he endured , as seeing him who is invisible . Gen. 5. 22. And Enoch walked with God , after he begat Methusala , three hundred years . And vers . 24. And Enoch walked with God ; and he was not : for God took him . Exod. 4. 14. And the Lord said , Is not Aaron the Levite thy Brother ? I know that he can speak well : and he cometh forth to meet thee ; and when he seeth thee , he will be glad in his heart . Vers . 15. And thou shalt speak unto him , and put words in his mouth ; and I will be with thy mouth , and with his mouth , and will teach you what you shall do . Vers . 16. And he shall be thy spokes-man unto the people ; and he shall be , even he shall be to thee instead of a mouth , and thou shalt be to him instead of God. Josh . 1. 1. And the Lord spake to Joshua , vers ● . There shall not a man be able to stand before thee all the dayes of thy life : as I was with Moses , so will I be with thee : I will not fail thee , nor forsake thee . Vers . 6. Be strong and of a good courage : for unto this people shalt thou divide for an inheritance , the land which I sware unto their Fathers to give them : onely be thou strong and very couragious , that thou mayest observe to do according to all the Law that Moses my servant hath commanded thee : turn not from it , to the right hand , nor to the left ; that thou mayest prosper whithersoever thou goest . Vers . 8. This Book of the Law shall not depart out of thy mouth , but thou shalt meditate therein day and night . 1 Sam. 2. 10. The adversaries of the Lord shall be broken to pieces : out of heaven shall he thunder upon them : the Lord shall judge the ends of the earth , & he shall give strength unto his King , and exalt the horns of his anointed . Concerning David , Psal . 18. 20 , 21 , 22 , 23. The Lord rewarded me according to the cleanness of my hands , according to my righteousness hath he recompenced me : for I have kept the wayes of the Lord , and have not wickedly departed from my God : for all his judgements were before me , and I did not put away his statutes from me : I was also upright before him , and I kept my self from my own iniquity : Mark that , from my own iniquity ; his delightful sin : And vers . 32. of the same Psalm , It is God that girdeth me with strength , and maketh my ways perfect . Psal . 37. 37. Mark the perfect man , and behold the upright : for the end of that man is peace . Psal . 119. 101. I have refrained my feet from every evil way . Vers . 113. I hate vain thoughts , but thy Law do I love . Vers . 128. I hate every false way . 1 King. 3. 14. And if thou wilt walk in my ways , to keep my statutes and my commandments , as thy Father David did walk , then will I lengthen thy dayes . And Pro. 23. 26. My son , give me thy heart , and let thy eyes observe my ways . 2 Chron. 34. And Josiah did that which was right in the sight of the Lord , and walked in all the wayes of David his father , and declined neither to the right hand , nor to the left . Ezra 7. 10. For Ezra had prepared his heart to seek the Law of the Lord , and to do it . Vers . 25 , 26. And thou Ezra , after the wisdom of thy God that is in thy hand , set Magistrates and Judges , which may judge all the people ; all such as know the Laws of thy God , beyond the river : and teach ye them that know them not : and whosoever will not do the Law of thy God , and the law of the king , let judgement be executed speedily upon him , whether it be unto death , or to banishment , or to confiscation of goods , or to imprisonment . Neh. 1. 5. O Lord God of heaven , the great and terrible God , that keepeth covenant and mercy for them that love him , & keep his commandments . Neh. 10. 29 , They came to their Brethren , their Nobles , and entered into a curse , and into an oath , to walk in Gods Law , which was given by Moses the servant of the Lord ; and to observe and do all the commandments of the Lord our God , and his judgements , and his statutes . Job 1. 1. There was a man in the land of Uz , whose name was Job , and that man was perfect and upright , and one that feared God , and eschewed evil . Isa . 2. 3. Let us go up to the house of the God of Jacob , and he will teach us of his ways , and we will walk in his pathes : for out of Sion shall go forth the Law , and the word of the Lord from Jerusalem . Sanctifie the Lord of hosts himself , and let him be your fear , and your dread . Thou wilt keep him in perfect peace , whose minde is stayed on thee , because he trusteth in thee . Trust ye in the Lord for ever : for in the Lord Jehovah is everlasting strength . The wayes of the just is uprightness . Thou most Upright dost weigh the pathes of the just ; yea , in the ways of thy judgements , O Lord , have we waited for thee : the desire of our soul is to thy Name , and to the remembrance of thee . Thus saith the Lord of hosts , the God of Israel , Amend your wayes and your doings : Trust not in lying words , saying , The Temple of the Lord , the Temple of the Lord , the Temple of the Lord : for if you throughly amend your wayes and your doings ; if you throughly execute judgement between a man and his neighbour ; if ye oppress not the stranger , the fatherless and the widow , and shed not innocent blood in this place , neither walk after other gods to your hurt : then will I cause you to dwell in this place , in the land that I gave to your fathers , for ever and for ever . Behold , ye trust in lying words that cannot profit : will ye steal , murder , and commit adultery , and swear falsly , and burn incense to Baal , and walk after other gods , whom ye know not , and come and stand before me in this house , which is called by my Name , and say , We are delivered to do all these abominations ? But this thing commanded I them , saying , Obey my voice , and I will be your God , and you shall be my people : and walk ye in all the wayes that I have commanded you , that it may be well unto you . Behold , the dayes come , saith the Lord , that I will raise unto David a righteous Branch ; and a king shall reign and prosper , and shall execute judgement and justice on the earth : in his days Judah shall be saved , and Israel shall dwell safely : and this is his Name whereby he shall be called , The Lord our Righteousness . Nevertheless , if thou warn the righteous man , that the righteous sin not , and he doth not sin , he shall surely live : the soul that sinneth shall die : but if a man be just , and do that which is lawful and right , and hath not eaten upon the mountains , neither hath lift up his eyes to the idols of the house of Israel , neither hath defiled his neighbours wife , neither hath come neer to menstruous women , and hath not oppressed any , but hath restored to the debtor his pledge ; hath spoiled none by violence , hath given his bread to the hungry , and hath covered the naked with a garment ; he that hath not given forth upon usury , neither hath taken any increase , that hath with-drawn his hand from iniquity , hath executed true judgement between man and man ; hath walked in my statutes , and kept my judgements , to deal truly ; he is just , he shall surely live , saith the Lord God. And they that be wise shall shine as the stars in the firmament , for ever and ever : and they that turn many to righteousness , as the brightness of the firmament . And in that day will I make a Covenant for them with the beasts of the field , & with the fowls of heaven , and with the creeping things of the ground ; and I will break the bow , and the sword , and the battel out of the earth , and will make them dwell safely ; and I will betroth thee unto my self in righteousness for ever ; yea , I will betroth thee unto my self in righteousness , and in judgement , and in loving kindness , and in mercy : I will betroth thee unto my self in faithfulness ; and thou shalt know the Lord. The Lord also shall roar out of Sion , and utter his voice from Jerusalem : and the heavens and the earth shall shake : but the Lord will be the hope of his people , & the strength of the children of Israel . Then shall Jerusalem be holy , and there shall no stranger pass through her any more : For thus saith the Lord unto the house of Israel , Seek ye me , and ye shall live . But upon mount Sion shall be deliverance , and there shall be holiness ; and the house of Jacob shall possess their possessions . They that observe lying vanities , forsake their own mercy . But I will sacrifice to thee with the voice of thanksgiving ; I will pay that that I have vowed : salvation is of the Lord. Thus saith the Lord , concerning the prophets that make my people err , that bite with their teeth , and cry peace ; and he that putteth not into their mouths , they ever prepare war against him . But truly , I am full of power , by the Spirit of the Lord , and of judgement , and of might , to declare unto Jacob his transgressions , and to Israel his sin . Hear this , ye heads of the house of Jacob , and princes of the house of Israel , that abhor all judgement , and pervert all equity ; they build up Sion with blood , and Jerusalem with iniquity ; the heads thereof judge for reward , and the priests thereof teach for hire , and the prophets thereof divine for money : yet will they lean upon the Lord , and say , Is not the Lord amongst us ? no evil can come upon us . Therefore shall Zion for your sakes be plowed as a Field , and Jerusalem shall become heaps , and the Mountains of the house as the high places of the Forests . The Lord is of purer eyes then to behold evil , and cannot behold iniquity . When the Lords appearance cometh upon the soul , then he cuts away all Idols , and they shall be no more remembred : the appearance of the Lord giveth sight to the blind : Christ Jesus enlightneth every man that cometh into the world ; and that is Christ the Son of the most High , that checketh for evil in every one , and that is the true Teacher . Follow that : it will bring thee out of all evil ; for it leadeth unto perfect peace . Ye shall not say , Lo here is Christ , or lo he is there : but the Word is nigh thee , even in thy heart , and in thy mouth : and this true Teacher , will keep thee from the very appearance of evil . The Lord Jesus promised the Comforter should come after his departure ; and Peter received it : for he being full of the Holy Ghost , there was three thousand added by his Ministry at once : and the Apostles , when-they had prayed , the place was shaken where they were assembled together , and they were all filled with the Holy Ghost , and they spake the Word of God with boldness . Now Christ is the Bread of Life : And he that eateth the bread that I shall give him , ( saith Christ ) shall never hunger : and he that believeth in me , ( saith Christ ) hath everlasting life : and he that eateth the bread that I shall give him , shall live for ever . And those that are risen with Christ , set their affections on the things above , where Christ sitteth at the right hand of God ; and they do not minde earthly things : for as they have born the Image of the earthly Adam , which is sin unto death ; so they must bear the Image of the heavenly , which is obedience unto righteousness : the end whereof , through his mercy that enableth them to bear it , is everlasting life and salvation : and , he that is born of God , sinneth not , because he is born of God ; neither can he sin , because he is born of God : for he that committeth sin , is of the devil . Now consider these sayings , and ponder them in your minds ; for where the Lord cometh , his presence is very dreadful and terrible ; and he destroyeth all Graven Images , and grindeth them to dust ; he maketh that heart deny himself , and take up his Cross dayly , and follow him . When a stronger then the strong man armed cometh , he destroyeth his strong holds , and divideth the spoils , and maketh the heart clean : A new heart , saith the Lord , will I give thee , and a new spirit will I put into thee , and I will lead thee , and be thy everlasting reward and strength to support thee : for I dwell in the humble , and delight to give life to my contrite ones : for with the holy , wilt thou be holy ; and with the contrite and pure , will I be pure , saith the Lord. Now by thy words , thou shalt be justified ; and by thy words condemned . Now this is from the true Lover of all your souls , the seed of God in you , that groaneth after the deliverance of it , may come forth from the state of bondage , and corruption , and thraldom , where it is kept , that it may come to the glorious liberty of the Sons of God Almighty , the most high , who with continual praises with one heart , and in oneness of spirit sing continual Praises and Hallelujahs to Him that liveth for ever and ever , who alone is worthy of all everlasting praises from his own , henceforth and for ever . Now I shall shew the signs , marks and characters of good Magistrates , as the Lord giveth of them , as I find in Scripture : and by the manifestation of his Spirit within me , I know it is the Lords desire , that Judges and all Magistrates should be such as feareth the Lord and hateth covetousness , and worketh Righteousness , that judgement and justice may run down like a mighty stream , and Rivers of waters . Moses was a good Magistrate : he executed the Law with Justice upon all , without respect of persons , or gifts , or rewards , according to the command of the Lord , who was the Lawgiver : For the Law came by Moses , but Grace by Jesus Christ . Deborah was a good Magistrate , and the children of Israel came up to her for judgement ; and she judged Israel at that time , and the Lord was with her , and made her lead away the Captives , and lead them into Captivity that oppressed his people : for she was just before him ; and the Stars from Heaven fought in their courses for her , against the enemies of truth , and the river Kishon swept them away : and the Land had rest forty years : and the Lord caused the Mighty and the Nobles to be in subjection unto her , and the Lord went before her , and the earth trembled , and the heavens dropped , the clouds dropped water . Gideon was a good Magistrate , and the Angel of the Lord appeared unto him , and said , The Lord is with thee , thou mighty man of valour ; go in this thy might , and thou shalt save Israel . And the Lord said unto him , I will be with thee . And the Lord said unto him , Peace be unto thee ; thou shalt not dye : and the Spirit of the Lord came upon Gideon ; and Gideon did as the Lord had commanded him . And Gideon said , That neither I nor my Son shall rule over you . And the Land had rest forty years in the days of Gideon Solomon was a good Magistrate , and God said unto him , Because thou askedst this thing , and hast not asked the life of thy enemies , nor long life for thy self , neither riches for thy self , but hast asked for thy self understanding to discern Judgement ; behold , I have done according to thy words : lo , I have given thee a wise and an understanding heart , so that there was none like thee before thee , neither after thee shall arise any like unto thee ; and I have given thee that which thou hast not asked , both riches and honour ; so that there shall not be any like unto thee , amongst the kings all thy dayes . And Solomon said , His meditation was stayed on the Lord all the day long , and his meditation was of his goodness , kept in the Lords fear : And Solomonraigned over all Israel forty years . Asa was a good Magistrate : he was perfect before the Lord , although the high places were not taken away in his time : he reigned one and forty years , and the people had much comfort by him , & made sore lamentation for his death : for they , by his appointment , entered into a solemn League and Covenant , That whosoever would not seek the Lord God of Israel , should be put to death , whether small or great , whether man or woman : and all Judah rejoyced at the oath : for they had sworn with all their hearts , and sought him with their whole desires , and he was found of them ; and the Lord gave them rest round about : And Asa reigned in peace seven and thirty years . Hezekiah was a good Magistrate ; and he did that which was right in the sight of the Lord , according to all that David his father had done , and wrought that which was right and truth in the sight of the Lord , according to all that David his father had done ; and wrought that which was right in the sight of the Lord , and he did it with all his heart , in seeking the Commandments of his God , and prospered in the work . Josiah was a good Magistrate ; and he did that which was right in the sight of the Lord , and walked in the wayes of David his father , and did not decline from the right hand , nor the left : and the people sorely lamented his death : for all Judah mourned for him , and Jerusalem , and Jeremiah lamented his death : and he reigned one and thirty years . And Paul saith of a good Bishop , that he must be no striker , blameless , the steward of the Lord , not soon angry , not given to filthy lucre , nor wine , but a lover of hospitality , a lover of good men , sober , just , holy , temperate , holding fast the faithful word : and he sheweth the reason , That he may be able by sound doctrine to convince gain-sayers : he exhorts that prayers and supplications may be made for kings , and all in authority ; to what end , he sheweth ; to this end , That we may live peaceable lives in all godliness and honesty : for this is good and acceptable in God our Saviour : and he saith , The Magistrate beareth not the sword sor nought ; It is for the punishment of evil doers , and for the praise of them that do well . Now that Magistrate whose heart is not touched with the true fear of the Lord , and that seed of true faith that is as small as a grain of mustard-seed , hath got the pre-eminence , and is chief in his soul , and Christ Jesus is set up in his soul , in him on the throne , that he hath the whole heart , and the whole man is in his dominion , that can truly say , by bearing Testimony to the witness of God in him , That to him to live is Christ , and to die is gain ; unless the Magistrate be such , he is not Christs Magistrate : for those that are Christs , have crucified the flesh , with the affections and lusts ; and no drunkard , whoremaster , swearer , proud , ambitious , self-seeker , lover of pleasures more then lover of God , having a form of Godliness , but denying the power thereof , no such can be said to be of God , and so are not to have that double honour which is due to Magistrates that do truly rule in his fear . And this discovers plainly how short those Judges and Justices come of being godly Magistrates , that suffer and consent to the imprisoning of just and righteous ones , whom the Lord esteemeth as the Apple of his eye ; and those that touch them to their hurt , will one day find it , that the Lord esteemeth them as his Jewels : and yet how is the Goals filled with them through the Nation ? and some have perished to death , because they cannot consent , for conscience-sake , to pay Tythes , seeing them to be a great and abominable Oppression . I could wish that Judges and all Magistrates would regard their Oathes , to do equal Administration of Justice to every man alike , to have no mans Cause in respect of person , but rightly to judge for the Poor as well as the Rich , and let the merits of the Cause carry it ; minding the words of Jehosaphat : for he said to the Judges , Take heed what you do : for ye judge not for man , but for the Lord : wherefore let the fear of the Lord be upon you : for there is no iniquity with the Lord our God , nor taking of Gifts . And let them that are contrary minded , remember the ends of Empson and Dudly , and mind the proceedings of Henry the Third , in the five and thirtieth year of his reigne , against Henry de Bath , one of the Judges then . And the sixteenth year of Edward the First , there being a great complaint of the ill Administration of Justice by the Judges ; whereupon the then Parliament , upon due examination , and proofs of their Bribery and Extortion , together with their injustice done to the people , were fined to pay to the King , as followeth : Ralph Hengham , chief Justice of the Upper Bench , 7000 Marks ; John Lineton , chief Justice of the Lower Bench , 3000 Marks ; William Brompton Justice , 6000 Marks ; Solomon Rochester , 4000 Marks ; Thomas Lodington , 2000 Marks ; Walter Hopton , 2000 Marks ; Richard Boyland , 4000 Marks ; William Sham , 3000 Marks ; Robert Litbury , Master of the Rolls , 1000 Marks ; Roger Liester , 1000 Marks ; Henry Bray , Escheter , and Judge for the Jews , 1000 Marks ; Adam Streton , chief Baron of the Exchequer , was fined 34000 Marks ; and Thomas Wayland , being found the greatest Delinquent , for Bribery and Extortion , and being of the greatest substance had all his Estate , real and personal , taken from him to the Kings use : and this great Act of Justice was highly pleasing to the people , and brough● much honour to the King , as well as Treasure into his Coffers : And one Bellknap and Trisillian , being both chief Justices , were executed for injustice . In the year forty one , Articles were exhibited against John Bramston chief Justice , Robert Barkly , Francis Crawly , Humphry Davenport , Richard Weston , Thomas Trevor , being Justices of both the Benches , and Barons of the Exchequer ; and as I take it , they were degraded for injustice done the people . It is said of that great Tyrant Nero , That he could not indure an unjust Judge : for one being convicted before him for injustice , he caused him to be flea'd alive , and his skin to be nailed to the Judgement-Seat , that whoever came on that Seat , might have that act of Justice fresh in his memory . Thou art inexcusable , O man , whoever thou art , that judgest another : for wherein thou judgest another , thou condemnest thy self , if thou dost the same things : and thinkest thou to escape the judgement of Cod ? Now it were a good thing for the people of England , that the chief Magistrates with their Council , would erect a Court of Justice , where every man , by their Proclamation , might once every quarter of a year , appeal to the said Court , for relief against any injury done them by Judges , Justices , or any Officers of the Commonwealth in private or in publick , done to their detriment . This would be a high Act of Justice from the Counsellors , Magistrates or Rulers , who should preserve Justice in the Land : and it would be very satisfactory to all the people ; and this would make men follow the Command of Christ in time , To do unto all men , as they would have all men do unto them . By all these Texts of Scripture before-rehearsed , it is plainly shewed by the holy Ghost , the marks of true Teachers and false ; the marks of hireling shepherds , and such as fleece the Flock ; and such as are of Christ , and are truly Ministers of Christ , and have the Spirit of Christ , God having revealed himself in them , they do minister food in due season ; and they do feed the Flock of Christ , over which the holy Ghost hath made them Overseers ; and they do turn people unto God , unto the light that is single , that knoweth the deep and hidden things of God : for the Father that dwelleth in them , sheweth them all things ; and they have the first Fruits of the Spirit , and God is in them of a truth , and they and the Father are one ; and they do abide in the Vine , and in him they bring forth much Fruit , to the glory of God the Father : and these Fruits of the holy Ghost are to be found dwelling in them , as Love , Joy , Meekness , Patience , Temperance , Brotherly Kindness , Bowels of Mercy , Humbleness of Minde , Holiness and Righteousness . And the false Teachers appear plainly by their Fruits , to be the Priests that do receive Tythes : for they seek gain from their Quarters ; they fleece the Flock , and do not feed them ; they speak a Divination of their own brain ; they are in the number of those that steal the word from their neighbour , and cry , The Lord saith , when the Lord never spake unto them : they do not at all profit the people : for they that were unclean , are unclean ; they that were filthy , are filthy still ; and Drunkards are Drunkards still : they are not sent of God ; for if they were , they would have turned people from the evil of their doings , and they should have learned to do well . By their fruits ( Christ saith ) they shall be known : for men do not gather figs of thorns , nor grapes of thistles : but every good tree bringeth forth good fruit : and by their covetous filthy lives they destroy the hearty professions of their hearers , who are much led by example and practice of their Teachers ; and herein they are partakers of other mens sins , and so must partake with them of their plagues ; and the blind doth lead the blind , and they must fall into the ditch : for they that cannot witness in their own particulars , that the Spirit of the Lord in them , is raised , and hath the whole seat of the soul in his dominion and power , and the seed of God is raised in him , and there is a continual watch kept to destroy sin in its first motion , and so it is not yeilded to , but is laid all upon the Tempter : unless a man be brought to this , he is not a fit person to teach others : for Christ commandeth his Disciples to be perfect , as their Father which is in heaven is perfect ; and to be holy , in all manner of conversation : for without holiness no man shall see the Lord : and , he that is in Christ , ought so to walk as Christ hath walked , who did no sin , neither was there guile found in him . I am sure the Priests dare not say they are in Christ , or that he hath revealed himself in them , or that the holy Ghost is come down upon them : if these effects were wrought in them they durst not sue the just and righteous for treble Damages , and make such spoil and havock of their Estates , as they do , throughout the Nation ; taking from some eight times as much as is the Due , according to their own Demands . O sad Generation of men ! that dare say the Lords Prayer , as they say , Forgive us our Trespasses , as we forgive them that trespass against us ; and yet it is like , the next day sueth for treble Damage for a pretended Trespass , done before he saith the Petition . Do they think the Lord God , who hath an all-seeing eye , doth not know their hypocrisie , and will repay their deceit upon their own heads ? yea , be assured all of you , he will. Do you follow the Rule that Christ commandeth , To do unto all men , as you would that all men should do unto you ? Do you expect a day wherein God shall judge the secrets of all men , by Jesus Christ , and when every man shall give an accompt for the things done in his bodie ? And do ye think that these actions before-rehearsed , will stand and bear weight in that day ? O fear and tremble : for whatsoever a man soweth , that shall he assuredly reap ; he that soweth to his flesh , shall of that , reap corruption ; but he that soweth to the spirit , shall of that , reap life everlasting : for they that are led by the Spirit of God , they are the sons of God ; and they that are led by their wills and lusts , whose servants are they ? the Apostle tells you , That of whomsoever a man is overcome , his servant he is ; whether it be of sin unto death , or of obedience unto righteousness . And therefore awake thou that sleepest , and stand up from the dead , and Christ shall give thee light : and be not drunk with wine wherein is excess ; but be ye filled with the Spirit : and look to see that Scripture fulfilled in you , that ye are covetors of spiritual things , and all other Scriptures also : for they are written for our Instruction , upon whom the ends of the world shall fall ; and leave off the woolvish nature , the dogs nature , the lyons nature , and the destroying nature ; and put on the Lambs nature , be tender hearted one to another ; and if any man have a quarrel against another , forgive it , even as God for Christs sake , forgiveth thee : if thou unfainedly repent , and turn from the evil of thy doings , then the Lord will blot out all thy transgressions , and he will remember thy sins no more . O turn ye , turn ye : for why will ye die , ye house of Israel ? And therefore let all now take up the sore lamentation , and teturn unto him , that they may be saved : for Jesus is able to save to the utmost all those that come unto God by him , seeing he ever liveth to make intercession for them : and they that do forsake lying vanities , and cleave unto him , blessed , yea , for ever blessed are they ; for they that have part in this first Resurrection , from the death of sin unto the life of Grace , over such the second death shall have no power ; but they shall reign as Lords and kings , for ever and ever ; and the high praises of God shall be found in their mouthes , and they shall be all cloathed with white , the white Robes of his Righteousness ; and follow the Lamb whithersoever he goeth ; and he will lead them unto the lively Fountains , and wipe away all tears from their eyes ; and they shall sing praises and hallelujahs unto him , for ever and ever : for he hath found them worthy , and hath given them to be with his Father , that they may behold his glory , and see him as he is : for none of Christs prayers shall fail : He saith , Father , I will that those whom thou hast given me may be with me where I am , that they may behold my glory ; that as thou , O Father , art in me , and I in thee ; so that they may be made one in Vs , Joh. 17. 23 , 24. And they have all this benefit here , that if they abide in Christ , and his Word abide in them , let them ask what they will , and it shall be done unto them . And herein is my Father glorified ( saith Christ ) that you bear much fruit , Joh. 15. 7 , 8. These things have I spoken unto you , that my joy might remain in you , and that your joy might be full , saith Christ . Now as for all others , let them be in what form of Worship soever , if they be out of the Life and Power of Christ , as is before shewed , who are in the life , which are onely such that have the seed of God raised in their own particulars , and alwayes obey it in the power thereof ; such are not under the power of the Law , but under Grace : and the Spirit of the Lord Jesus which dwelleth in them , hath made them free from the Law of sin and of death ; and they , and they onely are Christs , because they are led by the Spirit of Christ : and all others , let their forms be Episcopal , Presbytery , Independents , Anabaptists , or whatever ; all their Worship is but will-Worship ; and their eatings and drinkings , and washings , and preachings , and singings , and hearings , are all but the Sacrifice of Fools , being all will Worship , the inventions of mens hands , out of the life and power of the truth , as it is in Jesus ; and therefore is before the Lord , but as the cutting off a dogs neck , being a blind zeal without knowledge : for I know upon what ground they all stand , having run through all these Forms , and could never finde rest for the sole of my feet , in them ; neither can any find true peace , until they come to lie down in the Father , worshipping him in Spirit and in Truth , being holy in all manner of conversation : for unto such it is become natural to do the will of their Father on Earth , as it is done in Heaven . And therefore I do dearly exhort you all , men and women , to whom this shall come , to keep close to the pure seed of God in you : for that is your true Teacher ; and follow it , and it will shew you the Father and the Son : and if you obey this Doctrine , you shall know that it is of God : and lend not your ears at any time or place unto the Tempter , but crush the Serpent in the first motions of sin ; and then they turn upon his own accompt , and not upon thine : for it is no sin to be tempted , but the sin is to yeild : for when lust hath conceived , it bringeth forth sin and sin when it is finished , bringeth forth death . Therefore break the Cockatrice Egg , before it be hatched , that it may never come to be a Serpent : and resist the devil , and he will flee from you ; and turn in the minde to the pure light , and wait in it , that preserved you may all be out of that sin and evil that would defile you : for this pure Principle of God in you , will not consent at any time to sin , but will check and reprove for it ; and if its motions be obeyed , it will keep you all single and unspotted of the world ; and so you shall be found worthy to follow the Lamb in this the day of his power , wherein he is risen to make War with the Beast and false Prophet . And therefore it doth concern every one continually to watch , and to have their loines girt about with the preparation of the Gospel of Truth , that is , with Jesus , the Word , by whom all things were made , who is in all his Babes and Children that are born again ; and those that have his commandments and keepeth them , dwelleth in him , and he in them : and this Lamb of God , that taketh away the sins of the world , shall have the Victory : and blessed and thrice happy are all they that can come to witness , sensibly , in their own particular , him rising in them , that are truly fighting under his Bann●… against sin , the world , and the devil ; and feel a dayly conquering of sin ; that die dayly ( as Paul saith ) unto sin , that they may be made alive unto God ; and ( as David saith ) that hateth the very appearance of evil . And the onely way to this , is to keep low in ones self , and to wait in the cool of the day , turning in to the light , and in it wait ; and put on the whole Armour of God , that you may be preserved at all times out of the snares of Satan : for this will let you see sensibly , the Tree that bringeth forth corrupt fruit to be cut down in you , and a new plant raised , which will bring forth its fruit in due season , to the glory of the Lord , who alone is worthy of all glory and honour , and everlasting praises , for ever and for ever . And therefore all Friends , keep in the pure fear and wisdom of the Lord , that at all times you may be ordered by it , to do all things to his glory , at all times , and in all places ; that you may be a good savour unto all men you have to do withal ; and let your souls truly pant and thirst after the living God , as the hart panteth after the water-brooks : for your Redeemer is neer you , if you refuse him not : the Word is nigh thee , even in thy heart and in thy mouth : and , the kingdom of heaven is within you , as is plainly shewed in this Treatise : and if Satan be in his first motions resisted , you shall plainly see him pass away , as the shadows pass away , and the dew , when the Sun ariseth . And therefore keep in the pure fear and wisdom of God , that with it you may be ordered and guided in all things , to do them to his glory ; and so you shall sensibly witness the seed of God in you all to reign , that will trample Satan under feet : and then shall the saints rejoyce , and they shall witness pure and holy rejoycings , with songs of Triumph and Praises , with Glory , Glory , Glory , and everlasting Praises to their Father , which is in heaven , who is worthy . We have had great stirs in the Nation , of late years , by Souldiers , and great Words , and good Language have they spoken , that they would do much for Christ , and the setling of his Kingdom , which they do not know ; and the protecting of his people , whose Life is in it , being in Righteousness , Peace , and Joy in the holy Ghost ; which is a hard thing for a Souldier that kills men for mony , houses , lands and goods , ever to witness , until with Zacheus , he restore to him that he hath robbed by forged cavilation , and to the debtor his pledge . But the whole Nation is sensible , if they be not wilfully blind , of the backsliding and Apostatizing of the Army , and how in all changes they have sought themselves , and not the things of God : it is like they have forgot that Text , Joh. 18. 16. My kingdom ( saith Christ ) is not of this world : and Paul saith , Rom. 14. 17. The kingdom of God is not meat and drink , nor yet Arms and Armies , but righteousness , and peace , and joy in the holy Ghost , which Souldiers and Armies usually destroy and confound : and therefore Christs Souldiers must have onely the sword of the Spirit , which is the Word of God , which leadeth them into all the truth and peace , and condemneth the very practices of this Army , that hath so often changed and sworn , and engaged , with hands lifted up to heaven , and yet broke all as fast as made them , to the sadding of the hearts of all their faithful friends , to the strengthning of the hands of their enemies ; and if they do not speedily repent , they must expect that the great God will pay their hypocrisie and deceitful dealings , with indignation and wrath upon the heads of every one of them that doth , or hath done evil : and when the measure of their iniquities are full , they must expect wrath from heaven to be poured down upon them , and there shall be no Remedy : For they may read that David , although a man after Gods own heart , yet because his hands were dipt in bloud , the Lord would not let him build an house unto his Name . Zach. 4. 6. Not by power , but by my Spirit , saith the Lord of hosts , is this work to be done . We read that Souldiers have been great enemies to Christ and his Kingdom , Joh. 19. 23 , 24 , 32 , 34. the Souldiers armed with swords , staves , and spears , were imployed to take Christ , and apprehend him , to bring him to Pilate ; they stripped him of his Garments and Robes , and crowned him with Thorns ; they spit in his Face , they buffeted him , they gave him vinegar to drink , they crucified him , and cast lots for his garments ; they thrust a spear through his side , they watched the Sepulcher , for fear he should be taken away ; and after he was risen , the chief Priests gave large money to the Souldiers to broach their lies , that his Disciples came by night , and stole him away while they slept : The Souldiers stretched forth their hands to vex certain of the Church ; they killed James the Apostle with the sword ; they apprehended Peter , and put him in prison , where he was guarded day and night with four Quaternions of Souldiers , to prevent an escape . The Lord hath resolved that men of blood , as is before shewed , shall not build his house : Christ is the King and Prince of Peace , and his Subjects are the Subjects of Peace ; Christs Gospel is the Gospel of Peace , his Apostles and Ministers the Embassadors of Peace , and his Kingdom consists in Righteousness and Peace . Now nothing is more directly opposite , inconsistent and destructive to this Peace , to the King , Prince , Gospel , Embassadors , and Kingdom of Peace , then Armies , Wars , Souldiers and Arms are : and therefore you may read , that when Christ sent forth his Disciples to preach his Gospel , and set up his Kingdom , he did not chuse Captains of thousands and hundreds , nor yet Souldiers and armed men , but Fisher-men and others , altogether averse from war ; and commanded them in express terms , not to take gold , silver , nor brass in their purses , nor scrip , nor two coats , nor yet staves ; much less Pistols , Musquets , Pikes , Carbines , Swords : for Christ expresly meaneth that his Ministers must be no fighters , no strikers , strivers , much less professed Warriers ; and their weapons must be the Spirit , and their mouth , the Word of God ; and they must fight onely against mens lusts and sins , not against their persons . It is prophesied by the holy men of old , That men shall learn war no more , but his people shall break their spears into pruning books , and their swords into plough-shares : for Nation shall not rise against Nation , nor lift up the sword any more ; neither shall they learn war any more , but live in peace . And these things shall be fulfilled , when Christs Kingdom cometh to be set up ; and they shall keep the unity of the Spirit in the bond of peace . And therefore let me admonish you all , to leave off your dissembling , & tell people in plain terms , you fight to get great Estates , and kill men for mony : and sad and miserable will be the end of you , unless you repent , and perform all those Ingagements , Vows and Promises made at Triplo-Heath , New-Market , and other places ; where , by your large Declarations , Remonstrances , professed by you , that you aimed at nothing but the publick good , you caused many honest hearts to joyn with you , to the shedding of Blood. And therefore speedily repent , and turn to the Lord , with fasting , weeping and mourning , and set your selves to do Justice in the earth , for fear it speedily open her mouth , and swallow you up , as it did Corah , Dathan and Abiram : for assure your selves , the Lord is coming against you in Judgement , and he will be avenged on every one of you , great and small . And therefore , if you expect to reign with Christ , I say unto you once more , Speedily repent , and put away the evil of your doings , and go way , and sin no more , by your deceitful wicked practices , lest a worse thing come unto you . And consider how often you have declared to put your helping hand and utmost endeavours to regulate the Laws , that are so exceeding chargeable and burdensome to the people of this Nation , that I have heard it credibly reported , That according to calculation , cast up by good Arithmeticians , that say , There is neer seven millions of mony spent yearly , by the people of the Nation , in Law and Equity ; and above one hundred thousand a year , it cannot be less , amongst Serjeants , Bayliffs , and such kind of needless Officers , besides many persons murdered every year , in and about Arrests , and escaping from Serjeants , that no Nation but England can parallel the like practices : which is a shame to all that profess the knowledge of the Lord , and makes the very Turks say in their common speech , as I have been credibly informed , when any doth them some great injury , I think you will use me like a Christian : O abominable shame ! that Turks must rise in Judgement , and condemn the great Talkers of Religion in England : and this heightens the spirits of Judges , and makes them proud , and not like their Predecessors , that rode to Westminster upon Asses to shew their humility , from Serjeants Inne , and back again to Westminster , and did not vaunt and lord it over the people as some have done of late years , and gained great riches for themselves and their Favourites and Creatures ; it is to be feared not justly , but evilly : just like the Papist Priests in former times , when most of those Laws now in being were made , who gained in their times most part of the great situations , and best Lands in this Nation , by Combination , Craft and Subtilty ; by lulling the people asleep in ignorance and blindness , in their vain superstition , pronouncing hell and damnation , with bell , book and candle , to all that did not observe the same ; and thereby brought the people into a fond belief of them : for since that fall , those , that is to say , the Judges and their favorites , have far out-run those Priests , in gaining riches in an excessive manner , by griping very many men . And it is to be observed , that many of them have come of poor and indigent Parentage , yet have they climed up , and leaped into most of the Lordly Titles and gainful places and Offices in the Nation , and therein and thereby have domineered and tyrannized over , and oppressed the honest people , and gained the favour of fawning , flattering , and lascivious Courtiers , by Rewards which they have usually given at their enterance , which they have made up again out of others , to their sorrows ; contrary to the practice of the Judges in old time , in this Nation ; and the Lawyers formerly were milde to their Clyents , and honest , ( as I must confess , some I have had trial of , hath been to me , as Serjeant Twisden , William Wilde , Shelton , and a few others ) and used them very kindly , and had great care of their business ; seldom any Lawyer taking above one Fee in one Cause in a Term ; and they did not let their Clyents standCap in hand , and make them scrape legs , and beseech them to take their mony , and take large excessive Fees , as some will , and have done , and pretend they are afraid one of another : as Serjeant Conyers took a Fee of me to move in Chancery , and kept it four several dayes ; and Serjeant Maynard , and Chal. Chute was fee'd to defend the motion ; and that Cause was in an Order positive , That unless cause was shewed that day , I was in a manner undone , in a business of almost all my Estate : and by the Rules of the Court , I was to stand committed , if I spake up my self ; and I could get no other , the time being so short ; yet this Serjeant , just as he came to the Bar , gave me my Fee , and run into the Court , and told me the Atturney-General was against me , and he durst not nor would not meddle in the Case : So I was forced to move the Commissioners my self , and run the hazard of committing to the Fleet , or else I had been ruined . Now let all men judge , if such Lawyers ought not to be punished : for by Law they ought to be for ever put by pleading in that Court , or any other , and suffer imprisonment , during the pleasure of the King or chief Magistrate , as you may read by the Statute of 3 Edw. 1. chap. 29. The Life of the Law is execution of it . And some , nay , too many , have taken large Fees to speak in Causes , to my knowledge , and have never come to the Bar at all ; and the Party hath gone and demanded his money again of them , and they have denyed to give it again ; and told their Clyents it was enough for them that they were not against them . Is not this a grand Impudence ? and doth not this cry for Vengeance against such a Generation as this is , that the Poor , the Fatherless , the Widow , hath little or no right done him ? for if a poor man have never so much right to an Estate , he cannot get it but by suing under forma pauperis ; and if he be cast , as many , nay most times he is , let his Cause be never so good or just , by the reason of a corrupt Judge , and the weight of his Adversaries Purse , which makes most Causes , according to the late practises and proceedings , then the poor man must be whipt at the Carts Tayl , saith our Laws : and if any man lends the poor man money to sue for his Estate , then it is Champerty and Maintenance , saith the Laws of England , and Barratry : and the man that doth it , must be fined all his Estate , and be punished with imprisonment , and pilloried , or what punishment a corrupt Judge pleaseth to put upon him . And now , Souldiers , will you tell us you have regulated our Laws ? I say unto you , Up and be doing , and act like men of courage , and do some great things for us , according to all your Oaths , Declarations , Remonstrances and Engagements ; or assure your selves , the proudest of you shall be dashed and broken to pieces , like a Potters Vessel , and none shall be able to deliver you : for the Lord is risen , and will stand by his redeemed ones , whom you are now helping to eat up , as men eat bread , and stand them in no stead at all : and your gilded Promises and specious pretences will not hold out without doing ; it is he that doth good , and he that keepeth promise , shall come into the holy Hill ; they that break it shall be sure to be cast forth for ever : your Form of Godliness , without the Power , is known , and is discerned by all men , who have their eyes in their heads . Now having done with the Deceipt of these men , at present , I must speak a few words , in the vindication of a Party , who hath some calumnies cast upon her , by the scandalous Pen of a lying Priest , one Tho. Danson at Sandwich in Kent ; it is on the behalf of one he calleth Mrs. Dorothy Gudderson , in his Book called The Quakers folly opened , by him , as he alledgeth , upon his Dispute at Sandwich , with three Quakers , on the 12 , 13 , 14. dayes of the month he calleth April , in the year 1659. wherein he stiles himself , Fellow of Magdalen Colledge in Oxon : where he might , if he had made good use of his time , have learned more manners then to traduce a person so much above him by Birth and Parentage , as she is ; which thing he highly esteemeth and prizeth , although she denieth it ; having so learned Christ , as to count all things but dross and dung , that she may be found in him , not having her own Righteousness , which is by the Law , but having the Righteousness which is by Christ , through faith in his blood , and so expecting Justification by the Righteousness of Jesus Christ within her . And this I know is her whole desire , panting and breathing after holiness ; as the hart panteth after the water-brooks , so longeth or breatheth her soul after the living God. And thus Tho. Danson beginneth his Discourse of her : I will tell thee a true story , which may perhaps move thy laughter . Just like a Jester in a Play , more like then a staid Fellow of a Colledge ; wherein he condemneth her for denying to kiss a Gentleman , and is ashamed to tell it was himself : for I being present the same time , perceived by his countenance , as far as one may judge or discover by outward appearance of another , that he was much disturbed that she refused him to salute her : and the passage was thus : He coming to salute her , she put forth her hand to him , and said , That so far as God had made manifest to her any sin , or vain custome of the world , she should and had denied her self in it : and that she did believe to be one . And verily he might have been so far judicious , after so many high complements used to her , and his wife inviting her to his house , as to have forborn the putting her in print , just in the end of his Book , as much as in him lay , to make her ridiculous to her Friends , Kindred and Acquaintance ; when she said she believed it , and he may know , that what is not of faith , is sin . But all men may see what spirit he is guided by , even a lying spirit . He may be ashamed of what he held forth at the Meeting , at Sandwich ; as also his traducing of Samuel Fisher , charging him with many lies , to my knowledge , in his Book , I being present at the Meeting , and also knowing Samuel Fisher very well , being confident he is a precious child of the living God , one that is born again , and is a Babe in Christ , and his vvhole desire is to do the vvill of his Father , vvhich his soul continually breathes after , vvhich is , the living God that made heaven and earth ; and it is his meat and drink to do his vvill on earth ; and I am sure this is the desire of his soul : and that he is a true Minister of Jesus Christ , I do bear Testimony unto it , the witness of God in me being raised by his Ministry : and for those false aspersions cast upon him , of his receiving a Pension from the Pope , I know his soul abhorreth any such thing ; and that he is as great a hater of the Pope , and his vvayes , as any man in England is ; and I knovv he hath no such need , nor ever vvill have : For they that seek the Kingdom of God , and the Righteousness thereof , all other things shall he administred unto them : and I do verily think , that there is not a man in England more able to confute Errour and Heresie , then Samuel Fisher is . And verily , Tho. Danson did exceedingly vvrest the Scriptures , giving his dark and blinde meanings of them , at that Meeting in Sandwich : for he said , We were not justified by that Christ that was in us ; he said , No , no , twice to it : for he owned two Christs , one vvithout the Saints , and another within them . But this he became ashamed of , and disowned in the Meeting : and then he owned but one Christ in the Saints and in Heaven , as there is but one God ; though he be in heaven , yet is he with him that is poor , and of a contrite heart , and trembleth at his word . Yet still he could not clear himself from his former assertion , in his denying Justification by the Righteousness of Christ within : for he might as well have said , That Christ and his Righteousness was divided ; inasmuch as he owned Christ in the Saints , but not his Righteousness , which justified : and all his Discourse and Drift was , to have men justified in their sins , and to be sinners all their lives , as one that justifieth the wicked , Prov. 7. 15. Isa . 26. 12. God hath wrought all our works in us , saith the Prophet : Rom. 4. 5 , 9. saith the Apostle , Abrahams faith was counted to him for Righteousness : and this Priest is a bolsterer of men up in their sins , and sows pillows under their arms , as I may so say , in comparison : for he calleth them worthy that are his hearers , that loveth flattering and fained Titles , and the fawnings of men , which is deceipt ; when none ought to have the Title of Worthy , but those that truly set their faces toward Sion , and seek it with their whole hearts , and desire to have the King of Righteousness and Prince of Peace , to guide them and rule them in all their actions and works , that they may witness them to be all wrought in GOD. Now this person , Tho. Danson , all his teachings tendeth to a Justification of Christ without us , and not to a Justification wrought by Christ within us ; and so his hearers can never attain to that perfect peace that the Scripture speaks of , which is thus written , That he that stayes himself upon the Lord , he keepeth such in perfect peace ; and there is no peace to be found out of a man : the peace is within the Heart ; the Gospel , Christ Jesus , the enlivening Word is within the soul ; and he is the pure Word , Power and Wisdom of the Father , who is the onely Reconciler unto God , who is made manifest for the same purpose , to break down the partition-vvall which separates the soul from God , & to bring the soul into its proper place & centre , into Unity & Fellowship withGod , who is Light , in whom there is no Darkness ; and so by abiding in this living Word Christ , and he abiding in you , the creatures are brought to serve the ever living God in newness of life , and in the Spirit ; and so Christ will and doth work their work in them and for them , to their everlasting salvation : and so the first fruits of the Spirit , maketh them alive unto God ; and according to Christs words , He that believeth in him hath everlasting life , and he shall never come into condemnation , but shall pass from death unto life : for Christ alone is the onely Saviour ; and there is no name under heaven given unto men , whereby they can be saved , but by the Name of Jesus . And this Gospel Christ , is a free gift of God : it is not to be bought for mony , as Tho. Danson falsly surmiseth : for he must know , that there is a necessity laid upon those that are the true Teachers of the Gospel , and woes is to be upon them , if they do not teach freely , and be instant in season and out of season : for Christ saith to them , As ye have freely received , so freely give : and so having received from the Lord that which they do deliver unto the Saints , they speak from a pure Principle of Life and Power , that reacheth the witness of God in their Hearers , and they live themselves in the Life and Power of what they speak , and so by their good examples are a good savour unto all men that they have to do withal ; and so they bring people into the pure and perfect image of Christ , and the unity of Faith , which brings them to the knowledge of the Son of God , unto a perfect man , unto the measure and the stature and the fulness of Christ ; and they say , We that are dead unto sin , how can we live any longer therein ? and such are in the number of such as the Apostle said , We preach wisdom amongst those that be perfect ; not the wisdom of the world , but the wisdom and power of God , which is pure and peaceable . Therefore it is good and righteous to let the people know the false Teachers , and those that call themselves Ministers of Christ , and are not , but are of the Synagogues of Satan . And the true Prophets of the Lord , alwayes did stir the peoples memory up with these Deceivers : Isaiah cried against such Hirelings as seeked gain from their Quarters , Isa . 56. Jeremiah cried against such as taught for hire , and divined for mony , Jer. 5. Christ himself cried against such as were called of men , Master , stood praying in the Synagogues , and had the chiefest places in the Assemblies , Mat. 23. the Apostle Jude declared against such as went in the way of Cain , in envie ; and such as went after the ways of Balaam , for gifts and rewards , Jud. 11. Peter declared against such as through fained words and covetousness made Merchandize of the people , 2 Pet. 1. 5. these and such-like practices manifests the false Teachers : for they that have not the Spirit of the Lord Jesus dwelling bodily in them , leading them into all the fruits of Holiness and Righteousness , making them perfect in Christ ; unless they be such , they are no Ministers of Christ , let their pretences be what they will : For they that are Christs have crucified the flesh , with the affections and lusts thereof ; and , they that live in the Spirit , shall not fulfill the lusts of the flesh ; and they that are risen with Christ , seek the things that are above , where Christ sitteth at the right hand of the Throne of God , and they do not mind earthly things . And therefore all dear Friends , mind the pure love of the eternal God , the loving Father unto you all , to manifest his living pure way of Truth , Life and Salvation unto you , which is treasured up in Christ , who is in you that believe , the hope of glory : and therefore lay hold upon him , and highly prize this the day of your visitation , which the Father hath given you all in tender love to your souls , which the Lord desires the salvation of : for the Lord saith , As I live , saith the Lord , I desire not the death of a sinner , but that he may turn from his wickedness , and live : and , God would have none to perish , but that all might come to the knowledge of the truth , that they might be saved . And what is the Reason when men have the measure of the manifestation of the true light of Christ in them , which is given them to profit withal , that they are not saved ? The Reason is , Because they will not part with their Lusts , their darling sins : for they love Darkness more then Light , because their Deeds are evil ; and they will not come unto the light , that they may have their deeds made manifest : and , Thy condemnation is of thy self , O Israel : and Christ saith , I stand at the door and knock : if any man will open , I will come in , and sup with him , and he with me . O Jerusalem , Jerusalem , that killest the Prophets , and stonest those that are sent unto thee , how often would I have gathered thee together as a hen gathereth her chickens under her wings ! and ye would not . So thy rebellious sinful nature leadeth thee to thy everlasting destruction , because thou takest pleasure in unrighteousness and sin , and thou slightest the pure wayes of the living God , and countest the blood of the Covenant an unholy thing , and thou dost despite unto the Spirit of Grace . And therefore now search and try your wayes , and turn to the Lord , and put away the evil of your doings , and learn to do well ; and the Lord will heal all your back-slidings , and will love you freely , and remember your sins past no more , if you from this day go away and sin no more . But if you go on in sin , know , That although judgement is not speedily executed against evil doers , yet the Lord will punish assuredly the hairy scalp of him that goeth on in his sins and wickednesses ; and when the measure of thy iniquities are fully ripe , then Judgement shall come upon thee to the utmost , and there shall be no Remedy , and none shall be able to deliver thee , in the day of the Lords wrath . And therefore stand in aw , and sin not , lest a worse thing come upon thee , then yet hath done . And therefore confess thy sins unto the Lord , and he is faithful and just to forgive thee thy sins . But woe be unto him that covereth his sin , and hideth his Transgressions : for he shall not prosper . Therefore high and low , rich and poor , learned and unlearned , turn unto the Lord , and harden not your hearts : and let the great ones know , That the Almighty God is coming against them , and he will plead with them , by fire and by the sword ; and the ungodly shall be as chaff before the wind , as stubble before the fire : for the day of the Lord shall burn as an Oven , and the day shall burn up all that do wickedly : for the Lord God will not be mocked , but he will be avenged on his enemies ; and all the unbelieving and unrighteous generation of men , both Priests and People , shall feel the stroke of his almighty Arm of Power , if they do not speedily repent , and turn unto him , and leave off their wicked deceitful wayes , and their doings that are not good : for they are wallowing in their own wayes , and their hearts are running a whoring after their own inventions . And therefore return unto the Lord , and learn Righteousness now at the last , before you die : for as the Tree falleth , so it lieth , and there is no Repentance in the grave whither thou goest ; and as death leaveth , Judgement findeth : for this I say as Paul doth , That according to the way that most men call heresie , so worship I the God of my Fathers ; believing all things which are written in the Law and the Prophets , and that there shall be a resurrection both of the just , and the unjust , a resurrection of the dead : and herein do I exercise my self , to have alwayes a conscience void of offence , towards God and towards man. Act. 1. 10 , 11. And while they looked stedfastly towards heaven , as he went up ; behold , two men stood by them in white apparel , which also said , Ye men of Galilee , why stand yee gazing up into heaven ? this same Jesus , which is taken up from you into heaven , shall so come in like manner , as ye have seen him go into heaven . Act. 2. 20. The Sun shall be turned into darkness , and the Moon into blood , before that great and notable day of the Lord come , 1 Thes . 4. 15 , 16 , 17. For this we say unto you by the word of the Lord , That we which are alive , and remain unto the coming of the Lord , shall not prevent them that are asleep : for the Lord himself shall descend from heaven with a shout , with the voice of the Arch-Angel , and with the trump of God ; and the dead in Christ shall rise first : then we which are alive and remain , shall be caught up together with them in the clouds , to meet the Lord in the air ; and so shall we ever be with the Lord. 1 Thes . 5. But ye , brethren , are not in darkness , that that day should overtake you as a thief , 2 Thes . 7 , 8. And to you which are troubled , rest with us , when the Lord Jesus shall be revealed from heaven with his mighty Angels , in flaming fire , taking vengeance on them that know not God , and that obey not the Gospel of our Lord Jesus Christ ; who shall be punished with everlasting destruction from the presence of the Lord , and from the glory of his power , when he shall come to be glorified in his Saints , and to be admired in all them that believe . As Paul reasoned with Felix , ( Act. 24. 25. ) of Judgement , Felix trembled , and said , Go thy way , I will call for thee , when I have a convenient season . 1 Cor. 15. If after the manner of men ( saith Paul ) I have fought with beasts at Ephesus , what advantageth it me , if the dead rise not ? 1 Cor. 15. 43. It is raised in power , by the mighty power of him that is Almighty , that said , Let there be light , and it was so ; and laid the Foundations of the earth , by the word of his power , & can destroy it in the very twinkling of an eye , by the word of his power , 1 Cor. 15. 52. In a moment , in the twinkling of an eye , at the last trump : for the trumpet shall sound , and the dead shall be raised incorruptible , and we shall be changed . 2 Cor. 5. 10. For we must all appear before the Judgement-seat of Christ , that every one may receive the things done in his Body , according to that he hath done , whether it be good or bad . 2 Pet. 3. 7. But the heavens and the earth which are now , by the same word , are kept in store , reserved unto fire , against the day of Judgement , and perdition of ungodly men . Vers . 10. But the day of the Lord shall come as a thief in the night , in the which the heavens shall pass away with a great noise , and the Elements shall melt with fervent heat ; and the earth , with the works that therein are , shall be burnt up . Ver. 12. Looking for , and hasting to the coming of the day of God , wherein the heavens being on fire , shall be dissolved , and the Elements shall melt with fervent heat . Mal. 4. 1. For behold , the day cometh , that shall burn as an Oven , and all the proud , yea , and all that do wickedly shall be stubble ; and the day that cometh shall burn them up , saith the Lord of hosts , and shall leave them neither root nor branch . I could instance many more places to clear it , and to shew the Lords purpose in it , to make his mighty power to appear , and to shew to all that ever was , his Justice in fulfilling his promise to his redeemed Ones , and to lay all their sins upon the Prince of Darkness , the Devil , for tempting the new-born Babes of Christ ; and he not prevailing over them , because greater is he that is in them , then he that is in the world ; and sin must not go unpunished : therefore Satan tempting , and they not yeilding , it is all treasured upon his accompt , against that terrible day : and if it were not for that day , he should still remain , and be a Deceiver of the Brethren , and still range up and down the earth , and do wickedness . But his day of wrath is approaching , and that day is it , as you may see plainly , in that Epistle of Jude , vers . 6. And the Angels , which kept not their first estate , but left their own habitation , he hath reserved in everlasting chains under darkness , unto the judgement of the great day . When this day is , none knoweth but the Father , who keepeth it to himself : but thy particular , and the men of this Generations day of Judgement is at hand ; and therefore it is good to live in judgement at all times : for blessed is the man that feareth alwayes . And verily it is a blessed state for a man to wait on the Lord at all times : for blessed is he that waiteth on him : and , salvation is of the Lord , and his blessing is upon his people . And when the minde is stayed upon God , then the heart judgeth down sin in the first rise of it , and so it is blasted and laid upon the devils accompt , that is the Tempter : and the mind that is always staid upon the Lord , waiting upon that pure seed of God in him , judgeth down sin at all times , and sin hath no entrance in that heart , but it is , by the power of Christ in him , kept pure , and clean , and uncorrupt , and holy as God is holy , in all manner of conversation ; as it is written , Be ye holy , as I am holy ; and be ye perfect , as your Father which is in heaven is perfect . Now all those that allow themselves in any sin or lust of the flesh , they cannot be of God , neither can any sacrifice that man or woman doth , be accepted . If I regard iniquity in my heart , God will not hear my prayer : and , the sacrifice of the wicked is an abomination in the sight of the Lord God : and , the prayers of the wicked shall turn into sin . And therefore cleanse your hands , you sinners , and purifie your hearts , ye double-minded ; that when that day cometh , you may be found in the number of those that shall have the Sun of Righteousness arise upon them , with healing under his wings ; and they shall grow up as fat Calves : for their Redemption draweth near . And as for the wicked , wo to them , it shall go ill with them : for the wicked shall be turned into Hell , and all people that forget God : For the Lord is known by the Judgements which he executeth , when he snareth the wicked in the works of his own hands . The seventh Epistle : To all Magistrates , and Persons in Power , to consider what they do , when they oppress the tender Lambs of Christs Fold : For the great Day of the Lord is at hand , and He will bring every word and work unto Judgement . GOD said to Pharaoh by Moses , Let my people go , that they may serve me ; and if thou wilt not let them go , I will shew my power and wonders upon thee ; I will pour out my plagues upon thee and thy people . The Lord is coming to punish the stout-hearted Magistrates that oppress his babes and children : and it is not he that cries , Lord , Lord , that will be able to stand before him : for he is coming with fire , like a Refiners fire , to purge the Dross from the good Metal ; and it is only he that doth the will of his Father which is in heaven , that shall be able to lift up his head in that day : for the Lord will be avenged of all his Enemies , be they never so lofty ; for they are all alike to him : God is no Respecter of persons , but in every nation he that feareth him and worketh Righteousness , is accepted with him : and the Lord is a bringing forth his People with joy , and his chosen Ones with gladness : for he is become their Sun and Shield , their Righteousness and Strength , and their exceeding great Reward : for his delight is in the upright on the earth , and such he doth make to excel in Vertue : and the Lord will overturn all false deceitful Powers , that are not of his planting , and he will root them up , and leave them neither Root nor Branch , and they shall feel the stroke of his Almighty Arm , in this the day of his fierce wrath : for it is coming upon the Hypocrites in Sion ; for the Marriage of the Lamb is come : now is he coming in power and great glory , and none but the pure in heart shall see him ; and they shall behold him as he is : for the Lord is the God of Truth , and an everlasting King : at his anger the earth shall tremble , and the nations cannot abide his wrath : for he hath made the earth by his power , and established the world by his wisdom , and hath stretched out the heavens by his discretion ; he causeth the clouds to ascend unto the ends from the earth . And therefore every one , come to know this great GOD , that you may in him lie down in peace , and finde rest unto your souls ; and know this , That there is no condemnation to them that are in Christ Jesus , that walk not after the flesh , but after the Spirit : for condemnation hath passed over them already ; they are compleat in Christ , and renewed into his image ; they are in Covenant with him ; they are his Children ; they are born of him : and he that is born of him sinneth not , neither can he sin ; because he is born of God. The Reason , because he is born of him , that is , the pure seed of God in him , being always obeyed and waited in , the watch being continually kept , by this he overcometh the world ; and this is our victory , even our Faith , that hath given us victory over the world ; and this Faith standeth in Christ , who removeth those Mountains of Sin and Uncleanness , that hath possest them in the time of their ignorance , even like so many Devils : for every sin is a Devil , as you may read , that Mary Magdalen had seven Devils cast out of her , that is , seven reigning unclean spirits , being devils : and the devils besought Christ , when they saw they must go forth of the man possest , that they might enter into the herd of Swine : So by this Faith in Christ , the corrupt fruitless tree that cumbreth the ground , is removed , and a Plant of Righteousness , of the Lords own planting , is placed in the room of it , that is planted by the Rivers of waters , that flourisheth , and bringeth Fruit in season , and whatsoever it doth , doth prosper , and his leaf shall never wither , but it shall bring forth his Fruit in due season , to the glory of the Father ; and so by abiding in Christ the Vine , the creature doth bring forth much Fruit to the glory of the Father ; & the pure is known from that which is impure , & the holy from that which is unholy & that of God from that which is not of God : for that which is holy , is to abide in the house of God , who dwelleth not in unclean Temples made with hands ; but his Temples are his Saints , and their Bodies are the Temples of the holy Ghost , and this is the living sacrifice that God accepteth : for it is the living that praise the Lord , the dead cannot : they that are dead in trespasses and sins , they praise not God , their sacrifice is as the cutting off a dogs neck : it is the redeemed of the Lord that sings the songs of Sion , the songs of Holiness : they are they that follow the Lamb in the Regeneration , and they are regenerated ; and these follow the Lamb Jesus , through great Tribulations , and they have washed their garments in his blood , and they shall sit on his right hand for evermore : for he hath found them worthy : for he hath redeemed them from all iniquity , that they may serve him in Righteousness and true Holiness , all the dayes of their lives ; and so they are come to the perfect liberty of the sons of God ; they are led by his Spirit , which leads them into all truth , out of all sin , and all unrighteousness ; and so they are kept without spot or wrinkle , in the midst of a perverse and crooked Generation ; and the Comforter , which is the Spirit of Truth , leads them into all Truth , and sets up true Judgement , and Justice , and Equity , that that rules the whole man , and governs the souls of his , that all unjust Rulers and Governours , that hath had possession formerly , is destroyed , and the LORD GOD alone doth reign in this the day of his power , and he alone doth plead the cause of his redeemed Ones , by that of his pure Self , which he hath placed in every one of them , and hath made it to get the victory . And therefore wo , wo unto them that lay heavy burdens upon his despised Ones : for a Day of terrible Wrath and Vengeance is coming upon you all , and the sword of the Lord is drawn , and will be avenged on all his Enemies , in this the great day of his terrible ; appearance ; and the Enemies of his power shall know , that he alone will reign and be exalted , in this great day of his appearance : for the Lord alone will reign , and be King over all the Kingdoms of the world ; and all the Kingdoms of the world shall become the Kingdoms of the Lord , and of his Christ , and unto him shall all bend and bow , and all the powers of the earth be made subject : for he is the Light , and in him is the Light of the world ; and he is the beloved of God. Therefore every one lend their ear unto him , and hear him : for in him is to be found the white stone , with the new name written in it , that no man knoweth , but he that hath it : for all that are led by the Spirit of God , are led into Holiness : for Holiness becometh the House of God for ever : it is none but the pure in heart shall see God : for God is Righteousness , and he leadeth his people into righteousness : they that are led by his Grace , are led out of Ungodliness , and out of the pathes of the wicked : for the wicked walk in darkness , they stumble at noon-day : the fool saith in his heart , There is no God ; and his actions plainly declare it : for he liveth as though there were no God to punish him , nor Devil to torment him , nor Hell-fire to burn him , which is the portion of the wicked ; storm and tempest , fire and brimstone is their portion for ever , from the presence of the Lord , Rev. 19. 3. And her smoak rose up for evermore . And therefore you stout-hearted of the world , that bend your brows against the Just , fear and tremble : for the righteous God is coming in Judgement to avenge the blood of his servants at your hands ; and which of you will be able to dwell in everlasting burnings ? for Judgement is already begun at the house of God : And if the Righteous scarcely be saved , where shall the sinner and the ungodly appear ? And therefore repent , repent , go away , and sin no more , before repentance be hid from your eyes , and you be cut off from the Land of the Living , and meet the Lord speedily in the wayes of his Judgements : O it is good to live in judgement at all times , that is , to judge sin down in the first motion , as hath been already shewn . And therefore all you that would be counted Christians , and be Co-heirs with Christ Jesus the Son of the living God , who is the onely Saviour of Man-kind , depart from iniquity , sin , and all ungodliness , and return to him who is come to judge all flesh , raising up his true and faithful VVitness in all Concernments , which sheweth to all men upon the face of the earth , what sin , iniquity , and all ungodliness is , to the end they may unto their Father , return and repent of their former evil ways , that their sins may be taken away , and their iniquities may be blotted out , and his perfect life brought forth , which doth his will on earth as it is in heaven : and such who do obey this holy Voyce of Christ in them , do witness his Kingdome come in great power and glory , which is not of this vvorld : therefore the vvorld knovveth it not : for they vvill not come unto Christ , that they may have life ; and therefore they cannot tast of the Tree of Life , and eat and live for ever , John 6. 50. This is the bread ( saith Christ ) that cometh down from heaven , that a man may eat thereof , and not dye . I am ( saith Christ ) the living bread which came down from heaven : if any man eat of this bread , he shall live for ever ; and the bread that I will give , is my flesh , which I will give for the life of the world . And this is he that giveth povver to understand the Scriptures , that are dark to the understanding , until he that gave them forth , open their understandings : as you may see in Luke 24. 45. Then opened he their understandings , that they might understand the Scriptures : the onely vvay to obtain this favour from the Lord , is to love the pure seed of God , in the vvhich is Gods vvitness in thy Conscience , and is his written VVord in thy heart , vvhich vvas that VVord to David , that he had such a love unto , that by loving of it , God made him vviser then his Teachers , and it vvas sweeter then the honey and the honey comb , and it vvas better then thousands of Gold and Silver : and Solomon saith of this vvisdome , The merchandise is better then the merchandise of silver , and the gain thereof is better then gold : And this is the Pearl of great price , that the man sold all to buy it : therefore my desire , nay , the desires of my soul , thirsteth after the Salvation of all men . And therefore , dear Friends and People , all be kept lovv in the fear of God at all times , and learn of Christ to be meek and lovvly , that you may find rest unto your souls ; and consider , that the onely thing is to fear God , and keep his Commandments ; for they that hath the Commandments , and keepeth them , dvvelleth in Christ , and Christ in them : and much reading is a vveariness to the flesh : here the end of all is , To fear God , and keep his Commandments ; this is the vvhole duty of man : for he that manifests his faith by being obedient , he shall live for ever : for the Kingdome of God consisteth not in vvords , but in life and povver , vvhich is righteousness ; and that procureth true peace , such peace as men and Devils can never take from you : and so vvalking in this peace , the God of love and peace vvill be vvith you to the end . Now unto God our Father , be glory , and everlasting praises ascribed , both novv and for ever , and for ever . Amen . The eighth Epistle : To Richard Allen , a Priest in the Parish of Crundal in Kent , and also to be communicated to the rest of his Brethren the Priests , to shew them the unlawfulness & wicked Practice of receiving of Tythes , contrary to the Practice of Christ and his Apostles ; and yet call themselves , A Gospel-Ministry : But they must know , The terrible day of the Lords Wrath is at hand , and this their Act of Oppression must come to Judgement . WHat hast thou to do to take the Name of the Lord in thy mouth , seeing thou hatest to be reformed ? for , Let him that calleth on the Name of the Lord , depart from iniquity : and , He that saith he is in Christ , ought so to walk as Christ hath walked : and , He that hath Faith , it purifieth the heart , and he purifieth himself as Christ is pure . Now he that liveth in any known sin , is a transgressor of the Law : and , He that keepeth the vvhole Law , and yet offendeth in one point , is guilty of all : and , He that breaketh one of these least Commandments , and teacheth men so , shall be called the least in the Kingdome of Heaven . Now I do charge thee with the desiring of thy Neighbours Goods , which thou hast no just right to , neither by the Law of God , nor just Law of Man : but the Reason is , there is Laws in being for thy wicked lust , because all things are out of Gods order : for our Judges are not as they were at first , nor our Counsellours as at the beginning ; if they were , they might tell the people of the Law , what it is : for the power of the Nation of England hath had their Laws invested and enacted by Parliaments , and they chosen by the people . Now it vvas never conceived that a people should be so void of reason , as to give a company of persons a power to destroy their Birth-Right , the property of their Estates : for they are called to provide for the safety and weal of a people , not for their hurt or damage : and all Laws are grounded upon Reason , or ought to be ; and where Reason ceaseth , there the Law ceaseth . Now thou art so ingenuous to confess that Tythes came first into England by the appointment and command of the Pope , and Popish Laws : and is it reasonable that those Laws should binde us , that vvere first made by them ; vvhen vve are so distinct from them , that vve now , in our times , have had Laws made amongst us , for the selling and sequestring of their Estates , quatenus as Papists ? and that an Act of Parliament made against common Right , as Tythes is , common Equity and common Reason , is therefore null and void in it self in Law , and ought not to be executed , as appears by these following Laws : See the first part of Doctor Bonham's Case , fol. 118. and the eighth of Edward the Third , fol. 3 , 30 , 33. E. Cassanet , 32. and the 27 H. Annuity 41. and the 1 of Eliz. Dyer 113. and first part of Cook 's Institutes , Lib. 2. Chap. 11. Sect. 209. fol. 140. and the fourth of Edward the fourth , 12. 12. Edward the Fourth , 18. 1 Henry the Seventh , 12 , 13. Plowd . Com. fol. 369. Yea , ( saith that Learned Oracle of the Law of England , Edward Cook , in the fourth part of his Institutes , fol. 330. ) where Reason ceaseth , there the Law ceaseth : for seeing Reason is the very Life and Spirit of the Lavv it self , the Law is not to be esteemed to respect that vvhich hath no Reason , although the generality of the words at the first Institution , or after the Letter , seem otherwise . And ( saith the Learned Author , in his first part of Institutes , fol. 140. ) all Customs and Prescriptions , Acts of Parliament , Lavvs and Judgements that be against Reason , are void and null in themselves . And saith the Armies Atturny John Cooke , in the late Kings Case stated , page the 23. That by the Law of England , any Act or Agreement against the Laws of God and Nature , as I shall prove Tythes are against both , is a meer nullity , saith he : for as a man hath no hand in making the Laws of God and Nature , no more hath he power to mar or alter them : and he cites the Earl of Leicesters adjudged Case for a proof : and all the Judges in England cannot make one Case to be Law , that is not Reason , no more then they can make one Hair white that is naturally black : for Law must be Reason adjudged ; and every Law of man must be consonant to the Law of God , otherwise they are not Righteous nor Obligatory . Now what reason is there that a poor man taking a Frame at a rack rent , and peradventure hiring money at use , and spending all his time and pains for a whole year to maintain his charge , which is his duty , being up early , and down late , eating the bread of sorrow , plowing and sowing , and buying seed himself , running the hazard of the loss of all his Cattle ; and for want of a good season , peradventure may hardly have the seed he cast into the ground ; and after he hath reaped it at his own charge , then for a lazy Priest , a Non-Resident , a Drunkard , a Whoremaster , a covetous Person , ambitious , arrogant , proud , vain , lascivious , swaggering , swearing , fighting , lying , unconfcionable , antichristian , ungodly Priest , as many are such ; and some are filled with all Unrighteousness , being Enemies to Christ , and his chosen Ones , persecuting the righteous Seed ; for such a one to come and take the Tenth of the poor mans Corn : let any man judge whether this be reason ; when the poor man neither imploies him , nor dare not hear him ; for fear , if he should come to hear his Will-vvorship in his Idol-Temple , he may justly fall into the condemnation of the Devil . Thou sayest , That Abraham paid Tythes to Melchisedec . I answer : That was before the Levitical Priesthood : and Christ Jesus is made a Priest for ever , after the Order of Melchisedec ; which was thus : Melchisedec met Abraham returning from the slaughter of the Kings , who brought him Bread and Wine ; and Abraham gave him the Tenth of the spoil : what was this to the paying of Tythes yearly out of his own Estate ? Canst thou prove that Abraham did pay Tythes out of that ? And now the Levitical Priesthood is changed by Christ Jesus , and therefore there is a change of the Law : and now the Priesthood is not committed to the natural Off-spring of Levi , or any other Tribe , but to Christ Jesus , the unchangable Priesthood , whose Kingdom stands not in Figures and carnal Ordinances , but in the substance : For the time is come , ( saith Christ ) that ye shall not worship the Father at Jerusalem , nor in this mountain ; but the true worshippers shall worship the Father in spirit and in truth : for he seeketh such to worship him . Now since the destruction of the Temple at Jerusalem , thou canst not read that ever God commanded another house to be built . Thou sayest that Christ Jesus said , Ye tythe Mint and Cummin ; these things ye ought not to leave undone . Christ Jesus spake then to the Jews , in the time when the Levitical Priesthood was not ended , who were bound by the Law. But when Christ was offered up , he said , It is finished . Now do thou remember , that he that addeth or diminisheth from the words of the Prophecies of this book , his name shall be blotted out of the Book of Life : and peruse thy Letter , and see if thou hast not added . Thou hast those Texts quoted , No man muzleth the mouth of the Ox , that treadeth out the corn : and , No man goeth a warfare at his own charge : and , He that plants a Vineyard eats the fruit thereof : And herein it is agreed , that the Ministers of Christ Jesus , who are effectually called to his service , and labour in the Word and Doctrine , ought to be comfortably provided for , that they go not a warfare at their own charge : but this doth not require the world , which lies waste as a wilderness , and is not of the Vineyard , should contribute : for Christ saith , Father , I pray not for the world , but for those that thou hast given me out of the world , that they may be one , as thou , O Father , art in me , & I in thee , so that they may be made one in us : therefore no reason that they that are of the world should be compelled to give of the substance of their labours to Christs Ministers : for every man is sole owner of his own ; and he that violently or fraudulently dispossesseth him of any , is a Thief and a Robber in the sight of God and good Men : God abhorreth the sacrifice of the wicked , and hath no need of his substance : for the earth is the Lords , and the fulness thereof ; and he will never forsake those that put their trust in him : and , The just man shall live by his own faith : and , If any man with-draw himself , saith the Lord , my soul shall have no pleasure in him : and such as Christ sent forth , he alwayes took care that they never wanted , but they were always kept without being chargeable to any , and they eat the fruits of their own Vineyards which they had planted , not which other men had planted : and by the Churches who were gathered out of the world , were they maintained , to preach the Gospel to the world , who lay in wickedness , unto whom they would not make the Gospel chargeable or burdensome ; which was their glory , and their crown : and this Example of the Apostles , leaves every one free to give him that teacheth , not binding any to the maintenance of those that have less need then the Giver . And this discovers the hireling shepherds , that teach for filthy lucre , that fleece the Flock , and not feed them ; that have a form of Godliness , but deny the power thereof ; from such there is an express command to turn away , who make merchandize of the Scriptures : for the Lord saith , They shall not profit my people : for they are ever learning , and never able to bring to the knowledge of the truth : for he that knowetn not the life of Faith , to witness it in his own particular , how can he teach another ? Thou sayest , That Peter converted three thousand souls at one Sermon , and thereby it did appear he was a Minister of Christ , the Lord effectually working with his Ministry , upon the hearts of his hearers . Now thou hast been a Teacher to the People of Crundal many years , and name me but one man or woman that hath been converted by thy Ministry ; and if they can demonstrate unto me the work of Regeneration , wrought upon them by thy Teaching , then I will pay thee thy Demands . And how canst thou plead thy self a Minister of the Gospel , and sue for treble Damages ? for learned Judge Rolle said in Court , That Tythes were not due and payable by the Law of the Land : in a Case of Tythes , on the Bench , when he was chief Justice : and when they were paid in the old Law , the Levites , the Fatherless , the Widdows , the Strangers , were all to be provided for out of them ; and the Priests of England hath no such custome , but consume them on their pride and lusts , and wicked covetousness : and the Disciples of Christ were commanded to go into all the world , to preach the Gospel to every creature ; they were not to stay in a place : and the signes that followed them that believed in their Doctrine , in his Name they should cast out devils , they shall speak with new tongues , they shall take up serpents , and if they drink any deadly thing , it shall not hurt them ; they shall lay hands on the sick , and they shall recover . Thou sayest , That Believers sold their possessions , and laid them dovvn at the Apostles feet . But they did distribute them as every man had need , they did not purchase Lands , and let the money to Usury and Extortion , as the Priests of this Generation do . Thou sayest that Paul informs of the qualities of a good Bishop , to be a man blameless , not given to filthy lucre : and Christ saith , Go not to Law with any man. Now learn thou these Lessons , and follow Righteousness , Faith , Love , Peace , with them that call on the Lord , out of a pure heart . Thou directest me to that Text , in Heb. 7. 8. And here men that die receive Tythes : read the 11 verse of that Chapter : If therefore perfection were by the Levitical Priesthood , for under it the people received the Law , what further need was there that another Priest should arise after the Order of Melchisedec ? for Christ came of another Tribe : he sprang out of Judah , who was not made after the law of a carnal commandment , but after the power of an endlesslife : and vers . 25. Wherefore he is able also to save to the utmost them that come unto God by him , seeing he ever liveth to make intercession for them . And it shall come to passin the last dayes , saith God , I will pour out of my Spirit upon all flesh , and your sons and daughters shall prophesie ; and your young men shall see visions , and your old men shall dream dreams ; and on my servants , and on my hand-maids I will pour out of my Spirit in those dayes , and they shall prophesie . And verily , I do bear my Testimony , that I do witness such a people now upon the earth , whom the Lord hath revealed his secrets unto , and doth powerfully work upon the hearts of thousands , to the turning them from darkness unto light , and from the power of Satan unto God , that they do receive remission of sins : and this I do witness in my own particular , in great measure ; blessed , yea , for ever blessed be his holy and dreadful Name : for he alone is worthy of everlasting Praises from his Own , both now , henceforth , and for ever . And woes , everlasting woes will be the portion of all those that oppress his righteous Ones . Now I finde that all men that will attain unto salvation , must hear the Son of GOD : for , A Prophet ( saith Moses ) will the Lord your God raise up unto you , in all things like unto me , and him shall you hear : and it shall come to pass , that whosoever shall not hear him , shall be cut off from amongst the people . Now neither the Son of God , nor none of his Disciples nor Apostles did ever take Tythes , or ever command the paying of them : and they were not persons ordained by the will of man , but were anointed with the holy anointing , and were , by that Spirit that did anoint them , commanded to feed the Flock of Christ , over which the holy Ghost had made them Overseers . And Christ himself saith , That unless a man be born again , he cannot enter into the Kingdom of heaven . And this new Birth is a Death unto all sin , and a Life unto all Righteousness : and this every man must feel , That it is as natural for him to serve the Law of God , as it was formerly to serve the Law of sin . And he is the true Teacher that is able by his own Experience to tell another how he hath passed from Death to Life : for no unclean thing can enter the Kingdom : for without are Covetous , Lyers , Adulterers , Drunkards , Extortioners , and all evil Doers . Now a true Teacher must hate the very appearance of evil ; he must hate vain thoughts , and every false way . We shall finde in Scripture , that all the Teachers of Righteousness were such as were filled with the Spirit of the Lord , and did not preach for filthy lucre or gain , but of a ready minde , and were not as the Priests of these times are , that lie as Thieves and Robbers , to murder in the way , and sue for treble Damages , and persecute the Son of God in all those that desire to live godly in him : which they will feel one day , that those that persecute them , they persecute him : and it were better that a milstone were hanged about his neck , and he thrown into the sea , then that he should offend one of those little Ones that put their trust in me , saith Christ . Now I finde that in the year 600. or soon after , Gregory the First , then Pope of Rome , sent over Augustine the Monk into England ; by vvhom Ethelbert King of Kent was converted : This Augustine vvas a C●…n Regular ; and after he had obtained his own Design , he then preached up Tythes in England , by the Popes appointment ; and at the same time , taught the people that the pardon of sin might be merited by good Works . In the year 786. two Legats were sent over from Pope Hadrian the First , to Offa King of Mercland , Alwolf King of Northumberland , vvho made a Decree , That the people of those two Kingdoms should pay Tythes : King Athelstone about the year 930. King Edmond about the year 940. King Edgar about the year 970. King Etheldred 1010. King Knute about the year 1020. Edward the Confessor , and others of the Saxon Kings , by Order from the Pope , made Laws for Tythes . The Normans afterwards entering this Kingdome , William the Conquerour , Henry the First , Henry the Second , King Stephen , and other Kings , by the like Order from the Pope , confirmed the said Laws for Tythes : and yet notvvithstanding all these Laws , yet vvas it left to the Ovvner to confer it vvhere he pleased ; vvhich vvas the cause of making so many rich Abbies and Monasteries in England : and until the year 1200. or thereabouts , every one gave their Tythes as they pleased ; vvhich made Pope Innocent the Third , send his Decretal Epistle the Bishop of Canterbury , commanding him to injoyn every man to pay his Tythes to those that ministred spiritual things to them ; which vvas inforced by Sentence of the Ecclesiastical Courts . And this vvas the first beginning of Parochial Tythes in England : and this after , by the Parliament was thought reasonable , and then established by a Law , the King and People being all Papists . Now all this will I prove : and let any man , that hath any fear of the Lord , judge whether that the Rules and Practice of those Back-sliders , who were in the dark night of Apostacy , be fit to guide us , who have again received the pure light , as the Apostles of our Lord and Saviour , and have received the Lord Jesus Christ , and know how to walk in him : for know ye not that Christ is in you , unless you be reprobates ? and , put you on the Lord Jesus Christ , and make no provision for the flesh , to fulfil the lusts ●…eof . The ninth Epistle : To all Priests that teach for Hire , and divine for Money ; that call themselves Ministers of Christ , and are not , but are of the Synagogue of Satan ; that they may repent : For the day of the Lord is at hand . THe Arm and strength of the Lord God is found and felt in the hearts of all his chosen ones ; and they feel themselves branches springing forth of the Tree of Life : and in him ( that is , in Christ ) by abiding in him , and his living Word abiding in them , they bring forth much fruit , and they walk from strength to strength , and from faith to faith , until they appear before God in Sion : and they do turn people from darkness unto light , and from the power of Satan unto God , that they do receive remission of sins , and an inheritance amongst those that are sanctified : and as they have felt , and handled , and tasted of the good Word of Eternal Life ; so they do deliver it unto others : freely they have received , and freely do they give , according to the command of Christ their Law-giver ; and they have received the Unction , the anoynting , from the Holy One , which doth abide in them , and teacheth them all things ; and they have the first fruits of the Spirit , which doth make them alive unto God. And they do go into the dark corners of the world , as they are moved by the Holy Ghost , to preach freely the everlasting Gospel of Salvation , glad tydings to all people , whose feet are beautiful : and they do it upon this account , that a necessity doth lie upon them , and woes will be upon them if they do it not , if they do the work of the Lord negligently : and they are ready to sacrifice their lives , and to seal the truth of their Ministry with their blood , that they may finish their work with Joy and inward Consolation , which is full of power and great glory ; and their Conversations are without Covetousness , they seek not their ovvn , but the things of Jesus , the salvation of all men , that they may live the life of holiness ; as they have been servants unto sin , so , that they may novv come to be made free from sin , and have their lives in holiness and righteousness , the end whereof , is everlasting life : for the gift of grace is free ; and so many as receive him , to them he gives power to become the Sons of God , even to all those that do believe in his name : and their conversations are in heaven ; and they do not minde earthly things ; and they do the works of the Spirit , vvhich doth make them alive unto God : for as many as are led by the Spirit of God , they are the Sons of God ; and they are as Lights in the midst of a perverse and crooked Generation : and they are holy , harmless , vvithout spot and blemish , vvaiting vvith Oyl in their own Lamps , for the coming of the Lord , that they may enter into his Joy , and receive the end of their faith , which is , the salvation of their souls . The true Ministers of Christ , they were filled with the Holy Ghost , before they went forth ; as Paul saith , when Christ had revealed himself in him , then he spake the word with boldness : and many of the Priests say , That Judas had a Commission , as well as the rest of the Apostles , because Christ sent them forth , and said , As you go , preach ; and say , The Kingdom of God is at hand ; vvhich Kingdom was the pouring down of the Spirit of Righteousness , vvhich he promised that the holy Ghost should come down , and abide with them for ever , and lead them into all truth . But there is not one Text that ever I could find , that they did go forth until the lot fell upon Matthias in the room of Judas , and he was numbered amongst the twelve . It is said , That the seventy returned , and said , Behold , Lord , the devils are subject unto us . So at the best , those Priests that pleads for Judas , doth but derive their Office from him : for he was a Deceiver at the best : and so are all they that have not received the holy Ghost : for the Apostles were to feed the Flock of Christ , over which the holy Ghost hath made them Overseers , and the Priests of this Generation , are they not proud , covetous , arrogant , ambitious , self-lovers , lovers of pleasures more then lovers of God , having a form of Godliness , but denying the power thereof ? Where is the man or the woman that hath been at any time snatcht out of the paws of Satan , and out of the snares of hell , by their Ministry , as it is called ? Where is the fruits of the holy Ghost to be found amongst their hearers , which is , Love , Joy , Meekness , Temperance , Brothetly kindeness , Bowels of Compassion , enduring all things , Temperance , Righteousness , and holy in all manner of conversation ? Is not the fruits of their hearers clean contrary ? are they not wrath , anger , malice , murder , robbery , plunder , a neater word for Thieves , Swearing , Adultery , Fornication , and all uncharitableness , scoffing , despising those that are good , heady , high-minded , disobedient to parents , unnatural , truce-breakers , Covenant-breakers ? And by this it appears , that they neither have the call of Christs Ministers : for if the Lord had sent them , they should have turned people from the evil of their doings , and they should have learned to do well : neither have they the maintenance of Christs Ministers , nor the fruits of Christs Ministers : for Christs Ministers , they were commanded to take nothing with them , neither money , nor staff , nor scrip ; and they were to enquire who was worthy , and there enter , and there eat such things as was set before them , and that was their maintenance : not to force people , and take away their Goods , three times as much as was or could be demanded . And the fruits of Christs Ministers : Peter converted three thousand at once ; and many thousands now , blessed be the holy Name of the ever-living GOD , are escaped out of the snare of the hunter , by the sounding forth of the everlasting Gospel of salvation from his true Ministers , who are despised , and scornfully called , by the seed of evil doers , Quakers : whose Doctrine is , To turn people to the light within them , which doth bring them out of Rebellion , and the disobedient nature , which the light doth reprove and condemn ; and they that do draw from the teachings of Christ within , such the Light Christ doth shew to be seducers , 1 Joh. 2. 26 , 27. and this light doth bring into the holy life , and into the pure worship of God in the Spirit . And therefore I do dearly exhort you from the Lord , to come out of all your false Churches , your false ways , and from your proud deceitful Priests ; and come to Christ the true Pastor and Bishop of your souls ; and so you shall come to the Church that is in God , 1 Thes . 1. 1. Heb. 12. 22 , 23. whose Overseers are made by the holy Ghost . And so dear Friends I do dearly exhort you to take heed to that which is pure of God in your consciences , and obey it , and make that your Teacher : for that calls for a pure conversation , 1 Pet. 1. 13 , 14 , 15 , 16. and let your light so shine before men , that they may see your good works : and so you shall all come to be baptized into Christ , and so put him on , by one Spirit , and come to be buried with him in the true Baptism , Rom. 6. 1 , 2. and so a fellowship into the new life cometh to be witnessed , where there is one Faith , one Lord , and one Baptism ; and so one God and Father of them all : and so they are kept in that Church which is the pillar and ground of Truth , Ephes . 4. 4 , 5 , 6 , 7. 2 Tim. 2. 19. 1 Tim. 3. 15. Mat. 11. 28. Christ calleth all that are weary and heavy laden , to come unto him , and he will give : them rest . And therefore obey the light , and come out from your sins , take up the cross , and deny your wills , and forsake your iniquities , and touch not the unclean thing , and he will receive you ; and take heed you do not reject the counsel of the Lord God , who desires to bring you to salvation : for , the vision is but for an appointed time : and , the Lords Spirit shall not alwayes strive with man. The tenth Epistle : To all Drunkards , Swearers , Vsurers , Extortioners , Adulterers , and all unclean Persons , shewing the heavy Wrath of the living God burneth like fire against such evil Persons , and the terrible day of Vengeance is at hand : And these are to warn them , that they speedily repent , before their hearts come to be ript up , and laid naked before the mighty and terrible GOD , who doth regard no mans Person in Judgement , but every one shall receive according to the things done in his Body , whether they be good or evil . THe Light that discovers sin , is Christ ; and when any evil is committed , Gods witness in the conscience is disturbed , the just seed lyeth oppressed , and then the soul lieth under the wrath of God : and who can dwell in his Displeasure ? And the many sad Judgements that have befallen persons in that condition of drunkenness , I think , should deter persons from that accursed beastly sin , which maketh men , that they are like unto the swine , as you may see in 2 Sam. 13. 28. Now had Absalom commanded his servants , saying , Mark now when Amnons heart is merry with wine : and when I say unto you , Smite Amnon ; kill him , fear not . Another president you may see in 1 King. 16. 8 , 9 , 10. In the six and twentieth year of Asa king of Judah , began Elah the son of Baasha to reign over Israel in Tirzah , and reigned two years . And his servant Zimri ( captain of half his chariots ) conspired against him as he was in Tirzah , drinking till he was drunk in the house of Arza , steward of his house in Tirzah . And Zimri came and smote him , and killed him in the twenty and seventh year of Asa king of Judah , and reigned in his stead . Holofernes , being drunk , was slain by Judith . Noah being drunk , his sons mocked him : he became a scorn to his Children . Lot being drunk , committed incest with his two Daughters . Benhadad being drunk , you may see what a sad loss he came to , and how he was discomfited , 1 King. 20. 16 , 20 , 34. David made Vriah drunk , and then sent Letters to Joab to have him set in the front of the Battle , that he might be slain . We ought not to keep company with Drunkards , Prov. 23. 20 , 21. The wo of the Lord of hosts , the God of Israel , is pronounced against Drunkards , Isa . 5. 11. VVo vnto them that rise up early , to follow Drunkenness , and to them that continue until night , till the wine doth inflame them : for they regard not the work of the Lord , neither consider the works of his hands . Many more Texts of Scripture might be quoted , and many Examples of Gods Judgements against such sinners to my own knowledge : as , some that have fallen into wells , and been drowned ; some into the Thames ; some have broke their Necks off their horses ; some their Legs , their Arms ; sides wasting their pretious time , that God hath put into their hands to get wisdom , and also ruining their wives and children in wasting and consuming their Estates : for a Drunken man is fit to do any wickedness , & to act any ungodliness : and this sad sin is many times committed by peoples drinking of Healths : the Devil stealeth upon them , and if he can get them to drink Healths , he hath them safe enough : for of whomsoever a man is overcome , his servant he is , to whom he is overcome ; whether it be of sin unto death , or of obedience unto Righteousness : so he that is overcome by sin , is the devils slave . And verily , my soul doth mourn in secret , and my heart doth bleed within me , and sorrow doth over-whelm me , for some of my dearly beloved Friends , that are overtaken by Satans snares in this way of sinning : and therefore my desire is to them from the Lord , that they would mind the light of Christ in their Consciences , which is , Gods witness for himself ; and it will either excuse or accuse , acquit or condemne : and this being silently and patiently waited in , will teach the denying the drinking of healths ; and will be a means to keep out of this beastly sin , that makes persons like Beasts , and defaces the Image of God , and defiles his Temple ; and such , if they do not speedily repent , the Lord will destroy them : for he that defiles the Temple of God , him will God destroy . And your Bodies are the Temples of the holy Ghost . And next to this is Swearers : for because of Oaths the Land mourneth : and , The curse shall enter into the house of the Swearer , and consume it , even with the beams and timber thereof . And what a company of sad creatures there is , that will swear any thing for advantage , in buying and selling in their ordinary course of trading in the world , between man and man ! how for six pence , many times , they will sell their Faith ! O let such fear , and tremble , and repent : for without heavenly Jerusalem are all swearers , drunkards , and all Lyers , who have their portion in the lake that burneth with fire and Brimstone . And the sin of accustoming a mans self to swearing , is reproved , Eccles . 23. 9. to 24. & 17. 14. and Christ Jesus gave this command to all that then were and should be , Swear not at all , saith Christ : and all Controversies may be ended without swearing , if the Magistrates would come to the line of true judgement , and be guided by the witness of God in them . And therefore dear Friends , leave off this wicked custome of vain swearing : for it neither profiteth the speaker nor hearer ; but serveth the Devil , and bringeth everlasting destruction to the soul . And there is a great and most abominable sin committed in and by many , that they eat up Gods people like bread , they devour them by Extortion and Usury : but such must not come to the holy Hill of Sion . VVo to them that get fields and houses by violence and oppression , and devour the Fatherless and the widdow : They are far from the commands of Christ , which saith , Lend , looking for nothing again : it is a sin forbidden amongst the Jews , Exod. 20. 17. & 22. 25. Lev. 25. 35 , 36 , 37. Deut. 5. 21. Neh. 5. 1. to 14. Psal . 15. 1 , 5. Prov. 22. 7 , 16 , 22 , 52. & the 22. 8. Jer. 15. 10. Ezek. 18. 13. and 22. 12. Mat. 5. 42. & 7. 12. Luk. 6. 30 , 34 , 35. and this lay upon me to acquaint all people with from the Lord , that they do injury to no man , for gain to themselves ; but every one do as they would be done unto , as they would that men should do unto them : for the great day of the Lords wrath is at hand , and all shall be judged according to the things done in their Bodies , whether they be good or evil : and all evil doers , sin lyeth at their doors , and the flaming sword of the Lord of hosts doth hang over their heads . And therefore my desire , yea , my souls desire unto all is , That they would keep their mindes out of fading , visible , perishing things : for none but such have their hearts upon the invisible God , who is a Spirit ; and none but spiritual worshippers do serve him , or honour him ; even such the Father seeketh to worship him , that worship him in the Spirit and in Truth ; and such feel their lives to be in God , and they live by Faith , which Faith is the Faith of Gods Elect : for they that so come to live , dayly do they feel the flowings in of comfort , from the well-spring of Life ; and they grow like Trees that are planted by the Rivers of VVaters , that do bring forth Fruit in due season , whose Leaf shall not fade , and whatsoever they do , it shall prosper ; and the Lord refresheth their souls with fatness , and giveth them the bread of life , that they eat , and live for ever ; and they drink of that water , that they never thirst : and they taste of that heavenly Rock , which is Christ : and they are the tender Lambs of Christ : and the Lord God doth esteem of them as his Jewels ; and they that touch them , touch the Apple of Gods Eye : For they are they that do overcome the world , and they shall be cloathed in white , and they shall follow the Lamb whithersoever he goeth , and sing songs of Triumph ; Glory , Glory , everlasting Glory and Hallelujahs be given to him that is Lord of lords , and King of kings , that is the God that giveth his people light , and in his light they see the everlasting Light , which maketh them live for evermore in his presence , where there is the fulness of joy , and at whose right hand are pleasures for evermore . The eleventh Epistle : To all Those whose souls panteth after the living God , as the Hart panteth after the Water-Brooks . DEar Hearts , my dearly beloved in the light and love of God , for whom my soul travelleth in birth , that I might see Christ formed in you , that you might walk worthy of the Lord , unto all well-pleasing ; being fruitful in every good work , and increasing in the knowledge of God , strengthned with all might , according to his glorious power , unto all patience , and long-suffering , with joyfulness ; giving thanks to the Father , who hath made us meet to be partakers of the inheritance of the Saints in light ; who hath delivered us from the power of darkness , and hath translated us into the Kingdom of his dear Son ; in whom we have redemption through his blood , even the forgiveness of sins : who is the image of the invisible God , the first born of every creature : for it pleased the Father , that in him should all fulness dwell . And so dear Hearts , as you wait in him out of all visible things , wherein your life hath formerly been nourished and upheld , you shall ( by Christ ) witness a new birth , and a new nature ; and the life of God will be felt and witnessed , which doth redeem the soul out of sin , and of inquity , and doth reach the seed of God , which is pure , and of his fulness , of whom we receive grace for grace : and so the pure innocent seed of the Lord springeth up in you , that you become fruitful Branches , and bring forth much fruit unto the Lord ; and so every one in their several measure , answer the Lords expectation : who is this day seeking for fruits amongst his people : and all dead fruitless Trees must have the Ax laid to the root of them , that they may be hewed down , and cast into the fire : for the Lord hath chosen forth of the world , unto himself , a people to wait in his counsel and light , that they may serve him in Righteousness , and obey him in Truth . And therefore , dear Hearts , be diligent and watchful , that in the strength of God , you may be continually armed against the old devouring Enemy , Satan ; who goeth about like a roaring Lyon : and all his War is against the tender Lambs of Christs fold ; that he may make Rents and Divisions amongst them : but you are commanded to resist him , being stedfast in the Faith , & always to let your works and labour to abound in the Lord , for as much as you knovv your labour is not in vain in the Lord : and this know , that Satan will do what he may or possibly can against you : he had sought to winnow Peter as Wheat was winnowed in a sieve : he tempted Christ , but there was no ground for him to enter in him . And those that are renewed in the spirit of their mindes in Christ , they pluck up and plow up the fallow ground of their hearts , they pluck up sin by the roots ; they remove the ground , that there is no room to receive the devils temptations , although he strives to the utmost of his power to keep the seed of God in bondage ; which seed is Gods Elect and Precious , and he will redeem it out of captivity and thraldome : for it is the Resurrection , and the holy Birth , the Beloved , the incorruptible , that destroyes Satans kingdom : and therefore love it , and nourish it , and cherish it , and let it have the whole dominion in you , and it will totally put out Satan , and you shall tread him under your feet : for where the seed of God doth reign , there Satan is subjected : and so in the light of God you will finde strength , and power , and dominion over the Enemie , and over all his sleights and deceits . As you stand in the light , which is the power of God , the Enemy will find no place to enter , and his strength will be abated and decreased , and then you will , by degrees , find your bodies fit Temples for the holy Ghost to dwell in , and the strength of the Lord God of Life and Glory will dayly be renewed unto you ; and in his strength you shall walk , until you appear before him in Sion : and you shall obtain victory over the Enemy of your souls , and know the glorious liberty of the Sons of God , and so come to have a portion and an inheritance with the Babes of Christ , even an everlasting inheritance reserved in heaven for you , in that Kingdom which hath no end ; and even such glory as no eye hath seen , nor ear hath heard , nor tongue is able to express , which God hath laid up for them that love him : What hath not eye seen ? what hath not ear heard ? and the heart is able to conceive more then all , yea , it is able to conceive and entertain into the imagination any thing ; yet all this is nothing to those everlasting joyes , and comforts , and consolations , which the Saints shall enjoy in the presence of the Lord for evermore . And therefore faint not at your fiery trials , which cometh , or is admitted , or suffered in the Wisdom that is Infinite , to try you , as if some strange thing were come unto you , as you may see in 1 Pet. 4. 12 , 13. But rejoyce , in as much as you are partakers of Christs sufferings , that when his glory shall be revealed , you may be glad also , with exceeding joy : if you be reproached for the Name of Christ , happy are you : for the Spirit of God and of glory resteth upon you : on their parts he is evil spoken of , but on your parts he is glorified : for the time is come , that judgement must begin at the house of God : and if it first begin at us , what shall the end be of them that obey not the Gospel of God ? and if the righteous scarcely be saved , where shall the ungodly and the sinner appear ? Wherefore ( saith the same Apostle ) let them that suffer according to the will of God , commit the keeping of their souls , to him , in well-doing , as unto a faithful Creator . And so dear hearts , look not out at things past , present , or to come , or at others , but stand in the light , and in the counsel of the Lord , and freely give up to his will , as Job did : Although he kill me , ( saith he ) yet will I trust in him . And in the Lords due time , there shall be deliverance out of all troubles , and he will work your peace , even peace that men and devils shall not take from you : for he that keepeth Israel , neither slumbereth nor sleepeth : and although many are the troubles of the Righteous , yet the Lord will deliver them out of them all . And therefore cast your whole care upon the Lord , and trust in him , and he shall bring it to pass : he shall bring forth your Righteousness as clear as the light , and your just dealing as the noon day : and so the power of the Lord will compass you about , and his Angels shall have charge concerning you , to keep you in all his ways : for they that stay themselves upon the arm of the Lord , have perfect peace ; and their strength shall be renewed day by day in him , who is made perfect , and is become the Author of eternal salvation to all them that obey him ; which is Jesus , that saveth to the utmost all that come to God by him : for he ever liveth to make intercession for them . And so believe in him , and you shall be saved : For Christ is the end of the Law for righteousness , to every one that believeth : For Moses describeth the righteousness which is of the Law , that the man which doth them , shall live by them : but the righteousness which is of faith speaketh on this wise , Say not in thy heart , Who shall ascend into heaven ? that is , to bring Christ down from above ; or who shall ascend into the deep ? that is , to bring Christ back again from the dead . But what saith it ? The Word is nigh thee , even in thy mouth and in thy heart ; that is , the Word of Faith which we preach ; which teacheth to deny all ungodliness , and worldly lust , and to live godly , soberly , and righteously in this present evil world ; and to do injury to no man , but to do unto all men , as you would have all men do unto you : even this the Lord thy God doth require of thee , O man , To do justly , to love mercy , and to walk humbly with thy God. And this walking with God , is that way that Enoch vvalked in , & all the holy men of God that brought their souls to the true centre of Rest , even Rest everlasting , where there is the innumerable company of Angels , and the first-born , whose names are written in heaven , in the book of Life . And so dear hearts , indure , as Moses did , all things patiently , as seeing him that is invisible : for the patient abiding of the Meek shall not be forgotten : and the Lord bottles up all the tears of his redeemed ones : and so every one come with patience to do the will of God , that when you have done it , you may receive the Reward : and so every one come to feel Christ Jesus , in you that believe , the hope of glory ; and feed upon the living Gospel , which is the bread of life , that whosoever eateth , hungreth no more : for every one must come to possess Christ in their own hearts : for it is the Oyl in a mans own Lamp , that must convey him into the Bridegrooms Chamber , where the fulness of life and joy is to be found , possessed , and enjoyed : for unto such , who ordereth their conversations aright , will Christ say at last , Come you blessed of my Father , inherit the kingdom prepared for you from the foundations of the world : for those that be guided by Christ , are such as hear his voice , and do desire to be taught by him , as the truth is in Jesus ; and they shall be guided by him to do the will of God in every thing , and so they shall come to be filled with his Righteousness , and so his Righteousness filleth them with everlasting glory : and the pure broken heart that is contrite , the Lord doth accept . And so let all Rulers and Magistrates cease the naming of God , until they part from evil : and let them cease their medling with setling the things of Gods Kingdom ; for I have seen they have all been broken to pieces as soon as they go about that work : for the Lord will do his work himself : by his Spirit and by his power it shall be accomplished ; and it shall not be in the power of man to hinder : but he will break the great Potsherds of the earth to pieces , if they meddle with those things that concern the setling of his Kingdom . And therefore in render love to their souls , I dearly exhort them to settle their own Governments , and their own Kingdoms , which are of this world ; and let Christ alone with the setling of his Kingdom , which is not of this world : for a Spirit of Righteousness shall rule and reign in the earth , as the spirit of wickedness hath done : and although the devil doth roar , yet the time is at hamd when this shall be : and it shall not be in the power of man to hinder it . And therefore give over striving against the stream , you mighty Potentates of the world : for it is hard for you to kick against the pricks : For the great day of the Lord is at hand , and all mens works shall be tryed with fire : and in that day , the great and mighty men shall cry to the mountains and the hills , to fall upon them , and hide them from his presence . And therefore all lend their ear to this call to Repentance , while the day of their salvation lasteth ; and whilst the Lord standeth at the door of your hearts , knocking , let him in : remember what Christ said to Jerusalem : Jerusalem , O Jerusalem , thou that killest the Prophets , and stonest them that are sent unto thee ! how often would I have gathered you as a hen gathereth her chickens under her wings ! and ye would not . But her calamity came of a sudden : and so let her be an Example for you , speedily to repent , and put away the evil of your doings : cease to do evil , and learn to do well ; for fear the wrath of the Lord destroy you : for the time was , when all the Kings of the earth would not have believed that the Adversary should have entered the gates of Jerusalem ; and all the inhabitants of the world would not have believed that the Enemy should have entered the gates of Jerusalem , for the sins of her Prophets and of her Priests ; which were full of iniquity , as the Priests of England are , who have shed the blood of the Just in the midst of her . And therefore wo , wo to thee , O England , if thou dost not speedily repent , and put away the evil of thy doings : for the Lord desireth not the death of a sinner , but that he may live . Therefore turn ye , turn ye : for why will you die , O house of Israel ? And come to be within the promise of the Elect of God : for the Lord loveth his saints , and he preserveth the faithful , and mercy shall embrace them on every side : For he is nigh to them that are of a broken heart , and he saveth them that are of a contrite spirit : therefore blessed are the people whose God is the Lord , the people who he hath chosen for his own inheritance : for the eye of the Lord is over them , to preserve them , and to keep them in all their wayes , and to preserve them in famine ; and thousands shall fall before them , and the plague shall not come neer them : for the destroying Angels shall pass over their heads . Therefore all dear hearts fear the living GOD , who is a God of power , and he is dreadful to all the workers of iniquity ; but a God of love , and joy , and consolation to all those that fear him , and that delight in his Commandments , to do them . Therefore fear the living God , and wait upon him , that you may finde pure wisdom flow in upon you , from on high : For every good and perfect gift cometh down from above , from the Father of lights , who doth powerfully manifest himself unto his Babes and Children , and doth flow from heaven with fresh discoveries of his love unto his belved Ones , that they can say feelingly , Their beloved is their and they are his : and he draws them by the cords of everlasting love , that they are refreshed at the well-spring of life . And therefore return , return : forsake your idol-shepherds , and embrace Christ , which is the Light : for he is the true Shepherd and Bishop of your souls , in whom the sure mercies of David are enjoyed , and the glory of Israel is witnessed ; even the free Covenant of light , in which the true Prophets did stand , who is the Rock of Ages , and is the Light of the World , and is perfect Righteousness ; and they that are in him , are righte us by his Righteousness : for he hath for ever perfected all those that are sanctified : and he commandeth his to be holy as he is holy , and pure as he is pure : and , Be ye perfect ( saith Christ ) as your Father which is in heaven is perfect : and the Cross of Christ is the mighty power of God unto salvation , unto every one that believeth : And by this ( saith Christ ) shall you appear to be my Disciples , by taking up the cross dayly , and following me : and Gods witness in every man will shew him the Cross of Christ , what it is : for that will shew all those that are faithful to it , what is the will of God in every thing : for it is that pure Thing of God in man , that never did consent to sin , nor never will , but shews man all that ever he did : and so we may say , with the woman , Come , see a man that hath told me all that ever I have done : Is not this the Christ ? said she . And so , dear Hearts , this is your true Teacher , Emmanuel , God with us : and the Lord is a strong Towet , the Righteous fly unto it , and are safe : and they are hid in that invisible life which is in God : and they know the life of God : and they walk in his dayly presence , and the arm of his strength is revealed dayly unto them , which bringeth salvation . And therefore come off from all your Idol shepherds , and from all your false Forms of worship unto the Lord , who is bringing his people off from the barren Mountains , where they have fed upon husks and chaff : and he is become their ●…cher himself , and he will feed them with the finest of the Wheat , and they shall drink of the well-spring of Life , and never thirst again : and they shall finde , that one day in his Courts , is better then a thousand elsewhere . Now the Priests must know , That an old Mass-house is not the Courts of God : for the Church of Christ is the Pillar and Ground of Truth : and as many as were baptized , were baptized into Christ : and , They that are in Christ , are new creatures : old things are passed away ; all things are become new : and , Your Bodies are the Temples of the holy Ghost : and him that defiles the Temple of God , him will God destroy . And so dear Friends , and Brethren , and Sisters , and Fathers , and all You that do fear the Lord , Take heed how you hear , and take heed whom you hear : for I do see dangerous seducers and deceivers abroad in the world , besides the Priests ; even such as the Apostle Peter speaketh of , that even would beguile the saints out of their simplicity , if they could , even as the serpent beguiled Eve ; such as have eyes full of adultery , beguiling unstable souls , hearts exercised with covetous practises ; having forsaken the right way , and gone astray , following the way of Balaam the son of Bosor , which loved the wages of unrighteousness : these are wells without water , clouds that are carried with a tempest ; to whom the mist of darkness is reserved for ever : For when they speak great swelling words , in the Name of the Lord , they allure through the lusts of the flesh , through much wantonness , those who were clean escaped from them who live in Errour : while they promise them Liberty , 〈…〉 themselves are the servants of corruption : for of whom 〈…〉 overcome , of the same is he brought in bondage : for 〈…〉 they have escaped the pollutions of the world , through 〈…〉 knowledge of the Lord and Saviour Jesus Christ , they are 〈…〉 intangled therein , and over-come , the latter end is 〈…〉 with them , then the beginning : For it had been better 〈…〉 yhem not to have known the way of righteousness , then after 〈…〉 have know it , to turn from the holy commandment deli 〈…〉 ed unto them , but it is happened unto them according to 〈…〉 true Proverb , 〈…〉 dog is turned to his own vomit again●● 〈…〉 sow that was washed to her wallowing in the mire . And amongst the 〈…〉 other , so called , that saith he was born in Holland ; ●…t he is the dangerousest person that ever I read of , or heard of , next unto that grand Apostate , Spira : and I fear he had more Brethren : I shall do my endeavour to finde them out and then publish them to the world , that all men may take notice of them . And my Advice now unto you from the Lo●… is , That you all , dear Hearts , wait low in the counsel of the LORD GOD : and when you have got into the simplicity of Christ , stay in it , and abide in it , and wait in the power and strength of GOD , that you may be kept out of the wiles and suggestions of the roaring Enemy , who stirreth up Enemies without , and Enemies within , and all to keep your Crown from you . Put on therefore , dearly beloved in the Lord , the whole armour of God , that you may be more then Conquerours , through Christ that loveth you , even as Paul was : and learn the wisdom which is from above , which is pure , peaceable , gentle , easie to be intreated , full of mercy and good fruits : be humble , meek , lowly , be broken-hearred , be contrite-spirited : let patience possess your souls : For ye were as sheep going astray , but ye are now returned to the Saviour and Bishop of your souls , Christ Jesus . Unto his keeping I commit you : To whom be given everlasting Praises , Honour , and all holy Hallelujahs to Him that liveth for ever , and for evermore world without end . The Grace of our Lord Jesus Christ be with all Those that set Their Faces toward Sion , and seek it with their So●… sire : To which my Soul saith , AMEN . FINIS . Notes, typically marginal, from the original text Notes for div A85476-e520 Deut. 13. Chap. 18. 2 Pet. 2. Baal 
A73023	----	M. Perkins, his Exhortation to repentance, out of Zephaniah preached in 2. sermons in Sturbridge Faire. Together with two treatises of the duties and dignitie of the ministrie: deliuered publiquely in the Vniuersitie of Cambridge. With a preface præfixed touching the publishing of all such workes of his as are to be expected: with a catalogue of all the perticulers [sic] of them, diligently perused and published, by a preacher of the word. Perkins, William, 1558-1602. 1605 Approx. 395 KB of XML-encoded text transcribed from 176 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A73023 STC 19706.5 ESTC S123485 99898795 99898795 152015 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A73023) Transcribed from: (Early English Books Online ; image set 152015) Images scanned from microfilm: (Early English books, 1475-1640 ; 2014:8) M. Perkins, his Exhortation to repentance, out of Zephaniah preached in 2. sermons in Sturbridge Faire. Together with two treatises of the duties and dignitie of the ministrie: deliuered publiquely in the Vniuersitie of Cambridge. With a preface præfixed touching the publishing of all such workes of his as are to be expected: with a catalogue of all the perticulers [sic] of them, diligently perused and published, by a preacher of the word. Perkins, William, 1558-1602. Crashaw, William, 1572-1626. [32], 101, [19], 184 p. imprinted by T. C[reede]. for William Welby, and are to bee sold at his shop in Pauls Church-yard, at the signe of the Grey-hound, London : 1605. With a dedication signed: William Crashaw, and including: 'The second treatise of the duties and dignities of the ministerie' by William Perkins, with a divisional titlepage, separate pagination and register and a dedication signed: W. Crashawe. Collation of 'Exhortation': A * B-G H⁴ of which sigs. A1-2, *4 and *8 are blanks. Printer from STC (2nd ed.). Marginal notes. Copy filmed at UMI microfilm Early English Books 1475-1640 reel 2014 lacks 8 preliminary pages to second part. Reproduction of original in the Cambridge University Library, England. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Repentance -- Early works to 1800. Sermons, English -- 17th century. Clergy -- Office -- Early works to 1800. Vocation, Ecclesiastical -- Early works to 1800. 2007-05 TCP Assigned for keying and markup 2007-05 Apex CoVantage Keyed and coded from ProQuest page images 2008-06 John Latta Sampled and proofread 2008-06 John Latta Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion M. PERKINS , HIS EXhortation to Repentance , out of Zephaniah : Preached in 2. Sermons in Sturbridge Faire . TOGETHER WITH TWO Treatises of the Duties and Dignitie of the Ministrie : Deliuered publiquely in the Vniuersitie of Cambridge . With a Preface praefixed touching the publishing of all such workes of his as are to be expected : with a Catalogue of all the perticulers of them , diligently perused and published , by a Preacher of the Word . Prouerbs 28. 13. Hee that hideth his sinnes shall not prosper , But he that confesseth and for saketh them shall finde mercy . LONDON Imprinted by T. C. for William Welby , and are to bee sold at his Shop in Pauls Church-yard , at the signe of the Grey-hound . 1605. To the right worshipfull , my very worthie and Christian friend , Syr William Gee , Knight , one of his Maiesties Honourable Counsell in the North , Recorder of the Towne Maiesties Iustices of peace in the Eastriding of the Countie of Yorke , a true friend of learning , and pietie , and to the vertuous , and religious Lady his wife . Grace and peace from God &c. AMongst the many reasons ( Worshipful Syr ' , ) which haue perswaded mee that Poperie cannot bee the true religiō , this is not the lest : the insufficiency of their doctrin of faith & repētance : which two things though they be the chiefe & principal points in Religion , and so necessarie that he , who doth not , both knowe , and practise them aright , can neuer be saued yet I dare auouch , that the faith and repentance of the Romish Church , as they are taught by many of the best approued Papists , are no better then such a faith , and such a repentance as an hypocrite , and a very reprobate may attaine vnto : Indeed , to insist vpon repentance onely ( they make many faire florishes , they call it penance , they make it a sacrament , & say it is a boord that saues a man after shipwrack , and write great volumnes of it , and of confession , and of Cases of conscience , ( as you good Syr in your owne reading know better then I ) & yet alas , when all is done , it is but a shadow of repentance ; and indeede how can they teach aright the doctrine of repentance : which erre so fowly in setting downe the iustice of God , and the vilenes of sin , which 2. points a man must know , else he will neuer repent : but Poperie misconceiuing the iustice of God , teaching it not to bee infinite in as much as it needes not an infinite satisfaction , & misconceiuing the nature of sin , teaching euery sin not to bee damnable , 〈◊〉 to offend Gods Infinite iustice , ●●ring ( I say ) in these 2. how is it possible they should conceiue aright the nature of repentance ? by which a man seeing his sins , their foulenesse their punishment , and his own misery by them , confesseth them , bewails them , fearing Gods iustice , flyeth frō it , and craues forgiuenesse of his mercie , and lastly purposeth , & indeuoureth to leaue them all , and to leade a newe life . The serious consideration hereof , hath often made me wonder , why many Popish treatises being in some sort exhortations to repentance should be so accounted of , as they are by some : for though I confesse there are in some of them , good and holesome meditations , and many motiues to mortification , and good life , yet would I gladly learne of any man but this one thing , how those exhortations can be pithie , or powerful , sound or any way sufficient to moue a man to repentance , when as , not those bookes , nor all Poperie is able to teach a man sufficiently what true repentance is . If any man reply : I will therefore learne the doctrine out of the Protestants bookes , and vse the Papists for exhortation onely : I then answere , is it not a more compendious , and conuenient , and a lesse scandalous course , to seeke exhortations out of such writers , as do teach the doctrine aright ? nay I doubt how it is possible to finde a powerfull exhortation to repentance in any Papist , who erres in the Doctrine : the reason is manifest , because Doctrine is the ground of exhortation : and if the doctrine be vnsound , how can the exhortation , be any better . Let vs therefore leaue these muddic puddles , and fet our water at the fountaine : the water of life , at the fountaine of life , I mean the doctrine of faith , and repentance at the written word of God , and at such mens writings as are grounded therevpon , and agreeable thereunto . Now , amongst those many instruments of God , who haue laboured with profit in this great point of Religion : namely repentance , drawing their doctrine out of the two brests , of the 2. Testaments of Gods booke , I may well say , ( to say no more , ) that this man of God Maister Perkins , deserues to haue his place : whose labours , whilst he liued , and his yet liuing labours , what they deserue , I had rather others should proclame , then I once name : who professe my selfe to bee one of those many , who may truely say , that by the grace of God & his good meanes principally , I am that I am : But leaning him in that glorious mansion , which Christ the Lord of the Haruest hath prepared for him : and now giuen him . I returne to my selfe , and doe humbly praise the Lord of heauen , who gaue mee my time in the Vniuersitie , in those happie dayes , wherein ( beside many other worthy men of God , whereof some are falne asleepe , and some remaine aliue vnto this day ) this holy man did spend him self like a Candle to giue light vnto others : The scope of all his godly endeuours was to teach Christ Iesus , and him crucified , and much laboured to moue all men to repentance , that as our knowledge hath made Popery ashamed of their ignorance : so our holy liues might honour our holy profession . And as repentance was one of the principal ends , both of his continuall preaching and writing : soespecially and purposely hath hee twise dealt in that Argument . First , in his Treatise of Repentance : published 1592. wherein briefly ( as his manner was ) but soundly , pithily , and feelingly , hee layeth downe the true doctrine , and the very nature of repentance : and after the positiue doctrine , hee toucheth some of the principall controuersies and difficulties in that doctrine , but afterwards thinking with himselfe , that hee had not seriously and forcibly enough , vrged so great & necessarie a Lesson as Repentance is , therefore shortly after , being desired and called to the duty of preaching , in that great , & general assembly at Sturbridge-Faire , he thought it a fit time : for this necessary and generall exhortation to Repentance : to the intent , that as wee were taught the doctrine of Repentance , in the former treatise : so in these sermons we might bee stirred vp to the practise of it . And certainly , ( Good Sir : ) I iudge there could haue beene no matter , more fit for that assembly then an exhortation to repentance , for as the audience was great and general , of all sorts , sexes , ages and callings of men , and assembled out of many corners of this kingdom so , is this doctrine generall for all : some doctrines are for Parents , some for children , some for schollers , some for tradse-men , some for men , some for women , but repentance is for all : without which , it may bee said of all , and euery one of age , not one excepted : No Repentance , no saluation These Sermons being in my hands , and not deliuered to mee from hand to hand , but taken with this hand of mine , from his owne mouth , were thought worthy for the excellencie , & fit for the generallity of the matter , to be offered to the publique veiwe : I haue also other workes of his in my hands : of which ( being many , ) I confesse my selfe , to be but the keeper for the time , taking my selfe bounde to keepe them safely , to the benefite of Gods Church , of whose treasure vpon earth I make no questiō , but they are a part : and I hartily desire you ( my godly friends ) & all other faithfull Christians to solicite the Lord in prayer for me , that I may faithfully discharge my self of that great charge which in this respect lyeth vpon me : and that his grace and blessing may be on mee , and all others , who are to be imployed in this seruice , wherein ( had the Lord so pleased ) wee could heartily haue wished neuer to haue bin imployed : but that his life might haue eased vs of the labour : and that as I begin with this , so I , or some other better able ( which I rather desire ) may goe forward , vndertaking the weight of this great burthen , and not faint , till he haue made a faithfull account to the Church of God , of all these Iewels deliuered to our trust . And now these first fruites of my labours , in another mans vineyard , as also all that hereafter doe or may follow , I humbly consecrate to the blessed Spouse of Christ Iesus , the holy Church of God on earth , and namely to the Church of England , our beloued mother , who may reioyce , that she was the mother of such a sonne , who in few yeares did so much good to the publique cause of religiō , as the wickednesse of many yeares shall not be able to weare out . But first of all , and especially , I present the same vnto you ( my very worsh ▪ and Christian friends ) who ( I must needes say ) are very worthy of it in many respects . 1 For the matter it selfe , which is repentance , my selfe being able to testifie , that you are not heares . but doers , ripe in knowledge , & rife in the practise of repentance , insomuch as I dare from the testimonie of my conscience , and in the word of a minister pronounce of you , that as you haue heard and knowne this Doctrine of repentance , so blessed are you , for you doe it . And 2. for him , who was the author hereof ( whose mouth spake it from the feeling of his soule , & whose soule is now bound vp in the bundle of life : ) I know and cannot in good conscience cōceale the great delight , you haue alwaies had in the reading of his bookes , the reuerend opinion , you had of him liuing , and how heauily and passionately , you tooke his death , and departure : therefore to cheare you vp in want of him , I send you here this little booke , his owne childe , begotten in his life time , but borne after his death : obserue it well and you shall find it , not vnlike the father , yea , you shall discerne in it the fathers spirit , and it doubts not , but to find entertainement with them , of whom the father was so well respected . And for my selfe , I spare to rehearse what interest you haue in me , & al my labours , it is no more then you worthily deserue , and shall haue in me for euer : you are the fairest flowers in this garden , which in this place I after others haue planted for the Lord ( or rather God by vs ) : And two principall pearles in that caowne , which I hope for , at the last day from the Lord my God , whose worde at my mouth you haue receiued with much reuerence , and with such profit , as if I had the like successe of my labours in others , I should then neuer haue cause to say , with the Prophet , I haue laboured in vain , & spent my strength in vaine , but my iudgement is with the Lord. & my work with my God. And if I knewe you not , to be such as take more delight in doing well , then in hearing of it , I would proue at large , what I haue spoken of you : yet giue me leaue to say that , which without open wrong , I may not conceile , that beside your rare knowledge , and godly zeale to religion , and other duties of the first table to God himselfe : your charity & pitty to the needy distressed Christians , at home and abroad : your mercifull dealing with them , who are in your power ; your beneuolence to learning , and namely to some in the Vniuersitie ; doe all proclaime to the world those your due praise : which I ( well knowing your modesties ) do spare once to name : neither , would I haue said thus much , were it not for this cold and barren age , wherein wee liue , that so , when our preaching cannot moue , yet your godly examples might stirre vp . Pardon me therefore I pray you , and think it no wrong to you , which is a benefit to Gods Church : But goe forward in the strength of the Lord your God , & hold on in that happie course you haue begun , bee faithfull vnto the end , the Lord will giue you the Crowne of life , faithfull is hee , which hath promised , who will also doe it : proceed ( good Sir ) to honour learning in your selfe and others , and religion especially , which is the principall learning ; and proceed both of you , to practise religion in your own persons ; and in your family : hold on to shine before your family , and amongst the people , where you dwell , in zeale and holinesse : hold on hereby , still to shame popery , to stop your enemies mouthes , and to honour that holy religiō , which you professe , to gaine comfort of good conscience to your selues , & assurance of eternall reward : and lastly , to encourage me in those painefull duties which lye vpon me : for I openly professe that your religious zeale and loue of the truth , with māy other good helps , are principal incouragements in my ministry , & especial motiues vnto me , to vndertake the charge of publicatiō , of so many of the workes of this holy man deceased , as may not in better maner be done by others . But I keep you too long from this holy exhortation following , I therefore send you to it , & it to you , and from you to the Church of God , for I dare not make it to bee priuately yours and mine , wherein the whole Church hath interest , as well as we : It was preached in the field , but it is worthy to be admitted into our hearts : I found it in the open field , but vpon diligēt view , finding it to bee Gods corne , and a parcel of his holy and immortal seed , therefore I brought it home , as good corne deserues : And as it is Gods corne , so in you I desire all holy christians to lay it vp in Gods garners , that is in their hearts and soules . And thus committing this little volume to your reading , the matter to your practise : you and yours , to the blessed fauour of that God , whom you serue : and my selfe and my endeuours . to your hartie loue , and holie praiers . I take leaue : From mie studie . August . 7. 1604. Yours in Christ Iesus , euer assured . WILLIAM CRASHAVVE . To the Christian Reader , and especially to all such as haue any Coppies of the workes of Maister Perkins , or intend any of them to the Presse . FOrasmuch as there hath beene lately signification made , of diuers of M. Perkins his workes hereafter to bee printed , in an Epistle to the Reader praemised before the Treatise of Callings , and that signification being but generall , might peraduenture giue occasion to some , to set out some particulars ( without the consent of M. Perkins his assignes ) as imperfectly as are these two bookes , intituled The reformation of Couetousnesse , and The practise of Faith , iustly and truly ( for ought that I see ) censured in the aforesaide Epistle : It is therefore nowe thought good , to mention the particular Treatises , and workes of his , which shall hereafter ( if God wil ) be published , for the benefite of Gods Church : I doe therefore hereby make knowne to all , whome it any way may concerne , that there were found in the studie of the deceased , and are in the hands of his Executors , or assignes , and preparing for the Presse . 1 His Expositions on the Epistle to the Galathians . 2 On the Epistle of Iude. 2 His Booke of the Cases of Conscience . 3 His Treatises , 1. Of Witch-craft . 2. Of Callings . All these he had perused himselfe , and made them ready for the Presse , according to which Coppies by himselfe so corrected , some of them already are , and the rest will be published in due time : And hereupon we desire all men who haue Coppies of them , not to offer that wrong to that worthy man of God , as to publish any of their own , seeing the coppies hereof which are to be printed , are of his own correcting : but rather if they can helpe to make any of them more perfect by their coppies , they may therin doe a good worke to the benefit of many , and much comfort to themselues . And further , I doe hereby make knowne , that I haue in my handes at this present of his workes , taken from his mouth , with my owne hand , hereafter ( if God wil ) to be published , with the allowance of our Church , and for the benefit of his children , these particulars . 1 His Expositions or readings , on the 101. Psalme . 2 On the 32. Psalme . 3 On the 11. Chap. to the Hebrewes . 4 On the 1 , 2 , & 3. Chap. of the Reuelation . 5. On the 5 , 6 , and 7. Chapters of Saint Matthew . 2 His Confutation of Camsius his little Popish Catechisme . 3 His Treatises , 1. Of Imaginations Out of Genes . 8. 2. 2. Of Temptations , out of Mathew 4. 3. Of Christian equitie , out of Phillippians 4. 3. 4. Of the Callings of the Ministery , out of two places of Scripture . 5. Of Repentance , out of Zephaniah , 2. 1. Besides many other particular Sermons , and short discourses made vpon seuerall , and speciall occasions : of al which , some are already published by others , and some by my selfe : and all the rest that remaine , as they bee the Iewels of Gods Church , so did I willingly dedicate them to the publique and general good : Iudgeing it were a foule sinne in mee , or any other , to impropriate to our selues , or our owne priuate vse , the labours of This , or any other learned man , which are in my opinion , parts of the Treasurie of the militant Church : And as it were wrong to the Church , if I should conceale them , so doubtlesse were it to him & his children : If I should publish them for mine owne alone , and not for their benefit . If I doe , I thinke it may be iustly sayde vnto mee , or whosoeuer doth so , Thy monie perish with thee . And what herein I haue sayd for my selfe : I know I may boldly & safely say , for his Executors or assignes , which haue or had in their hands , any of those which were found in his Studie : In the publishing of alwhich , as we do intend to deale truly with the Christian Reader , and not to commit any thing to the Presse , which hath not either beene written or corrected , by the Authour himselfe , or faithfully penned according to the truest Coppies taken from his owne mouth , and since by others of sufficiencie and integritie , dilligently perused : so we purpose to referre them to the benefit of the Authours wife and children , as much as may bee , wishing that vpon this Caueat , men would not be so hastie ( as some haue been ) to commend to the world , their vnprefect notes , vpon a base desire of a little gaine , both to hinder the common good of the Church , and to defraude the said parties of their priuate benefit , to whom in all equitie and conscience , it doth principally appertaine : And desiring all who haue any perfect Coppies of such as are in my owne handes , that they would either helpe me with theirs , or rather take mine to helpe them . That by our ioynt powers and our forces layd together : the walles of this worthy building , may goe vp the fairer & the faster . And so I commend them all to Gods blessing , who endeuor to commend themselues , and their labours to God and to his Church . Your brother in the Lord. W. C. AN EXHORTATION TO REPENTANCE . Zophoniah , Chap. 2. verse . 1. 2. Search your selues , euensearch you ô nation , not worthy to be beloued : before the Decree come forth , and you be as Chaffe that passeth on a day . THe Prophet in the first Chapter of this prophecy , rebuketh the Iewes of three notable crimes , Idolatry , fraud , and crueltie . In this second he exhorts them to repentance , and withall reproueth some of their speciall sinnes . In the three first verses he propoundeth the Doctrine of Repentance , and addeth some speciall reasons to mooue and stirre them vp to the practise of it . In propounding the Doctrine of repentance , he directs it to two sorts of men . First to the obstinate and impenitent Iewes in the first and second verses . Secondly , to the better sort of them , in the third . So that the summe and substance of these two first verses , is a briefe and summarie propounding of the doctrine of Repentance to the obstinate Iewes . The wordes containe in them 5. seuerall points , touching the doctrine of repentance . 1 The dutie to be performed , Search : 2 Who must be searched : your selues . 3 Who must doe it . The Iewes : who are further described to be a nation , not worthy to be beloued of God , these are in the first verse . 4. In the second verse : the time limitting them , when to repent , before the decree come forth that is , before God put in execution the iudgements which are already decreed & appointed for them . 5. A forcible reason vrging them to doe it which lieth hid , and is necessarily implied in the fourth point : namely , that there is a decree against them , which wants nothing but execution : which also shal come vnlesse they repent , whereby they shal be fanned : and if they shall be found to be chaffe , they shal fly away with the winde of Gods iustice . Of all these points in order . For the first , the holy Ghost saith ; Search your selues . The words are commonly reade thus . Gather your selues , which , though it be good , for that in repentance a man gathereth himselfe , and all his wits together , which afore were dispersed , & wandred vp & down in vanity : yet I rather allow their translation who read thus . Search , or fan your selues : but either of them may stand , because the word in the original doth cōprehēd both significations ; yet it seemeth that to search , or sift , fits this place better , considring the same manner of speech is atterwards continued in the word Chaffe : so that the meaning of the Holy Ghost seemeth to bee this : Search , try , and fanne your selues , least you bee found light chaffe , and so fly away and be consumed before the iustice of God. Concerning this duty of searching , let vs obserue first , that the holy Ghost vrging the Iewes to repent , vseth not the word Repentance , but bids them search themselues : yet meaning , hee , would haue them to repent : giuing vs to vnderstand , that no man can haue true and sound repentance , but hee who hath first of all searched and examined himselfe : and this stands with good reason , for no man can repent , who first of all doth not know himselfe , and his owne wretchednesse . But no man can see into himselfe , nor knowe himselfe , but hee that doth diligently search himselfe : so that the beginning of all grace , is for a man to search and try , and fanne himselfe , that thereby he may knowe what is in himselfe : that so vpon the search , seeing his fearefull and damnable estate , hee may forsake himselfe & his owne waies and turne to the Lord. Thus speaketh the holy Ghost in the heartes of holy men ; Let vs search and try our waies : and make what followeth ; and turne againe to the Lord : as though there were no turning againe to the Lord , but after a searching of our selues . With this testimonie of the holy Ghost , agreeth the testimonie of al holy mens consciences , who all knowe , that the first beginning of their turning to the Lord , was a searching of themselues : Let any repentant sinner aske his conscience , and call to minde his first calling and conuersion , and he will remember that the first thing in his repentance was this ; that he searched into himselfe , and looked narrowly into his waies , and finding his waies dangerous , and his case fearefull , did thereupon resolue to take a new course , and turne to the Lord for pardon and mercie , and for grace to enter into more holy , and more comfortable courses . The man that passeth vpon ridges of Mountains , and sides of hils , or that goeth ouer a narrow bridge , or some dangerous and steepe Rockes , at midnight ; feareth not , because hee seeth no daunger : but bring the same man , in the morning , and let him see the narrowe bridge , he went ouer in the night , vnder which runnes a violent streame , and a bottomlesse gulfe , and the daungerous Mountaines , and rocks , he passed ouer , and he will wonder at his owne boldnesse , and shrinke for feare to thinke of it , and will by no meanes venter the same way againe : for now hee seeth the height of the Mountaines ; the steepnesse of the Hilles , the cragginesse of the Rockes , the fearsul downfall , and the furious violence of the streame vnderneath , & therby seeth the extreame daunger , which afore he saw not : therfore he wondreth , & reioy ●oth , that he hath escaped so great a da●nger ; and will by no meanes be drawn to goe that way in the day , which hee went most carelesly in the darkenesse of the night , but seeketh another way ( though it should be far about : ) So a sinner in his first estate , which is naturall and corrupt ( as wee are bredde and borne ) hath a vaile before his face : so that hee seeth nothing : the wrath of God and the curse due for sinne , Hell and damnation seeking to deuoure him , he seeth them not , although ( liuing alwaies in sinne , ) hee walketh in the very Iawes of Hell it selfe : and because he seeth not this fearefull daunger , therefore hee refuseth no sinne at all , but rusheth securely into all maner of sinne : the night of impenitencie , and the myst of ignorance so blinding his eyes , that he seeth not the narrow bridge of this life , from which if he slide , he falles immediatly into the bottomlesse p●t of Hell. But when as Gods spirit hath by the light of Gods word opened his eyes & touched his heart to consider his estate , then hee seeth the fraile bridge of this narrow life , and how little a sleppe there is between him and damnation ; then hee seeth Hell open due for his sinnes , and himselfe in the high way to it : sinne being the craggy rocke , and Hell the gaping gulfe vnder it ; this life being the narrowe bridge , and damnation the streame which runneth vnder it : Then hee wondreth at his miserable estate , admireth the mercie of God in keeping him from falling into the bottome of hell , wondreth at the presumptuous boldnesse of his corruption , which so securely plodded on towards destruction , and being ashamed of himselfe , and these his waies , he turnes his heart to the God that saued him from these daungers ; and sets himselfe into more holy wayes , and more comfortable courses , and confesseth that ignorance made him bold , and blindnesse made him so presumptuous ; but now hee seeth the daunger , and will by no meanes goe the same way againe : and thus the searching and seeing into the foulnesse of sinne , and the daunger thereof , is the first beginning of repentance , and the first step into grace . This doctrine teacheth vs what faith and repentance is generall in the world : All men say , they beleeue , and haue repented long agoe ; but trie it well , and we shall finde in the bodie of our Nation , but a lippe faith , and a sippe Repentance : for euen when they say so , they are blinde and ignorant of their owne estate , & know not themselues , but presume of themselues , that because they are baptized and liue in the Church , therefore they are in Gods fauour , and in very good estate , when as they neuer yet were recōciled to God : and are so farre from it , that they neuer yet saw any sinnes in themselues wherof they shuld repent : as a man trauelling in the night , seeth no daunger , but plods on without feare : So the most part of our common people , in the night of their ignorance , think and presume they loue and feare God , and loue their Neighbour ; and that they haue euer done so : Nay , it is the common opinion that a man may do so by nature , and that hee is not worthy to liue , who doth not loue God with all his heart , and beleeue in Iesus Christ : But alas poore simple soules , they neuer knewe what sinne was , neuer searched nor saw into theirown harts with the light of Gods lawe , for if they had , they should haue seene such a Sea of corruption , that then they would confesse it to bee the hardest thing in the world , to loue God , and to beleeue in Christ , and for sake sinne : it is therefore manifest , that they haue not yet begun to beleeue or repent , nor haue entred into the first step of grace , which leadeth to repentance , for that they haue not learned this lesson , which the Prophet teacheth : that is , to search themselues . Furthermore , let vs in the second place , obserue better the signification of the word : it signifieth to Search narrowly , as a man would doe for a piece of gold , or a p●cious Iewell , which is lost in a great house : Or as a man may search for gold in a Myne of the earth , where is much earth , and but very little gold Oare . Hence wee may learne , that in true Repentance , and conuersion , we must not search so only , as to find the grosse and palpable sinnes of our liues : but so as we may finde those sinnes which the world accounts lesser sinnes , and espie our secret faults & priuy corruptions . Some corruptions see memore neere a kinne to our nature , and therein men hope to be excused , when they forsake many other greater sins : But a true penitent sinner must search for such , so as a good Magistrate searcheth for a lurking 〈…〉 which is 〈◊〉 into some close and secret corner , and he must ranfack his heart for such corruptions , as wherein his heart takes special delight , and must thanke that no sinne can be so small , but it is too great to be spared , and that euery sinne great or litle , must be searched for , as being all Tray 〈◊〉 to Gods Maiestie . But alas , the practise ●● the world is farre otherwise , great sinnes are little sinnes , little sinnes are no sinnes : Nay , after a little custome , great sinnes are also little or nothing , and so at last men make no bones of grosse and grieuous sins : and for the most part men search so superficially , that they scarse finde any thing to be sinne : such excuses are made , such distinctiōs are deuised , such mittigations , such qualifications , such colours are cast vppon all sinnes ; as now vp and downe the world , grosse sins are called into question , whether they be sins or no : and the great transgressions of the lawe are counted small matters , necessarie euils or inconueniences , tollerated to auoyd other euils : and what is he counted but a curious and a precise foole , which stands vpon them : Ignorance after fiue and thirtie yeares preaching is counted no sinne , blind deuotion in Gods seruice no sin , lippe labour in praying , vaine and customable swearing , mocking of religion , and the professors thereof , no sin : prophaning of the Saboath , contemning of preachers , abusing of parents ▪ no sinnes pride in apparel , superfluitie in meates , beastly and ordinarie drunkennes , fornication , no sinnes . Nay , decites , Cosonages , oppressing vsury , notorious briberie , and couetousnes , that mother sinne ; these are counted no sinnes : these beames are made but moates by prophane men , & they are so minced and carued , or there is some such necessitie of them , or some such other flourish or vernish must be cast vpon thē , as that they are little or none at all . Alas , alas , is not that a simple & a silly search where such blockes as these are , lye vnspied ? what are moulehils , when such mountaines are not seene ? Moates will be little regarded , where such beames are not discerned : but it is cleare , that therefore there is no true trial nor diligent search made : for a true conuert will search his heart for all , and wil spare none : He deales in searching his owne heart , as a good Iustice of peace in searching for traytors or Seminarie Priests . He seekes not superficially , but most exactly , and leaueth neuer a corner vnsought , and he thinkes great sinnes to be infinite , and little sinnes great , and iudgeth no sinne so small , but that it deserueth the anger of God , & therefore he wonders at the mercy of God , which throwes vs not al downe to hel in a moment : & he crieth out with holy Ieremie : It is the Lords mercie that we are not consumed . Away then with this superficial & hypocritical search , where so many sinnes are spared and not found out . It is Pharisaical , for euen so the Pharisie , when hee came into the Temple to recken with God , and to tell what Traytours hee had found , that is , what sinnes , vpon good search hee had espied , he returnes his precept , all is well , he hath found neuer a one , but beginnes to thanke God that he was so good , and so good , and not so il , and so il , nor yet like the Publicane . The world is full of Pharisies , not onely the popish Church : but euen our Church swarms with these superficial searchers , who cannot ( because they will not , ) finde any sinnes to present vnto God , Men thinke in the Countrie , a Church Officer hazards his Oath , if he present all well , and findeth no fault in his Parish , to present as punishable to the Ordinary : for men thinke it vnpossible , that there should bee none in a whole parish : then how doth that man hazard his own soule , who being made ouerseer & searcher of his heart , findes nothing in it to present to the Lord. For it is not more easie to espie outward & actual trāsgessions in a whole parish , then it is to finde a heape of corruptions in a mans heart , if a man will search into the bottome of it with the light of Gods Law. Therefore when the Lord comes and keepes his visitation , what shal become of such a man , but to vndergoe the strict and seuere search of the Almightie , because hee would not search himselfe ? Our bodyes and liues are free from spanish Inquisition ( which is one of the last props , which Sathan hath lent the Pope , wherewith to vphold his declining kingdom ) and the Lord grant we may be euer free from it . But in the meane time , that might put vs in mind how to deale with our corrupt hearts , and vnmortified affections , euen to erect an Inquisition ouer them , to lay in waite for them , to search them narrowly , and to vse them roughly : yea , to set our hearts vpon the rack of Gods law , that so it may confesse the secret wickednesse of it : for the Papistes doe not thinke vs Protestants , greater enemies to their superstition , then the inward corruptions of our hearts , are to our saluation : therefore it may bee a godly pollicie for euery man , curn to erect an Inquisition ouer his owne heart and conscience , and not to spare his most secret and dearest sinnes , and such as are neerest allyed to his owne nature : for that is the true search here commaunded by the Prophet , and practised by all Godly and holy men : when a man purposeth to finde al that are , & to espie euē al his sins : for a godly man is neuer satisfied in his search , but still , the more he findes , he suspects the more are stil behind : and therefore hee continueth searching his owne heart all his life long : Therefore let euery , professor looke to it betwixt God and his conscience , that he dally not with himselfe in ths case : for if he doe , then , when God comes with his priuie search , his hypocrisie shall bee discouered , and his nakednesse shall be layd open in the view of men , and Angels : to his eternal confusion . Thirdly , Search , saith the Prophet , but not so content : he forceth it againe , Euen search you . In thus repeating and vrging this exhortation , the holy Ghost giues them , and vs to vnderstand , that the true searching of a mans heart , and life , is a duty of a great moment , and special necessitie : therefore he leaues it not after once naming it , but inforceth it the second time , as being no matter of indifferency , but of great necessitie : thereby shewing , that it is a principal dutie in repentance , euen the beginning and foundation of all true grace . And further , it is a meanes also to preuent Gods Iudgements : for when men search not themselues , then God sendes the fire of afflictions , and Crosses to trie and Search them : but , when they Search themselues , then God spareth to Search them by his iudgements . Now in that this dutie of searching , is both the beginning of all true grace , and the meane to stay Gods iudgements , and therefore is so pithely , and forceably vrged by the holy Ghost , it must teach vs all a necessarie lesson : namely , to make great conscience of searching our selues . First , because God hath so commanded , and we are to make conscience of obedience to euery commandement . Secondly , because therby we shal reape two so great commodities , as first , thereby we shal lay a sure foundatiō for the good work of grace in vs , and secondly , shall stay the hand of God , and his iudgements from being executed vpon vs. Let vs therefore hearken to this counsaile of the holy ghost , let vs take the fan of the Lawe , and therewith search and winnowe our hearts and liues . Our hearts , for secret and hidden corruptions . Our liues , for committing of euil , and omitting of good . Doe with your hearts as men doe with their wheate : they will not suffer their corne to lie long in the chaffe , least the chaffe hurt it , but commits it to the fanne that the winde may separate them : So the graces of God in our hearts are pure corne , our sinnes and corruptions are Chaffe : looke well , and thou shalt finde in thy selfe much chaffe , and but little corne : let not then the chaffe lye too long mingled with the Corne , lest it corrupt the corne . Let not thy sinnes lye mingled with the grace of God in thee , if thou doe , they will choake it in the end , and so depriue thee of all grace ; therfore rippe vp thy heart , and looke into thy life , and when thou hast sinned , enter into thy selfe , aske thy conscience what thou hast done , & be not quiet till thou hast found out thy sin , and the foulenesse of it : and neuer thinke that thou knowest any thing in Religion , till thou knowest what is in thine owne heart . And what are thy special and priuiest corruptions , and looke into thine owne faults , not with a partial eye , but with a censorious , and a strait iudgement , spare sin in no man , but especially condemne it in thy selfe . But alas , these times of ours , cry out of an other state , for euen Ieremies case is ours : We may complaine as hee did , No man repents him of his wickednesse , saying what haue I done ? the same is the sore of our people , and the sicknesse of all Nations : that euery man runnes on in his sinnes , from sinne to sinne carelesly : euen as the barde horse into the battaile . But how rare a thing is it , to find a man , that dayly searcheth himself , & examines how he liues , and how the case standeth betwixt GOD and himselfe : and that when hee hath done amisse , entereth into the closet of his heart , and strikes himselfe vpon the breast , and disputes the case with himselfe , saying : What hane I done ? O what is this , that I haue done against God , against his Church , and against my owne soule ? The want of this , is that , which the Prophet complaines of in that place : not as though it were sufficient thus to doe , in a mans owne conscience : but because it is a good beginning , and a step to further grace . For if a man did seriously thus deale with his conscience after his sinne , his conscience would shape him such an aunswere , and would tell him so roundly , what hee had done , that hee would take heede , how hee did the same againe , and looke more narrowly , and warily to himselfe all the dayes of his life . Seeing therefore it is so necessarie a dutie , let euery one of vs indeuour the practise of it , namely , to rippe and ransacke our hearts , and to search our wayes vnto the bottome . Now for your better instruction , and furtherance in the performance hereof : you must know that this Search is to be made by the Lawe of God , for nothing els , but Gods law can helpe vs , & let vs see that which we must search for : for if wee search by any other means , we may seek & search long enough , ere we find any thing that wil be matter of repentance . Aske the diuel , he will tell thee all is well , & that thou art in an excellent estate : and God loues thee , and thou art sure of Heauen : this song the diuell alwayes sings for the most part til a man comes to die , for then hee appeares in his colours , but till then , hee laboures , to sing , and lull all men a sleepe in the cradle of securitie . Aske our owne flesh , & our owne hearts and natures , and they will answere , and say , that all is well and safe , and that wee haue beleeued , and loued and feared God all our dayes . Aske the world , and men in the world : and they will aunswere , all is well ; and they will say further , that thou art a right good fellow , and art worth twentie of these curious fooles that sticke vpon points , & stand vpon circumstances , as swearing and drinking , and good fellowshippe , and gaming , and such other nice and circumstanciall points : thus will worldly men answere : for thy prophane course is acceptable to them , because thereby thou approuest the same in them . Nay , goe further , and aske all humane learning in the world , and it cannot tell thee what one sinne is , nor what it is to offend God : so that there remaines onely the law of God , the light whereof will disclose the darknesse of our hearts , and the iustice whereof will reueale the vnrighteousnesse & the peruersnesse of our natures : therefore to the lawe of God must we flye to helpe vs in this Search . And yet for our better helpe in this dutie , and that there may bee nothing wanting to that soule , that seeketh God , therfore we are further to know , that if we will search our selues by the law profitably , wee must marke three rules , the truth whereof vnlesse wee know , acknowledge , and feele : wee shall neuer see our owne estate , nor profite by this Search , but plodde on from finne to sinne , vntill wee plunge into hell . The first Rule is , that euery man that came from Adam , sinned in the sinne of Adam : Thou must therefore know , that his sinne in eating the forbidden fruite , was thy sinne : and thou sinnedst therein , as well as he ( though thou wast then vnborne ) and that thou art guiltie of it before God , and must answere for it to Gods iustice , vnlesse Christ doe it for thee . The reason hereof is , because we are his seede & posteritie , we were thē in his loynes , he was the father of vs all : and was not a priuate mā as we are now , but a publike person , the pledge of al mankind , and bare the person of vs all at that time : therefore what he did then , hee did it for himself , & for vs : what couenant God made with him , was made for himselfe and vs : what God promised him , and he to God , he promised for himselfe , & for vs : what he receiued in his Creation , he receiued for himselfe , and for vs : and what he gained or lost by his fall , he gained and lost for vs , as for himselfe . He lost the fauour of God , and originall puritie : therefore he lost it for all his posteritie : guiltinesse , and Gods anger , and corruption of nature which he gained , he got for vs all , as well as for himselfe . If we doubt of this point , it is proued by the Apostle : where the holy Ghost saith ; Sin entred by one man , and death by sinne : and that sinne went ouer all , and that it went ouer all them , which sinned not in the like transgression with Adam ( that is , euen our children ) who as they are borne , are borne not onely tainted with originall corruption : but guiltie also of Adams sinne . This is a most certaine truth , though it seeme strange , for fewe men thinke of it , that euer they shall answer for Adams sinne : and therefore if any obiect , what reason is there that I answere for another mans sinne ? I answere , true , if it had bene Adams sinne alone : but it was his and thine also : for hee was thy father and stoode in thy roome : and thou also since thou wast borne , hast confirmed what hee did . Now therefore though not one of many thinkes seriously thereof : namely , that he should stand guilty of a sin committed more then fiue thousand yeares before he was born , yet seeing it is most true , both in Scripture and good reason : let euery man subscribe in his conscience to this truth . And let this be thy first resolution in this Search , that thou standest guilty of Adams transgression . The second rule to bee knowne is , that in euery man are all sinnes : more plainly , that in euery man by nature are the seedes of all sinnes : and that not in the worst , but in the best natured men : make choyse of the best man and the greatest sinne , and that worst sinne is to be found in that best man. If any doubt of this , let him consider what originall sinne is , namely , a corruption of the powers of our soules ; and that not of some , or in part , but of all , and wholy . This corruption hath two parts . First a want , not of some , but of all good inclination , a want of all goodnesse . Secondly , a deprauation & pronenesse , not to some , but to all euill : and not a pronenesse onely , but originall sin infuseth into euery mans heart , the seed of all corruption . Many men stand much vpon their good meaning , and vpright heart , and bragge of a good nature : but they are foulely deceiued ; for take the ciuilest man vpon the earth , and the seeds of all sins in the world are in him by nature . But to explaine this point fully , obserue these two clauses . First , I say not , the practise of all sinnes , but the seedes ; for all men practise not all sinne : the seedes are in their nature ▪ but the practise is restrained , sometime by education , sometime by good and wholesome lawes , sometime the constitution of mens bodies deny the practise of some sinnes , sometime the Countrey a man dwels in , or calling a man liues in , keepes him from the practise of some sinnes : and alwayes a generall and limitting grace of God , restraines the natures of all men from running into many sinnes : which hand of God , if God should take away , and leaue euery man to his nature , wee should see that euerie man would practise any sinne in the world : yea , euen the greatest sinnes that euer wee heard to bee done in the world . All men which knowe themselues knowe this to be true . And the more a man knowes his owne heart , the more he seeth that his heart is a sea of all wickednesse : & that it is the mercy and grace of God , that hee hath not fallen into the mightiest & most monstrous sinnes in the world . Secondly , I say , by nature . For I know by good education , & by grace , it is otherwise : grace rectifieth nature , but that is no thankes to nature : for it is as euill and corrupt still , being seuered from grace : and therefore nature must be fully abolished , afore man come to heauen . And yet ( though all this be true ( I say not , that sin breakes out in all natures alike , though all natures be alike corrupt : for the course of nature is restrained in some more then others , by the meanes aforesaid ; but this is the truth , that whereas some are not so angry , some not so wanton , some not so cruel , some not so couetous , som not so ambitious , &c. as others : that comes not from any goodnesse of nature in them , aboue the other originally , but from Gods hand , which tempereth , restraineth , and moderateth euery mans nature as he seeth good . And if God did not thus moderate & restraine the natures of men , but suffer them to breake out to the full : there would then be no order , but all confusion in the world : therefore , ( as especially for his Churches quietnesse , so also for the preseruatiō of publike peace , and the vpholding of societie in the world betweene man and man ) the Lord holdes a hand ouer euery mans nature , and keepes euery one in a certaine compasse limitted by the wisdom of his power , which restraining hand of his , if the Lord should take away : all societies and common wealths would be turned vpside downe , because euery man by the vniuersall corruption of his nature , would breake out into euery sinne : I ende this point with appealing to the testimonie of the consciences of all men , and especially of the best and holiest men , of whom I would aske this question , whether they find not in their natures an inclination , euen to the foulest sinnes in the world ; if shame , or feare , or else the grace of God restrained them not ? so that the best men doe knowe well enough , what adoe they haue with their corrupt natures , to keepe them within the compasse of Obedience . Nay , I yet adde further , the nature of men , and of all men is so corrupt , since Adam : that euen the seede of the sinne against the holy Ghost , and a pronenesse to it , is in the nature of euery man ( though not one man amongst many thousandes doe commit that sinne , ) for seeing in that sinne , there is a heape or Sea of all sinnes gathered together , hee therefore that hath in his nature the seede of all sinnes , hath also the seede of it . And againe , seeing all euill tendes to a perfection , as well as grace doth ; what reason therefore is there , but wee may safely thinke that the Diuell would hale euery one to that height of sinne : if it were not that the powerfull hand of God preuented him , who will neither suffer wicked men , nor the Diuell himselfe to bee so wicked as they could , and would be . The vse of this second rule , is notable . For in this searching of our selues , it sheweth vs what wee are , without all colours or deceit , and fully discouers vnto vs , the vglinesse of our natures : and it may teach vs all how to think and esteeme of our selues , when we heare of Caines vnnaturall murther , Pharohs vnnatural crueltie , the Sodomits vnnatural lust , Achitophles , diuilish pollicy , Senacheribs horrible blasphemie , Iudas monstrous treason , Iulians fearefull Apostacie . When we heare of the fearefull murders , treasons , periuties , sinnes against nature , blasphemies , Apostacies , witchcrafts , and other the horrible sinnes of the world : let vs then returne into our selues , & looke homewards , euen into our owne hearts , and confesse euery one , that these should haue bene euen thy sinnes also , if Gods grace had not preuented thee . This will humble thee , and make thee thinke vilely , & basely of thy selfe , and so consequently bring thee to repentance and true amendment : and the very reason , why men repent not , nor amend their waies , is , because they are Pharisies by nature , and thinke highly of themselues , and of their owne natures , and their naturall inclinations : this will be a harsh and a strange Doctrine to them : Oh , they haue excellent natures , and they cannot indure such , and such sinnes , and they thanke God , they are not as ill as others : but let all such men knowe , they must cease magnifying nature , and learne to magnifie Gods grace . Let them knowe , that nature in them , is in the Roote , as much corrupt , as in the worst man in the world , and euery mans heart is a bottomlesse fountaine of all sinne ; therefore praise not thy nature , but Gods grace and mercy , in giuing thee so good a nature ; or rather , so well restraining , and rectifying thy nature ; and stay not there , but desire of the Lord , that as he hath giuen thee a better tempered nature , thē to other men : so also he would bestowe on thee his speciall and sauing grace : and as he hath kept thee from the feareful sins of others ( thou being as ill , naturally , as they ) so he would also lead thee into the way of saluation , which else the best nature in the world , can neuer attaine vnto . The third rule to be known and practised by him , who will truly search himselfe , is , that euery man borne of Adam , is by nature , the child of wrath , and Gods enimie : this is true of all without exception ; High or Low , Rich or poore , noble or simple , borne in the visible Church or without . And further , by being enemy of God , he is therefore borne subiect to hell , to damnation , and to all other curses : so that looke as a Traytour conuicted , stands therby in his Princes high displeasure , and is sure of death without speciall pardon : so stands euery man , when he is borne , conuicted of high treason against God , in his high disfauour ; and is in daunger of Hell , which is the fulfilling of the wrath of God. Thus Dauid confesseth of himselfe . I was borne in iniquitie , and in sinne hath my Mother conceined me : If in sinne , then in Gods wrath , and vnder the danger of damnation , If any aske , how , or why this is so . I answere , the truth , as also the equitie of this third rule depends on the two former : for , because euery man is borne guiltie of Adams great sinne , and also tainted originally with all corruption & a pronnesse to all sin : therefore it followeth in equitie and iustice , that euery man is borne vnder the wrath and curse of God. This point is a plaine and euident truth : yet men in the world thinke not so , and it is the cause , why men repent not of their sinnes : for most men thinke that by nature , they are in Gods fauour ; and therfore they neede not to sue for it in humiliation and repentance ; but onely liue ciuily , and do no open wrong , and all is well : whereas ( alas ) there is no condemned Traytour , more out of his Princes fauour , nor more sure of death without a pardon , then al we are out of Gods fauour , and sure of damnation , vnlesse we procure Gods fauour again , by faith and repentance , For the better opening of this third rule , and the manifesting of the truth : let vs know further , that the curse of God , vnder the which we are all borne , is three-fould . The first , is a bondage vnder Sathan : It is a certaine truth that euery man as he is borne of his Parents , and till hee repent , is a slaue of Sathan : man or woman , high or low , Sathan is his Lord and Maister . Hee sittes as iudge in his heart ; and in this sence Sathan is the King of the Nations , and God of the world . Men will in wordes defie Sathan , and not name him without defiance , and spitte at him ; and yet ( alas , ) hee is in their hearts : they spit him out of their mouthes , but hee is lower ; they should also spitte him out of their hearts , and that is true defiance indeede : for alas , hee lodgeth in thy heart , and there he makes his Throne , and raignes vntill the spirit of regeneration dispossesse him : and till then , no seruant is so subiect to his maister , no slaue to his Lord , as is the heart of man by nature vnto Sathan , the prince of darknesse . Nay , our bondage , is more fearefull , then the slauery of any poore Christian , in the Spaniards , or in the Turkes Gallies : for their bodies are but in bondage , and at commaund , and vnder punishment : but our best part , our heart , our conscience , our soule it selfe is captiuated vnto him , and vnder his commaunde , who is the King of crueltie , and confusion , and Lord of Hell , whose commaundements are Iniustice , whose seruice is sinne , and whose hyre is damnation . The second part of the Curse , is the first death , or the death of the body : that is , a separation of the soule and body a sunder for a time , namely , till the last iudgement . This death is duly and iustly the punishment of any one , or the least sinne : therefore , how due and iust a punishment vpon that horrible heape of sinfulnesse , which is in euery mans nature ▪ and it is a most terrible curse . For it is the very gate of hel , and the downfall to damnation , vnto all men , but such , as by faith and repentance doe get their death sanctified by the death of Christ : vnto such men indeed it is no curse , but a gracious and glorious blessing , for it is altered by Christ his death . But vnto all men by nature , and which repent not , it is the heauy curse of Gods wrath , and the very downfall into the gulfe of Hell. The thirde part of the curse , vnder which euery man is borne , is , the second death : the death of soule and bodie ; which is the eternall want of Gods presence , and the accomplishment of his wrath : and an apprehension and feeling of that wrath , seazing on body , soule , and conscience . The first curse , was a spirituall death ; the death of the soule , The second a temporarie death , the death of the body . The third , is an eternall death , a death both of soule and bodie together ; and for euer . This eternall death is the curse of all curses , the miserie of all miseries , and torment of all torments : and I shewe it thus . Often when thy tooth acheth , and sometime when thy head acheth , or in the paine of the stone or collicke , thou wouldest giue all that thou hast in the world to bee eased of that paine : Nay , in the exstremitie of some fitts , many will wish them-selues euen out of the world : Now , if the paine of one tooth , can so farre distemper minde and body , that it cannot bee releiued with all the pleasures of this life ; O then , what a torment shall that bee ? when not one kinde of paine , but the whole viole of Gods wrath shall bee powred , not on one member , but on the whole soule body , and conscience , and that not for a time , vnder hope of better : but eternally without hope of release ; and that not in this world , where there are comforts , helpes and remedies : but in that vgly and darksome place of torments : and that not amongst liuing men , which might mittigate thy paine , or else bemone thee , and beway leit with thee : but with the Diuels , and damned spirits , which will now laugh at thy destruction , and solace themselues in this thy misery , and will reioyce , as thou didest serue them in earth , so now in hel to be thy tormēters . It may be therfore ( by the way ) , good warning and wisedome to vs all , when we feele the extremity of some bodily paine , to consider with our selues , and say : O then , what shall be my misery and torment if I repent not ; when not one member , but soule , bodie , and conscience , shall be racked and tormented in the feeling and apprehension of the anger of the Lord of Hostes . In these three points , stands that curse and wrath of God , vnder which euery man is borne . And these doe answer to the three degrees of sinne , which are in vs : for as the two first Rules taught vs , there is in euery man by nature , till hee repent , a three-fold guiltinesse . First , a guiltinesse of Adams sinne . Secondly , the taint of originall , and vniuersal corruption . Thirdly a pollution by many outragious actuall sinnes . In the first of these , euery man is equally guiltie . In the second , euery man is equally corrupt . But in the third , euery one keepes that compasse , within which the Lord wil keepe them , by his limitting power . Now as in our guiltinesse of Adams sinne , sin hath his beginning : In originall sinne , his continuance : in actuall sin , his perfection : So answerable herevnto , the wrath of God ( which alwaies standeth opposite to sinne ) is begun in leauing vs by nature to the slauerie of Sathan , is continued by death , and is accomplished in damnation . And now these three Rules , I commend to the carefull & Christian consideration of you all : certifying you from God , that as you can neuer bee saued , vnlesse you repent : nor repent , vnlesse you Search your selues ( as here the Prophet bid deth ) So , that you can neuer search your selues aright , til you bee perswaded , and resolued of these three Rules , and of the truth of them all , euen in your hearts and consciences : namely , First , that thou art guiltie of Adams sin . Secondly , that thou art prone by nature to al euil in the world . Thirdly , that for these , thou art subiect to the wrath of God , and to all the curses of his wrath : but when thou art in heart , & conscience resolued , that these are true , then thou art a fit Scholler , for this Lesson of the Prophet , Search thy selfe . For when thou goest , thus prepared vnto this Search , and esteemest of thy selfe , as these three Rules haue described thee : then if thou Search into thy selfe , thou wilt finde thy selfe , and thy estate to be such , as will cause thee to repent , returne and take a new course : therefore , what the Prophet sayd to those Iewes , I say vnto you also , my brethren of this Realme of England , who are here now gathered together out of so many countries , & quarters of this Realme : yea , in the name of the same God , I cry vnto you . Search , O Search your selues : and thinke it not a matter indifferent to do , or not to doe it : but know it , that God commandes you , as euer you will come to saluation : Search your selues . And the rather , because by these three Rules ▪ you see how much chaffe of corruption is in your nature , and what neede therefore it hath to bee searched into , and fanned by Repentance . Bee well assured : thou man , whatsoeuer thou art : there is so much Chaffe in thee , that if thou search not , and fanne it not out , thou wilt proue nothing but Chaffe at the last day , and so be blown away with the winde of Gods iustice into Hell. Take hold therefore of this exhortation , and deferre it not . Thou wilt not suffer thy Wheate to lye too long in the chaffe , for feare of hurting it : Is it then safe to suffer the chaffe of thy sinnes and corruptions , to lie cankering and rotting in thy heart ? Bee sure that that little portion of grace , which thou attainest vnto , by liuing in the Church , and vnder the Ministrie of the Word of GOD , will bee putrifyed , and cleane corrupted with the Chaffe of thy sinnes : therefore againe , and againe , I exhort you to make conscience of this dutie : Search into your selues , fanne out this Chaffe , this presumption of ours , and high esteeming of our owne nature , and conceits of Gods fauour before wee haue it : that so this Chaffe being blowne away , the Lord may then bestow vpon vs foundnesse of grace , & the foundation of al goodnes , which is a holy & humbled heart . Salnation is such a building , as the foundation thereof had need to be sure and strong : Ignorance , blindnesse , and presumption , are not sufficient foundations for such a building : therefore as no man wil build a strong house vpon any earth , but will first search it , least it prooue Sandie , & so ouerthrow all : So a wise Christian will not build his saluation , vpon fancies & conceits , and naturall presumptions : but will Search , and looke into his heart : and finding these to be sandie , and rotten , and therefore too weake for the foundation of so glorious a building , wil refuse them all , and labour to furnish his heart with such sound grace , as whervpon he may trust so weighty a work , as is the Saluation of his soule . Againe , if thou wilt stand in the day of triall , then Search thy heart betime , and discerne betwixt Chaffe & Wheat : thou seest , that chaffe flyeth away before the wind ; but good corne indures the Fan , and the furie of the wind : so in the day of triall , temptation , sicknesse , or open persecution , the chaffe of natural presumption , and outward formalitie in Religion , wil flye away : and it must be the penitent , humbled , and beleeuing heart , which must then abide it out , and endure the fanne of temptations and persecutions . And to conclude , Let not the Diuell deceiue thee , in making thee imagine or hope to please God , and yet to let thy corruptions lie vnseene , and thy sins vnsearched out , least thereby thou marre all : for thou vsest not to lay vp-wheat in thy garners , vntil it be purged from the Chaffe : so thinke not to store vp any sauing knowledge , or any other grace of God in thy heart , vntill the chaffe of vanitie be first blowne away , that so the holy graces of God , may be layd vp in the garners of thy soule . And therefore questionlesse ( to speake one word to touch our common professors , in the very sore of their soule ) al knowledge that is stored vp in these impure and vnsearched hearts : is euen as Wheat layd vp in the Chaffe , which is ( a thousand to one ) sure to bee eaten vp by the chaffe , so that , when the winnowing time of tryall and persecution comes : I feare , that such men will ( for al their knowledge ) shrinke aside , and betray the truth : there knowledge then prouing no better then chaffe , because it was layde vp in an vnholy heart : If therefore , thou wouldest stand and endure when Poperie , or persecution , or temptations come , if thou wouldest abide the furie of the fanne of temptations : now , then exercise thy heart with the fanne of GODS law , Search and ransacke it , purge out the chaffe of corruption , and store vp knowledge in an holy heart , and a good conscience , and that will abide the violence of all temptations : yea , when God suffers the Diuell to doe with vs , as he did with Peter , to winnow vs like Wheate , to sift and trie vs , as he did Iob , with the furious winde of all his mallice : this knowledge will proue Wheate , that will abide the winde , and gold that will abide the fire : thus glorious will it be in the ende , if we follow this holy Prophets councel , and Search our hearts . And thus much for the first point ( namely ) the dutie of Searching heere commanded , in which wee haue stayed the longer , because it is the foundation of all the rest : and this being wel laid , the whole building wilt goe vp the faster . Now we come to the second general point here laid down : that is , whom must we Search ? the Prophet aunswereth : your selues not other mē , but your selues . This search so vrged and inforced by the Prophet , must not be of other mens hearts and liues , but of our owne : our owne are our charge , and not other mens : and therein is the saying true , which else is most false : Euery man for himselfe : for as euery soule must bee saued by it selfe so must it beleeue , Repent , and search it selfe . The dutie therefore here commanded , is , for euery man that would haue his soule to be saued , to Search it , and reforme it , and leaue others to bee searched by themselucs . Here the holy Ghost meetes with the common corruption of this world , ( and that is ) that men are Eagle eyed , to see into the liues of other men , but to looke into their owne hearts , and liues , they are blinder then Moles : they can see moates in other mens liues , but discerne not beames in their owne : wherby it comes to passe , that they stumble and fall fowly : for the eies of most men are set vpon others , & not vpon them selues : and thereupon it is , that an euil , man seeing other men , & not himselfe : thinkes best of himselfe , & worst of other men : but contrariwise , a good man seeing himselfe , & not other men , thinkes worst of himselfe , and better of other men : an euil man lookes outward , and iudgeth other men : but a good mā lookes homeward & iudgeth himselfe : and in iudging , condemnes himselfe , farre aboue other men : and that because by searching into his own heart and wayes , hee knowes that by himselfe , which he knowes not , by any man in the world besides . So then we must search , not other men , but our selues : our owne hearts and our owne liues are our charge , and burthen : the liues of other men concerne vs not , being priuate mē , further thē , either to follow them being good , or take heede of them being euil : but to search , or to bee inquisitiue into them , is no dutie commaunded vs , but rather a foule & a base vice forbidden of God. Indeede Magistrates in their people , Pastours in their congregations , and house-holders in their families are to search : but they can search onely for criminall causes , or open actuall sinnes : but this searching must bee of our hearts , which no man can search , but our selues onely . Few men haue a calling to enquire into other mens liues , but euery man hath a calling to search into himselfe : but ( alas ) men doe farre otherwise , they suffer themselues to rotte in their owne sinnes , and erect an Inquisition ouer other mens liues , & it is to be seene in dayly experience , that those men , who are the great Searchers and priers into other men , are the neglecters and forgetters of themselues : And contrariwise they who doe narrowly search themselues and their owne wayes , and looke into the corners of their owne hearts , doe finde so much worke to do with themselues that they little busie themselues , with other men . And thus much may suffice for that point . It followeth . O Nation not worthy to be beloued . The third point : Who must search ? the Iewes , who are here termed a Nation , not worthy to be beloued : & yet for al that , they are bid to search themselues , that so vpon their Repentance , they might bee beloued . Where , wee may see the vnspeakable loue of God , and his wonderfull mercie , offering grace vnto such men , as are altogether vnworthy of it . Gods children are by nature like other men , and God findes nothing in them , why to respect them aboue others : but euen of his owne mercie , makes them worthy , who of themselues are not : therefore how worthy is that God , to haue all the loue of our hearts , who loued vs , when wee were not worthy to be beloued . But let vs examine more particularly , why GOD doth call the Iewes a Nation , not worthy to bee beloued : I answere , God had blessed them aboue other Nations : He gaue them his Couenant of grace , and thereby made them his people , & commited to their trust , his holy word and Oracles : but he delt not so with other Nations , neither had the Heathē knowledge of his lawes . Besides all this , they had a better land then others about them , it flowed with Milke , and Honie , ( that is , with all commodities , & delights ) and though their Countrie was but little : yet themselues so populous , and so powrefull , that whilest they pleased GOD , no enemie durst set vppon them . Thus for soule and bodie , they were euery way a Nation , blessed of God , a people beloued of God aboue all others . Now , how did this people ( thus beloued of their God , ) requite this his loue , which they had no more deserued , then any other Nation ? Certainly , as they deserued it not afore they had it : so they requited it not , when they had it : but requited this loue of God with sinne , with rebellion , and with disobedience . They tempted him , they prouoked him to wrath , they presumed of his mercy , & proued a most stubborne and stifnecked people , a froward generation : Moses partly sawe this in his owne experience , & better discerned it in the spirit of Prophesie : and therefore wondering at this their wickednes , he cryed out , Do you thus requite the Lord : O foolish people , & vnwise ? thus : that is with sin , & disobedience , which is the only meanes to displease the Lord , & to prouoke him to wrath : for this cause , they are worthily called a foolish and vnkind people by Moses , and here , by the Prophet . A Nation , not worthy to bee beloued , namely , for their vnthankefulnes , and vnkindnes : which was such , as they not only were slacke , and carelesse in performance of such duties as God required : but euen multiplyed their sinnes , & committed those foule rebellions , which his soule hated . And amongst many , the Prophet here in this Chapter , noteth three of their great sinnes : for which they were a Nation not worthy to bee beloued . Couetousnesse , Crueltie , and Deceite : all which were the more hainous and intollerable , because they were the sins of their Princes , their Rulers , and their priests : who should haue beene lights and examples to the rest . Now , although euery sin in it selfe , is of that ill desert , as it is able to cast vs out of Gods fauour , and depriue vs of his loue : yet , behold , here God complaines , not vpon a little cause , but for wonderfull , & exceeding vnthankfulnesse , & vnkindnesse in them : who of all other should haue loued the Lord. As a man cares not for hard vsage from him , whome hee esteemes not : but a little vnkindnesse doth greatly greiue a man , from him who is loued and respected : so is it with the Lord our God , he loued not the Gentiles , as hee did the Iewes , neither was hee so bountifull vnto them : and therefore , ( as we may see ) though they liued alwayes in ignorance , and continued alwayes in disobedience , yet , the Text saith , the time of that ignorance God regarded not : but when as the Iewes , his owne people , whome he chose out of all people , & bestowed his loue vpon them , and made his Couenant of grace with thē , when they became vnkinde , vnthankfull , forgetfull , stubborne , and rebellious , that caused the Lord euen to complaine of the indignitie , and to cry out by Moses . Doe yee thus requite the Lord : O foolish people & vnwise ? And hereby the Prophet , O nation , not worthy to be beloued : & therfore ther is no man , but if he be asked what he thinkes of this Nation of the Iewes : he will answere , that they are a most vile & wicked people , a froward generation , and that they are worthy to taste deepely , of all Gods plagues , who so farre abused his loue and mercie . But what doth this belong to them alone ? and is Israel onely a Nation not worthy to be beloued ? Nay , I may cry out with as good cause : O England , a nation not worthy to be beloued . For , God hath beene as good a God to vs , as he was to them : and we haue beene as vnkinde a people to him , as they were to him : But that I may bee free from discrediting our nation , and from defiling my owne Nest : let vs prooue both these points , and lay them open to the view of the world . 1 First therefore , the same mercies , and farre greater , haue beene powred & heaped vpon vs : hee hath called vs out of the darknesse ; First , of Heathenisme , & then of Poperie : his couenant of grace and saluation , he hath confirmed with vs , his treasures of his word and Sacraments , hee hath imparted to vs : his holy word neuer better preached , and the mysteries thereof neuer more plainly opened , since the time of the Apostles : and as wee haue Religion , so wee haue it vnder a religious prince , whereby it comes to passe , that these blessings of saluation , wee inioy not in secret , or by stealth : but wee haue it countenanced by authoritie : so that religion is not barely allowed , but euen as it were thrust vpon men . Besides al this , wee haue a land also , that floweth with milke & hony , it is plentifull in all good things : we haue libertie , & peace vnder a peaceable prince , and the companions of peace : prosperitie , plentie , health , wealth , corne , Woole , gold , siluer , abundance of all things , that may please the heart of man : thus hath God deserued the loue of England . 2 But now England , how hast thou requited this kindnesse of the Lorde ? certainely euen with a greater measure of vnkindnesse : that is , with more and greater sinnes then euer Israell did : so that if Moses spake true of them : then may our Moses much more truly cry out against England , doest thou thus requite the Lord , thou foolish people ? And if this Prophet said thus of Israell for three sins : then may it bee saide of England , for 300 sinnes ( O England ) a Nation not worthie to bee beloued : for thou hast multiplyed thy transgressions , aboue theirs of Israell ; euen as though , thou haddest resolued with thy selfe , the more Gods kindnesse is heaped on thee , the more to multiply thy sinnes against him . For thou England , as thou hast requited the Lord with sinnes ; so not with a few sinnes or small sinnes ; or sinnes , which hardly coulde haue bene preuented : for that had bene a matter of some excuse , or not of so great complaint . But thy sinnes are many , and grieuous , and capitall . And which is worst of all , wilfull and affected , euen as though God had deserued euill of vs and that therefore we ought malitiously to requite him . If any man make doubt of this , and therefore thinke I speake too hardly of our Church : I will then deale plainly , and particularly , and rip vp the sores of our nation , that so they may bee healed to the bottome . The common sins of England , wherwith the Lord is requited , are these . First , ignorance of Gods will and worship , ( I speake not of that compelled ignorance , in many corners of our Land , which is to bee pittied because they want the meanes ) but wilfull , and affected ignorance . Men are ignorant , euen because , they will bee ignorant . Meanes of knowledge were neuer so plentifull , and yet neuer more grosse ignorance : is not hee wilfully blinde , who will not open his eyes in the Light ? and can there bee any darknesse at Noone day , but it must bee wilfull ? but our Nation is darke and blinde in the Sunshine of the Gospell : and grossely ignorant , when the Gospell beates their eares , and light shines round about them ; so , as if they closed not their eyes , and stopped not their eares , they could not , but both heare & see ; who would looke for ignorance after 35 yeares preaching ? & yet , many are as ignorant , as if they had bin borne & brought vp vnder Poperie : so that our people are as euill as those in the dayes of Christ , of whom the holy ghost saith Light is come into the world ; but men loue darknesse more then light : so knowledge is come into England : but many Englishmen loue ignorance better then knowledge . Alas , how many thousands haue we in our Church , who know no more in religiō , then they heare in common talke of al men , & which is worse , they thinke it sufficient also , and which is worst of all , whereas they might haue more , they will not , but care not for it . 2 The second maine sin of England , is : Contempt of Christian Religion . Religion hath bin among vs these fiue and thirtie yeares : but the more it is published , the more it is contemned , and reproached of many : in so much , as there is not the simplest fellow in a country town , who , although he knowes not one point of religion , yet he can mock , and scorne such as are more religious then himself is : this is one of the moaths of England , that eates vp religion , this is grieuous in whomsoeuer , but most intollerable in two sorts of men . First , in them , who are altogether ignorant : that they should mocke they know not what . A pittifull thing to hear one , who himselfe cannot giue the meaning of one petition in the Lords praier , to vpbraide other men , because they are too forward : but it is the worst of all , when men of knowledge , and such as liue ciuilly , and would be counted good christians : and are indeede of the better sort : cannot abide to see others go , a little before them : but if they doe : presently , they are Hypocrites and dissemblers : Thus not prophanenesse , nor wickednesse ; but euen Religion it selfe is a by-word , a mocking-stocke , and matter of reproach : so that in England , at this day , the man or woman that begins to professe religion , and to serue God , must resolue with himselfe to sustaine mockes , and iniuries , euen as though he liued among the enimies of religion , and not among professors : and as religion increaseth and spreadeth it selfe : so doth the number of these mockers : O what a cursed sinne is this ? to contemne the greatest fauour , that God can giue vs ; that is his holy religion : for the which , wee should rather praise him all the dayes of our liues . All that God can giue a man in this world , is his Gospell : what then can God giue to be regarded , when his gospel is contemned ? This sinne was neuer amongst the Iewes : they indeed regarded it not so as it deserued , but who did euer make a mocke and a scorne of it but England ? O England , how canst thou answere this . God sends thee the most precious Iewell , that he can send to a Nation ; and thou scornest it , and them that bring i● , and them that receiue it ; euen as though it were no blessing , but a curse : so that as Christ saith to the Iewes , for which of my good workes doe you stone mee ; So may the Lord say to England : I haue giuen thee a fruitfull land , a blessed Prince , gold and siluer , peace and libertie : plentie and prosperitie : for which of these ( O England ) doest thou contemne my religion ? The least of these deserue loue ; but England hath a better then all these ; that is , his Gospell and word of saluation : and yet , that also is contemned ( as beeing nothing worth ) and those which confesse it , and those that bring it , and consequently God himselfe that gaue it . If England had no more sinnes but this : this deserues , that it should bee saide of vs , that wee are a Nation vnworthy to bee loued aboue all Nations , for some Nations would haue religion , that they might loue it , but they cannot haue it : some haue it , and doe loue it : some haue it , and loue it not : but in noe Nation is it made a mocking-stocke , but in England . And where are those men , but in England , who ( like the dog in the manger ) will neither entertaine Religion themselues , nor suffer them that would : let vs in time take heede of this sinne , as a sinne that crieth to God , to reuenge so vile a dishonour done to his maiesty : neither is there any sinne that more certainly foreshewes , and more forceably hastens the remouing of the Gospell from vs. For high time is it to cease louing , wher loue procures disdaine . And to stay giuing , where giftes are scorned . Carry home this lesson to your great townes & cities , where you dwel , for in these populous places are these great mockers , for wher God hath his professors , the diuel hath his mockers ; & repēt betimes of this sin , for hold on in mocking , & be sure that God ( who will not be mocked ) will remoue his gospel frō you ; but if you leaue this sin , and entertaine the gospel , ( as it worthily deserus ) then be sure of it , God will continue the Gospell , to you , and your posterities after you , in the face of al your enemies round about you . 3 The third common sinne of Englande , is , Blasphemie , many waies , but especially in vaine swearing , false swearing , and forswearing , and the abuse of all the names and tytles of the Lord God. This sinne is general , euen ouer the whole land , especially , in Fayres , and Markets , where men for a little gaine , wil not care to cal the Lord of Hostes to be witnesse to a lye , and the God of truth , to testifie an vntruth . And which is worst of all , Gods holy name is vsed in vaine oathes , and ordinarie talke . When men haue no cause to sweare at all : so that , it is most lamentable to see and obserue , that the name of any man of honour , or worship , is vsed more reuerently , and lesse abused , then that fearefull and glorious name : the Lord our God. 4 The fourth generall and great sinne is , Prophanation of the Saboath . A common sinne euery where , and yet so great a sinne , that where it raignes , in that Country , congregation , family , man or woman , there is noe feare of God , nor any true grace in them : for the keeping of the saboath , is the maintaining , increasing , and publishing of religion . 5 The fift sinne of our Nation , is , vniust dealing in bargaining betwixt man and man. How hard is it to finde an honest , simple , plaine dealing man : and that euen in such great assemblies as this is , I feare present experience wil testifie : you are now many thousands gathered together , some to buy , some to sell , some to exchange : Remember , that I haue tolde you , an honest hearted and plaine dealing man is hard to finde : therfore labour to approue your selues sincere hearted men . remember the counsell of the holy Ghost : Let no man oppresse nor defraude his brother , in bargaining : for the Lord is the auenger of all such things These sinnes are generall and vniuersall as a cancker : And so are the sinnes of the 6. 7. and 8. Commandements ( though they be not altogether so cōmon as these be ) Murthers , Adulteries , Vsuries , Briberies , Extorsions , Cousenages , they are a burthen , vnder which , our earth groanes ; and they cry against vs to heauen , so that vpon as good or much beter cause may it be said to vs , as to the Iewes : O Nation not worthy to be beloued . Looke at the outward face of our Church , at the signes of Gods loue , which are amongst vs , and at Gods dealing with vs ; and behold , we are a most beautifull Church , a glorious Nation , a Nation to bee admired , and wondred at : but looke at the liues of our ordinarie professors , looke at our sinnes , and at our requiting of Gods loue : and we are a people of Sodome , as full of iniquities as they were , whose sinnes are so many , so rife , and so ripe ; that at the last they wil euē bring down fire & brimstone , or some other strange iudgement vpon vs , if repentance doe not preuent it , or the cries and prayers of holy men stay not Gods hands . So , then let vs all here assembled , grant & confesse , that we are a Nation so farre from being worthy to bee beloued , as that we are most worthy to be hated , & to haue all the wrath of God powred vpon vs. Now then , are we so ? and shall wee continue so still ? Nay , that is the worst , and most wretched of all : then let euery one of vs learne this duty , enter into our selues , Search our hearts and liues , that they may lye open to our owne sight , to the confusion of vs in our selues , that in God by repentance wee may bee raised vp . Our sinnes lye open before the face of God , and stincke in his presence , and and cry for vengeance : and before the face of Gods Angels , who bewaile it , and before the face of the Diuell , who reioyceth in our confusions : and shall they lye hid onely to our selues ? Now then , if wee would haue them hidde from God , and stoppe the cry , that they make against vs , and keepe them from Sathan , who accuseth vs for them : wee must so Search our selues , that they may lye open to our owne hearts : remember thou thy sinnes , and God will forget them : lay them open before thy owne face , and God will hide them from his : write them vp for thy owne selfe , and God will blot them out of his remembrance : but if contrariwise , thou hidest them : then assure thy selfe , the more thou hidest , and buriest them , the more open doe they lye in the face of GOD : and then what will followe , but that they will all bee disclosed at the last day , to thy eternall confusion . Therefore againe , and againe , I exhort you in the name of GOD , Search your selues , finde out your sinnes , confesse them to GOD , freely , and ingeniously ; confesse their desert to bee Hell and damnation , humble your hearts to God , cry and call for pardon , as for life and death , purpose and promise to leaue them , begin a new course of life , beleeue stedfastly , and doubt not of pardon and forgiuenesse in the blood of Christ , continue in that faith , and that newe course of life : So may Englande preuent Gods iudgements , and quench that great action of vnkindnes , which God hath against them , and become a Nation as worthy ( vpon their faith and repentance ) in Christ to be beloued : as for their peace and prosperitie , they haue bene of all nations of the earth admired . Hitherto , of the third generall point . 4 The fourth generall point in this exhortation , is the time limitted them , when they should Search . Before the Decree come forth &c. As though the Prophet should say . Israell , repent , before God execute his iudgements on thee . For behold the gratious dealing of God : Man sinneth , his sinnes deserue plagues : but GOD presently plagueth not , but deferres it , he puts a time betwixt the sinne and the punishment ( ordinarily : ) this he doth to shew his mercie to mankinde , because that hee would not destroy them , if they would amende . Therefore , after the sinne , he smites not presently , but puttes of his punishment , that in the meane time man may Repent . Here the Prophet compares the Lord to a mother ; for as she conceiues the fruite in her wombe , and beares it a long time , ere she bring it out : so the Lord after a mans sinnes , or a peoples sinnes , conceiue ( that is ) ordaines , and decreeth a iudgement for it , but he keepes it vp , and all that while he heares it : But as she , when her time is come , then trauailes and bringes forth : so , when the time that God hath appointed , is come , and stil sinne is not repented of : then his iustice trauailes to be deliuered of that iudgemēt , which mercy hath kept vp so long a time . Thus the old world had an hundred & twentie yeares giuen them for time of repentance ; all that while God was in conceiuing , at last when there sinnes were ripe , and no hope of amendment : then GOD trauelled , and brought forth a fearefull byrth , namely the vniuersall flood , to wash away , and take reuenge vpon the vniuersall iniquities of those times . So many hundred yeares he gaue vnto the Iewes , long hee was in conceiuing their destruction , and oftentimes hee had it at the bringing forth , as in the captiuitie of Babylon , and vnder Antiochus ; yet his mercy stayed it : and still hee trauailled longer : telles them here by the Prophet , that yet the Decree is not come forth , ( though it bee conceiued : ) but at last when Israell would not Repent , but grewe worse , and worse ; ( as in Christ his time ) then hee could containe no longer , but trauelled indeede , and though it bee with griefe , yet hee hath brought foorth : and what ? a most fearefull byrth , euen an vtter disolation of that kingdome and Countrey , of their Citie , and Temple , and a dispertion of their Nation ouer all the world : but as a woman at last is deliuered with daunger , and difficultie , with paine and sorrowe : so the Lord long conceiues , but at last bringes forth his iudgements : yet it is with griefe and vnwillingnesse , and hee is loath ( as it were ) and much agrieued to execute his most iust iudgements on those , who haue professed his name : hee often touched the Iewes a little , and as being vnwilling to smite them : hee drue backe his hande againe : but at last when their sinnes did so increase , and were so strong , that they euen did wring out , by violence his plagues from him , then with much bewayling of their great misery ( as wee may see in Christ , weeping for them , ) hee executes his iudgements on them . But as they are long a comming : so , when they come forth , they were the heauier ; as a child , the more fulnesse of time it hath , is the greater , the liuelier , and the stronger : so , Gods iudgements , the longer God deferreth them , and is in conceiuing them , the heauier are they , when they come : that is manifest in the Iewes ▪ once his owne people , for he hath destroyed their land with an irrecouerable destruction , and smitten their posteritie with a blindnes of minde til this houre , so that to this day , when the old Testament is read , the vaile is ouer their eies , that they cannot see the light of Christ Iesus , but plodde on in fearefull and palpable blindnesse . This Doctrine hath speciall vse to this our Church , to teach vs to looke to our selues betimes , and try our owne wayes , and turne to the Lord , for wee cannot tell how farre of his iudgments are : in reason they must needs be near , they haue beene so long deferred , and yet beene so iustly deserued of vs. Certainly God hath long beene in conceiuing iudgements and plagues for the sinnes of England , and often hath Gods hand beene vpō vs by warre ▪ famine , pestilence , inundations : and yet it hath been puld backe againe : and his sword hath beene put vp into his sheath , and God hath stayed his birth euen in the very trauell , and we haue escaped , euen as a man , whose necke hath beene vpon the blocke , and the Axe holden vp to strike : so then , yet the day is not come , yet we haue time : happie wee that euer wee saw this day , if now wee haue grace to repent , and search our hearts , for then wee shall stay this Iudgement decreed , that it shall neuer come forrth against vs : but if we deferre to repent , & put off from day to day , and lye rotting still in our sinnes : then know and be assured that as the Decree is established , so it must needes come foorth : and then , when iudgement is come forth , & the stroke stricken , Repentance is too late : therefore what he said to the Iewes , I say vnto vs , Search thy selfe , O England , ( a Nation not worthy to be beloued ) before the Decree come forth , which is already past against thee . Thus much for the fourth point . 5 Now followeth the last point : the reason of all . Why should we search our selues ? The reason is included in the fourth point : For there is a Decree come forth against thee . And though the execution be deferred , and though God be vnwilling to take it out , yet without Repentance , it is most certaine , it shall come foorth and bee executed at the last . In one word , this is the reason . Repent , or else certainely God will take vengeance : But ( will mans heart say ) is this true ? Or rather these bee but words to feare men , and to keepe them in awe . I aunswere , for the proofe and experience hereof , neuer goe further , then this place , and present example wee haue in hand : the Prophet bids them Search , Search , and repent , else , as certainly , as there was a iudgemēt conceiued , so certainly it should be executed vpon thē : they would not heare , nor Search , nor repent : but what followed ; let all mē iudge whether God is not true , of his word to them or no : yea , alas , who seeth not that God hath trauelled indeede , and hath brought foorth a fearefull iudgement on them , and hath made them for these thousand yeares and a halfe , the gazing stocke , the by word , and the amazement of all the world . Thus was it threatned to the Iewes , and thus it is performed : and certainly thus hath it beene threatned , & thus shall it be performed to thee , O England , except thou preuent the iudgements that are comming : O happy England , that I may say to thee , it is yet but comming . For as for the miserable Iewes : vpon them ( alas ) it is come already : to those poore soules it can bee said no more , Repent before the Decree come forth : for it is now past : but thou art happie , for thy day is not yet come : yet I may say to thee : Repent before the Decree come forth : and O happie England , that thou mayest heare this worde : ( Before ) sounding in thine eares . Therefore my beloued brethren , who are heare assembled out ( almost ) of euery corner of this kingdom , heare my words : and carry them home with you into al countries . God is the same God still , as iust , and as iealous , as euer hee was : our sinnes are as ill , nay , much viler then the Iewes were : how can it be then , but that must fall to vs that fell to them ? therefore the zeale of Gods glorie , and my desire of your saluations , make mee , that I dare not flatter : but tell you the truth : that is , that out of all question , if we search not our selues & repent , there is a generall iudgement in preparing for vs : certainely the Decree is out , and what can stop the execution of it , but Repentance : God hath long spared , and hee hath been long in trauelling , therefore ( though nothing can be said in way of prophesie ) I am in my conscience perswaded to feare , and that out of infallible grounds of the word of God , that a plague , and a iudgement , and that most fearefull , hangs ouer England : & that it is alreadie pronounced vpon this Nation , and shall be as certainely executed , without a visible reformation : and because I may seeme to speak somewhat at large , giue mee leaue to giue you the reasons inducing mee hereunto . 1 First , the Gospel hath beene preached these fiue and thirtie yeares , and is daily more and more , so that , the light thereof neuer shone more gloriously , since the Primitiue Church : yet for al this , there is a general ignorance , generall of all people , generall of all points , yea , as though there were no preaching at all : yea , when Poperie was newly banished , there was more knowledge in many , then is now in the body of our Nation : and the more it is preached , the more ignorant are many , the more blinde , and the more hardened ( euen as a Stithi● ( the more it is beaten vpon , the harder it is ) so they , the more they heare the Gospell , the lesse esteeme they it , and the more they contemne it ; and the more God calles , the deafer they are : & the more they are commanded , the more they disobey . We Preachers may cry , till our Lunges flie out , or bee spent within vs , and men are mooued no more then stones , O alas , what is this , or what can this bee : but a fearefull signe of distruction ? Will any man endure alwayes to bee mocked , then how long hath God beene mocked ? Will any man endure to stand knocking continually ? If then God hath stood knocking at our hearts fiue & thirtie yeares : is it not now time to bee gone , vnlesse we open presently ? But , if we wil know what this argueth , to contemne the Gospel , and not to repent , when the word is so abundantly preached : read the Storie of Ely his wicked sonnes . Hee spake vnto them , and gaue them godly counsaile , but they hearkened not vnto the voyce of their Father : But will some say , that is no great matter , not to heare their Father is a common thing : but marke what followeth . They would not beare their Father , because the Lord would destroy them : a fearefull thing . Euen so it is with a nation , or a people : are they taught , and are they worse and worse ? take heede : If Elyes sonnes obey not , it is , because God will destroy them . If therefore Ely , and many Elyes haue spoken to England , and England heares not , England obeyeth not , England repents not : take heed the Lord in heauē say not , England will not heare the voyce of the Prophets , because I will destroy it . Let no man say , wee take vpon vs to prophesie : wee onely giue warning , and shewethe daunger , by example of the like . My second reason is this . One iudgement executed : and not working Repentance , is alwayes a fore-runner of another , that Rule is certaine , and an euident truth , and needs no prouing . Now ; we haue beene visited with Famines , Earthquakes , pestilences , inundations , Thunder & lightning in winter , and most strange & vnseasonable weather : but alas , all these haue taken no effect : where is the humiliation , repentance and reformation which they haue wrought ? therefore it must needs bee , there remaines behinde a greater iudgement . Men may be so madde to thinke these to be ordinary things , and to come by course of Nature , and ordinarie causes : but certainly , they are the shaking of the Rod , and fore-runners of a greater iudgement , vnlesse Repentance cut of their course . For looke as one cloud followeth another , till the Sunne consume them : so one iudgement hastens after another , and repentance onely is the Sunne , which must dispel them . 3 Thirdly , it stands with the iustice of God , according as he hath reuealed it in the Scripture , especially in Deut. 28. out of the whole Chapter , it must needs be gathered as a Rule . I wil curse that people which breake my lawes : now we may not deny but this land of ours , is for abundance of sinne , a people of Sodome . All kinde of sinnes , in all estates of men , rage and raigne euery day more and more : therefore I conclude , that vnlesse wee repent , and so dissolue this cloude of iudgement , that hangs ouer our heads : it cannot be , but a most fearefull tempest is to come at the last , and when it is come , it will be too late to wish we had done it . Therefore in the bowels of Christ Iesus , Let this be to intreate and exhort you all , to search and looke into your selues , that so Repenting and changing your wayes , you may get the sword againe into his sheath , which is already drawn out , but yet hath not stricken home , & may quench the wrath which is already kindled , but yet burns not out as it wil do , if by repentance we quench it not : & do this euery one as you tender the saluatiō of your owne soules , & the continuance of the Gospel to this glorions Nation , and the peace and prosperous state of this Church & common wealth . For let men make what causes they will , it is certainely sinfulnesse that ouerturnes kingdomes , and changeth states , as all these kingdomes and states haue felt , who haue continued finally to contemne the Gospel . It followeth : And you be as Chaff , that passeth on a day . The Prophet proceedeth , & describeth more plainely , the manner and state of that plague , which God will send vpon thē : the meaning was partly opened before , to bee in effect thus much ; Search your selues , least God take his fanne and try you , because you would not try your selues , and finding ●ou vppon the tryall , not sound wheat , but light chaff : blow you to hel with the winde of his wrath : the Metaphor which the Prophet vseth is this , he compares the Lord to a husband man , great and rich , the whole world is his corne-field : seueral nations , ( as this of ours for one , ) are his heapes of Corne : but these heapes of corne be ful of chaf , that is , these particular Churches , are ful of hypocrites : now a wise husbandman letteth corne and chaffe lye together no longer , then til the winde doth blow , and then he appoints his fanning time to seuer his corne from his chaffe , and to blow away his chaffe , & lay vp his corne : so God , the great & wise husbandman , will not let the Chaffe lye for euer amongst the Wheat , hee hath therefore appointed his fanning times , when to blow the Chaffe into hell , and to gather his wheat into heauenly garners . Now Gods winnowing times are two : the one is at the last day , after this life , and that is Gods great winnowing day of all his Corne ( that of al● men ) when the bad shall bee seuered from the good for euer , neuer to be mingled againe with thē , but by the strong and powerfull fanne of his last and finall iudgement to be blowne into Hel : the winde of whose wrath , at that day , shall bee stronger to blow them all away , then al the winde in the world to blow away one handfull of light Chaffe . 2 Gods other fanning time , is in this world : and that is also double . The one is , when the word is preached : the preaching of the word is one of Gods fans . For when the Gospell is preached to a Nation or Congregation , it fannes them , and tries them , & purgeth them , and so seuers them , that a man may see a manifest difference of the chaffe and the wheate , that is , of the godly man , and the wicked man : this preaching of the Gospell , doth Iohn the Baptist , expresly call a Fanne : where the holy Ghost pursueth this whole Metaphor , most plainely speaking of Christ , hee saith ; Whose Fanne is in his hand , and hee will ●roughly purge his floore , and gather his w●eat into his garner , but the chaffe he will burne with fire vnquenchable . The winde of this fanne of the word preached is so strong , as that it seuers the Chaffe from the Wheate , that is , good professors from hypocrites in the visible Church , and blowes so strongly vpon the wicked , that it brings them to the beginning of Hell euen in this world , for it so worketh vpon the conscience , as if it cannot conuert them , it strikes them with feare , terrour & torment , either in life or at death , which torment of conscience is the very flashes of hell-fire . But , when this first Fanne of the word , will not serue to bring men to repentance , ( for the word preached , doth not confound a man actually , but only pronounce the sentence , and thereby strike the conscience ) then God hath another fanne , and that is the fanne of his iudgements : and that fanning or winnowing time is , when he executes his vengeance and his iudgements on a Nation : this is his latter fanne , 〈◊〉 the first will not preuaile , this ●● his powerfull and strong fanne driuen about with the winde of his wrath , this fanne went ouer the olde world , and swept them all away , and went ouer the nation of the Iewes , and we see they are no more . 1 These three fannes of God make a three-fold separation of the Chaffe from the Wheate , that is , of the wicked from the elect : with the fanne of his word which is powerfull , he seuers them in affection , and disposition , and makes a distinction of them , so , as generally the Wheate is knowne to be Wheate , and Chaffe discerned to be Chaffe , by the preaching of the word : but though the tare be knowne to bee tare , yet both grow together , so that the word onely seuers them in affection , and sets seueral notes of distinction vpon them both . 2 But then the second fanne of his Iudgements is more violent , for thereby , he seuereth them a sunder in soule , gathering the godly men , as his wheat into the heauens , & blowing the soules of the wicked into hell : but yet the bodyes of them both lye together , as partakers of the same iudgement , so subiect to the same corruption , and are all lodged in the same graue of the earth , and death hath like dominion ouer them all . 3. But afterwards at the last day , at Gods great haruest , & great winnowing time , he then with the winde of his power , seuereth them a sunder in soule and body . Wheate from the Chaffe , sheepe from the Goates , & separateth them , neuer to be mingled againe for euer & euer : and then with the winde of his wrath , he blowes the chaffe into fire vnquenchable , and with his louing fauour gathereth his wheate into the euerlasting and glorious garners of heauen . So then the first seuereth them in affection . The second in soule for a time . The third , actually in soule and body for euer and euer . Now of these three winnowing times , the holy Ghost speaketh here properly of the second : namely the fan of Gods iudgements : so that , the meaning of the Metaphor is this : search your selues and repent betimes , least God come vpon you with some fearefull iudgements : because you haue so long contemned the fan of the word , and finding you too light to abide the try all , doe take you away in the iudgement , and cast you into hell : for as sure as the fan of the word hath made difference of you , which are chaffe , and which are wheate , so sure shall the fanne of his iudgements blow away the chaffe to hell and damnation . Thus much for the meaning . Now for the vse , for vs in England , the case stands thus : Our church doubtlesse is Gods corne field , & we are the corne heape of God : and those Brownisles and Sectaries are blinde and besotted , who cannot see that the church of England is a godly heape of Gods corne : but withall , we must cōfesse , we are ful of chaffe : that is , of prophane , & wicked Hypocrits , whose hearts and mindes abound in sinnes and rebellions : and many of our best professors are also too full of chaffe ( that is ) of corruptions , and doe giue themselues too much libertie in many sinnes : but alas , the pure wheate , how thinne is it scattered ? howe hard to finde a man ( at least a family ) which dedicate themselues to the Lord in holy and sincere obedience , and labour to make conscience of all sinnes : now therefore , seeing wee are Gods corne field , and we haue some pure wheat amongst much chaffe , therefore God will winnow vs , to find out the corne , if hee haue but one corne of wheat in a handfull of chaffe , but one good man of many , he will stirre all the heape for those fewe cornes , hee will not care to blow all the chaffe to hell , to finde out those fewe cornes of wheat , to lay them vp in heauen : so that out of all question , England being so ful of chaffe , must look to be winnowed . Nowe for the first Fanne of his word , it hath beene vsed in this land these fiue and thirtie yeares , and that as powerfully , and as plentifully as any where in the worlde , and yet ( alas ) many are more Godlesse , more ignorant , more prophane then euer they were , yea wickednesse groweth , and the Chaffe increaseth aboue the Wheate : bee sure therefore , that God will bring his second Fanne vpon vs ; because wee will not suffer the first and the milde and gentle fanne of his word to try and search vs : therefore hee will bring the fearefull fanne of his iudgements , and with it , hee will blowe soule & body into hell , with those our sinnes & corruptions , which we would not suffer the Fanne of Gods worde to blowe from vs. The first hath so long blowen in vaine , that the second must needs come vpon vs , & it hath already begun to blow : three or four blasts haue blown ouer vs ; famin , pestilence , earthquakes , fire , water , winde , these haue so blowne some of vs , that they haue taken away a great number of vs. For vs that remaine , this onely remaines , that wee strengthen our selues by grace , to be able to stand against the next blast , for come it wil , & when it comes , no wealth nor worldly thing can inable vs to endure it , onely faith & repentance , & the grace of God will stand at that day . Now therefore , in that so feareful a fanning abideth vs : seeing it is so neer ( as appeareth by the blasts already past ouer vs , which are nothing but the forerunners of a greater tēpest : ) what shuld be our care ( except wee care not to be blown body & soule into hel ) but to labour to efchew this feareful fan of Gods wrath : or at least , if it come vpō vs , that it may not blow vs to hell , but hasten vs to heauen . It thy heart be touched to aske , how this may be : I answere thee , onely to follow the Prophets aduice in this place , by Searching and trying our selues . The way to escape Gods triall , is to try thy selfe : and to escape Gods iudgement , to be a iudge to thine owne soule : and so the way to escape the fearfull fanne of God , is to fanne thine own heart by the law of God. For whomsoeuer the first fanne ( that is the word of God ) doth worke vpon : these men are neuer blowen away with the fanne of Gods iudgements . O then , entertaine the word of God into thy heart , submit thy soule vnto it , let it pearce , & try , and ransacke thy heart , and lay before thee thy wretched estate by thy sinnes , and when thou seest thynakednesse and misery , confesse it , bewayle it , be humbled for it , cry & call for mercy and forgiuenesse ; pray against thy speciall sinnes , striue to purge them out as the poyson of thy soule , craue grace from God against al thy sinnes : and if thou seest any sins more welcome to thy nature , more deere vnto thee , and which more prevaile against thee , then others doe : pray against these sinnes , and striue against them aboue all : and endeuour , that by the fanne of Gods word , they may bee blowen away from thee . When thou hast done this , then marke , what will come of it : when thou hast fanned thy selfe , God will not fanne thee : but when the fanne of his iudgemēt comes ; and bloweth so strongly vpon the wicked , then the Lord finding thee already fanned , and clensed by his word , will spare thee , and his iudgement shall either blow ouer thee , and passe by thee vntouched ( as ouer Lot , in the destruction of Sodom ) or else shall fanne out all thy corruptions , and blow thee vp to heauen , to be laid vp as pure wheat in the heauenly garners , and mansions of glory , which Christ ascended to prepare for thee . Now then amongst those many businesses , with which this world doth comber euery one of vs ( all which shall perish with the worlde it selfe ) let vs good brethren , spare some time for this great businesse . Martha may be combred about many things , but this is that one thing , which is necessarie : therefore whatsoeuer is done , let not this bee vndone . Once a day put thy selfe and thy life vnder the fanne of Gods lawe , try thy selfe what thou art and thy life , how thou liuest . Once a day keepe a Court in thy conscience , call thy thoughts , thy wordes , and thy deedes to their tryall : let the ten Commaundements passe vpon them , and thy sins and corruptiōs which thou findest to be chaffe , blow them away by repētance , so shalt thou remaine pure and cleane wheate , fit for the house and Church of God in this world , & for his kingdome in heauen . But , if we will not doe this , then alas , what wil follow ? my heart grieueth to vtter it : but I must vnlesse I should be a false prophet : And therefore I wil. Our long peace , plentie , and ease , haue bred great sinnes , so great that they reach to heauen , and prouoke Gods Maiestie to his face , and so strong , that they will violently drawe downe iudgments from God vpon vs : which when they come , they will bee so powerfull , and so violent , that they will blow vs away like chaffe , and bring this kingdome to some miserable ruine . O therefore how happy are wee , if we can entertaine this Doctrine , and practise it : for in so doing , we shall preuent Gods iudgements , wee shall continue the Gospell to this land , and preserue this glorious Nation from being destroyed or dispeopled , by some fearefull iudgement . Beloued , you come hither to this place , purposely to buy and sell and thereby , to better your estates in this world : how happy then are you , if besides the good markets , you make for your bodies and estates , you learne also how to make your selues abide the triall of Gods iudgements , and how to be made pure corne , fit to replenish the garners of heauen , & how to continue Gods fauour and the Gospell to this Nation . If thou goe away with this lesson , thou hast a Iewel more worth , then if thou shouldest goe home possessed or all the huge riches of this Faire : you call this and such like times , Faire times : but if thou learne this lesson right , then thou maist say , that this was the fairest day in deede , that euer shon vpon thee , since thou wast borne . This pretious Iewell which I haue spoken of all this while , I heare offer vnto thee . Euery one brings hither some-thing to bee solde , this is the merchandize that I bring and set to sale vnto you : what euer commoditie any of you bring , it is from some quarter of this land , but all is from the earth : but this that I bring , it is from heauen : and all the earth cannot yeelde it : and as it is from heauen , so it is of a heauenly vertue , and will worke that which all the wealth in this faire is not able to doe : therefore cast not , to buy the basest , and let passe the best of all : and neuer alledge that it is aboue thy compasse , and being a Iewell , it is too deare and costly for thee : for I offer it freely vnto you , and to euery one of you , I pronounce vnto you , from the Lord , that here this blessed doctrine is offered vnto you all , in his name , freely , and that you may buy it without money . Happie is that day when thou comming so farre to buy things for thy bodie , and paies so deare for them , doest meete with so pretious a Iewell , the vertue whereof , is to saue thy soule , and payest nothing for it . Thou maiest hereafter reioyce and say : I went to buy and sell , and to helpe my body : but I haue also learned to saue my soule . I went thither to helpe to maintaine my owne estate : but I haue learned to helpe to maintaine England in prosperitie : for assuredly , if wee would all of vs learne this lesson , and practise it , we might assure our selues of the glorious prosperity of England , to cotinue from generatiō to generation : whereas alas , if we continue & go forward in our sins ▪ & impenitency , it is greatly to bee feared , that neither the Gospell nor this peace , will reach to our posterities . Therefore now to make an end : I once againe : & lastly , cōmend this doctrine to you al , & euery one of you ( for this marchandise that I bring , is of that nature , that though some take it , yet there is also enough for euery one ) and I commend it vnto you , euen from the very mouth of God himselfe ? thinke of it I charge thee , as euer thou lookest to appeare before the face of Christ Iesus the great iudge , at the last day ; and if thou wouldest escape the rigour of that iudgement , enter now into iudgement with thy selfe , and search thy selfe : if thou now wilt not receiue this doctrine , then shal it at the last day be a bill of Enditement against thee , for if it saue thee not , it shal condemne thee , thinke of it therefore seriously , as a matter that concernes thy soule and bodie : yea , and thy posteritie , and this whole Realme , all which shall smart for it , if we repent not . And if the body of our people , and those , whose harts are wedded to this world , wil not enterteine this doctrine : then I turne vnto you that feare the Lord , and to you I direct my last warning , Search , O search , and try your hearts and liues , renewe and reuiue your faith and repentance , that if iudgements doe come and blowe vpon this Nation , and driue the Gospell from it , and it to hell : that yet you may haue a testimony to your consciences , that you did not pull down this generall calamitie , but for your parts laboured to haue preuented it , by your earnest prayers and heartie repentance : that so , the posteritie ensuing ; may not curse you , but speake reuerently of you , and praise God for you , and wish that al had done as you did ; for then had they enioyed this goodly land , and al Gods blessings with it , as wee their forefathers did before them : & so shall our names not rot , but flourish amongst the posterities to come , which shall bee partakers of the desolation : And when we haue renewed our repentance , let vs then euery one of vs , deale with the Lord by earnest prayer for this Church and Nation , that the Lord would shew his mercy vppon it , and continue vnto it , this place & the Gospell : it is nothing with the Lord to doe it , his powerfull hand is not shortened , he can continue our peace , when the Papists look for hurli-burlies , he can continue the gospell , when they hope to set vp their Idolatry againe : let vs therefore apply the Lord with our praiers , and with Moses set our selues in the breach , and pray for the ignorances of the multitude , and bewaile their sinnes , who bewaile not their owne , So did Noah , Daniel , and Iob , in their ages , and prayed for the people in generall calamities : Let vs all be Noahs , Daniels , and Iobs , in our generations ; if we doe thus : then when Iudgements come , we shall either turne them away from our Nation , or at the least wee shall deliuer our owne soules . Let vs nowe turne to the Lorde in prayer , and because it cannot be hoped , but that this our generall sinfulnesse must needs end with some heauy Iudgment : let vs desire the Lord still to defer our deserued punishments , and still to spare vs , and to giue vs time and leasure to repent : that so , we entering into our selues , and searching our hearts , and turning to the Lord : wee may turne away his imminent iudgemēts , and that when his wrath doth burne out indeed , we may then bee counted worthie in Christ , to escape those things which must needes come vpon the worlde . Amen . WILLIAM PERKINS . Lament . 3. Let vs Search and try our waies , and turne againe to the Lord. Trin. vni Deo gloria . FINIS . TO THE RIGHT Worshipfull Sir Edward Cooke Knight , his Maiesties Atturney General , & Sir Thomas Heskith Knight , Atturney of his Highnesse Court of Wardes and Liueries , and one of his Maiesties Honourable Counsell in the North , Grace and peace from Iesus Christ . RIght Worshipfull , giue mee leaue to put you both in one Epistle , whō one seruice , one place , one profession , one order , and one Religion haue so neerely combined : As you are Brethren many waies , and especially in the profession & practise of one Religion : to vouchsafe to be ioynt Patrons of this little after-birth , this faetus posthumus , of that worthy man Ma. Perkins , now deceased . I send you heere one of the shortest , and one of the sweetest of his Treatises : had it bene as well brought foorth by me , as it was begot by him it had beene a child not vnworthy of so great a father : but seeing it is now as a fatherles child , be you the Tutors to this Orphane , at whose hands Orphanes and Wards haue euer bene well vsed . The father whilst he liued was a shining light in this our Church , and beeing dead , is a shining starre in heauen , for he turned manie to righteousnesse , and his doctrine wil shine in Christian Churches whilst the Sunne shineth vpon the earth . The subject of this Treatise is the Ministerie , whereof are layde downe the duties and dignities . And well dooth he couple these two together : for some can challenge the dignities of the Ministerie , and cunningly cast the duties from their shoulders : others performe the duties , but are kept from the dignities duly belonging to that calling : but as hee that will doe the duties , may iustly challenge the dignities , so he that will expect the dignities , must doe the duties of a Minister : therefore in this building , these two beames are in great wisedome well set together by this wise Maister builder , and so closely coupled , as the idle or ambitious man cannot looke at the dignities , but hee must withal behold the duties , nor the painful & laborious man see his dutie , but withal sha● see the dignitie thereto belonging . And surely ( Right Worshipfull ) none might better haue written of this subiect then he : for who may more worthily describe the dignities of the Ministerie , then he , who neither by doctrine nor conuersation , was euer the least disgrace vnto his Ministerie ? or who may better challenge the honour of his calling , then he who was euer an honour to his calling ; And who might better teach the duties of the Ministerie , then hee who so discharged them , as En●ie it selfe cannot iustly reproue , and the enemies thēselues cannot but a commend ? and who may better teach them to others , then he that carefully practised thē in his owne person : And as none could be a fitter Author of this discourse then hee , so not many fi●ter Patrons then your selues : not many in your profession better schollers , nor any that better loue schollers then your selues : & you are some of those few in this wicked age , who willingly yeld all dignities and due reuerence to such Ministers as you see willingly to discharge the duties of good Ministers . Well would it be with the Ministerie of England , ( and the better with it , the better with England ) if all as great as you , were as good friends to it as you . And if the Papists except , and say how can this be , for that you haue beene persecuters of their Priests , let me answere once for you , who often answere for many distressed men : they persecute you with slander , that say you persecuted thē , ( but be content to beare your part in popish slanders , with our Prince and state , our Counsellers & Cleargy , our Parliaments and Lawes , for none of these haue escaped these viperous tongues ) for though you haue executed the Lawes vpon some of them in your seuerall places , yet not with sharpenesse nor seueritie but with mercifull iustice ▪ and that also not as they were Priests , but Plotters , Practisers , subuerters , and seducers : and as they were Priests , you sought their reformation , not their ruine . And if they , who can hardly discharge themselues from beeing Priests of Baal , haue had but iustice , and that also tempered with mercy , it shewes how good regard you haue , and howe much you esteeme all good and faithfull Ministers , which are God Interpreters . In a word , if all our Ministers were such as this Treatise describeth , or came but as neere it as the Author hereof did , and if all our great ones did vse and esteeme good ministers as you do , we should then soone pull the Ministerie frō vnder that foote of contempt , with which this prophane age doth daily tread vpon it . The Church of Rome , who are farre wiser in their kinde then the children of light , haue taken other & strange courses to magnifie the Cleargie . They teach , that the state Ecclesiasticall , is so far more excellent then the Ciuile , as the Sunne is then the Moone , & that not in spirituall onely , ( for that we deny not ) but in temporall power , pompe , and estate : and that therefore the Chiefe of their Clergie , is as farre aboue the mightiest Emperour , as the Sunne is aboue the Moone ; and as the Moone borroweth her light from the Sunne , so doth the Emperour is state and power from the Pope . They teach , that the Cleargie is a state so distinct , & so absolute of it selfe , as it hath not to do with the Ciuile stat● , yea they exempt their Cleargie , from beeing any way subiect to the temporall Magistrate . And though their crimes , be neuer so many or monstrous , yet the Prince , or ciuill authoritie , hath nothing to do to take notice thereof , much lesse to punish them : and herevpon great volumes are written , and many Acts and decrees are made in their Cannon Lawe , De exemptione Clericorum . They extoll their Cleargy aboue the Temporaltie , allowing the Priests both Bread and Wine in the Sacrament , but leauing the Laitie bread alone . They make them in their masse , mediators betwixt Christ & God the Father , & Creators of their Creator and Redeemer , when and as often as themselues list . And finally , they send for the most part , all their Clergie immediatly to heauen without let , wheras all the Temporaltie ( except Martyrs ) must passe by Purgatorie . Here are great buildings , but on a sandy foundation , goodly Castles , but built in the ayre ; if these deuises were of God , they would certainly stand , but their long tottering threatens a suddaine fall . Contrariwise , our Church , or rather the corruption of our Church , by auoyding this Scilla , haue falne into Charibdis , by auoyding one extremitie , haue falne into the other , by taking too much dignitie and authority frō our Ministerie , & by laying too much pouerty , contempt , & basenesse vppon it . It were a worke worth the labour of the wisest heads , to put downe the true meane betwixt both extreames , & worth the labour of our Noble King , to take order that that meane be kept , without rising to the right hand , or falling to the left . This short Treatse may hap to giue some light & directions therein , or at least may encourage & stir vp their hearts in whose hands it is to doe it : Vnder your woorthy names would I haue it see the world , not so much for that I am bound to you both in many priuate and particular respects , ( though that be much ) as for that know you both to be o● so right and reformed a iudgement in this case , as you would haue none Ministers but of sufficient gifts , and vnblameable liues , nor those Ministers put to their Pensions , or vncertaine salailes , but to haue certaine & sufficient maintenance proportionable to their charge , and beseeming the honour of a Christian Church : God continue you still in that minde , and make many more of the same with you , so should we haue as florishing a Church as any Christendome hath seene . Goe forward in that , and other your religious resolutions , it is the true way to honour , both heere and in a better world : stand firmly for the truth , and boldly against the Popish enemies thereof , as hitherto you haue done : Religion had neuer more cause to thanke you , and all that doe so , then now it hath , for her enemies were neuer so insolent since they were our enemies : but if you and others holde on , as in your seuerall places you haue wel begun , and others take the like course , there is hope their insolencies will bee easily ( if timely ) repressed , and themselues neerest the fall , when they imagine they are in the full . The Lorde blesse and assist you in your painfull places , and make you on earth Instruments of his glorie , to the good of his Church , so shall you bee vessels of glory in the kingdome of Heauen : And thus commending this little treatise to your reading , and my selfe to your fauour , I take leaue , and wil euer rest , 1605. Your Worships in the Lord , VV. Crashawe . A Treatise of the duties and dignitie of the Ministerie . Iob. 33. 23. 24. If there bee with him a Messenger : An Interpreter , one of a thousand to declare vnto man his righteousnesse : Then will be haue mercie on him , and will say , deliuer him that he goe not downe into the pit , for I haue receiued a reconciliation . IN this Chapter and the former , Elihu a holy , learned , noble , & wise young man , had conference with Iob in matters of high and excellent Diuinitie : the points of his conference are these : From the first verse of this chap. to the 7. verse , is a Praeface to his speach . From thence to the 13. he repeateth certaine propositions of Iob , and reproueth them : frō thence to these wordes , hee instructeth Iob in certaine points touching Gods dealing with sinners : and those are two . 1 How God preserueth a sinner from falling . 2 How God restoreth a sinner being falne . 1 The meanes whereby God preserueth a sinner , are set downe to bee two principall . 1 By Admonitions in dreames and visions . 2 By scourges and chastisments , when the first will not preuaile . And these are layde downe from the thirteene verse vnto these words . 2 Then followeth the 2. point , namely the restoring of a sinner : when both the meanes formerly spoken of , haue not preuailed with him , but that through his corruption he is fallen : and concerning this point , he handleth these particulers . 1 The remedie and meanes of his restoring . 2 The effect that followeth thereupon . 1 The remedie is layde downe in these wordes now red vnto vs , then followeth the effect , which is , that when a sinner is restored by repentance , then the graces of God are plentifully powred vpon him both for soule & body : from these words to the end of the Chapter . The intent then of this Scripture , is , that God vseth meanes in his mercie to preserue sinners from falling into sinne , but if they doe , then hee in much greater mercie afordeth them meanes and helpes to rise againe . And this is the summe and substance of the words . Now , that means and remedie is the matter I purpose to speake of , out of these wordes : The meanes then to restore a sinner after a fall , is to raise him by repentance to a better estate then hee was in before , and that is inclusiuely , and by implication taught in this Text : But the instrument by whom that great worke is to be wrought , is here in plaine termes layd downe to bee a Minister of God , lawfully called and sent by God , & appointed by his Church to that great dutie . So that these wordes containe a worthy description of a true Minister , and he is here described . 1 By his titles , which are two , An Angell . An Interpreter . 2 By his rarnesse , One of a thousand . 3 By his office : which is , to declare vnto man his righteousnes . 4 By the blessing that God giueth vpon the labours of this true Minister : which is , then God will haue mercie vpon the sinner . 5 By his Commission and authoritie in the last wordes : God will say , Deliuer him that he goe not downe into the pit , for I haue receiued a reconciliation . Let vs speake of them in order as they lie in the text , and first of his titles . 1 The first title of a Minister of God is , he is called a Messenger , or an Angel : and not here alone , but elswhere in the Scripture , Malachy 2. 7. He is the Messenger of the Lord of hostes . And in the Reuelation , the Ministers of the 7. Churches are called the Angels of those Churches . So that it is apparant , a true Minister is an Angel of God in one place , and in the other place , the Angel of the Church . Hee is an Angell or Messenger sent from God to his Church . This consideration affords matter of much vse . And first for Ministers themselues . The most of vs in this place a are eyther Prophets , or sonnes of the Prophets . If thou be a Prophet , thou art Gods Angel . If a sonne of the prophets thou intendest to bee , then marke thy dutie , prophets and Ministers are Angels in the very institution of their calling . Therefore thou must preach Gods word as GODS word , and deliuer it as thou receiuest it : for Angels , Embassadors , and Messengers , carry not their owne message , but the message of their Lords and Maisters who sent them , and Ministers carry the message of the Lord of Hostes , therefore they are bound to deliuer it as the Lords , and not their owne . In the first Epistle of Peter , 4. 11. wee are bid , If any man speake , let him speake , not onely the word of God , but as the word of God Gods word must bee spoken , and as Gods word : then shew thy faithfulnesse to the Lord , in discharging thy hands sincerely of that message , which he hath honoured thee to carry , Gods word is pure , thercfore purely to be thought vpon , and to be deliuered . Then let all that are Gods Angels , and would be honoured as his Angels and Embassadors , thinke it no lesse reason to doe the dutie of Gods Angels , least ( as many men mar a good tale in the telling , so ) they take away the power and maiestie of Gods word , in the manner of deliuering it . The second vse concernes the ministers also : are they Gods Angels ? therefore they must preach Gods word in the euidence & demonstration of the spirit of God : for he that is Gods Angell , the spirit of that God must speake in him : Now to speake in the demonstration of Gods spirit , is to speake in such a plaines , and yet such a powerfulnes , as that the capacities of the simplest , may perceiue , not man , but God teaching them in that plainesse : and the conscience of the mightiest may feele , not man , but God reproue them in that powerfulnesse : That this is so , appeares by Saint Paul. If a man prophecie aright . ( saith the holy Ghost ) the vnlearned or vnbeleeuing man comes in , hee thinkes his secret faults are disclosed and laid open , he thinkes all men see his nakednesse , and doe reproue him for it , he therefore falls down and saith surely God speakes in this man. In which words , obserue an admirable plainesse , and an admirable powerfulnesse ( which a man would thinke coulde not so well stand together . ) First plainnesse , for whereas the vnlearned man perceiueth his faults discouerrd , it followeth necessarily he must needes vnderstand , and if an vnlearned man vnderstand it , then consequently it must needes be plaine : Secondly powerfulnesse , in that his conscience is so conuinced , his secret faults so disclosed , and his very heart so ript vp : that he saith , certainly God speakes in this man. This is the euidence and demonstration of Gods spirit : It is thought good commendation before the world , when men say of a Preacher , surely this man hath showne himselfe a proper scholler , of good learning , great reading , strong memory , and good deliuery , and so it is , and such commendation ( if iust ) is not to be contemned : but that , that commends a man to the Lord his God , and to his owne conscience , is when he preacheth so plainely to the capacitie , and so powerfully to the conscience of a wicked man , as that he thinkes doubtlesse God is within him . Art thou therefore an Angell of God , then magnifie the spirite of God , and not thy selfe in thy preaching of his word . The next vse is for the hearers , and they are here taught , that if their Ministers bee Angels sent them from God , then are they to heare them , gladly , willingly , reuerently , and obediently : gladly and willingly , because they are Ambassadors , reuerently and obediently , because they are sent from the high God the King of Kings , and doe deliuer his embaslage . God saith , the people must seeke the Lawe at his mouth : and good reason , for if the lawe be the reuealed will of God , and the Minister the Angell of God , then where should they seeke the will of God , but at the mouth of his Angell ? The reason therefore followeth well in that place : they should seeke the Lawe at his mouth , for hee is the messenger of the lord of hosts : and this must all Christians doe , not onely if their Doctrine be pleasing vnto them , but though it crosse their corruptions , and bee quite contrary to their dispositions , yea though it bee neuer so vnsauory and harde vnto nature , yet in as much as it is a message from thy God and King , and the teacher the Angellor messenger of that God : therefore both hee and it must be receiued with all reuerence , and with the very obedience of the heart and soule . And this is the cause why a conuenient reuerence and honour is to be giuen of all good Christians , euen to the persons of Gods Ministers ( especially when they adorne their high calling with a holy life : ) euen because they are Angels of God. Saint Paule teacheth , that women ought to be modestly altired in the congregation because of the Angels : it is not onely , because the holy Angels are present , and alwaies beholders of our seruice of God , but euen because the Ministers , which are Angels and messengers sent from God , are there , delinering their message and Embassage receiued from God : And thus we haue the first title giuen to the Minister : he is an Angell . An Interpreter . Secondly hee is an Interpreter , that is , one that is able to deliuer aright the reconciliation , made betwixt God and man : I say not , the author of that reconciliation , for that is the godhead it selfe : nor the worker of this reconciliation , for that is the second person , Christ Iesus : nor the assurer or ratifier of it , for that is the holy Ghost : nor the instrument of it , for that is the glad tidings of the gospell : but I say he is the interpreter of it , that is , first one that can open and explane the couenant of grace , and rightly lay downe the meanes how this reconciliation is wrought : Secondly , one that can rightly and iustly apply those meanes , for the working of it out . Thirdly , one that hath authoritie to publish and declare it when it is wrought : and by these three actions hee is Gods Interpreter to the people . Then hee is also the peoples interpreter to God , by being able to speake to God for them , to lay open their wants and nakednesses , to confesse their sinnes , to craue pardon and forgiuenesse , to giue thankes in their names for mercies receiued , and in a word to offer vp all their spirituall sacrifices vnto God for them : and so euery true Minister is a double interpreter , Gods to the people , and the peoples to God. In which respects , hee is properly called , Gods mouth to the people , by preaching to them from God , and the peoples mouth to God , by praying for them to God : and this title sheweth how great & glorious a calling this ministery is if it be rightly conceiued . Now then for the vse of it . First , if euery true Minister must bee Gods Interpreter to the people , and the peoples to God , then hence wee learne that euery one , who either is or intends to be a Minister , must haue that tongue of the learned , whereof is spoken in Esay 50. 4. wher the prophet saith ( first in the name of Christ , as he that is the great Prophet and teacher of his Church ; and secondarily in the name of himselfe , and all true Prophets while the worlde endureth . ) The Lorde God hath giuen me a tongue of the learned , that I should knowe to speake a word in season to him that is wearie : where note the wearie soules , or troubled conscience , must haue a word in season spoken to him for his comfort , and that cannot bee spoken without the tongue of the learned , and lastly that tongue of the learned must bee giuen of God. Now to haue this tongue of the learned , which Esay speakes of , what is it but to be this Interpreter , which the holy Ghost heere saith a Minister must bee : But to bee able to speake with this tongue is , first to bee furnished with humane learning . Secondly , with Diuine knowledge , as farre as it may by outward meanes bee taught from man to man : but besides these , hee that will speake this tongue aright , must be inwardly learned , and taught by the spirit of God : the two first he must learne from men , but the third from God : a true Minister must be inwardly taught by the spiritual school-maister the holy Ghost . Saint Iohn in the Reuelatiō must take the book , that is the Scripture , and eate it , and when hee hath eaten it : then ( saith the Angell ) he must goe preach to Nations , tongues , people , and to Kings : which was done , not that Saint Iohn had not eaten that booke , in the comming downe of the holy Ghost , the very ende of whose comming was to teach them spiritually : but that in him Christ might teach his Church for euer , that no Minister is fit to preach , to nations and to Kings , vntill they haue eaten the booke of God : that is , till after and besides all the learning that man can teach them , they be also taught by the spirit of God himselfe , and this teaching is it that makes a man a true interpreter , and without this he cannot be , for how can a man bee Gods interpreter to his people , vnlesse he knowe the mind of God himselfe , and how can he knowe the minde of God , but by the teaching of the spirit of God. For as no man knoweth the thought of a man , but the spirit of man that is in him . So the things of God knoweth no mā , but the spirit of god . Indeed we may be mans interpreter by humane teaching , and may interpret the Scriptures truly and soundly as a humane booke or storie , for the increase of knowledge , but the diuine & spiritual interpreter , which shal pearce the hart , and astonish the soule of man , must bee taught by the inward teaching of the holy Ghost . Let no man thinke I heere giue the least allowance to Anabaptisticall fancies , and reuelations , which are nothing , but eyther dreames of their owne , or illusions of the Diuell , for they contemne both humane learning , and the study of the scripture , and trust wholy to reuelations of the spirit ; but Gods Spirit worketh not but vpon the foundation of the worde : onely I teach this , that a Minister must bee a diuine Interpreter , an Interpreter of Gods meaning . And therfore he must not onely reade the books , but eate it , that is , not onely haue the knowledge of Diuine things flowing in his braine , but ingrauen in his heart , and printed in his soule by the spirituall finger of God : and therefore for this end , after all his owne study , meditation , conference , Commentaries , and after all humane helps , hee must pray with Dauid , Open thou mine eyes , that I may see the wonders of thy lawe . The discerning of those wonders requires a spirituall illumination , and the opening of them requires the tongue of the learned . Therefore after all the studie which flesh and blood , and humane reason can yeelde , pray with the Prophet , Lord giue me the tongue of the learned , that I may be a right interpreter of thy holy will. Furthermore , inasmuch as ministers are Interpreters , they must labour for sanctitie , and holinesse of life . In Esay , the king of Assiria is saide to bee sanctified or set a part to destroy Gods enemies . If there be a certaine kind of sanctification , necessary for the worke of destruction , then how much more is true sanctification necessarie for this great and glorious worke of the edification of Gods Church ? A Minister is to declare the reconciliation betwixt God and man , and is hee himselfe not reconciled ? Dare he present another man to Gods mercy for pardon , and neuer yet presented himselfe ? Can hee commend the state of Grace to another , and neuer felt the sweetenesse thereof in his owne soule ? Dare hee come to preach sanctification with polluted lips , and out of an vnsanctified heart ? Moses might not stand vpon the Mount in Gods presence , till hee had put off his shooes from off his feet . Exod. 3. and dare any man presume to come into this most high and holy presence of the Lord , vntill he haue mortified his corruptions , and cast off the vnrulines of his affections ? In Exodus , the priests are bid to sanctifie the people , and in Leuiticus it is saide , that God will be sanctified in all that come neere him , but who come so neere vnto God as the Ministers do ? So that it is apparant , Ministers doe sanctifie the people , and in some construction , God himselfe : Nowe , shall they one way bee sanctifiers of the people , another way of God himselfe , and no way of themselues ? Surely if it bee so , they are but lame Interpreters . And this is the reason doubtlesse , why vnsanctified Ministers , and such as are of a loose conuersation , bestow such fruitlesse labours in the Church : many want no learning , no ability to interpret , & yet how fewe soules doe they bring to God ? Some it may bee are conuerted by their Ministerie , that God may shewe , the efficacie is not in the person of man , but in the ordinance of God , but fewe doubtlesse ( for ought that we can see : ) to teach vs , how God hateth him which will take in hand to reconcile others to God , himselfe being vnreconciled . Seing-then Ministers are Gods Interpreters to the people , to declare & publish their reconciliation with God , and that they cannot be reconciled , vnlesse they be sanctified , and can so hardly bee sanctified by the ministerie of an vnsanctified man : let therefore all true Ministers of God : first be Gods Interpreters to their owne consciences , and their owne soules Interpreters to God , then shall they know more perfectly how to discharge the office of true Interpreters betwixt God and his people . And thus we haue the true titles of a true Minister . Now it followeth in the Text. One of a thousand . Here is the second part of this description , which is by the rarenesse , or scarcenesse of good Ministers : which is layd downe in a very strange phrase , namely , that a true Minister one that is a right Angel , and a true Interpreter , is no common or ordinarie man , but thin sowne , one of many , Nay , one of a thousand . The meaning hereof is to be conceiued either properly , or figuratiuely : in the figuratiue sence , it is spoken in relation to ministers themselues : in the proper sense , it hath a comparison with all men : the figuratiue and hyperbolicall sense is , that of all the Ministers in the worlde , not one of many is a right Angel , and a true Interpreter : the plaine & proper sense is , that amongst the men of this worlde , there is not one of a thousand which proues a true Minister . For this point let vs examine three points : the truth of it , the reasons of it , and the vse of it . The truth hereof is manifest , by the experience of all ages , wherein it is strange to obserue , how fewe men of any sort , especially of the better sort , affect the calling of a Minister : and which is more strange , howe fewe of those that are Ministers in name and title , doe deserue these honourable names of an Angel , and an Interpreter , and the truth is too manifest in common practise , to insist much vpon it : rather therefore let vs see the reasons of it , and they be these principally . First , the Contempt that lyeth on that calling , it being alwayes hated , by wicked and prophane men , because it discouers their filthines , and vnmaskes their hypocrisie : and their doctrine oftimes is a fretting corrasiue to their conscience , that they cannot welter , and wallowe so quietly , and secretly in their sinnes , as otherwise they would , therefore is it that they spurne both against the calling , and the men , and watch them narrowly , and take holde of their least infirmities , thereby to disgrace them : iudging that to cast contempt on that calling , is to remoue shame from their owne shamefull courses : nor is it possible , but that they should thus hate this calling , inasmuch as they hate so deadly both that lawe and Embassage which they bring , and that GOD , whose Embassadors they are . This hatred and disgrace in the wicked world , was that that caused Ieremie to cry , woe is me , & made him in the seeming of his natural reason , curse the time that euer he was a prophet , for saith he , I am a man of cōtention , euery man is at strife and at enmitie with me . The next reason is The difficultie of discharging the duties of his calling : to stand in Gods presence , to enter into the holy of holiest , to goe betwixt God & his people , to be Gods mouth to the people , and the peoples to God : to be the Interpreter of the eternall lawe of the olde Testament , and the euerlasting Gospell of the New : to stand in the roume , and to beare the office of Christ himselfe , to take the care and charge of soules , these considerations are so many amazements to the consciences of such men , who doe with reuerence approch , & not with rashnes , rush vnto this sacred seate : this made Saint Paul cry out , who is sufficient for these things . And if Paul said , Who is ? no marnell though many a man say , I am not sufficient , and doe therefore draw their neckes from this yoke , and their hands from this plough , vntill God himselfe or his Church doe presse them to it . The last reason is more peculiar to this age of the newe Testament , namely , want of maintenance and preferment , for them that labour in this calling : men are flesh and blood , and in that respect must be allured , and wonne to embrace this vocation , by some arguments , which may perswade flesh and blood : the world hath in all ages beene negligent herein , and therefore God in his law tooke such strict orders , for the maintenance of the Leuites : but especially , now vnder the Gospel , this calling is vnprouided for , when it deserues best of all to be rewarded : certainly it were a worthy Christian pollicie , to propound good preferments to this calling , that thereby men of the worthiest giftes might be won vnto it , and the want thereof , is cause why so many young men of speciall partes , and greatest hope , turne to other vocations , and especially to the Lawe , wherein at this day the greatest partes of the finest wits of our kingdome , are imployed , & why ? But because they haue al the meanes to rise , wheras the Ministerie , for the most part yeeldeth nothing , but a plaine way to beggery : this is a great blemish in our Church , and surely I wish the Papists , those children of this world , were not wiser in their kinde , ( in this point ) then the Church of God : the reformation hereof is a worke worth the labour of prince and people ▪ & speciall care is to bee had in it , else it will not be reformed , for doubtlesse had not God himselfe in the olde testament , taken such straight orders for the liuings of the Leuites , they had beene put to no lesse extremities , then is the Ministrie of this age . And this reason added to the other , makes them perfect ; and all put together make a reason infallible : for who will vndergo so vile contempt , and vndertake so great a charge for no reward : and where there is so great contempt , so heauie a burthen , and so meane a reward , what maruell , if a good Minister be one of a thousand ? Now let vs make vse of this doctrine : The vse is manifold , and yeelds instructions to many sorts of people : First , Rulers and Magistrates are heere taught , if good Ministers be so scarce , therefore to mainetaine and increase , and doe all good they can to the schooles of the Prophets , to Vniuersities , Colledges , & Schooles of good learning , which are the Seminaries of the Ministerie : herein the example of Samuel , is very worthy to bee followed , in whose dayes the schooles of the Prophets florished , and euen Saul himselfe , though hee did much hurt in Israel , yet when he came to the schooles of the Prophets , his hard heart relented , he could doe them no hurt , nay , he put off his robes & prophecied amongst them . So should all Christian princes and magistrates aduaunce their schooles , and see them both well maintained , and well stored , the reason is euident & forcible . A good Minister is one of 1000. If therfore they would haue the number increased , let them maintaine the Seminaries . And againe , if Antichrist to vphold his kingdome , the Kingdome of Sathan , bee so carefull herein , to erect Colledges , and indowe them with liuing , to bee Seminaries for his Synagogue , and vse so great meanes to sowe his tares in the hearts of young men , that so they may sowe them in the hearts of the people abroad : shall not Christian princes bee as carefull , or rather much more zealous , for the increasing of the number of godly Ministers ? shall Baal haue his 4. hundred prophets , and God haue his Elias alone ? great shame must it bee to Ahab , or to any king , whose kingdome is in that estate . The Iesuites diligence is such in teaching , and the readinesse of some of their nouices such in learning , ( the diuell himselfe doubtlesse , putting to his helpe withall ) that in three yeares ( as some of them say of themselues ) they proceede in humane learning , and in the fourth , in Diuinitie : which if it be so , then it may bee a good Lesson , for these our schooles of learning , and an inducement to moue all that haue the gouernment thereof , to labour to aduance learning , by all good meanes , and to giue it more speedie passage : And it may shame some that spend so many yeares in the Vniuersitie , and yet alas for all that proue not one of a 1000. In these our schooles are by Gods mercy , many young trees planted by the riuer side of this goodly Orchard , which by good ordring and dressing , may prooue goodly trees in the temple of God , and strong pilstrong pillers in the Church : but they are like tender plants , and must be cherished . Princes and great men , by allowing maintenance , and the Gouernours by establishing good orders , and looking carefully to their execution , must see that these plants haue sufficient moisture to grow speedily to perfect ripenesse , and that then they be transplanted in due time , into the Church and common wealth : these be the trees spokē of in Ezechiel , which growe by the sides of the riuer , which floweth out of the sanctuarie : Waters out of the Sanctuary must norish them , and so they growe vnto their perfection : but take away these waters : take away the liberalitie of princes and good discipline from the Vniuersities , and these trees must needes decay and wither : which if they do , then the smal number of good Ministers will be fewer & fewer , & of one of a 1000. ther wil not be one of 2000 In the next place , Ministers themselues are here taught : First if good Ministers bee so scarce , then let euery man feare to make them fewer then they bee : euery man therefore for himselfe , labour first for abilitie , then for conscience to discharge his dutie : namely , to bee an Angel , to deliuer faithfully Gods Embassage , and a true Interpreter betwixt God and his people : thus if thou doest , then howsoeuer the number of good Ministers is small , yet it shall bee nothing smaller for thee . 2 If they bee so fewe , labour to increase them , for the more they are , the lesse burden lyeth vpon each particular man , therefore let euery Minister by his teaching , and by his conuersation labour , so to honour his calling , that hee may thereby allure and drawe others to a loue and liking thereof . 3 Are good Ministers so thinne sowne ? are there so few of them ? then let all good and godly Ministers giue the right hand of fellowship one to another , and ioyne together in loue , & by that meanes arme thēselues against the scorne and contempt of the world : we see they that are of a kinred , or a brotherhood , or any kind of societie , the fewer they are , the more closelie doe they combine , the more firmely doe they holde together against all forraine force : so ought Gods Ministers to doe , because their number is so small : if they were many , lesse danger in their disvnion . But seeing they are so fewe , the more it concerneth them to cut off contentions , and all occasions of debate , and to ioyne hand in hand against these common aduersaries . In the third place , young Students are heere taught , seeing a true Minister is but one of a thousand , that therfore they bend their studies , and their thoughts to the Ministerie , for they well know it is an old prouerbe , the best things are hard to come by : & certainly there are so few good Ministers , because the holy Ministerie in it selfe is so high & excellent a calling : & as it is a shame to the men that there are so few good Ministers , so it is a commendation to the calling : whose honour & excellency is such , that as wee see heere scarce one of a thousand attaines vnto it , therefore men of the most excellent giftes , are here inuited to dedicate themselues vnto the most excellent vocation , yea , very reason it selfe would vrge a man to be one of a thousand . 2 And further , as they are to intend this calling as the most rare and excellent : so this must teach them like wise , to hasten to furnish themselues with all good helpes and meanes , that they may become true Ministers and able Interpreters , and not too long to sticke in those studies , which keep a man from the practise of this high function : for it is not to liue in the Vniuersitie , or in the Colledge , and to studie , though a man neuer so fast deuoure vp learning , but to be a good Minister , is that that makes a man one of a thousand . In the last place , Hearers are heere taught their dutie , first , to respect with reuerence the person , and to receiue with reuerence the Message of euery true Messenger , seeing it is so rare a thing to finde a true Minister for as nothing is more vile or base then an euil & lewd Minister , ( whom Christ compares to salt which hath lost his sauour , which is good for nothing , but to bee cast out & troden downe of men : ) so is there none worthy of more loue and reuerence , then a holy Minister : for as Esay saith , their very feete are beautifull which bring glad tydings ; and we should kisse their feete which bring newes of peace : therefore all good Christians are to receiue and vse a good Minister , as S. Paul saith the Galathians did him , euen as an Angel of God Hast thou then a godly pastor , run to him for conference , for comfort , for counsell , vse his company , frequent his fermons , account him worthy of double honour , thinke it no small or ordinary blessing , for thou hast one of a thousand , and blesse God for bestowing his mercy on thee , which hee had denyed to so many others : for some haue no Minister : some haue a Minister , but yet 〈◊〉 , he is not one of a thousand . And further : all men that are Fathers , may heere learne to consecrate their children to God in the seruice of the Ministerie , considering that it is so rare and excellent a thing to be a good Minister : nay that man should thinke himselfe happie , and honoured of God , who may be father to such a sonne , as shal proue one of a thousand . In a word to conclude this point , all men must heere learne , seeing good Ministers are so scarce , to pray the Lorde of the haruest , to thrust out more labourers into his haruest : and for those that are called already , that God would make them faithfull in that high function . And as Elisha craueth of Elias , that the good spirit may be doubled , and trebled vpon them , so that the number may be encreased . And thus wee haue the truth , the reason , and the vse of this , that a good Minister is one of a thousand . It followeth . To declare vnto man his righteousnesse . Heere is the third part of the description of a Minister , that is , by his office , to declare vnto man his righteousnesse : that is , when a poore sinner , by his sinnes ( the foulnes whereof he seeth , and the burden whereof he feeleth ) is brought downe , as it were to the very gates of hell , when this sinner by the preaching of the Lawe , is brought to a true sight of this miserie : and again by preaching the gospel , is brought to lay hold on Iesus Christ , then it is the proper office of a Minister to declare vnto that man his righteousnes . Namely , that though in himselfe he be as ill , and as foule as sinne can make him , & as the law can discouer him to be : yet in Christ he is righteous , & iust , and by Christ so iustified , as he is no more a sinner in the presence and account of God , this is the righteousnes of a Christian man , this is the iustification of a sinner . And to declare this righteousnes to him that repents and belieues , is the proper dutie of a true Minister . In the Actes , Paule saith of himselfe , that he witnessed to the Iewes , & to the Gentiles , the repentance towards God , and faith towards our Lord Iesus Christ . In which words is layde downe the complete dutie of a Minister ( as he is a publique Angell or Interpreter , ) first , to preach repentance , which a man must performe to GOD , whom by his sins hee hath grieuously offended ; secondly , to preach faith in Christ , and free forgiuenes , and perfect saluation through that faith in Christ , to all that shal truly belieue in him . And after both these , followeth that which is heere spoken of , which comprehendeth both the former , namely , to declare vnto man his righteeusnesse . So that in these words , are inclusi●ely layd downe , these points of a Ministers calling : first , a true Minister may & must declare vnto a sinfull man where righteousnesse is to be found , namely , in Iesus Christ : the righteous . Secondly , how that righteousnes may bee obtained , namely , by d●●ing two duties : First , by denying & disclaiming his owne righteousnesse , and that is done by repentance ; secondry , by clayming & cleaning to Christe righteousnes , and that is done by faith . Thirdly , a true Minister may and must declare this righteousnes to him , that is first publish and proclaime , that it is ready to his bestowed on euery sinner , which will thus apprehend it , and that it is able to iustifie and saue him : ) secondly , beside a bare publication of this instification , he must ( as Paul did ) witnes and testifie it to the conscience of the sinner , that it is as certainely true 〈◊〉 God is true . For as a witnesse in : doubtfull cases is called , that by his testimone 〈◊〉 may cleere the truth , so when the consciences of poore sinners are 〈◊〉 and doubtfull what to belieue , when they doubt of this righteousnesse , then is a true minister as a faithfull witnesse of God to auerre and testifie this truth , from his owne conscience , knowledge and feeling of the infallible certaintie of Gods promises , vnto the doubtfull and distres●ed conscience of the sinner . Thirdly , besides declaration and testificati●n been to maintaine this truth , and this righteousnesse ( if the sinners conscience be yet not quiet ) against all gain sayers , against the power of darknesse , and all the gates of helld that this is true and perfect righteousness● to him that apprehends it as afore is 〈◊〉 downe 〈◊〉 this is so infallible to euery soule that repents and beleeueth , that the minister , may assure it to the conscience of the sinner in the worde of truth , and in the name of God , and may call to 〈◊〉 all Gods Saints , and all his holy Angels , and may 〈◊〉 vnto him his owne 〈◊〉 vpon it , that it is most true , that this is 〈◊〉 perfect , and 〈◊〉 sufficient righteousnesse . That we see in some measure , what it is to declare vnto a man his righteousnes . And this is the peculiar office of a Minister of God , and this is the height and excellencie of his office . In the want of godly ministers , I confesse that godly Christian men may one helpe another in the performance of these duties , and that with profit , but it is the proper function of a godly Minister to doe it , and the promise and blessing belong properly to him : as the consciences of all penitent sinners , will testifie in this case : let Dauids serue for many , who when hee was cast downe euen to the mouth of hell , by that fearefull discouery of his two hideous sinnes by Nathans preaching ; & when the faith of his soule beganne to wrestle against Hell , and striue against despaire , and to apprehend the mercy of God in Christ : then I say , could not the testimonie of all the men in the worlde haue giuen him that ioy , comfort and assurance , that Nathan did , when hee saide in the word of a Prophet , and of a true Minister , God hath taken away thy sinne , thou shalt not dye : what did Nathan here , but declare vnto man his righteousnesse ? what did Nathan heere , but the duty of euery true minister ? If this be the office and duty of a minister ; and if such bee the height and excellency : of his office , let vs see then what vse we may make of it . First , concerning the Ministerie : It first discouereth how nakedly , weakely , and insufficiently , the Popish Church doth declare vnto man his righteousnesse , who wil let a man seeke it in himselfe ▪ where alas it is not : for Paule himselfe testifieth , that his desire is , that hee may bee found out of himselfe , and in Christ ; and yet certainly , if euer man had righteousnesse of his owne worth trusting to , Paule had : this is the cause why so many of that religion finde not that righteousnesse , which will pacific and satisfie their consciences ; when they come to dye : and why so many of them , whē it comes to the pinch , do then go out of themselues , and with vs doe seek for this righteousnesse in Christ , where both assuredly , and sufficiently it is to be found . Then for our owne Ministerie , heere they are taught : first the true manner of teaching , and declaring righteousnesse , namely this , not to preach the lawe alone , or the Gospell alone , as some vnaduisedly doe ( but both without profite ) but both the lawe and the Gospell ; the lawe to breed repentance the gospell to worke f●●th● but in order ; first the lawe to breede repentance , and then the gospell to worke faith and forgiuenesse , but neuer before . Secondly , they are taught to bee holy : to bee sanctified and reconciled themselues for is it thy office to declare vnto man his righteousnesse , and not thy own to thy selfe ? and how , canst thou bee a true witnesse to testifie betwixt God , and the soule of a sinner , when thy owne soule knoweth not , nor feeleth the truth of it ? certainly such men are but lame witnesses betwixt God , and the sinners soule . Dauid saith to the sinner , I will instruct thre in the way wherein thou shalt goe : but hee first of all in the same , sets downe his owne experience in a large story of his owne repentance , and of Gods mercy on himselfe . And though God some time doe satisfie , and saue the poore distressed soule of a sinner , by the testimonie of such men , to teach vs , that the vertue is not in the men , but in the truth of Gods couenant : yet alas how fewe are they , to teach vs , how pleasing it is vnto him , when a Minister is a declarer of that righteousnesse to others , which hee first hath himselfe : and is a witnesse of that truth to others , which he first knoweth in his owne experience . Thirdly , the consideration of this high excellencie of their calling , must arme all true Ministers against the scorne and contempt of the world , which by wicked men is cast like dust and mire into the face of Ministers : let this suffice them , they are the men that must declare vnto man his righteousnesse , euen he that scornes and contemnes the ministerie , hee hath no righteousnesse in him , vnlesse it bee by the meanes of a poore Minister : then doe thou thy duty , and bee that mockes thee , hath cause to honour thee . And let this encourage Students to consecrate themselues to the ministery , for what calling hath so high an office , as this , to declare vnto man his righteousnesse ? And assuredly how euer in this wicked world , thou art little accounted of ( for if it did not so , it were not wicked : ) yet thou art honoured in the harts of all Gods children ▪ and euen in the conscience of some , whose tongues doe smite thee : and the soules of thousands , when they dye shal blesse thee , who in their liues cared not for thee : and the diuell himselfe doth enuy , & the holy Angels themselues doe wonder at the excellency of thy calling , in that thou hast power to declare vnto men his righteousnesse . In the next place , hearers may heere learne ; first if their righteousnesse bee thus to bee declared as afore , then if they will haue it , they must seeke it as it may bee found , namely , both in the lawe , and in the Gospell and not in the Gospell alone : and first in the lawe , then in the Gospell : for he must neuer looke to taste the sweetnes of the Gospell , which hath not first swallowed the bitter pilles of the law : if therefore thou wouldest be declared righteous by the Gospell , bee content first to bee pronounced miserable by the lawe : if thou wouldst be declared righteous in Christ , then bee content first to bee pronounced sinfull and vnrighteous in thy selfe . Secondly , all men may heere learne , how they are to esteeme of Gods Ministers , and what reuerence and obedience is due to their persons , and their doctrine : these are they which must declare vnto thee thy righteousnesse , if thou hast any : Art thou beholden to him , who , when thou hast lost a Iewell ( which was all thy wealth ) can tell thee where it is , and helpe thee to it againe ? or to him , who , when thy cause is in triall at the barre , will pleade it for thee ? or to him , who , when thy health is lost , can tell thee how to get it againe ? then beholde how thou art beholden to a godly Minister , who when Adam had lost both himselfe and thee , that Iewell of righteousnesse , which was , and is the whole wealth of thy soule , can truly tell thee where it is , and howe it is to bee had againe : and who , when the diuell haleth thee to the barre of Gods iustice , to receiue triall for thy sinnes , can drawe thee there such a declaration , as the diuell himselfe shall not bee able to answere ? and who , when thy soule is sicke to death , and euen to damnation , can heale the deadly wounds thereof . A good minister therefore is worthy ( as the Apostle saith ) of double honour , whose dutie wee see is to declare vnto man his righteousnesse . And to conclude this point also , the consideration of the height of this office of a minister , may encourage fathers to dedicate their sonnes to this holy calling : for the Physitians care for the body , or the Lawyers for thy cause , are both inferiour duties to this of the Mininister . A good Lawyer may be one of tenne : a good Physitian one of 20. a good man one of 100. but a good minister is one of 1000. A good Lawyer may declare the true state of thy cause ; a good Physitian may declare the true state of thy body : No calling , no man can declare vnto thee thy righteousnesse , but a true Minister . And thus we see the office or function of a minister . Now followeth the blessing . Then will he haue mercy vpon him . The fourth generall part of this description , is the blessing which God giueth to the labours and function of a true Minister : then that is , when a man by the preaching of the lawe , is brought to true humiliation and repentance , and by the preaching of the Gospell , to true faith in the Messias : then will he ( that is , God ) haue mercy on him ( that is , on the penitent and beleeuing sinner . ) Behold heere the admirable simpathy , and the cooperation of God , and the Ministers office . Man preacheth , and God blesseth : Man worketh on the heart , and God giues grace : a minister declares vnto man his righteousnesse , and God saith so be it he shall be righteous : a minister pronounceth mercy to a penitent sinner , and forthwith God hath mercy on him . Heere wee see the great and glorious account which God makes of the worde of his ministers , by them truly taught and rightly applyed , namely , that he as it were tyeth his blessing vnto it : for ordinarily till a man knowe his righteousnesse , by the meanes of an Interpreter , God hath not mercy on him , but as soone as he doth knowe it , then as we see here God wil haue mercy on him and will say deliuer him , &c. This is no small honour to ministers , and to their Ministerie , that God himselfe giues a blessing vnto it , & worketh when they work , and as it were staieth wayting , when they declare vnto a man his righteousnesse , and then hath he mercy on him : so powerfull and so effectuall is the worde spoken by a minister of God. This is that which Christ auoucheth , Whatsoeuer you loose in earth , shall be loosed in heauen . Will you knowe the meaning hereof ? Reade Saint Iohn , whose sinnes soeuer you remit , they are remitted ; whose you retaine , they are retained : will you haue the meaning of both ? read Esay , God destroyeth the tokens of Soothsayers , and makes Wisards and Astrologers fooles , turneth worldly wisemen backward and makes their knowledge foolishnesse : but hee confirmeth the word of his seruants , and performeth the counsel of his messengers , Thus God bindeth and looseth with them , remitteth and retaineth with them , by confirming their word and performing their counsell : For example . A true minister seeth a sinner hardned in his sins , & still rebelling against the will of God , he therfore declareth vnto him his vnrighteousnes , & his sin , & denounceth vnto him , the misery & curses of Gods iustice , as due vnto him for the same : here he binds on earth , here he retains on earth , this mans sins are likewise bound & retained in heauen . On the other side , hee seeth a man penitēt , & belieuing , he pronounceth forgiuenes of sins , & happines vnto him for the same : he looseth him from the band of his sins , by declaring vnto him his righteousnes , this mans sins are likewise loosed & remitted in heauen , & God himselfe doth pronounce him cleare in heauen , when the Minister doth on earth . Thus God confirmeth the word of his seruants , and performeth the counsell of his messengers , The vse of this doctrine is , first for rulers and great men of this worlde , this may teach them to be nursing Fathers and nursing Mothers vnto the Church , whose authority they see is so great ouer them , as that their decree stands ratified in heauen : Therefore though their place bee great , and they bee Gods vppon earth , yet must they withall acknowledge , that in iustifying a sinner , in interpretation , in declaring vnto man his righteousnes ; in binding and loosing , their power also is immediate from God , & aboue theirs , and they themselues , as they are men , must submit themselues to this powerfull word of the ministers , to be taught by it , and to be reconciled by meanes of it , & highly must they respect it ; for though a man speake it , yet is it the word of God : this is to lick the dust of Christs feete , which the Prophet speaketh of : not as the Pope would haue it , to hold the stirrop , & leade the horse , & hold the water to the Pope , to kisse his toes , to holde their kingdomes of him , as tenants at will , or by curtesie , but reuerently to acknowledge the ordinance to be Gods , the function & duty to be high & excellent , to acknowledge the power of their keyes and censures ( being rightly applied , their promises & their threatnings to be as frō God , & to submit to them accordingly . Secondly , Ministers thēselues here must learne , when they take the word of reconciliation into their hands and mouthes , to call to minde whose it is , euen the Lords , and that he worketh with them , & hath the greatest hand in the work , and that therefore they must vse it in holymaner , with much feare and reuerence : It is not their owne , they may not vse it as they list . And lastly , Hearers are here taught , first to see how mad such men be which carelesly , and sildome heare sermons , but vpon any occasion flye to wisards and charmers , which are the diuels Prophets : for see the difference of these two , the wisard and charmer hath societie with the diuell , the Preacher with God : the charmer hath his calling from the diuel , the Preacher is from God : the Charmers charme is the diuels watchword , ( when he charmeth , the diuell doth the feate ) : the preachers doctrine is Gods watchword , when hee truly applyeth it , GOD himselfe ratifieth and makes it good : therefore let all men feare to haue thus to doe with the diuell , by seeking to his slaues , & let them draw neere to God , by entring into fellowship with his holy prophets , and godly Ministers . And further , if when they preach , and thou belieuest , then GOD hath mercy on thee , then learne what reuerence they and their word is worthy of , which is thus accompanied with Gods mercy and forgiuenes : and then learne to heare the Word with feare and trembling , for it is Gods word , and not theirs : and when a true Minister saith vnto thee , on a true ground , I denounce thee a sinfull man , and vnder the curse , or I declare thee to be righteous , and a child of grace , it is all one , as though God from heauen had said so vnto thee . If any man aske ; But is it not as good if another man pronounce forgiuenesse vnto me vpon my repentance ? I answere , yes vndoubtedly , if it be in extraordinarie times or places , when there are no Ministers : for otherwise , certainly this blessing is principally tied vnto the Ministers calling : for it is not said of any priuate mens calling any wher in the scripture , as it is heere saide of the ministers . If an Angell , an Interpreter come to a man and declare vnto him his righteousnesss , then ( marke the conexion ) then will GOD haue mercy on him , and will say , Deliuer him , &c. Whence comes this blessing ? from this promise of God. If therfore other callings wil challenge ordinarily the same blessing , then must they haue the same prosmise . Besides , other Christiās being priuate men , though they be sanctified , & haue a good measure of knowledge , yet haue they not the same spirit of discerning that godly Ministers haue : nor can so fully & truly iudge , when a man hath repented , when not ; and therefore cannot so truly pronounce the sentence of the law or Gospel , nor haue they abilitie ordinarily by their good conference , and Christian counsell , to conuert a soule , but to confirme one conuerted : but that power ordinarily belongs to the publike ministery of the word , therefore it followeth , that ordinarily they haue not the power to pronounce the sentence of binding or loosing vppon any man : I confesse , in times or places , where no minister can be had , God blesseth the labours of priuate men , that haue knowledge , sometimes euen for the conuerting of a man to God , & for comforting him at the houre of death , and giues a vertue and power to that sentence which they shal pronounce one vpon anothers repentance : but as this is extraordinary , and in the want of ordinary Ministers , so in that case a priuate man of knowledge and Godlinesse , is made a Minister for that time to himselfe , or to another , euen as a priuate man in cases of extreame danger , whē no magistrate is present , is made a magistrate himselfe to defend his own life . So then as in want of a Magistrate , the sword of the magistracie is put into the hand of a priuate man : so in the want of Ministers , the keyes of the Ministerie are committed , and put into the hands of priuate men , ( as in the dayes of persecution ) that then they may with comfort admonish & aduise : and with power pronounce mercy and forgiuenesse one vnto another , vpon their true repentance . Yet alwaies remember that in so doing , a priuate man is as a minister for that time , & in that case : but ordinarily ( and alwaies in setled Churches ) this power pertaineth to the Ministerie , & is theirs alone by ordination ; and to them belongeth the promise and the blessing , that when hee hath declared to a man his righteousnesse , then God will haue mercie on him . And thus we see also the blessing of God vpon the function of the Ministerie , & annexed therunto by the merciful dispensation of God. It followeth . And will say , Deliuer him that he goe not downe into the pit : for I haue receiued a reconciliation . The fift and last part of this description is , the Commission & authoritie giuen vnto him , which is so great , as neuer was giuen to any creature , and is this , when a Minister of God hath declared vnto man his righteousnesse , hath brought him to the state of grace , and God in his fauour hath had mercie on him ; then God saith to the Minister , Deliuer that soule from hell , for I haue pardoned him in Christ , I am reconciled to him . In which words , authoritie is giuen to a Minister of God to redeeme a man penitent , from hell & damnation : not that hee is the meanes of working out this redemption , for that wholy and onely is Christ himselfe : but hee is Gods instrument and Christs instrument : First , to apply those meanes vnto him : Secondly , to pronounce his safetie and deliuerance when these means are vsed . Here is the principall honour of all , belonging to that calling : and it is the greatest that euer was vouchsafed to any creature , Man or Angel : for it is a plaine Commission , to go and deliuer such a man from the power of hell , & to redeeme him into the state of Gods children , and to make him heire of heauen : Angels neuer had this Commission , they are Messengers set out for the good of those whom Ministers haue redeemed , and they haue brought many comfortable messages vnto them : but it was neuer said to any Angel , Deliuer that man that he goe not downe into the pit : as it heere is saide vnto a Minister , nor any man but Ministers haue this Commission . To some callings GOD saith , worke thou for man , build him houses , prouide him sustenance ; to the Phisition , heale that man : to the Lawyer , doe that man iustice : to the souldier , fight for him : to the Magistrate , defend him : to the King , gouerne him , & see that euery one doe his dutie : to none but to the Minister doth he say , Deliuer him that he goe not downe into the pit . If this be so then for the vse , first Ministers must learne heere , that if they will haue the honour of Redeemers , then must they doe the dutie of Redeemers , they must pray earnestly for the people , for that is one meanes whereby they redeeme men . They must say with Samuel , God forbid that I should cease to pray for you : They must mourne for the impenitent , when they will not turne to God. So did Dauid , his eyes gushed out with riuers of waters , because men kept not Gods law . And Ieremie , who wished a fountaine of water in his eyes , that he might weepe for the sinnes of the people . They must priuarly conferre visite , admonish , and rebuke , and principally they must preach , and that in such good manner , and in so diligent measure , as that they may redeeme and winne soules , and the end that they must ayme at , must bee to winne soules . Some preach for feare of the law , to auoyd censure or punishment : some for fashion sake , that they may bee like to others : some for ostentation sake , to win credite and praise : some for ambition , to rise in the world : all these forget their Commission , which is , Deliuer a man from hell . This should bee the end of their preaching , to deliuer a soule from hell : & what should Commissioners doe , but execute their Commission ? High Commissioners are worthy to be low Commissioners , or rather , no Commissioners , if they wil not put it in execution . It is therefore lamentable to see , that some by not preaching ; some by vaine preaching , shew that they intend any thing rather then the winning of soules to God. Let then all good Ministers so preach , as they may say with Esay , Behold Lord heere am I , and the children whom thou hast giuen me . And that they may returne their Commission thus : Whereas thou O Lord gauest mee this people , and badst mee deliuer them , that they goe not downe into hell , Lord I haue done it : it is the thing my soule aymed at with all my desire and endeuour : and by thy mercy I haue effected it accordingly . And the rather must all Christian Ministers seriously intēd the sauing of soules , inasmuch as Antichrist doth so earnestly seeke the destruction of soules , by winning them to his Synagogue . The Turke spares no labour , no cost , to infect young children of Christians with his impure and blasphemous superstition . The Pope and his vassals ( especially Iesuits , ) vse al means , deuise many stratagems , spare no cost , nor labor , to seduce & inueagle young men , and the best wits . Surely their care and policie herein is admirable : and yet alas , when ( like the Pharisies ) they haue compassed Sea and land to make a Proselite , they make him like themselues , the childe of hel . And they are so farre from hauing any Commission from God to doe this , or any blessing promised , as contrariwise GOD forbids them , and his curse lyeth vppon them for so doing . Shall they be so diligent to destroy soules without a commission , and incurre Gods curse for their labour ? and shall not Christian Ministers be much more diligent to winne and redeeme soules , hauing so large a commission for the purpose , and so great a blessing promised thereunto ? In the next place , this doctrine hath vse to the hearers . First , to let them see the excellencie of this calling , which hath a Commssion and power to redeeme them from hell and damnation , & what honour is due vnto it : and to let the wicked man see ( which any way abuseth either the persons or the function ) how base & vnthankefull men they are , to recompence euill for good , and therefore no maruell though euil do neuer depart from the houses and families of such men : and further , to encourage all men to giue thēselues to God in this calling , for see here what they are , euen the high Commissioners of God. Wee haue in our estate , a power deligated to certaine men of worth , and it is called the high Commission , because they haue power to doe great things , and that man thinkes himselfe happy who can bring his sonne to this , to be thought fit to bee one of this Commission : but behold heere a higher Commission , a Commission from God , to redeeme soules from the power of hell , and the diuels clawes : this is in deed a high Commission , and so high as this , was neuer granted out of the Court of heauen to any creature but to Ministers : they therefore are the High Commissioners of the high God. Is it not then an honour and happinesse vnto thee to bring thy sonne to this estate ? And lastly , this must teach all hearers , their dutie to Gods word : namely , to submit themselues vnto it : for if the Minister haue a Commission to redeeme thy soule , it must be by the word & holy discipline . Therefore thy dutie is to heare Gods word patiently , to submit thy selfe vnto it , to be taught and instructed , nay , to be checked and rebuked , and to haue thy sinnes discouered , & thy corruptions ript vp . If thou wouldst haue thy cause succeed wel , thy Lawyer must discouer the weaknesses of it : If thy body to be cured , thy Physition must purge the corruption of it . So if thy soule bee to be redeemed , thy Minister must see the weaknes , & purge the corruptions of it , and though his doctrine be harsh , & hard vnto thy nature , and the discipline of the Gospel seeme rough vnto thee , yet must not thou rage and rebel against it , nor hate him , nor raile at his persō but submit thy selfe vnto it , for it is the message and Ministerie of thy saluation : if otherwise , thou doest indeede a great wrong to the Minister , for thou frustratest his commission : but alas , a farre greater to thy selfe , for thou furstratest thine owne saluation . THE SECOND Treatise of the Duties and Dignities of Ministerie , by Maister Perkins . TO THE RIGHT worshipfull and Reuerend Iudges , Sir Iohn Sauile Knight , one of the Barons of his Maiesties Exchequer , and Sir Christopher Yeluerion Knight , one of the Iudges of his Majesties Court of Kings Bench , and Sir Edward Phillips Knight , his Maiesties Sargeant at Lawe , now or late the worthie Iudges of our Northeren Circuite , The spirit of wisedome , zeale & courage be multiplied . RIght worshipfull , it is sayd in other Nations , and written in some of their bookes , that there are three disgraces of the English Nation : The Ignorance , or ( that I may so call it ) the vnlearned of our Gētrie & Nobilitie , the beggery of our poore , & the Basenes of the bodie of our Ministerie , The first blot , our Nobilitie and Gentrie haue well wiped off , since the first daies of our blessed Queen Elizabeth , partly by studie at home , partlie by trauell abroade , and I hope they will do it more & more : The second hath beene well lessened by good lawes of late , and would hee more , if the Execution were as good as our lawes b●e , & it were much honour to our Nation , and more to our Religion , if it were quite taken away : for hee that tells vs there shall bee poore euer with vs , saith also , there shall not bee a begger amongst vs ; If there were no poore , what should become of Charitie ? for it is Charitie , to relieue Pouertie , not to maintaine Beggerie : Pouerty may bee a Crosse , but it is no Curse : but Beggerie is a fearefull curse , threatened on the enemies of God ▪ and Dauid saith not , hee neuer saw a righteous mans child poore , but that hee neuer saw him begge his bread . The daily cries in our streetes , crie for yet further reformation heereof , that the impotent poore may bee sufficiently prouided for , that he neede not , and the Sturdie begger complied to worke , that hee may not be suffered to begge . Happy you , or whosoeuer can haue a hand in effecting this blessed worke , wee who can doe little else , shall pray for it , and for them that labour in it . But now for the third , I feare none but the verie hand of God , can wipe out that staine from our Church : The basenesse of the generall body of our Ministerie , whence is it , but either from the vnworthinesse , or Pouertie thereof : and the vnworthinesse , whence is it , but from the Pouertie , and base maintenance of our Ministry , which was once robbed by the Abbies , and after by some in our owne State , which was then Popish , and Poperie that stands so much vpon Non dimittitur peccatum nisi restituatur ablatum , yet for all that , would not restore vnto the Church her tenthes againe . But as popish Abbies stole them , so a popish State kept them , and to their shame some of the good Professors of our Religion haue of late restored such as were in their hands , and there is hope that all our Professors , ( vnlesse they care not to bee accounted hypocrus ) will make some conscionable restitution We doe not craue that they would with Zacheus restore foure-fold ( though it is apparant , that the tenthes were got from vs in old time , by most false and forged Cauillations ) we onely craue our owne , we would aske no more , nor willingly take lesse : for our whole duetie is still required : then why should not our whole due be payd ? And yet that the world may learne of vs contentednesse , as well by our practise as our doctrine , we would for the present take in good part , & rest contented with a part of our owne : And some competent portions out of the Impropriations , ( proportioned to the quantitie of the charge imposed , and the giftes and paines required ) would for a time be a reasonable satisfaction in our Ministerie , vntil our state found it self , either better enabled or more straightly tied in Conscience to full restitution . But as I said , this is a worke of God himselfe , for if a man could doe it so many Parliaments would not haue slipt it , but some of them would haue eternized it selfe , with this honourable name to all posterities . The Parliament that restored Impropriations , but til that , or some other course ( as good ) bee taken ▪ it is both vnseasonable and vnreasonable to complaine of the Ignorant , or to craue a learned Ministerie . For shal the Oxes mouth be mousled , which treads out the corne , or shall a man goe to warre at his owne cost ? and hath not God ordained ( marke , it is his Ordinance ) that those which teach the Gospel , shall liue of the Gospel ? But alas , how shal the Ministerie of England liue of the Gospel , when my small experience can shew that in one Corner of one Countie of this Kingdom , wherin there are some 105. parishes , or parochial Chappels , almost a 100. of them , ( if not a full 100. ) are Impropriate : and amongst them I can shewe the most parishes haue but 10 pound or thereabouts some 8. li some 6. li. some ● . li some foure pounds , some not 4. pounds yearly liuing for the Minister and those impropriations worth some 300. li many 200. li. almost all 100 li. per an yea there is one worth 400 pound per an : where there were but 8 li. left for the Minister , vntill of late with much adoe , 10. pound more was obtained for a Preacher , and so there is out of 400 , 8. pound shared for a Minister , and 10. pound caried for a Preacher , in that parish where there are 2000. Communican●s . Of all the rest the Crowne hath some 100 pound rent , or not so much , & the remainder of 180. pound being a rich liuing , for a worthy learned Minister , a competent liuing for 2. and more then some 7 painful & able ministers haue ) I know not what becomes of it , vnlesse it go to the feeding of Kits & Cormorats . Are not these goodly liuings for learned men ? and may not wee expect a learned ministerie , where there is such maintenance ? & I hartily with that other countries , be not able to showe the like Presidents . I haue the rather made relation hereof , that our high Court of Parliament , may see how great cause they haue , to go forward with that motion already by the made , for the establishing of a learned Ministerie . But if they bring it not to passe , what then remaineth , but to hope that the great God of heauen , will put into the heart of the God on earth our noble king ( into whose hands he hath put the sword of soueraigne authoritie ) an irre●o●able and unresistable resolution to execute his supreme power , for the reformation of this euill , which as Maister Perkins saith in this treatise ) may well be called the Kings euill , for it will hardly be healed , but by the will & power of a king . In the meane time this . Treatise of that worthy man , may be a motiue to our zealous professors , who haue any impropriations in their owne hands , to excite and prouoke them to a conscionable restitution , in whole or in part , as their estate may beare , or their , conscience shall mooue them . For heerein are layd downs and mixed together , both the duties to be done by faithfull Ministers , and the Dignities due vnto them for their duties : and so seeing the dignities of that calling to bee most honourable , and the duties so chargeable , it cannot but grieue their christian harts to see the maintenance so miserable . This Treatise I first of all send to you , & vnder your names to the world , & to you first , for as I am sure you loued the Author , and honoured those excellent gifts of God in him , so you cānot but accept this after birth of his ( as a fatherles child for the fathers sake . And for my self , to cōceale al personal & priuat respects , in the name of many thousands in the Northeren countries , I praise God , for the good done in those parts , by your painful courses , & religious care , not doubting , but if your selues , or the like bee imployed there , to asist our honourable and Religie us Lord President that the multitude of Popish Priestes there lurking , will bee dayly lessened , the number of preachers augmented , Poperie put downe , and the Gospell maintained more and more . Which blessing GOD graunt to that and all other Counteries of this Kingdome , for his mercies sake : and giue vnto you , & all others in your place , the spirit of courage and constancie , in these declining dayes , that being faithfull in your great charges , vnto the end , you may receiue the Crowne of life : for which he hartily prayeth , who will euer rest , VV. Crashawe . The second Treatise , of the Duties and Dignities of the Ministerie . Esay . 6. 5. Then I said , woe is me , I am vndone for I am a man of polluted lips , and dwell in the midst of a people of polluted lips : for my eyes haue seene the king and Lord of hostes . 6. Then flewe one of the Seraphins vnto me , with a hote coale in his hand . 7. Which he tooke from the Altar with the tonges : and touched my mouth and said , Loe this hath touched thy lips , and thy iniquitie shall be taken away , and thy sin shall be purged . 8. Also I heard the voyce of the Lorde , saying , whom shall I send , and who shall goe for vs ? then said I , here am I , send me : and he said goe . IN the fiue former Chapters are cōtained such Sermons , as the Prophet had made vnder Vzziah king of Iuda : At this Chapter begin such as he preached in the raigne of Iotham , and so forward : But before hee either preach or prophecie of any thing , in King Iothams dayes , or his successors , the Lord in this Chapter giues a newe commission to the Prophet , & a newe confirmation to this Calling : the olde king in whose dayes Esayah was first called being now dead , & another succeeding him , God with the new king , reneweth the calling & commission of the Prophet : wherein God doth not giue him another calling , for one calling to the office of the ministery is sufficient : but hee confirmeth the calling formerly giuen , by repeating & ratifying it . And this God did to Esay , not as he was an ordinarie , but an extraordinary prophet : for ordinary Ministers need no renouation of their calling , nor any new signes of cōfirmation , but extraordinary prophets , who come in extraordinary maner , & to doe many extraordinary workes , God in his wisdom wil haue their calling confirmed , again , & againe , & that by very extraordinary meanes . Out of which practise of the Lord , we learne , how great cause wee haue to doubt these men , to bee either fantasticall or worse , who pretend extraordinary callings in these dayes , and yet scarce can shew vs any good signes of an ordinary , much lesse of an extraordinatie motion : for if in those dayes , when such courses were more cōmon , God will haue his extraordinary Prophets calling to be renued & cōfirmed , again , & againe , then certainly in these dayes , we may iustly require , more , & more wonderfull signes of an extraordinary calling afore we belieue it : and if God himselfe was so carefull to satisfie his Church in those dayes of the vocation of his prophet , surely the church in these daies hath much more cause to doubt in such cases , and to require many and extraordinary signes , afore it acknowledge any such extraordinary calling : These men therefore offer much wrong to the Church , & deserue both the censure thereof , and the sword of the Magistrate , who dare so boldly offer and obtrude to the Church their owne fancies and dreames , as extraordinary motions of Gods spirit . This is the occasion and coherence . This Chapter hath two partes , first , the meanes of his confirmation , from the beginning to these words : secondly , the confirmation it selfe , from these words to the end : the meanes of his confirmation is a vision he saw from heauen , of certaine holy Angels appearing and speaking to him , in the first 4. verses . In the confirmation , which followeth in these words , are three points● 1 The effect of the vision , which i wrought in the Prophet , it caused him feare , it astonisht him , and cast him downe : in the fifth verse . 2 His Consolation , & raising vp again after his feare , in the 6. and 7. verses . 3 The renuing of his Commission againe , from thence to the end . The feare and astonishment of the Prophet , is described , 1 By the signes , of which are two ; 1 A note of exclamation , woe is me . 2 By a note of extreame deiection in himselfe , I am vndone . 2 By the causes of it , which are also set downe to be two : 1 He was a man polluted , and dwelt amongst people polluted . 2 He had seene the Lord. Then said I , woe is me , I am vndone . The first point in order is , the feare & extasie into which the Lord droue his holy Prophet , which the Lord did not in his anger , but in his loue vnto him , not for a punishment of sinne , but as an euidence of his further loue : for the intent and purpose of God in striking this feare into him , was to inable him to be a true prophet , & a fit messenger for himself . It may seeme a strange course , which God taketh to confirme & raise vp his seruant in zeale and courage , to strike him into an extreame feare , euen to astonish and amaze him , and yet we see it is the course which the Lord taketh : out of which practise of the Lord , we learne this doctrine : That all true Ministers , especially such as are deputed to the greatest works in his church , must be first of all striken into a great feare , in consideration of the greatnes of their function , yea , into an amazement and astonishment , in the admiration of Gods glory & greatnes , whose roome they occupy , & whose message they bring , & the more they are afraid and shrinke , so it be vnder the contemplation of Gods Maiestie , and their owne weaknes , the more likelier it is that they are truly cald of God , & appointed for worthy purposes in his Church : but he that steps to this function without feare , he may thrust in himselfe , but its doubtfull whether hee bee cald of God , as here the Prophet was : Nor is it so here alone , but euery where when God called any of his seruants , to any great worke , be first droue thē into these feares and a mazements , as is euident a in Moses , in b Ieremie , in c S. Paul and others . The reason of this dealing of the Lord is plaine : namely , because mans nature is alwayes ready to take enough and too much vnto it selfe , God therefore in his wisdome puts a bridle vnto the corrupt nature of mā , & astonisheth it , least it presume too much , & take too much vpon it selfe : Againe ▪ a Minister is to preach vnto the people , feare & reuerēce of the Lord : but how can he do so to others , whē he hath not tyed that bond in his owne conscience , nor was euer cast downe in admiration of Gods glory & Maiestie : And lastly , the ministery is a high & excellent calling ( especially the office of extraordinary prophets in the old testament ) & is therefore subiect to pride , and to bee puft vp with self-conceits , & therefore teacheth the Apostle to Timothy , that a Minister may not be a yong scholler , least he be puft vp , & fall into the condemnation of the wicked : giuing vs to vnderstand , that it is the peculiar danger of that calling to haue high conceits of thēselues , because of the height & dignitie of ther function . Therfore to preuent this incōuenience , God in mercy appointeth that all his true Ministers shall haue some means or other , to be cast down euen to nothing in thēselues , & shall be driuen into such feares & amazements at sight of their owne wickednesse , as they shal throwe downe themselues at Christs feete , and denying themselues wholy , shal acknowledge that they are in him whatsoeuer they are : and doe relye , and trust onely on his grace and helpe . The vse of this doctrine , as it is for all Ministers , so specially for vs which liue in the Vniuersity : we liue as it were in a Seminary , and many of vs are hereafter by Gods grace to be framed to the Ministery , and some of vs already are . Now here we haue many occasions to be puft vp in self-conceits : we see our selues growe in time , in degrees , in learning , in honour , in name and estimation : & to many of vs God giues good portions of his gifts : what are all these , but so many baites to allure vs to pride , & vaine opinions of our own worths ? but let vs remēber the end wee aime at , is not humane , nor carnal : our purpose is to saue soules , Then the weapons of our warre must not be carnal , as pride , vaine-glory , and self-conceit . If therefore we euer looke to be made instruments of Gods glory in sauing of soules , then at the first set we not before our eyes the honour , but the daunger of our calling , and humble we our selues vnder the mightie hand of our God , that he may exale vs in his due time : and let vs bee content that God giue any occasion or meanes to pul vs down , either by outward crosse , or inward temptation : and let vs reioyce , when wee are thereby so farre cast downe , that wee cry out in the astonishment of our spirits , as the Prophet heere● Woe is mee , I am vndone : but otherwise if wee will needes followe the swinge of our proude natures , and trust in our owne abilitie , gifts , and learning , let vs knowe , wee vse carnall weapons in a spirituall warfare : and let vs bee assured the Lord will worke no great worke in his Church by our Ministerie : wee may raise our selues in worldly estimation , and worke out our owne purposes , but we shal do little in the saluation of soules : for those men doe pronounce the most powerfull blessings on other mens soules , and speake the best wordes of comfort to other mens consciences , which oftenest say vnto themselues ; Woe is mee , I am vndone . Furthermore , whereas the Prophet at this Vision and Reuelation of Gods glory vnto him , cryeth out of himselfe , Woe is mee , I am vndone : being wordes of extreame feare and astonishment , and of so lowe a deiection as is a degree towards desperation ( if it had gone forward ) : let vs learne that the Prophet helde not in his iudgement , the Doctrine of Intercession of Angels and Saints for particular men , for if hee had , hee neede not at the sight of Gods maiestie , foorthwith to haue cryed out , Woe is mee , I am vndone , but hee might haue stayed himselfe a while in this cogitation , I will desire Moses , Samuel , or Dauid , to pray to this glorious GOD for mee , or heere are holy Angels of the Seraphins here present , they see in what fearefull case I am , I will pray to them to speake to this glorious and mightie Lorde for mee , that I perish not in this feare : but hee instantly seeing the Lorde appeare in Maiestie , and fearing his iust wrath , ( being guiltie of his owne corruptions ) without any hope or expectation , or ( as he seemes ) without the least cogitation of helpe or assistance from any creature , he cryeth out , I am vndone . Lastly , whereas hee exclaimeth , Woe is mee , I am vndone : being words of a soule humbled and deiected , and hereby sheweth himselfe to bee in that case , which a poore sinner is , when the preaching of the Lawe hath humbled him , by shewing him his sinnes and his extreame daunger by them . Wee may learne , that to bee called to the Mnisterie , is to be as it were conuerted and regenerate : and that when a man is called thereunto , it is a worke little lesse then that whereby GOD calleth a sinner from his sinne , to the state of repentance : for as God first casteth downe the sinner , before hee giue him grace , or any feeling of his loue in Christ : so heere , hee first abaseth and casteth downe the Prophete in the sight of GODS Maiestie , and his owne miserie , afore hee honour him with a Commission to preach his word vnto his people . Which I note against those men , which holde it so ordinary a matter to enter into the Ministerie , as many doe , which take it vppon them in worldly and politique purposes . And some of a better ranke , which thinke if a man haue learning , degrees and age , hee is sufficiently qualified for that calling . But alas , this is not all ; there is a greater worke to be wrought then so , hee must be humbled and cast down in sight of the greatnesse of that calling , of the maiestie of that God whose roome hee is to execute , and of the vnworthinesse of himselfe to so great a worke : hee must be resolued , that to call a man to the Ministerie , is the greatest worke that GOD worketh in his Church , but the conuerting of a sinner , and calling him to the state of grace : nay it is a worke euen like vnto it : for as a sinner in his conuersion , so hee at his Vocation to that place , is often to cry out in the amazement of his soule , Woe is mee , I am vndone . As therefore they are fouly deceiued , which thinke any holinesse or sanctification , can sufficiently qualifie a man without learning , so are they no lesse which thinke all outward complements to bee sufficient without this worke , which heere was wrought in the holy Prophet . Thus Causes of we see the feare & astonishment of the his feare 2. Prophet . It followeth . For I am a man of polluted lippes . Now follow the causes of his feare , which are two . The first is , his owne pollution and sinfulnesse , and the sinfulnesse of his people : his own he freely confesseth in these words ; I am a man of polluted lippes : that is , I am a miserable and sinfull man , and therefore I feare and tremble to stand in Gods presence : nay , I dare not looke vpon the Lorde , for my sinnes . But it may be demaunded , how could the Prophet say thus truely , for he was a holy man , and iustified in Gods prefence , by his true faith in the Messias , and sanctified by repentance : can a man iustified and sanctified , say , he is a man polluted ? I answere , It is doubtlesse , he was so , he therefore complaineth here not of any great and enormous sinnes , which hee had committed to the publike scandall of the Church , but first of the corruptiō of his nature , which in him as in all men is a very sea of iniquity , & which alwaies appeares the more , the neerer a man comes to God , and therefore did now most apparantly discouer it selfe in the prophet , when he was in the presence of the Lord himself . Secondly , he complaineth of some actual sins of his life , and it is more likely of some sins of omission , then of cōmission : for we find not that the prophet was euer touched with any great sin , & where we know it not , we are in charitie not to imagine it . So that it is most probable , hee complaineth of some smaller faults , or negligences in his Ministery : as not preaching to the people at some time when he ought , or not preaching so willingly or cheerfully as he should , or desire to leaue preaching , because the people were stubborne & disobedient , or some impatience in his Ministery , when the people were rebellious and resisted his doctrine , which passion might the rather vexe him ( as we read it did Ieremy ) the Iewes were so stubborne & stifnecked a people : or it may be some want of zeale or forwardnes , these , or some such were the cause of his feare : And the cōscience of these makes him here cry out that he cannot stand in the sight of God. Where we learn , first , what a tender conscience godly Ministers must haue aboue all men : namely , that they must make conscience , not of the great and grosse sins onely ; but euen of the lowest & least sins : and he must endeuour in his calling , not only to be cleere of great crimes , but as far as may be , to bee free from the least appearance of euill , and from the least negligences in his place , for a small faultin other men is great in them , and that which may be some waies pardonable in other men , is no way in them : they must therefore watch ouer themselues most carefully , and take heede to all their waies : & for this ende is it , that a Minister in godly wisedome must often depriue himselfe euen of many things ( which it may be , lawfully hee might vse ) least his liberty be an occasion of euill to others : and must abstaine from the least sins , least euen they be blemishes to his calling , and burthens to his conscience . And hence is it , that a minister cannot be too carefull in his calling , in his words , diet , company , recreation , apparel , gestures , and in his whole carriage , because little sins are so great in thē , Especially ministers must here learne the Apostles lesson , to bee instant in season and out of season : to preach and exhort , to comfort and rebuke , publikely and priuately : to good , to bad : when it is wel taken , when it is ill taken : when they willingly receiue it , and when they stubbornly resist it : when they commend him , and reward him , and when they raile at him , and persecute him for it : thus must he be diligent in season and out of season , for the least negligence in his dutie , or omitting the least opportunity of doing good , will when God visits his conscience , bee a burthen and vexation to him , as it was heere to the Prophet . And furthermore , if these smal sinnes thus afflicted the Prophet , then alas what is to be thought of those ministers who make no conscience of foule and scandalous sinnes ? how shall Symonie , Incontinencie , Vsury , inhospitality , couetousnesse , Ignorance , Idlenesse , carelesse Nonresidencie , how shall these ( I say ) and other like grieuous crimes oppresse & burthen the soule , when as the smallest sins doe so affright this holy man ? Surely , whē God shal visite them , their states will bee most fearefull , nor , shall any mans case be so miserable , as an vncōscionable ministers : And thogh nowe such loose and licentious Ministers seeme to liue in Iolitie , & without any feare , yet when God shall appeare vnto their conscience , then will they cry out in fearefull anguish , Woe is me , I am vndone . And againe , if these smal faults so affrighted this holy prophet , & burdened his conscience , then what pittifull consciences haue those ministers , whose daily negligence , and vnconscionable carelessenesse in their places is such , as all men speake of , and yet they are not touched : surely these men are not of so tender cōsciences as the prophet was : & either the prophet here was much more nice then needed , or else these men will proue to be in a miserable estate . Lastly , let Ministers of care and conscience , be here comforted in the example of the Prophet : who is there , but may find imperfections and blemishes in himselfe , which will often make him cry out ; Woe is me ? but let not that discomfort them , but rather reioyce , that they can see their owne weaknes , as the Prophet did here : If they haue cause to exclaime against themselues , they are not alone , it was this , and all other holy prophets case before them . In hauing imperfections in themselues , they are no more miserable then the Prophet was : but let them labour to be as blessed in seeing & complaining of themselues as hee was : And let euery minister assure himselfe , that the more hee makes conscience , euen of the least sinnes of all , the more he resembleth the ancient holy Prophets , & the more likely is he to worke effectually in his ministery . For his duty is to worke in his people a conscience , not of great sinnes onely , but euen of all : but how can he doe that in them , if he haue not first of all done it in himselfe ? hence it is therefore , that godly ministers finde fault with themselues , when other men cannot , and cry out against themselues , for their pollutions ( with the prophet here ) when no other man can accuse them of the least crime : nay , when other doe magnifie God for his graces on them , and praise their giftes , and commend their good liues , euen then doe they condemne themselues , and exclaime against their owne corruptions : and their owne smallest negligences , or omissions , are great wounds to their consciences : and their least sinnes , and their most pardonable infirmities , are sore burthens vnto them : for of all men in the worlde , a godly minister is a man of the most tender conscience . Hitherto hath the prophet complained generally of his pollution . Particularly , hee exclaimeth against the pollution of his lippes . But why will some say , complaines hee of the pollution of his lippes , rather then of his heart , or his hands , or any other part of him , were they not all polluted ▪ yes , all in some measure : and was not he grieued at them all ? yes assuredly , wee must grant that also . But the reason is he was a prophet , his dutie was to vse his tongue , the practise of his calling consisted in the vse of his tongue : for a minister is an interpeter , as he is called , Iob 33. 23. that is , the peoples to God by prayer , and Gods to the people by preaching : he is Gods mouth , and the peoples mouth : so that the tongue of a Minister is that part of his body , which is to be vsed as a principall instrument of Gods glory , and more to the setting foorth of his honour then any other : Now euery man is to be tryed what he is by his calling , rather then by any other accidentall or collaterall courses : therefore the honour or dishonour of a minister , is the vse or the abuse of his tongue : and his comfort or discomfort is the well vsing , or not vsing of it . The prophet therefore here affrighted at Gods prefence , and therefore retyring into himselfe , presently his conscience checkes him for his most proper sins : namly , for some fault or negligence in his Ministerie , ( which is the proper sinne of that calling ) and therfore is it that he exclaimeth against the pollutions of his lippes : out of which practise of his we may learne ; First , the vanitie of the Papists , who magnifie the merites of holy mens workes : for if this holy prophet , a man truly iustified , & extraordinarily sanctified , yet durst not stand before God in this little apparance of his glory , notwithstanding all his zeale , and courage , and conscience , and paines , and sufferings in his function , but was cast downe so farre , from a conceit of his owne worth , that hee cryed out ; Woe is mee , I am vndone . How then can wee who are no better , but much worse then hee , stand before GOD in the day of Iudgement , in the great appearing of his infinite iustice and glorie ? Rather doubtlesse , as here the smallest pollution of his lippes , and negligence in his calling , droue him out of all conceit of merit , when once hee came into the presence of GOD : so the due consideration of our so many and foule pollutions aboue his , should beate downe all proude conceites of our owne goodnesse , when wee appeare before GOD. It is therefore to bee feared , that the Papists , who thus magnifie their owne merits , doe seldome or neuer enter into earnest consideration of their owne infirmities , doe seldome persent themselues in the presence of Gods maiestie . For if they did , then doubtlesse the least sight of their least pollutiō , would make them farre from euer thinking of their own merits . They also tell vs , of workes of superrogation , but it seemes heere , this holy Prophet had none of them . And they teach , a man may in this life perfectly fulfill the Lawe , but who can doe it , i● not ministers ? And what ministers , if not extraordinary prophets ? And yet Isaiah ( the first and chiefe of them ) exclaimeth here in pittiful manner against his pollutions : Doubtlesse , if the papists would cease flattering themselues , and not examine their consciences by their own pleasing corruption , but present themselues in the face and presence of GODS Maiestie , they would bee farre from these conceits . In the next place , whereas the prophet complaineth of the pollution of his lippes : As of the peculiar sinne of his place : Ministers are heere taught , to auoide that sinne aboue all other ; and to labour in that dutie aboue any other : for the dooing of it , is his most comfort : the want of it is his most vexation : his tongue is the Instrument giuen him to honour God , if hee vse it well , it yeeldes him comfort , more then any other duties . But if he vse not , or abuse his tongue , the pollution of his lippes will bee the heauiest burthen of all : they therefore are greatly deceiued , who thinke a Minister to discharge sufficiently his duetie , though hee preach not if he keepe good Hospitalitie and make peace amongst his Neighbours , and performe other workes of charatie and good life : for if a Minister haue not this vertue , hee hath none : If hee preach not ; If hee abuse his lippes : or if hee open them not , hee hath no conscience , nor can haue any comfort , for that is the principall dutie of a Minister ( though all the other bee required to make him compleate ) : the want of them may condemne him before men , but it is the pollution of his lippes , which presently checkes him before GOD , as we see here in this holy Prophet : the conclusion then is to euery Minister , that if hee had all the vertues and good properties , that can commend a man in the world , yet if his lippes be polluted , either by not preaching , or by negligēt , idle , or carelesse preaching , this pollution will so staine his conscience , and so burthen him in the presence of God , that the time will come ( notwithstanding al his other good qualities ) he will cry out in farre more pittifull maner thē here the Prophet doth● Woe is 〈◊〉 I am vndo●● , because I am a ●an of polluted lippes . It followeth ; And I dwell in the midst of a people of polluted lippes . The Prophet not onely complaines of his own pollution , but of his peoples also amongst whom he liued , and this he doth for these causes : First , to teach vs , that it is the Ministers duty to confesse not onely his owne sinnes , but the sinnes of his people , & to complaine of them to God : for as he is the peoples Interpretar to God , he must not thinke it enough to put vp their petitions , to vnfolde their wants , & craue reliefe for them at Gods hand , but hee must further take knowledge of the sins of his people , and make both publique and priuate confession of them to God : and the more particularly he can doe this , the better : and this hee is to doe , both for the peoples good , and for his owne also , because it cannot be but the sinnes of his people , are in some sort his : for this is the peculiar danger of the Magistrates and Ministers ●●●ling , that generally the sinnes of their people are theirs : I meane , that they are accessarie to the sinnes of their people , either by prouoking them by their euil example , or by not reprouing , or not hindring or suffering , or winking , or couering & concealing , or not punishing them , or not carefully enough vsing meanes to preuent them : by all which meanes and many more , it comes to passe , that the peoples sinnes are the Ministers by communication : so that as well for his owne sake , as theirs , hee is to confesse to GOD their sinnes , as well as his owne . Now if a Minister must confesse his peoples sinnes , then it followeth confequently , that he must know them ; and take notice of them , for else hee cannot confesse them . And this is one cause why the holy Ghost commands a Pastor to know his flocke . He must not onely haue a flocke , and knowe which is his flocke : or haue a generall ●ye ouer it , out hee must haue a particular and 〈◊〉 knowledge of the state of it , ●nd the more particular the better . And if the Minister ought to know and confesse his peoples sinnes , then if followeth , first , that it is best for a Minister to bee present with his people , that so hee may the better know them and their state : and certainly if it be a Ministers dutie to confesse to God the pollutions of his people , then wilfull and carelesse Nonresidency and all absence , without iust and conscionable causes , must needs be a foule & fearefull sin . For how could Isayah haue cōfessed , that his people were a people of polluted lips , but that he dwelt amongst them . Nay , saith the Prophet , he dwelt in the midst among them , indeede well may hee know and confesse his peoples pollutions , that dwelles in the midst amongst them . Againe , if the Minister be to confesse his peoples sinnes , and therefore must needs knowe them , then it followeth also that they must discouer & confesse them vnto him , or else 〈◊〉 not possible he should perfectly kno●e their estate : the want of this is a great fault in our Churches , for how euer we condemne Auricular confession , as a very pollicie in the deuisers , and as a rack to the consciences of poore Christians , yet we not onely allowe , but call and 〈◊〉 for that confession , wherby a Christian voluntarily at all times may resort to his Pastor , and open his estate , and disburden his conscience of such sins , as disquiet him , and craue his godly assistance , and holy prayers : great blessing and comfort doth doubtlesse followe them that vse this godly practise , and the want of it , is cause that a minister canot discerne the state euen of his own flock nor can complaine to God of their pollutions , and confesse their sinnes so particularly , as would be good both for him and them . Secondly , the Prophet couples together his own pollution , and the pollutions of his people , as the adjuvant , or helping cause & the effect : For the pollution of a people , helpes forward the pollution of a Minister , and the worse people they are , the worse doe they make him , though he be otherwise neuer so good : For euen the Prophet , though called of God himself , & iustified and sanctified , & a man of extraordinary grace , yet dwelling in the midst of a people so stubborne & disobedient , as the Iewes were , was something touched with their pollutions : Ministers ( euen the best ) are men , and this comes to passe by reason of the corruption of their nature as they are mē : the nature of which corruption is to apprehend any euill where euer it findes it , and to partake with it : regeneration qualifieth & abates this corruption , but takes it not away perfectly in this life : whereby it comes to passe , that a Minister , liuing amongst euill people , cannot but be somwhat stained with their pollution , of what sort soeuer they be : insomuch as it is often seene , that one knowne to be otherwise disposed of himselfe , is found to bee disposed to this or that euill , by liuing amongst a people so disposed . And againe , that a minister in such a place , and amongst such people , free from such and such sinnes , remoued to another place , is there found more or lesse tainted with them , because they abound amongst the people : and yet further , that a minister , knowne to bee faithfull , painfull and zealous , & comming to a disobedient , stubborne , froward , or prophane & dissolute people , his faith is weakened , his zeale & courage abated , Gods graces in him dulled , & much decayed : godly Ministers doe daily complaine hereof , and experience euery where shewes it too true . Out of this , we may learne something both for our instruction , and for our conuersation . For our instruction , it here appeares how wicked and wretched the corruption of our nature is , which cannot but receiue some contagion from the pollution of those with whom we liue : for this is so , not onely in them who carry a loose hand ouer themselues , but euen in such as looke most narrowly vnto their steps : as wee see here in this holy Prophet , who was a man of more then ordinary sanctification : how litle cause therfore hath any man to extoll nature ? and how much lesse cause the schoolemen and some other papists , to giue the least commendation to our pure naturals : for if nature rectified by grace , be so hardly kept within compasse , alas how outragious & peruerse is it , when it raignes without controlment ? And for our further instruction , heere wee may see of what a creeping and incroaching nature sinne is , which like a secret venome in the naturall bodie , so it in the pollitique body restes not in the place , or partie poisoned , but closely creepes & diffuseth it selfe into euery part and member of the whole : it creepes from man to man , yea , from an euil man to a good , from the worst man to the best : from prophane men , to godly Ministers : and as from publique persons ( as Magistrates and Ministers ) it descendeth visibly , and the example of their euil life is palpably scandalous : so from the people to the Magistrate , or Minister , it creepeth closely , & ascendeth in more secret and insensible manner , yet in the effect it is too sensible : for it is alwayes seene , that they are something touched with their peoples pollutions : sinne is not onely as a poison spreading from the heart to all parts , from the minister to the people : but as a gangreue , if it begin in the foot , wil without speedy preuention spred priuily to the hart : so sinne shewes it selfe , euen from the people to the Ministers : So great cause is there for all men to stop sinne in the beginning , to breake it in the egge , to giue water no passage , no not a little : for let this gangreue beginne at the feete , it will not rest till it be in the heart . For our conuersation wee are heere taught , first , if a Minister , by reason of the corruption of his owne nature , and the creeping nature of sinne , is in such danger to be stained with the peoples pollutions , then let all Ministers desire , and vse all good meanes to dwell with a people as litle polluted as may be : otherwise let him assure himselfe to be polluted with them , which is both a great discōfort to his owne conscience ( as here it was to the Prophet ) and disgrace to his profession : for if it be a dutie of euery good professor of religion , to keepe himselfe vnspotted of the world , then how much more is it the Ministers duetie so to doe ? and how foule a staine is it to the honour of his calling , to be polluted in the common pollutions of his people ? It may bee therefore good counsell to all godly Ministers in the placing & disposing of themselues , not to enquire onely how good a liuing such and such a place is , how wel seated , how healthfull and beneficiall it will bee , ( which are alas the common & almost the onely questions now adayes ) but principally , to regard what a people they be : and how affected , amongst whome they are to liue : if godly and wel disposed , or at least tractable and gentle , & willing to be taught , thē lesse to regard other incommodities : but if wicked , and prophane , or ( which is worse ) stubborne , froward , and vntractable , then lesse to regard the greatest commodities : & certainly if this point be well considered of , and how bitter it hath beene in the ende , to many who haue not regarded it , it will appeare , that this is the best encouragement or discouragement , the greatest commoditie , or discommoditie , and the best reason , either to win a mā to a place , or to drawe him from it , how good soeuer it be otherwayes : they that neglect this dutie , and are led ( or misled rather ) with carnall and wordly respects , how iust is it vpon thē when they are made to cry in the sorrowe of their soule , W●e is me , I dwell in the midst of a people of polluted lippes . And here such Ministers as haue poore liuings , but good people , let them not faint nor bee discouraged , they haue more cause to blesse God , then to be grieued , for doubtlesse they are farre better thē those who haue great liuings , and an euill people . But as for those to whom God hath bene so good , as to bestowe vpon them competent liuings , and a willing and well disposed people , let them thinke themselues double blessed of God , and treble bound to honour God , & to doe good in his Church : and if such men goe not before their brethren in al Ministerial care and dutie , their fault is aboue al mens , & they make themselues vnworthy of so great mercies . Againe , if that a polluted people , pollutes their Minister , here is a good warning for al ministers to be wary & choyse of their companie , with whom they will most priuately conuerse : for , as on the one side they may not retire themselues into solitarinesse , nor sequester thēselues from all societie with their people , ( which is rather a Cimicall and fantasticall , then any way a religious practise ) : so of all men are they to be most carefull , that they doe not loosely and lauishly bestow themselues on all companies , as too many doe in our Church , to the great scandall therof , who care not with whom they conuerse , but all companies , all places , all times , all sportes & recreations , al meetings , all occasions , are one with them : but alas , what maruel , though such men keepe not thēselues vnspotted of the world , but proue too offensiue to their calling : for seeing the best mē cannot liue with the best people , but they shall receiue some contagion from them , how carefully ought ordinary ministers to make difference of men and meetings , times and places , and not diffusedly & carelesly to thrust themselues into all : So doing shall they keepe their calling from much reproach , & preserue themselues from much pollution , which otherwise from their polluted people , they shal be sure to receiue . And here people are to be admonished , not too sharpely to censure their ministers : though hee bee not so sociable with them all , as it may bee many would expect : for it concerns no man to be so warie of his company and his sports , as it doeth the minister : and if they would haue comfort and honour by their minister , let them bee carefull into what recreations & company they draw or desire him : for the more polluted the people are amongst whom he liues , the more carefull must he bee to keepe himself cleare from their pollutions . Lastly , here people are taught , not to be too sharpe condemners of those ministers , whose conuersations are not so vnblameable as were to be wished : for as they liue ill , generally the cause is , because they liue amongst an il people . Why then should they so much condemne them , for such faults , as wherein themselues haue made them faultie ? I say not , but our Church and state , and Ministerie , are to censure such men , ( and it were good they did it more ) but it is against all reason the people should do so , wheras themselues are the cause of it : For alas , if this holy Prophet was a man of polluted lippes , because hee dwelt with a people of polluted lippes : what maruell then , though ordinary Ministers be polluted with the common and vniuersall pollutions of their people : People therefore , are first of all to see that themselues bee well ordered and godly , and then iustly may they complaine , if the liues of their Ministers be not agreeable : but otherwise , it is not possible without very special grace of God , but that a minister shal be more or lesse touched with those crimes which are the cōmon faults of his people . And lamentable experience daily lets vs see , that where a people in a town is giuen to drunkennesse , there the Minister , is either so for company , or at least too good a fellow : where a people are giuen to contention , there the Minister hath too many fuites : where the people be Popish , there the Minister is too superstitious : where the people bee ignorant , there the Minister is no great clarke : where the people are giuen to any great sinne , there the Minister generally is not cleare from the same pollution : and it is seene , that the best ministers & most carefull of all , doe complaine bitterly of the pollutions of their people : for that how soeuer it may bee they escape partaking with their sins : yet they alwayes finde , at the least a dulling & decaying of Gods graces in themselues , where the people are vntoward and disobedient . If therefore a Minister liues with such a people , his case is pittifull and daungerous , for he walkes in the midst of nets and snares , which are layd for him on euery side , and if he escape them ( I meane , if hee keepe himselfe vnspotted , in the midst of a spotted & polluted people ) his care and his conscience is worthy both admiration and imitation , and himselfe is worthy double honour , as being both a zealous minister and a holy man. But he whō God hath blessed with a good and tractable people , and wel affected to the worde , and yet himselfe liueth loosely & scandalously amongst them , a heauy burden and a hard account , lyeth on that minister , and no rebuke is too rough no punishment too great , no censure too sharpe for him . And , if this holy Prophet , feare so much the presence of God for his small pollutions , and yet liued amongst so wicked and polluted a people , then what heauinesse and horror , shall bee heaped on his soule , who cares not with how foule pollutions his life be stained , and yet liueth amongst a godly & wel disposed people ? And thus wee haue the first cause of his feare , his owne , and his peoples pollutions . It followeth . And mine eyes hath seene the King , and Lord of Hostes . THe second cause of the Prophets feare and astonishment is , He san the Lorde , who then appeared in glory vnto him : not that hee sawe the substance of God ( for that is invisible and incomprehensible ) but his glory : Nor the fulnesse of his glory , for that cannot be endured , but a glimse of it : nor that with the eies of his body in ordinary manner , but in a vision : wherein how farre the eyes of his body were vsed , neither the Prophet expresseth , nor wee can well conceiue . The meaning then is ; In a vision hee sawe such glorie and Majestie , as hee knewe there was an extraordinary presence of the Lord of hostes , who is the King of glorie , at whose sight , and thought of his presence , instantly his conscience is smitten with feare , for his own infirmities , and the pollutions of his people . Wherein let vs first of all obserue the connexion and dependance of these two causes , one vpon another : for as they are both ioyntly the cause of his feare , so one of thē is in a sort the cause of another : he feareth , because of his own and his peoples sinnes , and because he sawe the Lord : but why is he afraid to see the Lord ? the cause thereof is his owne and their sins , without which he would neuer haue beene affraid , but rather haue gloried to see the Lord : but his conscience checking him , for some defect of dutie in his calling , therfore he trembleth at the least glimse of Gods glory . Here let vs marke the ground of his reason , which is this : That man that is in his sinnes , is not able to stand in the presence of God : this is a generall and certaine truth , & the reasons of it are ; First , the contrarietie betwixt God , and the nature of sinne , it being the onely thing which offends him , & which prouokes his wrath and iust displeasure : therefore as a subiect cannot but be much amazed , if he hap to come into the kings presence , with any thing about him which the king hates , or cannot abide to see : so a man cannot but be extreame astonisht , if hee knowe himselfe to bee in Gods presence with his sinnes , which Gods soule hateth . Secondly , sin makes a man indebted to God : for as the Lawe tyeth him first to obedience , so if he sin and faile in that , it bindes him to punishment : and the more a man sinneth , the deeper is he in Gods debt . If then in this world , a man willingly indures not the sight of him , in whose debt hee is ; what maruell , though a poore sinner tremble at the presence of God , to whom he hath forfaited soule and all . Thirdly , sin is that which prouoketh God to 〈◊〉 : therefore a sinfull man feareth the presence of God , as a traitor the face of the Prince , or a malefactor of the Judge . For these causes , a wicked man endures not Gods presence . Now Gods presence hath diuers degeees . First , God is present to our coscience , when we thinke of him . 2. He is present , when wee name him , or heare him named or mentioned by others , and these are the surthest off : Thirdly , God is neerer vnto vs in the presence of his Ordinances , as his Word and Sacraments , and publike seruice in the Congregation : Fourthly , there is a most apparant and sensible presence of God , which shall bee at the last Iudgement , when all men shall stand before him in his immediat presēce , to receiue their iudgement . Now all these presences of God , are hatefull to a wicked man : for the first , a wicked man by his good will neuer thinkes of God , and if sometime a thought of God ( like lightning ) flashes in his minde , presently he quencheth it , as being a most vnwelcome and burdensome thought vnto him : therefore saith Dauid ; The wicked is so proud , he careth not for God : neither is God in all his thoughts : Nay , God himself is so little thought on , by them , that they will willingly thinke of nothing , that might bring GOD into their thoughts : as namely , Gods great works of his wonderfull Iudgements : of whom the same prophet saith , in the same place , Thy Iudgements are farre aboue , out of his sight . As if hee had said , hee labours to set them farre from the eye of his minde , that hee may neuer haue occasion to thinke of them , nor on God by them . That this is true for his thoughts ' , I haue endeuored thus to proue , by Gods owne testimonies , because thoughts cannot be discerned by man. But alas , for the second , that is , for his wordes , that 's too apparant in the sight of all men . For obserue it , and you shall neuer see a wicked man , by his good will haue God in his mouth , ( vnlesse it bee to abuse his name , by swearing or blasphemie ) nor willingly doth he heare any other man talke , or discourse largely of God , or of his greatnesse and his Iustice ; but such talke is tedious & combersome vnto him : and if hee cannot breake it off with other discourse , then he sits as mute as a fish , and inwardly either frets with anger , or is tormented with feare . All this is true in Faelix the Gouernour : who whilst Paul discoursed of righteousnesse , temperance , and Iudgement to come : The Text saith , in the meane time , he trembled . And for the third , we see daily wicked men , endure not Gods presence in the Church : for nothing is more troublesome vnto thē , then many Sermons , often praying , and much receiuing of the Sacrament : & therfore they neuer come to the Church , nor receiue ofter then the Lawe layes vpon them : but further then that , as the Psalmist saith ; they neuer call vpon God. But as for the last , that they feare and abhorre aboue all , they wish in their hart it may neuer be . And therfore S. Paul makes it a token of a true beleeuer , and a holy man , to loue , and looke for the appearing of Iesus Christ . Whereupon it followeth , that euē so it is a signe of a wicked man , to feare the last iudgement , & to wish it might neuer be : And when it comes indeed , & they see they cannot escape it , what thē do they ? Euen cry to the mountaines , fall vpon vs : and to the hils , couer vs , and hide vs : from what ? from the presence of God : so fearefull and so hatefull is Gods prsence to a sinfull man. Besides these , there is another way , whereby God sheweth his presence : and that is , by extraordinary reuelation of his glory immediately : which was vsual in the old Testament , as here to the Prophet , but now is not to bee expected . But how terrible that is to the sinfull nature of man , appeares in this place : for if the Prophet a most holy man , whose conscience accused him , but of a fewe and small sinnes , yet thus cryes out , amazed & affrighted , at the reuelation of some part of Gods glory : alas , how would they be terrified with it , whose consciences are burdened with great and grieuous sinnes , & that without repētance ? Thus we see the ground of his reason , how true it is , that a man in his sin , cannot cheerefully come , nor boldly stand in Gods presence . The vse of this Doctrine : First of all , let vs see the monstrous presumption of such minister as dare venture rashly into the ministery , to tread vpō the holy groūd of God , with vncleane feete ; to handle the holy things of God with vnwashen hands : For what is it to enter into the Ministery , but to enter into the chamber of presence of the great King ? and should not a man look about him , afore he come there ? Therefore if God rebuked Moses , for stepping too hastily towardes the Bushe , where his presence is , and saide ; Come not too neere , for the place wher thoustādest is holy ground : then how will God rebuke and checke the consciences of such carnall men , as carelesly & carnally rush into the Pulpit , and to Gods holy Table , where God is present , in a farre more excellent manner then hee was in the Bush ? And if they bee so to be blamed , who enter into this calling without feare and reuerence , then how much more faulty are they , who beeing Ministers , dare venture to preach , or minister the holy Sacraments , without holy and priuate preparation , & sanctification of themselues : but rush vpon them , as vpon common & prophane actions ? Whereas God is present there , in a most holy and glorious maner : these men sure wil say , the Prophet heere was of too nice a conscience : but fearefully and terribly shall God appeare at last vnto such men , as care not how they appeare in his holy presence . Secondly , this sheweth the reason of the practise of al Christian churches : who vse to pray before the Sermon & after : namely , not for Decorum onely , & to grace the action , but to sanctifie and to humble our selues , because then we come before Gods presence : they therfore doe not thinke reuerently enough of God , and his presence , who doe by their practise in any sort , make way to the contrary . Thirdly , we may here learne , the pittifull case of those ministers , who are so presumptuous , as to exercise that holy function , & yet remain 〈◊〉 their sinnes without repentance : what doe these men ? they approach to the burning Bush , with their shooes on their feete : that is , into Gods presence in their sinnes : what shall come of it in the end ? surely , that burning fire shal consume thē : the least sinne , & smallest negligences affrighted this holy Prophet , when he should goe into Gods presence : But these men dare come into the Sanctuarie of God ; yea , dare take Gods word in their mouth 's , and yet hate to bee reformed , and doe cast the glorious Word of God behinde their backes , which they preach to others with their mouthes : these men may wonder at this holy Prophets nicenes , or else al the world may wonder at their prophanenesse . A little pollution of his lippes , feared him to come into Gods presence : but these dare doe it , with eies , eares , lippes , feet , hands , hart ; and all polluted : their eyes polluted , with carelesse looking at all vanities : their eares with hearing : and their lips with speaking , wanton & wicked talk : their feete , with running into wicked company : their hands , with practizing and their harts , with deuising and consenting to all wickednesse . This is the cause , why the labours of such men are almost vnprofitable : because they dare come into Gods presence in their sinnes . In many places of our land , ther is by Gods blessing much teaching , yet there is little reformation , in the liues of the most : but contrariwise , some fal to Atheisme : some to Papisme : some into foule sinnes , not to be named amongst Ghristians . Where is the cause ? surely not in the Gospell : nor in our doctrine , nor in the teaching of it ; but one very principall cause is , many Ministers come into Gods presence , vnsanctified , & in their sins : not caring how loosely they liue , in the face of their people : and therfore God in iustice , thogh he instantly smite not them , with visible vengeance for their presumption : yet he smites the people , with spirituall blindnesse , that they regard not their Doctrine , but looke at their liues , and doe rather follow the prophanenesse of the one , then the holinesse of the other . Ministers are such , in whome God will be sanctified , therefore because they doe not so , but dishonour him , by cōming into his presence in their sinnes : therefore hee cannot abide them , nor giue any blessing to their labours . All ministers therfore , as they would see any fruite of their Ministerie , let them first sanctifie themselues , & clense their hearts by repentance , afore they presume , to stand vp to rebuke sinne in others : else let them not thinke , that their golden wordes shall doe so much good , as their leaden liues shall doe hurt : and they may happe to confirme men , that already are conuerted , but hardly shall any such men , conuert any soules from Poperie or prophanesse . And it is a vaine conceite for men to imagine , ther is any force in eloquence , or humane learning , to ouerthrow that sin in others , which ruleth and raigneth in themselues . Our Church , and all reformed churches , may make vse of this doctrine : for it is the glory of a Church to haue their doctrine powerfull , & effectuall for the winning of soules , therfore it cōcerneth them , to take order , as well that their ministers be godly men , as good Schollers , & their liues inoffensiue , as wel as their doctrine sound : or else they will find in woful experience , that they pull down as much with the one hand , as they build vp with the other . But most neerely this doctrine toucheth ministers themselues : who must know , their case is most feareful of all mens , if they come into Gods presence , in their prophanenesse : for as no man is more honourable , then a learned and holy Minister : so none more contemptible in this world , none more miserable for that to come , then he that by his loose & lewde life , doth scandalize his doctrine : and let him assure himselfe , that for his presumption , in rushing into Gods presence in his sinnes , he shall in this world , be cast out as vnsauory salt and troden downe of men , with the foot of contempt : and in the world to come , he shall aboue all men cry out , in most extreame torment of conscience , W● is me , that my eyes must see the King and Lord of hostes and so because hee would not in this world , come into Gods presence in sanctification and holinesse : he shal therefore in feare and horror , be haled into the presence of Gods glorie , at the last day : there to receiue the iust sentence of his condemnation . Lastly , all painfull and godly Ministers may receiue comfort , not to bee discouraged or driuen from Gods presence , because of their corruptions or infirmities , for wee see it was the Prophets , case : but let them still approach in feare and reuerence , and be so farre from being driuen from their duty , because they being sinfull men , dare not come into Gods presence without much feare : as let them contrariwise be assured , that the more they tremble at Gods presence here , the lesse shall they feare it at the last day : and when prophane and vngodly men , who in this world feared not to stand in Gods presence in their horrible sins , shall cry to the Mountaines , fall vpon vs , and hilles couer vs , and hide vs from the presence of God : then such ministers as in this world in feare and trembling , and alwaies in repentance , did approach into Gods presence : shall then looke vp , and lift vp their heads , & shall say to the holy Angels , & all the powers of heauen , helpe vs , and hasten vs to come into the glorious presence of our God and Sauiour . And thus we see the manisold vse of this doctrine to our Church and ministerie . Secondly , In asmuch as here the prophet in a conscience of his corruptions , feareth and cryeth out at the least apparition of Gods glory . The vanitie and false dealing of the Church of Rome , is here discoured , in whose Legēds & stories of their Saints , nothing is more common then apparitions from heauen , of Saints depa●ted : of glorious Angels , of the virgin Mary , ( and that so familiarly , as sometime she sang with thē in their Cell , kissed some of them , and let them sucke her brests ) . Nay , of God himselfe : and especially of our Sauiour Christ Iesus : who they say , appeared ( I knowe not how oft ) to one man : namely , to Saint Francis : and appeared as he was crucified with his woundes , and imprinted those woundes of his , in Francis his body , which they say he bare all his life , and that they bled whensoeuer hee would suffer them , which he alwayes did on Good Fryday , that hee might be like to Christ . Thus , &c many more such , may yousee in that fabulous & blasphemous book , of the conformities of S. Francis. But for the matter : Are apparitions from heauen so ordinary in the popish Church ? how then came it to passe , that the greatest and holiest men in the olde Testament , were so amezed at the very apparition but of an Angell : as wee may see in the whole course of the Storie ? Some ranne away , and hidde themselues : some couered their faces , some fell flat on the grounde : and the Prophets heere cryed out ; Woe is mee , I am vndone : my eyes haue seene the King and Lorde of Hostes . But in the Church of Rome , looke the stories , that Saint or Monke is no body that hath not had some apparition : either of the Virgin Marie , or some of the Apostles , or an Angel , or Christ Iesus appearing and talking with them : and yet alas , Peter , lames , and Iohn , those three great pillars , they were as good as beside themselues at the appearing of a little part of the glorie of Christ in his transfiguration . Either therefore must it followe that these men haue no sinne in them , which dare and can behold Gods glory so easily , and so ordinarily , ( which is impossible ) : or rather which indeed is truth , it appeares that these are but deceitfull fancies and forgeries of their owne deuise , to deceiue the world , and to magnifie themselues before the eyes of the common people : for it is first of all most false , that apparitions are so common as they make them , for if they were , then are they more ordinary in the newe Testament then in the Olde . For whereas the Scripture hath one , their Legions haue twenty : & whereas one , namely , Saint Paul , was once rapt into heauen , they haue 20. that were rapt thither : And as that is false , so is it impossible that any man cloathed with flesh can endure an extraordinary apparition of Gods glorie , without extreame amazement , as is plaine herd in the Prophet : who I hope was as holy a man , as the holiest monke that euer was . I haue noted this , that young Diuines may be occasioned to looke a litle into their fabulous legends , that so they may discouer the false trickes , and iugling castes of that religion : which euill shiftes it needed not , if it were of God. Thirdly , the people may here learne ; First , in that Gods presence is so glorious and fearefull to mans nature , how mercifully God hath delt with them , in teaching them not by himself , or by his Angels from heauē , which they could neuer endure ; but by men , who are like themselues : and how vaine and fond these men are , who would bee taught from heauen , & not by men , who are so full of wants . In the olde Testament , when the people receiued the law from Gods owne mouth , it is saide , they ran away , and cryed out , Why should we die ? if we heare the voyce of God any more wee shall dye : for what flesh euer heard the voice of the liuing God & liued therefore they said to Moses : Goe thou neare and heare , al that the Lord shal say , & declare thou vnto vs ▪ what God saith to thee , & we wilheare it , & doe it . And then saith the text , the Lord said I heard the words of this people , they haue said well in al that they haue spoken . And so , from that day forward , God ordinarily taught his church by men like themselues : & we see , that the beginning of it was not in iudgement , but in mercie vnto them . It is therefore the dutie of all men , both to acknowledge this mercy of God , in due thankfulnesse , and withall to remember , when they see infirmities in Ministers , that they are but men , and that if they had not the Ministery of men , howe hard it would , goe with them : considering , that the least measure of Gods owne presence , cannot be endured by any man. 2. Inasmuch as gods presence , is so glorious in it self , and fearefull to our nature , al men are taught to prepare themselues by holy prayer , by humisiation , and confession of their sinnes and vnworthinesse , afore they come to Gods word or sacraments : for they come at that time into Gods presence : they therefore are not to come in their securitie , nor in their ordinarie sinnes vnrepented of , least God strike their consciences , with a sence of his fearefull displeasure : & make them cry out , vpon farre greater cause , then here the Propet did . Thirdly and lastly , wee learne here the different natures and properties of sinne and holinesse : Sinne , euen the least sinne : nay , a very sinfulnes of nature makes a man afraid of Gods presence : That sinne vnrepented of doth so , appeares in Adam , who as in his integrity , he spoke & conuersed euen in a familiar sort with God : so no sooner had he finned , but he ranne from God , and hid himselfe : & that euen the least sinnes not repented of , doe so also , appeares in this Prophet , who beeing a holy man , yet his conscience being priuie to it self of some small omissions or negligēces in his calling , he crieth out , he is vndone , because he seeth the Lord of hosts . But contrariwise , the state of perfect holinesse , & the want of all sinne , makes a man bold in Gods presence , and rather desirous then afraid to behold Gods glory , which shall bee most apparant at the last day : for when the wicked shal desire rather to be couered with the hilles , and ground to dust by the mountaines , then to appeare before the face of God : then shal the godly whose holinesse shal then bee perfect , looke vp and lift vp their heads , because their redemption is so nigh . And Iob testifieth of himselfe , that hee knoweth his redeemer liueth , and that hee shall stand before him , & looke vpon him with his eyes . Thus as guiltinesse driues a man from the kings presence , but innocency makes him bold before him : So sinfulnesse makes a man auoid Gods presence , but holinesse makes him drawe neare vnto God , and to reioyce in his presence . Then for a conclusion of this point , let all men heare learne the way to true courage and boldnesse before GOD : namely , to repent dayly of their sinnes , and labour to growe in true holinesse : wealth nor wit , learning nor authoritie can do this for thee , but onely a good conscience , which must bee made good by grace and by repentance , then shalt thou reioice in Gods presēce in this world , and delight , to thinke of God , to speake of God , to pray vnto him , to meete him in his word and sacraments , and at the last day shalt thou stand with confidence before the throne of his glory . Hitherto of the feare and astonishment of the Prophet , and of the causes thereof . Now followeth his consolation . Then flewe one of the Seraphims , &c. In these two verses is laid downe the second generall point : namely , the consolation of the Prophet : concerning which , there are two points in the text : 1. the ground and matter of his consolation , that is the forgiuenesse of his sinnes . 2 Diuers circumstances of that consolation . 1 The time . Then. 2 The minister by whom it was done : an Angell , one of the Seraphims . 3 The manner how he did it , speedily , He flewe . 4 The instrument or outward signe a Coale from the altar . 5 The outward action or application of it : He touched his lippes . The matter of the consolation is last in order . Let vs therefore first speake of the Circumstances . The first circumstance , is the time when this Prophet was comforted and raised frō his feare . Then saith the text : that is , after his feare and astonishment , but not afore . Thus dealt God alwaies with all his Saints , he bestoweth no graces on thē pertaining to saluation , but after he hath by some meanes or other brought thē to true humiliation in themselues , and to sorrow for their sinnes : Humiliation is the preparatiue for grace : for when by sight and sense of their sinnes , and their owne misery by sinne , he hath euen driuen them quite out of themselues , finding nothing in themselues , but cause of feare and astonishment , then powres hee the oyle of grace , and of sweete comfort into their hearts , & refresheth their weary soules with the deawe of his mercy : this point needes no further proofe , for looke into the Scriptures , & we shal finde , God neuer called any man to the state of grace , or to any notable worke or function in his Church , but hee first humbled them , and then brought them out of al conceit with themselues , and then wrought in them , and by them , his wonderfull workes . The vse of this doctrine , is first of all to teach all men , to esteeme aright of the afflictions that God layeth vpon them in this world : commonly men take them impatiently , & our nature grudgrudgeth against them : but let a Christian man consider with himselfe , how God hath alwaies dealt with his children , and he hath cause not to thinke so : for doth God lay some great affliction on thee ? it may be he hath some mighty worke of his grace to worke in thee , or som great work of mercie to bewroght by thee in his church , and hereby prepareth thee for the same . Say therefore with the holy Prophet ; I helde my tongue ô Lord , and spake nothing , because it was thy doing : and what God may intend in his so doing to thee , thou canst not tell : and therefore in silence , and patience possesse thy soule . Againe , here is a comfort to all such as are distressed in mind , in sense of their finnes , and sight of Gods wrath : their state is not miserable , much lesse desperate , for they are in the high way to grace and fauour . God iustifieth not , but him that repents : God exalts not , but him that is humbled : God comforts not , but him that is distressed : God hath mercie on none , but such as both knowne and feele they want it : and knowe also , that they knowe not where to haue it , but at his hands . Happie therefore is that soule , that feeles the waight and burden of sin , for to him wil Christ bring most ease and comfort . Gods Ministers therefore are hereby to comfort distressed consciences , to assure them , that if with this Prophet they bee so deepely touched with sight of their sins , and Gods iustice , as that they cry , Woe is me , I am vndone . Then , euē Then , are they most capable of comfort , and best prepared to receiue it , as here it sell out to the holy Prophet . Thirdly , here is the way taught vs how to attaine to any excellēt graces of God , either for our own saluation , or the good of the Church , namely to labour for a sencible feeling of the want of them in our selues : for God vseth to bestowe no gifts on any man , but such as do in humilitie & low-linesse , confesse to God , & acknowledge in themselues , the want of them . So the blessed Virgin singeth , God filleth the hungry with good things , but the rich hee sendes emptie away : And so the Psalmist , God satisfieth the hungry soule , and filleth the emptie soule with goodnesse . So then if thou be rich in thy conceits , God hath not for thee : but if thou be hungry , he is readie to fill thee with good things : and dost thou acknowledge thy soule emptie , then behold treasures of goodnesse , to feede and fill thee : and art thou cast downe with the Prophet , and is thy soule emptie of hope , and fraught with feare , then behold , euen then , God and his Angels ready to raise thee vp , & to fill thee with consolation . Thus much for the time of his consolation : the minister , by whom was , One of the Seraphims . The 2. circumstance of his consolation is the Minister by whom it was done : An angel . One of the Seraphims : that is , an Angell of that order so called : out of which we learne ; First , that there are diuers degrees and seuerall orders of Angels , though wee knowe not the true distinction thereof : nor thinke it lawful to imagine them to be 9. nor to set them down particularly , as the Church of Rome doth , who make many of their owne deuises , which they cal traditiōs , of equal authority with the scriptures . Secondly , that these holy Angels are the glorious guard of God , and doe continually stand about the throne of his glory , & attend his holy wil , both in heauen and in earth . Thirdly , that they are also by the merciful appointment of God , the guard of Gods children , and ministring spirits sent out , as it were with a commission , for the good of the elect . All these points , because they are plaine in the scripture , and do lesse cōcerne our general scope , which is touching the Ministery , I passe them ouer . Fourthly , here it is apparāt , that as the Ange's are sent out for the helpe & seruice of the elect : so especially of Gods ministers , as is plaine in this place , where the Prophet being afrighted , a holy Angel is ready to giue him comfort : and so ouer the whole course of the Prophets : and at this day , their protection , and comfortable assistance , is no lesse present to the godly Ministers of the newe Testament , though not in such sensible signes , and such visible manner , as in the olde : for if they bee ministring spirits , sent out for the good of them which shall bee saued , howe much more for their good , which shall bee both saued themselues , and saue others also . A doctrine of great comfort , and much good vse to all Ministers : who first of all may here learne contentment intheir calling : for howsoeuer no calling hath more crosses , so none againe hath more comfort : and howsoeuer none bee more disgraced by euillmen , yet none is more honoured by the holy Angels : and howsoeuer in this world they aboue any calling , are seruāts to all men , yet none hath the seruice & attendance of Angels so much as they : for though we haue them not to helpe vs to do the outward actions of our ministery with vs , or for vs , ( as some popish Doctors teach , that in their Masse , A men is not said to one collect , because the Angels say A men to it ) yet doubtlesse they are presēt alwaies , as at all holy exercises and lawfull actions , so especially at the publike seruice of God , performed by the Ministers : and beside that , they are witnesses thereto , and of the paines , and diligence , and faithfulnesse of a good Minister , they also do Minister vnto them oftentimes , bodily strength , and assistance , & many comforts : in their troublesome trauels , which they know not how by any naturall meanes they come vnto them . And as this Doctrine doth thus yeeld them contentment against the contempt , so also courage against the danger of this calling . For what though thou hast mightie men of this world against thee , when thou hast angels for thee ? & what though thou fightest against principalities and powers , when thou hast Cherubins , and Seraphims on thy side ? Godly Ministers haue many enemies , but if by the eye of faith , they can see as well who are with them , as with the eye of reason who are against them , they will confesse with Elisha , there are more with vs , then against vs. The stories of all ages doe affirme , and the cōfortable experience of these daies of ours doth verifie the truth hereof . Ministers that liue in places very prophane , or very popish , it is admirable to see how many daungers they haue escaped , and plottes they haue auoided , which by their enemies , ( or rather the enemies of their Doctrine ) haue bone laide for their liues : which their deliuerance , and many other comforts in their Ministries , whence are they but from Gods protection , by the ministry of his Angels . Afore we leaue this point , two questions may be asked , not amisse briefely to be resolued . First if any aske , whence comes it that Angels performe more seruice to good Mlnisters then to other men : I answere , the reason is partly from God , partly from the Angels : first God hath a principall care of them aboue other men , because they worke his worke aboue all other callings : for their labours immediately cōcerne the good of mens soules : whereas others do first concerne the body , and consequently the soule : therefore , whereas he hath giuen his Angels charge ouer all his elect , to keepe them in all their good waies , they haue a speciall charge doubtlesse ouer al godly and faithfull Ministers , whose waies are Gods in a speciall manner . Againe , Angels themselues as they willingly performe any seruice to the Church , or to any part thereof , so most willingly of all are they imployed for the good of godly Ministers , and that for two causes . First , because they are their fellow-labourers , both for that that Angels & good Ministers are both called Gods embassadors , & Gods own seruants or officers , in a more peculiar manner then any other calling : & for that their seruice is so like , that their names are common , one to the other . Angels being called Ministers , and Ministers Angels , as though they were almost all one . Secondly , because the Ministers dutie is , to conuert & saue soules , being a worke which ( next to the glorifying of God , and doings his wil ) the Angels doe take most delight in aboue any other : for if they be sent out for the good of them which shal be saued , how much more willingly for their good , by whom they are saued , which shal be saued ? & if the Angels reioice at the cōuersion of a sinner ▪ surely they much loue him , & desire to doe him good , by whom the sinner is conuerted : and in these respects , that Angels and Ministers haue the same names : and are both imployed in the same great worke ; namely , doing good to the elect . Therefore is it , that the Angel calles himselfe S. Iohn the Euangelists fellow in the Reuelation : If then they be fellowes , euē fellow-seruants , & fellow-laborers , in a more special maner then any other , what maruel though the angels be most willingly imployed , in doing any seruice of helpe or comfort to godly Ministers . In the second place , If any aske , if it be so , then what duties are Ministers to performe to angels , for this their so carefull seruice , & especiall attendance vpon them , aboue other men ? A Papast would answere ; Ministers must therefore worshippe them , and keepe their fasting , & Holy-dayes , and say their seruice , and pray vnto them , as to their keepers and Mediators . But alas , cannot the Kings Messenger or Officer be honoured , vnlesse he be set vpon the Kings throne ? will nothing serue him , but the Crowne and Scepter ? so cannot Angels be honoured , vnlesse they be made Gods , or Sauiours , or mediators ? But I answere therefore , wee dare not go so farre , least we remember the seruant so much , that we forget the master : but rather we answere thus : seeing angels are thus seruiceable to Gods ministers , it should first of all , teach al men to honour that calling , with all due reuerence : For they cannot but please the angels , in honouring good Ministers , whom they esteeme their fellowes . Secondly , it should teach all Ministers , not to content themselues with the name and title , but to labour to bee good and faithfull . For so doing , they are fellowes to the Angels , and it is a disgrace to the Angels , when those that are their fellowes are vnfaithfull . And it should further teach them , to adorne their Calling with a holy life , for as sinne is that , that grieues the angels , & driues them away , so it is grace and holinesse , which makes them delight in the fellowship of men . And it may also encourage any man , to take paines in that holy Calling , wherein hee is sure to haue Gods angels , in a speciall manner to attende him , to assist him , to protect him , and to bee a witnesse of his faithfulnesse : and who would not worke cheerefully in that labour , wherein hee hath the Angels to bee in a sort fellow-workers with him ? To doe these three duties , is to honour good angels : and that Minister that conscionably performeth them , the angels will take themselues sufficiently honoured of that man. And if beside this honour , we would reioyce Gods angels , and minister matter of ioy vnto them , then in the fourth place , let all Ministers propounde to themselues aboue al things , the conversion of soules , rather then their own praise , or liuing , or pleasing of men , and so endeuour it both in teaching , and all their other courses , that the angels may see it , and bee witnesse of it : for if they reioyce at the conversion of a sinner , ( as Christ saith they doe , then those men make them oftest reioyce , which doe most seriously aime at the conversion of sinners . And thus we see , both the seruice of angels to Gods Ministers , and the duties they are to performe to them in that regard . The due consideration of this point , may raise the world to a better conceit of this Calling , and perswade fathers to dedicate their sonnes to it , and stirre vp young students to consecrate themseluest hereto , & turne their studies to that ende : for no man in no calling hath so speciall attendance , and assistance of Gods angels , as godly Ministers haue : At least , if it worke not this in the world , yet it may yeeld comfort & contentment to all faithfull Ministers in their painfull calling . But let vs see how the angel performed his seruice to the Prophet : not vnwillingly , not lingeringly , but speedily : so saith the Text. He flewe . Which is not so to bee vnderstood , as though the angels had wings : for they haue no corporall nor sensible bodyes , but spirituall and insensible substances , the actions whereof are performed with such nimblenesse and agilitie , as can not fall within the compasse of outward sense . But the Phrase is vsed for our capacities , to shew how readily and speedily the angel went about to minister comfort to the Prophet . For as nothing moueth so quickly to our sense , as doth the creature that flyeth : and as wee say , that man doth flye about his businesse , which doth it quickly and diligently : so here the holy Ghost sets downe the willingnesse and quicknesse of the angel , to comfort this holy Prophet , and to doe the will of God. Where we learne ; First , what excellent seruants of God the holy angels bee , which so readily , willingly , and speedily execute the will of their Lord. This must teach all gods seruants to doe the like , and to imitate thē in this excellent obedience : And the rather , because wee pray dayly to God ; Thy will be done in earth as it is in heauen . In earth of vs , as it is in heauen of the holy angels : But they doe it most cheerfully , and without all lingring , therefore so ought we . Magistrates in their places , and Ministers in theirs , and euery man in his function , is to apply this to himselfe , and to bee stirred vp thereby to a cheerfulnesse & quicknesse in their duties : for therein they resemble the blessed angels , & then their deodes accord wity their prayer : but contrariwise , he that doth his dutie vnwillingly , and vnreadly , is like the Diuel ; which indeed doth Gods will , & yet against his will. and surely vnto such obedience there belongeth no reward . But as God loueth a cheerfull giuer , so doubtlesse loues hee a cheerfull worker . Secondly , we see here how great loue angels beare vnto Gods children , especially vnto godly Ministers , how willingly they are imployed to doe them good . Willingnesse and readines to doe good to any man , must needes come from loue : and yet alas all men , euen the best , and all Ministers , euen the best , are creatures farre inferior to the angels . Here Magistrates & Ministers , must learne to be farre from contempt of their inferiours : and to doe their duties of ruling and teaching carefully , though the people bee farre their infriors : it is the nature of loue , to make any man doe seruice most willingly , to him that hee loues , though he be farre meaner then himselfe . If therefore Princes loue their subiects , they will not spare any care , cost , nor paines , nay they will reioyce to doe them good , and they will labour to bee like the angels , who are farre greater then men , as they are then their subiects . And if Ministers loue their people , they will forget their owne dignitie , which oft-times they might stand vpon , and will make themselues euen seruants to all , that they may winne some . And seeing angels doe flie so fast to giue helpe and comfort to good Ministers : this must teach them further . First , euery one to labour to bee a good Minister , for then are they sure of the loue of angels , and then most willingly doe the angels any seruice to them . Againe , let it teach them to flye as fast to the discharge of their duties to Gods Church , as the angels flye to doe them seruice , so shal God angels thinke their diligence and carefull seruice well bestowed vpon them . Lastly , this diligence of the angels , & their willingnesse , proceeding from loue , must stirre vp al Christians , to performe all duties of godlinesse to God , & of loue vnto his Church , with alacritie and cheerfulnesse . So doe Gods angels ; we looke to be like the angels in glory , in the world to come : then bee like the angels in diligence , loue and faithfulnes in this world . The Wise man saith , Hee that is slothfull in his businesse is good for nothing : but the diligent man shall stand before the King. And surely , hee that is willing & diligent in the duties of Christianitie , shall stand before the King of kings in heauen . And let this suffice for the Angels seruice , and his diligence in his seruice . Now let vs see what instrument the Angel vsed . A coale from the Altar . The fourth Circumstance of this consolation , is the Instrument which it pleased God , the angel should vse to minister comfort to the Prophet , a strange instrument for so great a work : A coale of fire . Here let humane reason hide it selfe , and wordly wisedome bee confounded , to see the wonderfull works of the Lord : God could haue healed the Prophets infirmities , and giuen him comfort against his feare & courage in his calling , without meanes , but hee will vse meanes : and what ? a weake meanes : nay , a meanes that seemes contrary : A coale of fire must touch his lippes : that which in all reason would haue made him speake worse , by Gods appointment and the power of his word , shall make him speake better . Out of which practise of God , we learn many points . First , see how GOD magnifieth meanes : hee can worke without them , and so hee did in the Creation , giuing light to the worlde , diuers dayes before there was Sunne : but since the order of nature was established , hee generally vseth meanes , not onely in his ordinary , but euen in his miraculous actions : and though he vse not alwayes the ordinary and direct meanes : yet meanes he generally vseth , though they seeme contrary : as heere in this place ; and the same wil be found true in almost al the miracles , both of the Old and New Testament . This therefore commends vnto all men , the vse of such good meanes , as Gods prouidence hath ordained of any duties , or effecting of any thing , that doth belong vnto vs to doe : and not to depend vpon immediate helpes from Heauen , as many fonde and fantasticall men doe , who are therfore oftentimes iustly forsaken of God , and left destitute of all helpe ; and so exposed to shame and reproach . Secondly , see here the mighty power of Gods ordinance , how it appeareth in weakenesse : such are all his great workes . In the Creation , hee brought light out of darknesse . In our Redemption , hee brought vs life out of death . In our conuersions , he workes vpon vs by his word , & by it hee drawes vs to him , which in al reason would driue vs from him : and by it confounds the wisedome of the worlde , which is starke foolishnesse to the wisedome of the world . And so here , hee cleanseth the Prophet by a Coale of fire : which would rather defile him , and seasoneth his mouth with it , which in reason should haue burned him : so great , so admirable , and so powerfull are the ordinances of God , though they seeme so contrary , or so weake in themselues , or in their meanes . Let this teach all men not to contemne the Sacraments , though the outward Elements , Bread , Wine , and Water , be weake and common , and dead creatures in themselues : nor the Ministerie of the Word , though it be exercised by a weake man , mortall & miserable as others are : for that God , which can season the Prophets mouth , and clense his heart by a coale of fire , no maruell though hee worke vppon the consciences of men , by his word and Sacraments . And againe , when we see Grace and Holinesse conueyed into mens hearts by the Word and Sacraments ; let vs learne , not to ascribe it to the dignitie , either of the Minister , or the Elements , but to the supreme power of the mightie God , who can purge the Prophet , by a coale from the altar . Neither is it altogether without Mysterie , that God here sanctifieth the prophet , by touching his lippes with a fierie coale : for it signifieth , that the apt & sufficient teacher , must haue a fierie tongue , and to that same purpose , the holy Ghost came downe vppon the Apostles in fierie toongs , & it may be that the one is a tipe of the other . Certaine it is , that they both teach vs thus much , that all true and able Ministers , must pray and endeuour to haue a tongue full of power and force , euen like fire , to eate vp the sinnes and corruptions of the worlde . For though it be a worthy gift of God to speake mildly , and moderately , so that his speech shal fall like deawe vpon the grasse : yet it is the firerie tongue that beates downe sinne , and workes sound grace in the heart : It may be there are some , which neede the fierie tongue . This shewes apparantly , that those Ministers neuer had their lips touched with a coale frō Gods altar : that is , their soules with a coale from Gods altar : that is , their consciences neuer touched , nor their soules seasoned with the sanctifying grace of Gods spirit , which sit still and see great and grieuous staines in a Church , and corruptions in a State , and can bee content neuer to reproue them , as though Ministers were perswaders onely , and not reprouers . But when this comes to be wayed in the ballance of a good conscience , it will bee found , that not the pleasing tongue , but the fierie tongue , is the principall grace of a good Minister . But to goe further : whence came this Coale ? Taken from the Altar . This coale of fire was taken by the angel from the altar of God , where was a fire which neuer went out , and this fire was that , that came from heauen : sent downe by God at the dedication of the Temple by Salomon . And this fire kindled by God neuer went out : for no man could kindle the like , but all other was counted strange fire ; As Nadab and Abihu , tryed in wofull experience , when they would needes offer with in . Now the Prophet must be cleansed with the fire which came from Heauen : teaching vs , that the Minister must haue his fierie tongue frō the holy Ghost . As the Apostles were said to bee baptized with the holy Ghost and with fire : A fierie tongue , is a speciall ornament of a Minister , but that fire must come from heauen : that is , his zeale must be a godly and heauenly zeale ; but hee that hath a rayling , lying , a slanderous , a malicious , or a contentious tongue , hee hath a fierie tongue indeed . But this is kindled of the sire of hell , as S. Iames saith ; The vnbridled tongue is a world of wickednes , and defileth the whole body , setteth on fire the whole course of nature , and is set on fire in hell . So then , a spitefull and malicious tongue wee see , is a fierie tongue , but that fire is taken from hell , and not from Gods altar . And hee that stands vp to preach with this tongue , God will neuer suffer any great worke to be done by him in his Church , though his tongue be neuer so fierie , and his speech neuer so powerfull . As therefore Ministers must abhorre the flattering and pleasing tongue , and must haue a fierie tongue : so on the other side , this fire must bee from Gods altar : that is , the fire of their zeale must bee kindled by Gods spirit , and not by the spirit of discord and dissention . Ambitious humors , turbulent & proud humours , new opinions , priuate quarrels , all these , nor none of these , are for the pulpit . These may make a man fierie tongued , but this fire , was neuer taken from Gods altar , as the Prophets was : this fierie tongue neuer came from heauen , as the Apostles did . It followeth . And touched my lippes . This fifth and last circumstance , is the Application of the remedie . The coale which is the medicine , is applyed by this Angel to his lips , that is , to that part which was polluted : and as he formerly complained of the pollution of his lips , so the medicine is applyed to his lippes : Here the Angell , which in this case is made GODS minister , doth teach all Gods Ministers , a great point of wisedome , in heauenly Diuinitie , namely , to apply their Doctrine to their audience , in such manner , as the circumstances of place , times , or persons do require : some Ministers come to an ignorant and vnhumbled people , and teach them the Gospell , which neuer knewe the lawe : here the firy coale is vsed , but the lips are not touched , that is , good doctrine taught , but not well applyed : for that the lawe should first be laid to their consciences , others beate all vpon the Lawe , when it may be their hearers are a people sufficiently cast downe , and haue more need to be raised vp with the sweet comforts of the Gospell : others vse to laye open the nakednes of the Court in the country , and to reproue the faults of Princes and great magistrates before the cōmon people , who haue more need of the Catechisme : others bring the Catechisme or points of ordinarie instruction into the Court , where the duties of Kings and councellors should be taught in all plainnesse and sinceritie : others bring their new opinions or controuersall points vnto popular audiences , which indeede are fit for the schools : other busie themselues about ceremonies , when the substance is in daunger to be lost : All these ( haue it may be ) the Coale of fire , but it is misapplyed , and not applyed to the polluted lips . Let all ministers therefore learne this point of wisdome of the Angell , to apply the medicines of their doctrine to the times , persons , and places , which are infected , so shal they be sure not to take paines in vaine . And thus much of the circumstances of his consolation . It followeth in the text . Loe thy iniquitie shall be taken away , and thy sinnes shall be purged . After the Circumstances , followeth the ground and matter of his consolation , and that is the forgiuenesse of his sinnes ; where first let vs marke how it and the instrument are annexed together : Loe saith the Angel , this Coale ha●h touched tay lippes , and thy Iniquities shall bee forgiuen , and thy sinnes purged : as though hee had bene clensed by the Coale : where we may note , how greatly God magnifieth the meanes which himself ordaineth , euen true remission and saluation to the right and holy vsing of them , though it come not from them , but from his own mercy , and power of his ordinance . It is therefore no maruell though God sanctifieth the childe by the Ministery of water in Baptisme , and feede our soules in the Lords Supper , by feeding our bodies with bread and wine : and no maruell though the carelesse neglect of either of them , be damnation to him that despiseth them : seeing they are Gods instruments , ordained by him to conuey his grace vnto vs : And yet for all this , wee are to knowe , that remission or saluation , is no more tyed to the very elements , or the actions , then here the Prophets forgiuenesse is to the Coale of fire . But the maine point is , that for the Prophets consolation , the Angell tells him his iniquities shall bee taken away , and his sinnes purged , as thereby he had said thy sins were the cause of thy feare , therefore that thy feare may be taken away , thy sinnes shall be forgiuen . Where we learne , that as few comes by sinne , so all true comfort comes from the forgiuenesse of sinnes : this is that , that onely pacifieth the conscience , and satisfieth the soule : when Dauid had sinned against the Lord in his two great sinnes , and thereby prouoked Gods wrath against him , and wounded his owne conscience , if the Prophet had told him hee had made him King of 10 kingdomes more , he had not so reioyced his heart , as when he told him , after his repentance , thy sinnes are forgiuen thee , thou shalt not dye : So when this Prophet was extreamely affrighted at Gods presēce , because of some sinnes and negligences in his calling it had bene no comfort to his poore soule , to haue bene told , thou shalt haue a more eloquent tongue , and a more powerful speech , thou shalt haue better accesse to the Court & audience before the King : all these , and all such like , would haue beene no better then guided poyson vnto him , being in this case : but the happy answere that refresheth his wearie soule more then all the world , was this , Loe thy iniquities are forgiuen and thy sinnes purged . All faithfull Ministers must heere learne the true way of comforting troubled and distressed consciēces , namely , first to drawe him vnto a sight of some particular sinnes , then to summon him into Gods presence , and there to arraigne him for those sinnes , vntill the view of the foulnesse of his sinnes , and the glory of Gods iustice , haue sufficiently humbled him , and then to labour to perswade his conscience vppon good groundes of the pardon of those sinnes by Christ Iesus , this is the way that God vsed and deuised , this is the sure way , that cannot faile . Some thinke that all trouble of mind is nothing but melancholy and therefore thinke nothing needes but Physicke and outward comforts : but he that considers in what case the Prophet heere was , or Dauid when hee made the 6. the 32. or the 51. Psalmes , will be of another mind , and will finde that nothing can properly trouble the mind but sinne : therefore as the wise Physitian in his cure first searcheth out the cause , and then endeuours to take it away : so the good Physitian of the soule , must first of all search into the cause of his sicknesse , that is his sins , and must take them away : which if they doe not , then al their labour is lost : for al the companie , musicke , recreation , wine , diet , nay all worldly comforts & delights , if it were the aduancement to a kingdom , cannot so much comfort the distressed soule of a sinner , as this voice of a minister spoken from God vpon good grounds ; Thy sinnes are forgiuen thee . Now to lay downe what bee those true and good groundes , whereupon a Minister may safely and comfortably pronounce pardon of sins to a sinner , belongs properly to another place . In the next place ; Let vs heere obserue how the Lord afore he renued the Prophets commission , or send him to preach to the people , first humbles him for his sinnes , and then vppon his repentance , giues him pardon : teaching vs , that no Minister is well qualified to the holy duties of the Ministerie , vnlesse hee haue truly repented of his sins , and haue obtained pardon and mercie in the Messias . Ministers labour for qualifications , but the true Minister of God will labour for this qualification aboue all other : for doubtlesse hee shall pronounce most powerfully the pardon of sinnes to others , to whose conscience God hath pronounced pardon of his owne . In the last place , let vs obserue how the Prophet being to be comforted before hee goe this newe embassage , the Lord is so carefull for him , that rather then he be not comforted ( if there be no man to do it ) , An Angel shal be sēt to be his comforter , & ( if ther be not another Prophet to doe it ) An Angell shall pronounce vnto him the pardon of his sins . Let this be an encouragement for all Pastors and Ministers of Gods Church , to labour painfully & faithfully in their places , for the goodnesse of the Lord will neuer faile them , nor shall they want comfort , when euer they stand in neede thereof . Yea rather shall Angels from heauen be their helpes and comforters , then faithfull Ministers shall be left destitute . Hitherto of the second generall points : namely , of the Prophets consolation . The third and last generall point is , the renouatiou of the Prophets commission , in the eight , & part of the ninth verses , and it containeth 3. parts , 1. A question or inquirie made by God ; When shall I send , and who shall goe for vs ? 2 The answere of the Prophet : Here am I , send me . 3 The commission renued vnto him : The Lord said , Goe and speake vnto this people . The first part , is a question made by God , by way of proclamation , wherein he enquireth who shall goe preach vnto this people . Also , I heard the voice of the Lord saying , whom shall I send ? and who shall gae for vs ? In which Proclamation , and inquirie of the Lord , we are not to imagine that the Lord , was either vnprouided of such as should execute his will , or knewe not who were able , or who were willing to goe preach his word : For as the Apostle saith , in the matter of Election ; The Lord knoweth whr are his : so much more in particular vocations . The Lord knoweth who are his , and neede not to aske whom shall I send , or who shall goe ? But then it may be demanded , why the Lorde saith so ? I answere , not for his owne sake , but for ours : whom hereby he would instruct , in diuers points of holy doctrine . First , hereby he would giue vs to vnderstand , how hard a thing it is , to finde an able and godly Minister , for if there were not a great scarcitie of such men , the Lorde needed not aske this question . But some will obiect against this , that there are in many Christian Churches so many Ministers , as they cannot all bee maintained , but some goe vp and downe vndisposed , and vnprouided for . I answere , this is too true in all ages : there were Wandering Leuits in the Olde Testament , which went vp and downe and offered their seruice , and serued for 10. shekels of siluer , and a sute of apparell , and meate and drinke : but this calamitie was vpon the Church of the Iewes , ( neuer but then , ) when there was no King in Israel , and euery one did that which was good in his owne eyes . If therefore there bee any in our Church , and in christian nations , which goe vp and downe , and offer their seruice at such rates , it is much more miserable , seeing now there are kings in Israel : and therefore it is no reason that euerie man rob the Church , as it shal please his couetous minde . But ceasing to enquire whether this be so or no : and if it bee so , leauing the reformation thereof to those Churches and States whom it may concerne : I answere , for the matter in hand , that this may be so , and yet the Lorde may complaine as heere hee doth ; Whom shall I send ? for the Lord meane●h not such as beare the name of Leuits or Priestes in the olde , or of Ministers in the new Testament ( for there were alwaies inow of them : who , some for preferment sake , some for their ease , and some for a refuge how to liue ; are willing to enter that function , and accordingly in that calling , seee not the Lord , but themselues , and their owne ends ) . But heere the Lorde enquireth for such men , as first , purely doe seeke and vndertake that function , therein to honour God , and to gather his Church , and then in all their labours and ministeriall duties , truly and faithfully endeuour to the same ends ; Preaching Gods word , and as Gods word , diligently reprouing , exhorting , and admonishing , and shining before their people in good workes : for such men , it is no maruell though the Lorde light a Candle at No one day , and make open Proclamation to seeke for them , saying ; Whom shall I send ? for , such a man is as Iob saith , One of a thousand : for some wat ability to discharge their duties , as S. Paul saith , Who are sufficient for those things ? And some want willingnesse to vndertake the labour , as God here complaineth ; Who shall goe for vs ? Now to make vse of this doctrine to our Church . It were to be wished , that in these daies , & for our christian Churches , the Lord had not as great cause to cry out in the want of able , faithfull , and godly Ministers , Whom shall I send , and who shall goe for vs ? But alas , this want is too apparant , and this blemish is too notorious , and it is a worke worthy the labour of kings and princes to reforme it : and is a kings euil ; not to be healed but by the power of a King : for as long as there are so fewe and meane preferments for painefull Ministers , there will neuer want abundance of such Ministers as doe want either conscience or abilitie to discharge their duties . In the meane time , till God put into the hearts of Parliaments , and Princes , to locke to this great and needfull worke ; let vs Ministers learne our duties : and first , wee who are in the Vniuersities , are here admonished to look to our selues . By Gods blessing we are many , and daily growe more and more : let vs therefore so furnish our selues , as that when God or his Church shall say , Who shall goe for vs , and whom shall I send ? then he may find many amongst vs , whō he may send to that great worke of the Minisierie : & let vs feare to be such , as thar God may affirme of vs , as in the daies of Iob , that he cannot finde one of a thousand . Secondly , all Ministers learne here , not to content themselues with the name and title of Ministers , but labour for the substantiall ornaments thereof , nor to be willing to take the honour and liuings , and to refuse the burden and duties of the Ministerie . For else let them knowe , God hath no neede of them : for had the Lorde pleased or contented himself with such kinde of men , as seeke to bee Ministers for themselues , and not for his sake : or beeing Ministers , doe feede themselues , and not their flocke : or Preach themselues , and not Christ : then had he not needed to haue made this Proclamation , for Ages haue yeelded store of such . But contrariwise , hee that is painfull and faithfull in this function , let him knowe , that God and his Church hath neede of him . Lastly , heere the Romish Cleargie are iustly to bee taxed , whose number is infinite : but it is lamentable to see howe fewe among them be such as the Lord heere seeketh for . Their Orders of Regulars are exceeding many , beside all their Secular Priests , and it is almost incredible , how many thousands there bee of Dominicans or Franciscans , or in some one of their orders : and yet amongst the many millions of their Monkes , there is scarce to bee found one of many , who for his learning & other gifts , is fit to be sent to the worke of God : nay , their ignorance was palpable and ridiculous to the world , vntill of late being by Luther , and others of our Church , made ashamed thereof , they haue laboured ( especially the Iesuites ) to become learned . How foule a thing is it that amongst so many , the Lord should haue cause to complaine ; Whom shall wee send ? The Iesuits indeed , many of them are learned , but for other qualities , they are fitter to be plotters , & practisers in Statematters , Spies or Intelligencers , reconcilers , seducers , and subuerters , then Ministers : and fitter to be instruments of pollicie to euil kings , then Ministers of the Gospel vnto God. But take away them , and some fewe selected Monkes ( and those but fewe out of many thousands ) & then euen for learning also God may cry , and call & proclaime in their Monasteries ; whom shal I send ? And if it be a shame and miserie to a Church to want such as God may send , or to haue but a fewe , then the Romish Church is shamelesse , which shames not to haue so many , and yet amongst them all , whom God may send , almost none . In the next place . By this inquirie , and question made by God , whom shall I send , and who shall goe for vs ? The Lord would teach vs , that no man is to vndertake this function , vnlesse God call and send him : therefore heere are condemned , the prophane fancies of the Anabaptists , and all like them , who thinke that any man vppon a priuate motion , may steppe foorth and vndertake the duties of a Prophet , to preach and expound , &c. Oh , but say they , these motions are from Gods spirit : surely they can say litle for themselues , who cannot say so much : but that cannot serue their turne : for if we say , contrariwise nay , but they are from the diuel , or at the least from your owne vanitie and pride , how can they disproue it ? Againe , might not the Prophet haue alledged that with a better pretence and colour then they ? yet he stayeth till God heere call him : euen so all good Ministers are to stay Gods calling . If any aske , how he shal know when Gods calles him ? I answere , God calleth ordinarily by his Church , her voyce is his : therefore whensoeuer the Church of God , saith vnto thee , thou shalt bee sent , and ●●ou shalt goe for vs , euen then doth the Lorde call vs out to this holy function . Thirdly , let vs obserue how the Lord saith : Who shal ( I ) send ? & who shal goe for ( vs ) ? Some Interpreters gather out of this Chapter , an Argument for the trinitie of persons ; as namely , out of the 3. Verse , where the Angels sing ; Holy , Holy , Holy , Lord God , &c. But it is not sound enough to ouerthrowe our stubborne enemies the Iewes and therfore it seemes those Diuines are of a sounder and wiser iudgement : who seeing we haue other places pregnant and plaine enough , therefore thinke it no good discretiō to vrge this or any such place which may probably admit another Interpretation , least that the Iewes finding the weaknes of the Argument , doe iudge al our proofes to be as weak , and so take occasion to persist the rather in their blindnesse , by that which wee brought to haue conuerted them . And as for that song of the angels in the third Verse , where they ascribe holinesse to the Lord 3. times : that thei● repetition signifieth nothing else , but the continuall ioy and delight which the holy Angels take in praising of God , who cannot satisfie thēselues in honouring his name : teaching vs in their example , neuer to bee weary of praysing God by prayers and holy hymnes , and of honouring him in our liues and callings . But to proue out of the words ; Holy , Holy , Holy , the three Persons in Trinitie , seemes to bee no fit nor sound collection . Rather in my opinion , wee may safely collect and conclude out of these wordes ( I and vs ) that there are more persons in the Trinitie then one : for first , God the Father , or the whole Deitie saith : Whom shall I send ? and then changing the number , hee saith : Who shall goe for v● ? For howsoeuer God may imploy in the word Vs , that he that is sent to preach , is sent as well for the good of the Church , as for his owne glory , yet can it not bee denyed , but that the plurall number heere , and else where , ascribed to the Deitie , must needs argue a certaine pluralitie of persons in that Deitie : as in Genesis it is written , that God said , Let vs make man : and here , Who shall goe for vs ? Out of the euidence of which places , seeing the enemies of this Doctrine must needes grant a pluralitie , namely , that there are more then one : then wee shal sufficiently proue out of other places , and by other argnments , that there are three . In the last place , let vs marke what God saith : Whom shall I send , & who shal goe for vs ? God sends a minister to preach and he goeth for God. Then behold here , what is the trade and profession of a minister , hee is the seruaunt of God. So saith God here , he goeth for me : and so saith the Apostle of himself & al other good ministers , that they are Gods Labourers . And in another place , the Angel of God appeared , Whose I am , and whom I serue . But if any man thinke that either God speaketh too fauourably of them , or S. Paul too partially of themselues , then let the Diuell himselfe bee iudge in this case , who plainly & freely confesseth ) though he did it not in loue to the truth or them ) . These men are the seruants of the most high God , which teach vnto vs the way of saluation . Let therefore either God be beleeued , who is for them , or the diuell who is against them . But what kinde of seruantes are they ? what place or office haue they ? They are his Messengers or Ambassadors , this is their profession , and their place . Now then for the vse hereof , If they be Gods seruants , then are they not their owne Maisters , they haue a Maister , euen God , whose they are , and for whom , and from whom they come : they may not therefore please thēselues , nor serue their own pleasures , nor seeke the satisfying of their owne carnall lustes , either in matter of pleasure , credite , or profite : if they doe , then wil he call thē to a heauie account , whose seruants they are . Againe , if they bee Gods seruants , then let them doe their seruice to God , and expect their reward from God : some Ministers wil expect the reward , and honour of Gods seruants , but will doe no seruice : that beseemes not seruants : let such men remember for whom they come , euen from that God , who as he can giue reward , so hee will expect seruice . And as for such men as painfully do their seruice , but are not regarded , nor rewarded of men as they deserue , let them bee content & continue in their faithfulnesse , for they are Gods Embassadors : & we know Embassadors may haue gifts giuen them , of those to whom they are sent : but they expect their maintenance from the kings their owne Maisters : So the maintenance which the world should giue Ministers , is like gifts giuen to Embassadors : if it come , it is no more then they deserue . If it come not , yet will faithfull Ministers doe their dutie , and expect their payment from their king and Maister God , whose they are , and whom they serue . Thirdly , if they bee Gods Embassadors , sent by him , and come from and for him , then let all such as either condemne , or any way iniury them , bee assured , that as God is mighty & powerfull , so he will mightily reuenge it . There was neuer King so poore or weake , but thought himselfe strong inough to reuenge any wrong offered to his Embassador . And shall God suffer so foule a wickednesse to lye vnpunished ? Nay , they and their posterities shall smart for it : let Ahab , and Iezabel , and Iulian , say it be not so : and all ages or stories , shew the cōtrary if they can , that euer any contemner and abuser of godly Ministers , escaped the visible vengeance of Gods reuenging hands on him or his . Fourthly , seeing they are Gods Messengers & seruants , they must not be the seruants of men , to please , or flatter , or satisfie humours , this is not for them that are Gods seruants : they therefore that will bee slaues to the persons , and pleasures , and humours of men , they forget that they are Gods seruants , and came for him : yea , they must not endeuour the pleasing of themselues , nor the bringing of their owne purposes to passe , but in euery motion , either made to them by others , or suggested from their owne hearts , they must forth-with call to minde , Who sent me hither , & for whom am I come ? Euen from & for God : therefore they are to yeeld to nothing , nor ayme at any thing , but which may be both to the will , and for the glory of him that sent them . And if the great men of this world , doe thinke it wrong that any man should command their seruant against their will , or expect any seruice from them against their owne honour : then let them thinke it reason that Gods Ministers should not bee commanded any thing contrary to Gods will , or against his honour . And further , if Ministers bee Gods seruants , then let them regard their maisters glorie , and be ashamed to doe any thing , either in their doctrine or liues , which may dishonour him : that seruant is vnworthy of a good maister , who seekes not his maisters credite in all his courses . Lastly , if they be Gods embassadors , then must they not deliuer their owne fancies , or inuentions , but that message they receiued : And as they receiued it , so must they deliuer it . And if they do their duties faithfully , this doctrine is comfortable to them , they may take paines , with ioy they haue a maister wil reward them : they may speake freely , ( so it be with discretion ) they haue a master will make it good : they may stand boldly in the face of their enemies , they haue a maister wil defend them . And euery faithfull Minister may say to himselfe , I will doe my dutie , and deliuer my Embassage . He whom I serue ▪ and whose I am He who sent me and for whom I come , will beare me out . And thus much of the inquirie which God makes , and the manner of it . Now let vs see the answere which the Prophet makes , in these words . Then I said , Here am I : send me . The Prophet after hee was comforted by God , and had his sinnes forgiuen , then answereth ; Heere am I , send me . First , marke heere , what a great change is wrought on the suddaine : he who a little afore , feared and shrunke at the least appearance of Gods glorie : now stands forth boldly , as soone as he is called , and answereth : Heere am I , send me . So great a matter is it for a minister to haue his sinnes forgiuen , and to feele the fauour of God to his soule and conscience . Here therefore wee haue an answere to two great Questions , often mooued in the worlde . First , many would haue quietnesse of minde , and peace of conscience , and cannot attaine vnto it ; If they aske how they might , to them I answere ; Here is the way , seeke it not in wordly wealth , carnal pleasures , nor humane learning , in companie nor recreations : but seeke it in the fauour of God , and pardon of thy sinnes , and thou shalt not misse of it . Thus shalt thou haue comfort in thy owne conscience , courage before men , and boldnesse toward God. Secondly , many Students in Diuinitie , would gladly be Ministers and doe much honour to the Calling : but they finde a feare and shrinking in themselues , and thereby an vnwillingnesse to venter vpon it . If they aske , how they may amend this : I answere , or rather the example of his Prophet answereth for me ) ; Let that man set himselfe in Gods presence , enter into himselfe , search his conscience , finde out his sins , confesse and bewaile them to God , craue pardon in Christes blood , & grace to leaue them , & cease not till he heare the voyce of Gods spirit sounding in his conscience : Thy sinnes are forgiuen thee . Then when God shal aske whom shall I send , thou wilt answere readily , and with ioy , Heere am I , send me . And againe , many are driuen from this calling , to beholde the contempt and reproach , and daungers which belong vnto it . But let those men marke heere the phrase of this holy Prophet , when God asked , Whom shall I send ? Hee might haue answered : Lorde , I would goe , but such disgraces and discouragements doe accompanie this Function , as I desire to bee excused : but hee casting aside all such conceits , answereth peremptorily , Here am I , send mee . How came this to passe , for certainly the Prophet was as sensible of these wrongs as any of vs all , for he was nobly borne and brought vp , & was of the blood royal : surely , because he saw he was in Gods fauour , he had him and his Commission on his side , & he held this for a sure ground : If God bee on my side , who can be against me ? Therefore doubtlesse , those men who are driuen backe by these discouragements , were neuer setled in assurance that their sinnes were forgiuen : nor satisfied sufficiently , that God is on the side of all good Ministers , and that their Calling as it hath his authoritie from God , so likewise , allowance , blessing , assisstance , and defence of God aboue any other calling : for if they were , they would scorne the scorne , and contemne the contempt of the prophane world , and with much courage and comfort set their hand to Gods Plough , and say with the Prophet ; Here I am , send me . Secondly , let vs obserue , how the Prophet when God askes the question , sends him not to others , nor commends others to that seruice , as is to be thought hee might haue done many in the Churches of the Iewes , but offers himselfe , Here am I. It controlles the carnall courses of many amongst vs in the Vniuersities , who thinke it sufficient to liue there , and send out other men , and giue testimonies and Letters of commendations to other men , but themselues stirre not , when question is made ; Who shall goe to such a place ? or who shall be sent to such a parish ? they say not , Here am I , but either it is too little a liuing , or too great a charge , or ill seated , or some fault it hath , that they will not be sent to it : but will answere God and his Church , there is such a man , and giue him Letters of testimonie , or commendation , and so all is well : but for themslues , they liue too sweete and easie liues , willingly to vndertake the contempt and burthen of the Ministerie . Let such men therefore learne , when God & his Church giue them a calling , to answere with the Prophet : Here am I , send me . And let all such as are Students of Diuinitie in the Vniuersities , marke here the Prophets answere , not , I will bee ready , but here I am : why takes hee no longer time ? because hee was now sufficiently qualified . Where let them learne , not to linger and lye rotting too long in their specidatiue courses : but when they are competently furnished with learning , and other qualities befitting that calling : let them shew themselues willing and ready to yeeld their seruice to the Church , when they shall be called . For as an Apple may as well hang too long on the tree , as bee puld too soone , and both make it vnfit for vse : so many men as well stay too long , as goe out too soone : and both wayes are made vnprofitable , or at least lesse profitable in the Church . And to conclude this second point ; It is not vnworthy to be noted , that the Prophet saith not , Here I am : and I runne on my owne head , but , Send me . Hee willes the Lord to send him : then where are they who dare bragge of their priuate motions , and will runne when they are not sent ? The Prophet might haue said : Oh , now I feele a motion from the Spirit , therefore I will goe and preach : but he stayeth til he be sent in expresse termes : Let no man therfore presume to presse into this function , till hee bee fully resolued in his conscience , that God and his Church hath said vnto him , Goe . And though a man be neuer so well qualified with all maner of sufficiency , yet let him sit still and stay Gods leisure , and let him say , Heere I am , send me : and so rest contented vntill hee bee sent . If any man say it is vnfit that a man should say so of himselfe , I answere , let him not say so in words , but in deeds : let him therfore make proofe of himselfe , and giue the Church tryall of his gifts . Vpon which experience of his gifts , if he be found sufficient , that practise of his is all one , and much more then if hee had saide , Here I am , send me . Thus wee see the Prophet would not stirre til he were sent , and therefore in the next word he is bid to goe . And he said , Goe and speake vnto this people . Here is the third and last point , Namely , the essentiall words of his Commission . Wherin , ( after God had sought for one to goe , and the Prophet had presented himselfe , and offered his seruice ) God both giues him leaue to goe , and further doth furnish him with authoritie , both to goe and speake . Wherein the principall point is , that the authoritie of the Prophets calling , is 〈◊〉 from God him●else , in plaine and e●ide at words ; Goe and speake : and till then the Prophet went not . So in the new Testament , the Apostles went not into the world to preach , till they had their Commission : Goe and teach all Nations ▪ And after them Saint Paul 〈◊〉 hot till it was said vnto him , Ar●se and goe . In all which is discouered and condemned the pride and presumption of those who dare run on their own heads , and will not stay till the Lord say vnto them : Goe , and speake . These men are bolder , then either the extraordinarie Prophets of the olde Testament , or the Apostles , which are the extraordinary Ministers of the new : who alwaies had their warrant with the when they went. And if any man aske why is it necessarie they should haue so ; I answere , the reasons are many . First , all Prophets and Ministers , are Gods Deputies and Commissioners , it is therfore reason that they haue authoritie from their Lord and Maister . Secondly , their wordes nor deedes beare no credit , nor haue any power in them , vnlesse they be spoken by vertue of a Commission : nor haue their labours any blessing , vnlesse God giue it . Thirdly , these persons haue no protection , nor safetie ▪ vnlesse they bee Gods Embassadors : and how are they so , vnlesse they be called and sent by God , and haue authoritie giuen of God ? For these causes , no man is to thrust himselfe into the Ministerie , without a calling from God , and therefore no maruell , though those men who will bee Chusers , and Callers of themselues , and run when they are not sent , bee in their persons , subiect to all daungers : because they are out of Gods protection , & their labours without profit , because no blessing , nor promise of God was giuē vnto them : for GOD may iustly say vnto them : Let him that sent you , protect your persons : let him that sent you , blesse your labours . But it will then be demaunded , how may I know if God bid me goe ? for God speakes not now from heauen as in old time , and as to this Prophet : I answere , It is true , we are to looke for no such visiions , nor apparitions from heauen , for ordinarily there are none such , and the Popish Church doth but deceiue themselues , and cozen the world , who tell vs of so many apparitions that happen to their Monkes and Fryers : for now ordinarily , God speaketh in another maner to his Church : for in Generall duties God speaketh to vs out of his word and holy Scriptures , and in particular and personall duties , ( where the word in plaine termes serueth not ) hee speaketh to a man by his owne conscience , and by the voice of his Church . Out of his word , God sheweth thee the dignitie and excellencie of this calling , to be a Minister of the word : Namely , they are his Messengers and Embassadors , &c. that so hee may winne them to loue and affect it . And againe , the necessicitie of it , that it teacheth the way to saluation , that without it ordinarily Gods Church is not gathered , nor mens soules saued , that this may stirre thee vp to vndertake the burthen : this is generall . But now particularly for thy selfe , wouldest thou knowe whether GOD would haue thee to goe or no , then thou must aske thy owne conscience , and aske the Church , for if thou be hartily willing , and be fully and worthity qualified , then God bids thee goe . Now thy conscience must iudge of thy willingnesse , and the Church of thy abilitie : and as thou mai●● not trust other men , to iudge of thy inclination or affection , so thou maist not trust thy owne iudgement , to iudge of thy worthines or sufficience . If therefore thy owne conscience tell thee vpon true examination , that thou doest not loue and affect this calling aboue any other , then God sends thee not : and if thou enter with such a testimonie , not God , but some worldly and sinister respect doth send thee , and put thee forward : for though thou doest desire it , yet if the Church of God giue not allowance of thy sufficiēcie , God doth not send thee : But if contrariwise , thy conscience doe truly testifie vnto thee , that thou desirest to doe seruice to God and his Church , in this calling aboue any other : And if withal , vpon signification hereof to the Church , and vpon trial made of thy gifts and learning , the Church ( that is , maly learned , wise , and godly , and such as the Church hath publikely appointed for that purpose ) doe approue of that thy desire , and of thy sufficiencie to doe God seruice in his Ministerie , and thereupon by a publike Calling , bid thee goe , then assuredly God himselfe hath bid thee goe . And it is as effectuall a calling , as if thou heardst the voice of God frō heauen : for as in Repentance , If thy conscience tell thee thou hast truly repented , and if thou canst make that knowne to the Church by so good euidēce , as thervpon a Minister of God pronounceth the pardon of thy sins vnto thee : If thou rest herein , and knowest it to be as effectuall , as if God from heauen had told thee thy sinnes are pardoned . So is it here , if thou hast the testimonie , first of thy conscience , and then of the Church , thou art to rest therein , as in the voice of God : And this is the calling that wee are to looke for in these dayes . By which doctrine , as those are iustly condemned of foule presumption , who dare runne vppon priuate motions , and carnall respects , and are iustly left without blessing or protection : so they on the other side , doe offer great wrong to God and to his Church , who when they cannot denie , but they affest the Ministerie aboue any calling , and haue approbation of their giftes from the Church of God , yet will not beleeue the Testimonie of the Church herein , but their own priuate Iudgemēts , which in this case is no way a competent Iudge , either for , or against . Let such men knowe , that they oppose themselues euen against God himselfe : it being certaine , that where the inward calling of the conscience , and the outward calling of the Church doe concurre , there God himselse calleth and biddeth that man , Goe , and speake . Now then ( to drawe to an ende ) let vs obserue in the last place , with what authoritie a Minister of God comes vnto vs , and executes his Function : euen with an immediate authoritie & Commission from God : whereby he is bid , Goe , and speake . If it bee so , let it perswade the world , to feare to doe any wrong , either to that calling , or to those persons who come with so faire a commission from from God himselfe . But if it doe not perswade the prophane worlde , at least let this be a comfort & encouragement to all true Ministers , for if God bid them goe , he will goe with them himselfe : If hee send them ; hee will not forsake them , but assist them , and blesse them , and open their mouthes , and enlarge their hearts , and harden their foreheads , and giue power vnto their words to conuer this children , & to confound and astonish the hearts of his enemies . If he send them , he will defend and protect them , so that one haire of their heades shall not fall to the earth , without his prouidence . If hee send them , hee will prouide for them , and sufficiently reward them : and will honour them in the hearts of his owne people , and magnifie them in the faces of their enemies . And lastly , if hee send them , he will pay them their wages , euen an eternal waight of comfort here , and of glorie in heauen . And as they are here bid goe , so once they shul be bid Come : and that not onely with the generall call of all the Elect ; Come ye blessed of my father , inherite the kingdome prepared for you . But euen with that particular Call , which especially belongs to them that are faithfull in this seruice : Come thou good and faithful seruant , enter into thy Maisters ioy . Psalme , 118. 16. Blessed be he that commeth in the name of the Lord. W. P. Daniel 12. 3. They that turne many to righteousnesse , shall shine as the starres for euer and euer . W. C. 1. Cor. 4. 1. Let a man so thinke of vs as of the ministers of Christ , and disposers of the secrets of God. The second time newly pervsed and published with Marginall notes . Briefly laying down the matter and method . FINIS . Notes, typically marginal, from the original text Notes for div A73023-e210 Canitius in Catechisme . Costerus in Enchiridio . Corradus . Nauarrus . Loper Sairus . Hallus . Graffius , & many other . Deering● Grenham . Bradford . and many other . Maister Perkings , but forty yeares old at his death . Psal . 11. 16 Apoc. 2. 10 1. Thes . 5. 24. Notes for div A73023-e1630 Īunius . Lamen . 3. Lam. 3. 22 Iere. 8. 6. Rom. 5. 14 Gen. 4. Exod. I. Gen. 18. 2. Sam. 15 & 16. Esay . 38 Rom. 3. 2. Psal . 143. 20. Deut. 32. 5 Psal . 147. Acts 17. verse . 30. Iohn . 3. 1● Iohn . 10. 32. There were then present inhabitants of London , Yorke , Cambridge , Oxford . Norwich , Bristow , Ipswich colchester Worcester , Hull , Lin , Manchester . Kendal , Couentry , Nottingham , Northampton , Bathe , Lincolne , Durby , Leicester , Chester . Newcastle , and of many other most populous cities and townes . of England 1. Sam. 2. 13. Matth. 3. In the plagu at London there dyed some weeks almost 2000 a weeke in 92. but in 1603. there dyed 3300. in a weeke . At Sturbridg faire Esa . 55. Eze. 14. 13. 14. Notes for div A73023-e5520 Dan. 12. 3. a Answere to Perkins his reformed Catholike , by B. a Priest . Notes for div A73023-e6970 The Co●●rence of these words with the rest . The parts of this Chapt. The some and scope of this text is a description of the instrument by whom God raiseth a sinner into the state of grace and saluation . Namely a Minister of his word , and he is described . 1. By his titles . 1. Title an Angel. Reuel . 2. and 3. Chapters . Hee is Gods Angel & the Churches . Vse 1. for Ministers . a This sermon was in the vniversitie church , to the body of the vniuersitie . 1. Vse for Ministers . Go they must preach gods word , as Gods word . For they carie not the it owne message but gods . 2. Vse for minister . They must dreach Gods word in the euidence , & demonstration of gods spirit . 1. Cor. 14. 24. 25. This is done First by teaching plainly . Secondly . powerfully in that plainnesse . Ministers must magnify Gods spirit , & not themselues in preaching . The 2. vse for hearers . They are to receiue thē and their doctrine willingly and reuerenly . Malach. 2. 7. For it is Gods message , though they be men that bring it . 1 Corinth . 11. 11. 2 Title , an Interpreter , and that two wa●es . 1 Gods interpreter to his Church . 2 Mans interpreter to God. 1 Vse . Ministers must haue the tongue of the learned . First he must be furnished with human learning . 2 with diuinity . ● . He must be inwardly taught by Gods spirit . Reuel . 10. 8. Acts. 2. This is to eat the boo of God. 1. Corinth . This is no approbation to Anabaptists who depend onely on reuelations , & neglect all meanes . Psal . 119. 18. 2 Vse . For ministers . Esay . 13. They must be holy and sanctified men : and so be first of all interpreters to themselues . Exod. 19. 20. Leuit. 10. 3. For else they will hardly do good to others . 2. Part of the description is the rarenes of a good Minister . He is one of a thousand . The meaning . 1. The truth hereof . 2. The reasons hereof . 1. Reason the contempt of it : it being alwayes hated by wicked men . Ieremie , 15. 10. 2. Reason , the defficultie of discharging the duties . 2. Corinth . 2. 16. 3. Reason ▪ want of maintenance . Deut. 10. 9. & 28. 2. Num. 18. 26. This makes many of our best wits turne from Diuinitie to Law. 3. The vse of it . 1. To Rulers to maintaine Vniuersities , Colledges , and schooles of the Prophets . 1. Sam. 19. 20 21 , 22 , 23 , 24. The rather , because the Pope doth so to vphold his superstition . At Rome Reimes Doway . 1. Kin. 18. 22. And the Iesuites to cōtinue their late founded Hierarchie . Ezchiel , 47. 1 , &c. 2. Vse for Ministers . 1. Let euery man feare to make them fewer . 2. Labour to encrease them , by winning others to it . Galath . 2. 9. 3. Let them one loue an other and ioyne together . 3. Vse for students . 1. To consecrate themselues and their Studies to that calling . To furnish themselues with the true ornaments of a Minister . 4 Vse for Hearers . 1. To reuerence the person and receiue the doctrine . Math 5. 13. Gala. 4. 16. 2. Fathers to dedicate their sonnes to the ministerie . 5 Vse for al men . Pray that God would encrease the number . 2. Reg. 2 , 9. 3. Part of the description by his office that is to declare vnto man his righteousnesse . The meaning Act. 20. 21. It com●rehendeth these points . 1. He must declare wher true righteousnesse is . 1. John 2. 2. How it may be obtained . 3. He must declare it to him , that is 1. Shew that it is ready for him if he beleeue and repent . 2. He must testifie and assure him of it . 3 He must maintaine it . & auerre it against all doubts and temptations . This dutie is ordinarily peculiar to Ministers . 2. Sam. 11. 1 Vse for Ministers . First for the Popish ministery , they doe insufficiently declare it . Philip. 3. 8 , 9. Secondly our owne . Both the lawe and the gospell . 2 To be holy men themselues . Psal . 32. For else they will conuert but fewe . 3. Vse to Ministers , not to care for the contempt of the world . 2 Vse for Students . To consecrate themselues to the high calling . 3 Vse for the hearers . Seeke righteousnesse both in the law and the Gospell . 2 What to esteeme of Gods ministers . 4 Vse for fathers , to make their sounes Ministers . 4. Point , the blessings : then will God haue mercy on the sinner : God & his Minister worke together . Math. 16. 16. Iohn . 20. 23. Esay . 44. 25 , 26. 1 Vse for rulers to giue due reuerence to the ministers . Psalme . 82. Esay . 2 Vse for Ministers . 2 Vse Gods word reuerently . 3 Vse for Hearers . 1 Heare Gods word often & reuerently . 2 See the dignitie and pre●ogatiue of the Ministers calling . Obiect . But may not another Christian do it ? And not ordinatily . ● For they haue not the same promise . 2 They haue not the same power to discerne . In extraordinary times and in want of ministers they may . 5. Part , the Commission , which is , Deliuer the penitent man from hell . How a Minister is a redeemer . More then Angels . Heb. 1. vlt. More then any other calling of men . Vse 1. for Ministers . Ergo , They must pray and preach , diligently . 1. Sam. 12. Psalm . 119. For so doing they are redeemers ▪ Idle Ministers are no redeemers . Turkes and Iewes , and Iesuites , are carefull to seduce soules . 2. Vse for Hearers . 1 To see the excellencie of this calling . Ministers are Gods high Commissioners . 2. Hearers , Ergo , must submit thēselues to bee redeemed . Notes for div A73023-e15120 Mat. 26. 11. Deut. 15. Psalm . 109. 10. Psal . 37. 35. Luke 19. &c. 1. Corinth . 9. 7. 9. 14. The East-Riding of the County of Yorke . Notes for div A73023-e16620 The Cohoerence . With a new King , God giues the Prophet a new Commission . Ergo , extraordinary . Callings o● motions in these dayes are not easily to be beleeued . The parts of the Chapt. The parts of this text . 1. Point is the feare of the prophet . Doct. Best Ministers most amazed at their enterance . a Exod. 3. 11. & 4. 10. 13. b Ieremie 1. 6. 7. c Act. 9. 6. &c. 1. Tim. 13. Vse . Ergo , Ministers : and especially in the Vniuersities , labour to bee humbled in sight of Gods greatnes , and their own meanenesse . 2. Cor. 11. 4. 2 Doct. Ergo , The Prophets hold not the opinion of the Intercession of Angels . 3 Doct. Ergo , The calling to the Ministery is a worke like vnto the calling of a sinner to the state of grace . Vse . Ergo , 〈◊〉 be required , to Qualify a man for the Ministerie . 1 Cause pollution of himselfe & his people . 1 His owne . He was a man of polluted lippes . A he was a polluted man. And he complaineth not of capltall sinnes . But of the corruption of his nature 2 Of some omission in his calling . Doct. Ergo , Ministers must be men of tender conscience . And make confidence of the least sinnes . And be most carefull in his ministery both publikely and priuately . Vse . Vrgo , Ministers for great sins should be greatly humbled . And for great negh● gēce in their calling , else they haue no conscience . Good and faithfull ministers not to be discouraged , though they haue some wants , for so the prophets had , but let them complaine of them as here the prophet doth . Godly ministers find● fault with themselues when the world cannot . Particularly he complaineth against the pollution of his lippes . For a Prophets dutie consists in the vse of his tongue . His smallest negligence in teaching , checks his conscience . Vse . 1. Vrgo popish doctrin of mans merits is false . And of workes of superrogation . And perfect fulfilling the lawe in this life . 2. Vse . Ergo Ministers must take heed of negligence in their function aboue all sinnes , for that burtheneth the conscience most heauily of all . Other vertues are excellent , but cannot suffice , if this want . 2. His peoples pollution . He complaines of it to teach , 1. That a Minister is to confesse his peoples sinnes as wel as his owne . For generally he is accessarie to his peoples sinnes . 1. Vse . Ergo , a minister must know his peoples sins . Pro. 2● . 23. Ergo , it is best for a Minister to bee with his people . 2. Vse . Ergo , people must cōfesse their sinnes , and reueale thē to their Minister . Not popish but voluntarie . And of such sinnes as disquiet the conscience . 2. To teach vs that a polluted people make their Minister more or lesse polluted also . A wicked people dull and decay Gods graces in good Ministers . Vse double . 1. For instruction : 1. See how corrupt our natur● is . 2. What a creeping nature sinne hath . It wil creepe from Ministers to people , & from people to Minister . Ergo , stop sinne in the beginning . 2. For our conuersation . 1. Ministers , Ergo , labour to liue amongst people . Iam. 1. 17. And in disposing themselues , rather regard it , then other commoditie . A poore liuing with good people better then a great liuing and euil people . 2. Ergo , Ministers must take heed of their company . All companies and all recreations are not for Ministers . And people must not draw their Ministers too much into company . 3 People must not condemne too sharpely such Ministers as are faultie in their liues ▪ for themselues are the cause of it , being of euill liues themselues . Looke what sinnes aboundes in any place , and there generally the Minister is tainted with it . But such Ministers as liue with a good people and yet are loose , they are not worthy to be Ministers , but to be depriued . 2 Cause of his feare , he sawe the Lord. How ? In a vision . Doct : the man that is in his sinnes endures not Cods presence . 1 For God hates sinne , aboue all things . 2 Sin makes a man a debter to God. 3 Sin is that , that makes God angry . Degrees of Gods presence . 1 To our thoughts . 2 To our nami●g him 3 Neere in his ordināces 4 Necrest at the last day . A sinful man feares all these . 1 He neuer , or vnwillingly thinks of God. Psal . 10. 4. Psal . 10. 5. 2 He neuer speakes of God vnlesse it be to abuse his maiestie . 3 They loue not the word nor Sacraments . Psal . 14. 4. 4 They wish Christ would neuer co●e to iudgement . 2. Tim , 4. 8. Reuel . 6. 16 , Extraordinary apparitiōs of Gods maiestie , a sinfull man cannot endure . The first vse for Ministers : Ergo. let them not enter into . that calling in their sins . For it is into Gods presence chamber . Exod. 3. ● . Nor come to doe the duty of that calling without repentance , and holy preparation . 2 ●rgo , They are to pray before and after sermon . The 3 Vse . Ergo , such men are extreamly desperate who dare come to preach & minister sacraments , in their sinner . Psal . 50. 16. Such mens labours are fruitlesse . And their leosenesse doth more hurt ; then their Doctrine good . By Gods seacret iudgement . Good words are vaine , where there is no good life . Math. 5. 13. The fourth vse for Ministers : Ergo Good ministers must not fly from Gods presence because of their sins , but repent : and so approach to his dutie . The second vse against the Papists . Ergo , The apparitions of God , and christ , which they make so ordinary , are but collusions . Gala. 2. 9. Mat. 17. 6. & Luke 9. 33. Reasons i● 1. Apparitions of God cannot be mores dommon in the new , then they were in the old Testament . 2. Cor. 12. 2. No man in his flesh can endure gods glory . 3. Vse , to the people : they may see Gods merey to them , in teaching them by men like themselues , and not by apparitions from heauen . Deut. 5. 25 26 , 27. 28. 2. Vse . Ergo , they must prepare thē . selues before they come to the word or Sacraments . 3. Vse see the different natures of sinne , and holinesse . Sin drawes a man from Gods presence . Holinesse inuites a man into Gods presence . Reue. 6. 16. Luke 21. 28. Iob. 19. 25 26 , 27. Vse . Ergo , if a man would haue boldnesse with God , he must be a holy man. 2. Generall points : His consolation , wherein are 2. points . 1. Circumstances of it . 2. The ground of of it . Circumstances are many . 1. Circumstance , the time that is after his feare . Doct. No consolation but after humiliation . Vse 1. To al men : Ergo , esteeme of afflictions , namely , as Psal : 39. 9. 2 To men distressed in conscience , that their state is not desperate as they Imagine but most comfortable Vse 3. The way to get excellent graces at Cods band , is to labour to feele the wan . of them . Luke . 1. 53. 2 Psal . 107. 9. 2. Circumstance of the Minister An Angell , a Seraphim . Doct 1. Ergo there are seueral degrees of Angels , that wee knowe not . Doct. 2. That they are Gods guard . Psal . 34. Heb. 1. Doct. 3. that they are the guard of Gods children . Doct. That they haue speciall charge and care of godly ministers . Vse to Gods ministers . I let them be content with their calling though it be full of crosses and contempts for it is honoured of the Augels aboue others . 2 Ergo , Let them haue courage , for though men be against them , Angels are with them . 2 Questions 1. Ergo , Whēce is it that Angels attend ministers more then other men . Ans . 2. reasons . 1 From God ' he will haue it so , because they worke his worke more then other callings . Psal . 91. 11. 12. 2 From the Angels themselues . Because they are fellow-labourers . 1 Cor. 4. 2. Heb. 1. 1● ▪ Mal. 27. Reue. 2. & . 3 , Chap. Because they conuert soules , which delighteth the Angels aboue any in this world . Heb. 1. 14. Luke 15. 10. Reuel . 19. 10. & 22. 9. 2. Question : what duties then are good Ministers to performe to Angels . Not worship them so as the Papists doe . As all men should therfore honour that calling . 1. So Ministers should labour to be faithfull in their calling . 2. To adorn it with a holy life . 3. To be painfull in their calling . Thus to do , is to honour them . And if a Minister would reioyce thē , let him labour seriously , so to preach as he may winne soules . 3. Circumstance , the maner : He flewe . That is readily , speedily , willingly . Doct. 1. So what excellent seruants of God , Angels are . The fourth petition . Vse , we must so serue Cod in our places . 2. Corinth . 9. 7. Doct. 2. What good friends they are to good men , especially to good Ministers . 1. Vse . Ergo , superiors loue their inferiors , and contemne them not . And shew it by doing them good . 2. Vse . Ergo , Ministers must . 1. Corinth . 9. 19. 1. Be faithfull . 2. Painfull . 3. Vse . Ergo , al men serue God cheerefully : If wee be like Angels , therein we shal euen be like them in glory . Pro. 22 29. 4. Circumstance : the Instrument a Coale of fire . A strange and wonderfull meanes . And which seemes contrarie to reason . Doct. r. see God commendeth the vse of meanes . Gen. 1. from 4. to 17. Seeing himselfe alwaies vseth them . Vse Ergo , we are to vse the meanes appointed in all our purposes . Doct 2. see how Gods power doth shew it selfe in weaknes . Vse . Ergo , God can worke by his word , and sacraments , and mans Ministerie , though neuer so base . Doct. 2. The ap● teacher must haue a fiery toong . Acts 2. That is a powerfull tongue , to reproue and burne vp sinne . Ergo , such Ministe●s are fauitie , who reproue not sinne . Whence came this Coale ? from the Alter ; which fire came from heauen . Leuit. 10. 1. 2. Doct. The fire and zeale of the Minister must come from Gods spirit . Acts. 1. 5. Math. 3. 11. Not from carnal affections . Iames 3. 6 For that is from hel , not from heauen . Circumstance , the Application of the remedie to his lips which were polluted . Doct Ergo , ministers must apply their doctrin fitly . 2 Point , the ground of his consolation : which is the forgiuenesse of his sinnes . Doct 1. Forgiuenesse & the meanes , are annexed together . Vse . Ergo , Vse the meaues , with reuerence & despise then not . Doct 2. Here comfort is from forgiuenesse of our sins . True in Dauid . 2. Sam 11. And in this Prophet . Vse . Here is the true way to comfort distressed consciences . Physick and outward comforts wil not serue . Psal . 3. 3. 6. 7. Psal . 32. 3. 4. Psal . 51 the whole Psalm This is done by the Author in his Cases of conscience . Doct. 5. True qualification of a Minister , is to be humbled , and to repent . Doct. 4. True Prophets & ministers shall haue helpe and comfort in their labours , else Angells shall to comfort them . Geoerall points , the renuing of his cōmission : which cositaineth 3 points . 1 Gods question . Whom shal I send . Not as though God had none to sēd or knew not whom . 2. Tim. 2. 19. But to our conceits and for our sake , to teach vs many good doctrines . Doct. ● . How hard to find a good Minister . Ob. Ther are too many ministers , for some goe vp and downe . Ans . 1. Then it is a disorder in a Church . Iudges . 19. 18. & 17. 8. 6. Iudge . 17. 6. Ans . 2. He seeke not for any . But for good ministers . Job . 33. 23. 2. Corinth . 2. 16. Good ministers scarce , euen in these dayes . Vse . 1. To Ministers . 1 They in the vniuersities frame themselues to the ministerie . 2. Labour to be worthy Ministers . For God hath vse of them , but none of vncōscionable or idle Ministers . 2. Vse . To the Cleargie of Rome . A shame to them , that being so many , there are so few of them fit for God to send . Most of all their Priests & Monks are ignorant drones . The Iesuites haue learning but no conscience : and are rather Statesmen , then Diuines . Doct. 2. No man is to goe vntill God send him . And not to run vpon priuate motions , Ob , How shall I know when God calles me ? Ans . If Gods Church allowe thy calling . Doct. 3. out of the repetition of holy 3. times . Here is no sufficient proofe of the Trinitie , as some thinke . For the repetition made by the Angel , sheweth onely how he cannot content himselfe in praysing God. But he may be proued a pluralitie of persons . Gen. 1. 16. Doct. 4. Ministers are Gods seruants , they goe for God. 1. Corinth . 3. 9. Acts 27. 23. Confessed euen by the diuel himselfe . Acts 16. 16. 17. q. What place is it they holde ? R. His Ambassadors . Iob. 33. 23. Vse . 1. Then they must seeke to please God their maister , not themselues . Vse 2. then let them do their seruice diligently , and expect their reward assuredly . Though the world doe not , yet God will , for they are his Ambassadors . 3. Vse . Let no man therefore wrong them for God will not suffer his Embassadors to be abused . No king so poore that suffred it . 1. King. 22. 26. 27. 28. 34. &c. 2. King. 9. 33. &c. Act. 12. 1. 2. & 23. 4. Vse . Ergo , they must not be seruants of men : that is , men pleasers : but his that sent them . Great men must not thinke to haue Gods seruant at their command . 5. Vse . Ergo , they must for the glory of God their Maister , both in life and doctrin . 6. Vse . Etgo , they must deliuer Gods embassage not their owne , and as they receiued it . 2. Point : The Prophets answere here am , I send me . Doct. 1. He whose sins are forgiuen comes boldly to God : & to his dutie . Vse . 1. Here is the true way to peace of conscience , and quietnes of minde . Vse . 2. To students . 1. If they would be Ministers , repent and get pardon of their sinnes . 2. If they would be encouraged against the contempts and wrongs of the world be assured of Gods fauour in the Pardon of thy sinnes . Doct. 2. We mu●t not set others to the labour of the Ministerie , but our selues also . Vniuersitie men must not be alwayes sending out others , but must also send out themselues . And Students must not deferre too long , but hastē to the Ministerie . For some too long , as some goe too soone . Doct. 3. The Prophet wil not goe till he be sent . And that not by priuate motion onely , but in expresse words . Men therefore are to offer themselues , but not to goe till they be sent . 3 The Commission receiued . Doct ● . No ma● is to preach without a Commission . Matth. 28. 19. Acts 9. 6. &c. This is so , for these causes . Rea. 1. Commissioners haue no power but from the King. Real . 2 Else what they doe , is without vertue or bles●ing . Rea●●●●l●e their persōs haue no protection . Ob. how may I know if God bid me goe ? Ans . we must not expect Gods voice from heauen . But hee speaketh to man two waies , generally in his word . 1. Corinth . 4. 1. Iob. 33. 23. Acts. 16. 17. Pro. 29. 18. 2. Particularly God speaketh . 1. by the voice of his conscience for his inclination . 2. By the voice of ●is Church for thy gifts . Where these 2. voices call a man , there God bids him goe . Vse . 1. Against thē that run , cry they be sent . 2. Against such as are called by both voices and yet will not goe . Doct 2. See the authoritie of a true , mioister immediate frō God himself Vse . 1. Ergo , Let no man wrong them Vse . 2. Ergo , Let Ministers be comforted in doing their dutie , for if God send them , he wil neuer faile them . Math. 25. 34 Math. 25 , 21 
A62638	----	Several discourses of repentance by John Tillotson ; being the eighth volume published from the originals by Ralph Barker. Tillotson, John, 1630-1694. 1700 Approx. 519 KB of XML-encoded text transcribed from 240 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A62638 Wing T1267 ESTC R26972 09597988 ocm 09597988 43767 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A62638) Transcribed from: (Early English Books Online ; image set 43767) Images scanned from microfilm: (Early English books, 1641-1700 ; 1343:13) Several discourses of repentance by John Tillotson ; being the eighth volume published from the originals by Ralph Barker. Tillotson, John, 1630-1694. Barker, Ralph, 1648-1708. [4], 470 p. : port. Printed for Ri. Chiswell, London : 1700. "Viz., The necessity of repentance and faith, Of confession and forsaking sin in order to pardon, Of confession and sorrow for sin, The unprofitableness of sin in this life an argument for repentance, The shamefulness of sin an argument for repentance, The final issue of sin an argument for repentance, The present and future advantage of an holy and virtuous life, The nature and necessity of holy resolution, The nature and necessity of restitution, The usefulness of consideration in order to repentance, The danger of impenitence where the Gospel is preach'd." 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Sermons, English -- 17th century. 2005-09 TCP Assigned for keying and markup 2005-12 SPi Global Keyed and coded from ProQuest page images 2006-02 John Latta Sampled and proofread 2006-02 John Latta Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion The most Reverend D r. IOHN TILLOTSON late Arch-Bishop of Canterbury . Several DISCOURSES OF REPENTANCE . viz. The Necessity of Repentance and Faith. Of confessing and forsaking Sin , in order to Pardon . Of Confession , and Sorrow for Sin. The Unprofitableness of Sin in this Life , an Argument for Repentance . The Shamefulness of Sin , an Argument for Repentance . The final Issue of Sin , an Argument for Repentance . The present and future Advantage of an Holy and Virtuous Life . The Nature and Necessity of holy Resolution . The Nature and Necessity of Restitution . The Usefulness of Consideration , in order to Repentance . The Danger of Impenitence , where the Gospel is preach'd . By the Most Reverend Dr. JOHN TILLOTSON , Late Lord Arch-Bishop of Canterbury . Being The EIGHTH VOLUME , Published from the Originals , By Ralph Barker , D. D. Chaplain to his Grace . LONDON , Printed for Ri. Chiswell , at the Rose and Crown in St. Paul's Church-yard , 1700. THE CONTENTS . SERMON I. The Necessity of Repentance and Faith. ACTS XX. 21 . Testifying both to the Jews , and also to the Greeks , repentance toward God , and faith toward our Lord Jesus Christ . Page 1 SERMON II. Preach'd on Ash-Wednesday . Of confessing and forsaking Sin , in order to Pardon . PROV . XXVIII . 13 . He that covereth his Sins shall not prosper : but whoso confesseth and forsaketh them , shall have mercy . p. 29 SERMON III. Of Confession and Sorrow for Sin. PSAL. XXXVIII . 18 . I will declare mine Iniquity , and be sorry for my Sin. p. 69 SERMON IV. Preach'd on Ash-Wednesday , 1689. The Unprofitableness of Sin in this Life , an Argument for Repentance . JOB XXXIII . 27 , 28. He looketh upon men , and if any say , I have sinned , and perverted that which was right , and it profited me not ; He will deliver his soul from going into the pit , and his life shall see the light . p. 101 SERMON V , VI , VII , VIII . The Shamefulness of Sin , an Argument for Repentance . ROM . VI. 21 , 22. What fruit had ye then in those things , whereof ye are now ashamed ? For the end of those things is Death . But now being made free from sin , and become Servants to God , ye have your fruit unto Holiness , and the end everlasting life . p. 137 , 169 , 193 , 225 SERMON IX , X , XI . The Nature and Necessity of holy Resolution . JOB XXXIV . 31 , 32. Surely it is meet to be said unto God , I have born chastisement , I will not offend any more : That which I see not , teach thou me ; if I have done iniquity , I will do no more . p. 271 , 299 , 327 SERMON XII , XIII . The Nature and Necessity of Restitution . LUKE XIX . 8 , 9. And if I have taken any thing from any Man by false accusation , I restore him fourfold . And Jesus said unto him , This day is Salvation come to this house . p. 353 , 385 SERMON XIV . The Usefulness of Consideration , in order to Repentance . DEUT. XXXII . 29 . O that they were wise , that they understood this , that they would consider their latter end ! p. 417 SERMON XV. The Danger of Impenitence , where the Gospel is preach'd . MATTH . XI . 21 , 22. Woe unto thee Chorazin , woe unto thee Bethsaida : for if the mighty works which were done in you , had been done in Tyre and Sidon , they would have repented long ago in sackcloth and ashes . But I say unto you , It shall be more tolerable for Tyre and Sidon at the day of judgment , than for you . p. 443 SERMON I. The Necessity of Repentance and Faith. Acts XX. 21 . Testifying both to the Jews , and also to the Greeks , repentance toward God , and faith toward our Lord Jesus Christ . TO have seen St. Paul in the Pulpit , was one of those three things which St. Augustine thought worth the wishing for . And sure it were very desirable to have seen this glorious Instrument of God , who did such wonders in the World , to have heard that plain and powerful Eloquence of his , which was so mighty through God , for the casting down of strong holds , and the subduing of men to the obedience of the Gospel ; to have beheld the zeal of this holy man , who was all on fire for God , with what ardency of affection , and earnestness of expression , he persuaded men to come in to Christ , and entertain the Gospel . This were very desirable ; but seeing it is a thing we cannot hope for , it should be some satisfaction to our curiosity , to know what St. Paul preached , what was the main Subject of his Sermons , whither he refer'd all his Discourses , and what they tended to . This he tells us in the words that I have read to you , that the main substance of all his Sermons was repentance toward God , and faith toward our Lord Jesus Christ . The Occasion of the words was briefly this . St. Paul being in his Journy to Jerusalem , and intending to be there by the day of Pentecost , that he might not be hindred in his Journy , he resolves to pass by Ephesus , and only to call to him the Elders of the Church to charge them with their duty , and the care of the Church ; and to engage them hereto , he tells them how he had carried and demeaned himself among them , v. 18. with what diligence and vigilance he had watched over them , with what affection and earnestness he had preached to them , v. 19 , 20. And here in the Text he tells them , what had been the sum of his Doctrine , and the substance of those many Sermons he had preached among them , and what was the End and Design of all his Discourses , viz. To perswade men to repentance toward God , and faith toward our Lord Jesus Christ ; Testifying both to the Jews and Greeks , &c. I shall explain the words a little , and then fix upon the Observations which I intend to speak to , because I design this only as a Preface to some larger Discourses of Faith and Repentance . For explication . Testifying , the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies to testifie , to prove a thing by testimony ; so 't is used , Heb. 2.6 . But one in a certain place testifyeth , saying . In heathen Writers the word is often used in a Law sense , for contesting by Law , and pleading in a Cause ; and from hence it signifies , earnestly to contend or persuade by arguments and threatnings . In the use of the LXX . it signifies to protest , to convince , to press earnestly , to perswade . It is used most frequently by St. Luke in a very intense signification , and is sometimes joyned with Exhorting , which is an earnest perswading to a thing , Acts 2.40 . And with many other words did he testifie and exhort , saying , save your selves from this untoward generation ; and with Preaching , Acts 8.25 . And when they had testified and preached the word of the Lord ; and so Acts 18.5 . Being pressed in spirit , he testified to the Jews , that Jesus was the Christ . Being pressed in spirit , signifies intention and vehemency in testifying to them , that he did vehemently endeavour to convince them ; it seems to be equivalent to the expression , v. 28. where it is said , Apollos did mightily convince the Jews that Jesus was the Christ ; that is , did use such Persuasions and Arguments as were sufficient to convince ; and to mention no more , Acts 28.23 . He expounded and testified the Kingdom of God , perswading them concerning Jesus . St Paul in his Epistle to Timothy useth this word in a most vehement sense , for giving a solemn charge , 1 Tim. 5.21 . I charge thee before God and the Lord Jesus Christ , the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and so 2 Tim. 2.14 . charging them before the Lord , that they strive not about words ; and so 2 Tim. 4.1 . I charge thee before God and the Lord Jesus Christ ; and here in the Text the word seems to be of a very high and intense signification because of the circumstances mentioned before and after ; he tells us before , that he taught them at all seasons , v. 18. publickly and from house to house , v. 20. and afterwards at the 31. v. that he warned them day and night with tears ; so that testifying to the Jews Repentance and Faith , must signifie his pressing and perswading of them with the greatest vehemency , to turn from their sins , and believe on the Lord Jesus Christ ; his charging on them these things as their duty , his pleading with them the necessity of Faith and Repentance , and earnestly endeavouring to convince them thereof . Repentance toward God , and Faith toward our Lord Jesus Christ : What is the Reason of this appropriation of Repentance and Faith , the one as properly respecting God , and the other our Lord Jesus Christ ? I answer . Repentance doth properly respect God , because he is the party offended , and to whom we are to be reconciled ; the Faith of the Gospel doth properly refer to the Lord Jesus Christ , as the chief and principal Object of it ; so that by testifying to them repentance towards God , &c. we are to understand that the Apostle did earnestly press and perswade them to repent of their sins , whereby they had offended God , and to believe on the Lord Jesus Christ , as the Messias , the person that was ordained of God , and sent to be the Saviour of the world . From the Words thus explained , this is the Observation that doth naturally arise , That Repentance and Faith are the sum and substance of the Gospel ; and that Ministers ought with all earnestness and vehemency to press people to repent and believe , to charge them with these , as their duty , and by all means to endeavour to convince them of the necessity of them . In the handling of this , I shall do these Two things . First , Shew you what is included in Repentance and Faith , that you may see that they are the sum of the Gospel . And , Secondly , Shew you the necessity of them . First , What is included in these . I. Repentance ; this properly signifies a change of mind , a conviction that we have done amiss , so as to be truly sorry for what we have done , and heartily to wish that we had not done it . To repent , is to alter our mind , to have other apprehensions of things than we had , to look upon that now as evil , which we did not before ; from whence follows sorrow for what we have done , and a resolution of mind for the future not to do again that which appears now to us to be so evil , that we are ashamed of it , and troubled for it , and wish we had never done it . So that repentance implies a conviction that we have done something that is evil and sinful , contrary to the Law we are under , and those Obligations of duty and gratitude that lie upon us , whereby God is highly provoked and incensed against us , and we in danger of his wrath , and the sad effects of his displeasure ; upon which we are troubled , and grieved , and ashamed for what we have done , and wish we had been wiser , and had done otherwise ; hereupon we resolve never to do any thing that is sinful , that is contrary to our duty and obligations to God , and by which we may provoke him against us . These two things are contained in a true repentance , a deep sense of , and sorrow for the evils that are past , and the sins that we have committed ; and a firm purpose and resolution of obedience for the future , of abstaining from all sin , and doing what ever is our duty ; the true effect of which Resolution , is the breaking off the practice of sin and the course of a wicked life , and a constant course of obedience . II. Faith in Christ is an effectual believing the Revelation of the Gospel , the History and the Doctrine of it ; the History of it , that there was such a person as Jesus Christ , that he was the true Messias , prophesied of and promised in the Old Testament , that he was born and lived and preached , and wrought the Miracles that are recorded , that he was crucified , and rose again , and ascended into Heaven , that he was the Son of God , and sent by him into the world , by his Doctrine to instruct , and by the Example of his life to go before us in the way to happiness , and by the Merit and Satisfaction of his death and sufferings , to appease and reconcile God to us , and to purchase for us the pardon of our sins and eternal life , upon the Conditions of Faith and Repentance and sincere Obedience ; and that to enable us to the performance of these Conditions , he promised and afterward sent his holy Spirit , to accompany the preaching of his Gospel , and to assist all Christians to the doing of that which God requires of them ; this is the History of the Gospel . Now the Doctrine of it contains the Precepts and Promises and Threatnings of it , and Faith in Christ includes a firm belief of all these ; of the Precepts of the Gospel as the matter of our duty , and the Rule of our life ; and of the Promises and Threatnings of the Gospel , as arguments to our duty , to encourage our Obedience , and deter us from sin . So that he that believes the Lord Jesus , believes him to be the great Guide and Teacher sent from God , to bring and conduct men to eternal happiness , and that therefore we ought to hearken to him and follow him ; this is to believe his Prophetical Office. He believes that he is the Author of salvation , and hath purchased for us forgiveness of sins , ransom from hell , and eternal life and blessedness upon the Conditions before mentioned , and therefore that we ought to rely upon him only for salvation , to own him for our Saviour , and to beg of him his holy Spirit , which he hath promised to us , to enable us to perform the Conditions required on our part ; this is to believe his Priestly Office. And lastly , He believes that the Precepts of the Gospel , being delivered to us by the Son of God , ought to have the authority of Laws upon us , and that we are bound to be obedient to them ; and for our encouragement if we be so , that there is a glorious and eternal Reward promised to us ; and for our terror if we be not , there are terrible and eternal Punishments threatned to us ; to which Rewards , the Lord Jesus Christ at the day of Judgment , will sentence men , as the great Judge of the world ; and this is to believe the Kingly Office of Christ . And this is the sum of that which is meant by Faith towards the Lord Jesus Christ , which the Apostle saith was one Subject of his preaching . And the proper and genuine effect of this Faith , is to live as we believe , to conform our lives to the Doctrine , to the truth whereof we assent . Hence it is that true Christians , that is , those who fashioned their lives according to the Gospel , are call'd believers ; and the whole of Christianity is many times contained in this word believing , which is the great Principle of a Christian life . As in the Old Testament all Religion is express'd by the fear of God ; so in the New , by Faith in Christ . And now you see what is included in Repentance and Faith , you may easily judge whether these be not the sum of the Gospel , that men would forsake their sins and turn to God , and believe the revelation of the Gospel concerning Jesus Christ , that is , heartily entertain it and submit to it . What did Christ preach to the Jews , but that they would repent of their sins , and believe on him as the Messias ? And what did the Apostles preach , but to the same purpose ? When St. Peter preached to the Jews , Acts 2. the effect of his Sermon and the scope of it was to perswade them to repent and be baptized in the name of Jesus , that is , to profess their belief in him , v. 38. And so Acts 3.19 . This is the conclusion of his discourse , repent therefore and be converted ; and then he propounded Christ to them as the Object of their Faith , being the great Prophet that was Prophesied of by Moses , who should be raised up among them , v. 22. So likewise St. Paul when he preached to the Jews and Gentiles , these were his great Subjects , Acts 17.30 . This is the conclusion of his Sermon to the Athenians , to perswade them to repent , by the consideration of a future Judgment ; and to perswade them to believe on the Lord Jesus Christ , who was to be the Judge of the world , from the Miracle of his Resurrection ; But now he commands all men every where to repent , because he hath appointed a day , &c. whereof he hath given assurance unto all men , in that he hath raised him from the dead . So that you see that these are the great Doctrines of the Gospel , and were the sum of the Apostles preaching ; all their Sermons were perswasives to these two Duties of Repentance and Faith. Secondly , For the Necessity of these Doctrines . They are necessary for the escaping of eternal misery , and attaining of everlasting happiness . And this will appear , by considering the Nature of them , and the Relation they have to both these . For the avoiding of eternal punishment , 't is necessary that guilt should be removed , which is an obligation to punishment , and that cannot be but by pardon ; and sure we cannot imagine that God will ever pardon us without repentance ; he will never remit to us the punishment of sin , so long as we tell him we are not at all troubled for what we have done , and we are of the same mind still , and will do the same again ; and till we repent , we tell God this , and we may be sure God will not cast away his Pardons upon those that despise them ; so that Repentance is necessary to the escaping of Hell. And Faith in Christ is necessary to it ; for if this be the method of God's grace , not to pardon sin without Satisfaction , and Jesus Christ hath made Satisfaction for sin by the merit of his Sufferings , and if it be necessary that we should believe this , that the benefit hereof may redound to us ; then Faith in Christ is necessary to the obtaining of the pardon of sin , by which the guilt of sin is removed , that is , our obligation to eternal punishment . And then for attaining Salvation . Christ having in the Gospel revealed to us the way and means to eternal happiness , it is necessary that we should believe this Revelation of the Gospel by Jesus Christ , in order to this end . So that you see the necessity of Faith and Repentance , because without these we can neither escape Misery , nor attain to Happiness . I should now come to draw some Inferences from this Discourse , but I will first give satisfaction to a Query or two , to which this Discourse seems to have given occasion . 1. Query . You will say , why do I call Repentance a Doctrine of the Gospel ? It is a Doctrine of Nature . Natural Religion tells us , that when we have offended God , we ought to be sorry for it , and resolve to amend and reform . Ans . I do not make the Doctrine of Repentance proper to the Gospel , as if it had not been revealed to the world before ; but because it is a Doctrine which the Gospel very much presseth and perswadeth men to , and because the great Motives and Enforcements of it , are peculiar to the Gospel . So that the Doctrine of Repentance , considered with those powerful Reasons and Arguments to it , which the Gospel furnisheth us withal , is in this sense proper to the Gospel , and not known to the world before . There are two Motives and Enforcements to Repentance which the Gospel furnisheth us with . 1. Assurance of Pardon and Remission of sins in case of repentance , which is a great encouragement to repentance , and which , before the Gospel , the world had never any firm and clear assurance of . 2. Assurance of eternal Rewards and Punishments after this life , which is a strong Argument to perswade men to change their lives , that they may avoid the misery that is threatned to impenitent sinners , and be qualified for the Happiness which it promiseth to Repentance and Obedience . And this the Apostle tells us in the forementioned place , Acts 17.30 , 31. is that which doth as it were make Repentance to be a new Doctrine that did come with the Gospel into the world , because it was never before enforced with this powerful Argument ; the time 's of that ignorance God winked at ; but now he calls upon all men every where to repent ; because , &c. When the world was in ignorance , and had not such assurance of a future state , of eternal Rewards and Punishments after this life , the Arguments to Repentance were weak and feeble in comparison of what they now are , the necessity of this Duty was not so evident . But now God hath assur'd us of a future Judgment , now Exhortations to Repentance have a commanding power and influence upon men ; so that Repentance , both as it is that which is very much prest and inculcated in the Gospel , and as it hath its chief Motives and Enforcements from the Gospel , may be said to be one of the great Doctrines of the Gospel . Query 2. Whether the preaching of Faith in Christ , among those who are already Christians , be at all necessary ? Because it seems very improper , to press those to believe in Christ , who are already perswaded that he is the Messias , and do entertain the History and Doctrine of the Gospel . Ans . The Faith which the Apostle here means , and which he would perswade men to , is an effectual belief of the Gospel ; such a Faith as hath real effects upon men , and makes them to live as they believe ; such a Faith as perswades them of the need of these Blessings that the Gospel offers , and makes them to desire to be partakers of them , and in order thereto to be willing to submit to those Terms and Conditions of Holiness and Obedience , which the Gospel requires . This is the Faith we would perswade men to , and there is nothing more necessary to be prest upon the greatest part of Christians than this ; for how few are there among those who profess to believe the Gospel , who believe it in this effectual manner , so as to conform themselves to it ? The Faith which most Christians pretend to , is meerly negative ; they do not disbelieve the Gospel , they do not consider it , nor trouble themselves about it , they do not care nor are concerned whether it be true or not ; but they have not a positive belief of it , they are not possest with a firm perswasion of the truth of those matters which are contained in it ; if they were , such a perswasion would produce real and positive effects . Every man naturally desires Happiness , and 't is impossible that any man that is possest with this belief , that in order to Happiness it is necessary for him to do such and such things , and that if he omit or neglect them , he is unavoidably miserable , that he should not do them . Men say they believe this or that , but you may see in their lives , what it is they believe . So that the preaching of this Faith in Christ , which is the only true Faith , is still necessary . I. Inference . If Repentance towards God , and Faith in the Lord Jesus Christ , be the sum and substance of the Gospel , then from hence we may infer the Excellency of the Christian Religion , which insists only upon these things which do tend to our Perfection and our Happiness . Repentance tends to our recovery , and the bringing of us back as near as may be to innocence . Primus innocentiae graedus est non peccasse ; secundus , penitentia : and then Faith in the Lord Jesus Christ , tho it be very comprehensive , and contains many things in it , yet nothing but what is eminently for our advantage , and doth very much conduce to our happiness . The Historical part of the Gospel acquaints us with the Person and Actions of our Saviour , which conduceth very much to our understanding of the Author and Means of our Salvation . The Doctrinal part of the Gospel contains what God requires on our part , and the Encouragements and Arguments to our Duty , from the consideration of the Recompence and Rewards of the next life . The Precepts of Christs Doctrine are such as tend exceedingly to the Perfection of our nature , being all founded in Reason , in the nature of God , and of a Reasonable Creature ; I except only those positive Institutions of the Christian Religion , the two Sacraments , which are not burthensome , and are of excellent use . This is the first . II. we may learn from hence what is to be the sum and end of our Preaching , to bring men to Repentance and a firm belief of the Gospel ; but then it is to be considered , that we preach Repentance , so often as we preach either against sin in general , or any particular sin or vice ; and so often as we perswade to holiness in general , or to the performance of any particular Duty of Religion , or to the exercise of any particular Grace ; for Repentance includes the forsaking of sin , and a sincere resolution and endeavour of reformation and obedience . And we preach Repentance so often as we insist upon such Considerations and Arguments , as may be powerful to deter men from sin , and to engage them to holiness . And we preach Faith towards our Lord Jesus Christ , so often as we declare the grounds of the Christian Religion , and insist upon such Arguments as tend to make it credible , and are proper to convince men of the Truth and Reasonableness of it ; so often as we explain the Mystery of Christ's incarnation , the History of his Life , Death , Resurrection , Ascension , and Intercession , and the proper Ends and Use of these ; so often as we open the Method of God's Grace for the salvation of sinners , the Nature of the Covenant between God and us , and the Conditions of it , and the way how a sinner is justified and hath his sins pardoned , the Nature and Necessity of Regeneration and Sanctification ; so often as we explain the Precepts of the Gospel , and the Promises and Threatnings of it , and endeavour to convince men of the Equity of Christ's Commands , and to assure them of the Certainty of the Eternal Happiness which the Gospel promises to them that obey it , and of the Eternal Misery which the Gospel threatens to those that are disobedient ; all this is preaching Faith in our Lord Jesus Christ . III. This may correct the irregular humor and itch in many people , who are not contented with this plain and wholsom food , but must be gratified with sublime Notions and unintelligible Mysteries , with pleasant passages of Wit , and artificial strains of Rhetorick , with nice and unprofitable Disputes , with bold interpretations of dark Prophecies , and peremptory Determinations of what will happen next year , and a punctual stating of the time when Anti-Christ shall be thrown down , and Babylon shall fall , and who shall be employed in this Work. Or if their humor lies another way , you must apply your self to it , by making sharp Reflections upon matters in present controversie and debate , you must dip your stile in Gall and Vinegar , and be all Satyr and Invective against those that differ from you , and teach people to hate one another , and to fall together by the ears ; and this men call Gospel preaching , and speaking of Seasonable Truths . Surely St. Paul was a Gospel Preacher , and such an one as may be a Patern to all others ; and yet he did none of these ; he preached what men might understand , and what they ought to believe and practice , in a plain and unaffected and convincing manner ; he taught such things as made for peace , and whereby he might edifie and build up men in their holy Faith. The Doctrines that he preached will never be unseasonable , that men should leave their sins , and believe the Gospel , and live accordingly . And if men must needs be gratified with Disputes and Controversies , there are these great Controversies between God and the sinner to be stated and determined ; Whether this be Religion , to follow our own lusts and inclinations , or to endeavour to be like God , and to be conformed to him , in Goodness , and Mercy , and Righteousness , and Truth , and Faithfulness ? Whether Jesus Christ be not the Messias and Saviour of the world ? Whether Faith and Repentance and Sincere Obedience be not the Terms of Salvation , and the necessary Conditions of Happiness ? Whether there shall be a future Judgment , when all men shall be sentenced according to their works ? Whether there be a Heaven and Hell ? Whether good men shall be eternally and unspeakably happy , and wicked men extreamly and everlastingly miserable ? These are the great Controversies of Religion , upon which we are to dispute on God's behalf against sinners . God asserts , and sinners deny these things , not in Words , but which is more emphatical and significant , in their Lives and Actions . These are practical Controversies of Faith , and it concerns every man to be resolved and determined about them , that he may frame his life accordingly . And so for Repentance ; God says , Repentance is a forsaking of sin , and a through change and amendment of life ; the sinner says that it is only a formal Confession , and a slight asking of God forgiveness : God calls upon us speedily and forthwith to repent ; the sinner saith 't is time enough , and it may safely be defer'd to sickness or death ; these are important Controversies and matters of moment . But men do not affect common Truths ; whereas these are most necessary : And indeed whatever is generally useful and beneficial , ought to be common , and not to be the less valued , but the more esteemed for being so . And as these Doctrines of Faith and Repentance are never unseasonable , so are they more peculiarly proper when we celebrate the Holy Sacrament , which was instituted for a solemn and standing Memorial of the Christian Religion , and is one of the most powerful Arguments and Perswasives to repentance and a good life . The Faith of the Gospel doth more particularly respect the death of Christ ; and therefore it is call'd Faith in his Blood , because that is more especially the Object of our Faith ; the Blood of Christ , as it was a Seal of the truth of his Doctrine , so it is also a Confirmation of all the Blessings and Benefits of the New Covenant . And it is one of the greatest Arguments in the world to repentance . In the Blood of Christ we may see our own guilt , and in the dreadful Sufferings of the Son of God , the just desert of our sins ; for he hath born our griefs , and carried our sorrows , he was wounded for our transgressions , and bruised for our iniquities ; therefore the Commemoration of his Sufferings should call our sins to remembrance , the Representation of his Body broken , should melt our hearts ; and so often as we remember that his blood was shed for us , our eyes should run down with rivers of tears ; so often as we look upon him whom we have pierced , we should mourn over him . When the Son of God suffered , the rocks were rent in sunder ; and shall not the consideration of those sufferings be effectual to break the most stony and obdurate heart ? What can be more proper when we come to this Sacrament , than the renewing of our Repentance ? When we partake of this Passover , we should eat it with bitter herbs . The most solemn Expressions of our Repentance fall short of those Sufferings which our blessed Saviour underwent for our sins ; if our head were waters , and our eyes fountains of tears , we could never sufficiently lament the cursed Effects and Consequences of those provocations which were so fatal to the Son of God. And that our Repentance may be real , it must be accompanied with the Resolution of a better life ; for if we return to our sins again , we trample under foot the Son of God , and profane the Blood of the Covenant , and out of the Cup of Salvation we drink our own damnation , and turn that which should save us into an instrument and Seal of our own ruin . SERMON II. Preach'd on Ash-Wednesday . Of confessing and forsaking Sin , in Order to Pardon . PROV . XXVIII . 13 . He that covereth his sins shall not prosper : but whoso confesseth and forsaketh them , shall have mercy . SInce we are all sinners , and liable to the Justice of God , it is a matter of great moment to our comfort and happiness , to be rightly informed by what Means , and upon what Terms , we may be reconciled to God , and find mercy with him . And to this purpose the Text gives us this advice and direction , whoso confesseth and forsaketh his sin , shall have mercy . In which words there is a great Blessing and Benefit declared and promised to sinners , upon certain Conditions . The Blessing and Benefit promised , is the mercy and favour of God , which comprehends all the happy Effects of God's mercy and goodness to sinners . And the Conditions upon which this Blessing is promised are two , Confession of our sins , and forsaking of them ; and these two contain in them , the whole nature of that great and necessary Duty of Repentance , without which a sinner can have no reasonable hopes of the mercy of God. I. Here is a Blessing or Benefit promised , which is the mercy and favour of God. And this in the full extent of it , comprehends all the Effects of the mercy and goodness of God to sinners , and doth primarily import the pardon and forgiveness of our sins . And this probably Solomon did chiefly intend in this expression ; for so the mercy of God doth most frequently signifie in the Old Testament , viz. the forgiveness of our sins . And thus the Prophet explains it , Isa . 55.7 . Let the wicked forsake his ways , and the unrighteous man his thoughts , and let him return unto the Lord , and he will have mercy , and to our God , for he will abundantly pardon . But now since the clear revelation of the Gospel , the mercy of God doth not only extend to the pardon of sin , but to power against it ; because this also is an Effect of God's free grace and mercy to sinners , to enable them , by the grace of his holy Spirit , to master and mortifie their lusts , and to persevere in Goodness to the end . And it comprehends also our final pardon and absolution at the great day , together with the glorious Reward of eternal life , which the Apostle expresseth , by finding mercy with the Lord in that day . And this likewise is promised to Repentance , Acts 3.19 . Repent ye therefore , and be converted , that your sins may be blotted out , when the times of refreshing shall come from the presence of the Lord , and he shall send Jesus Christ , who before was preached unto you ; that is , that when Jesus Christ who is now preached unto you shall come , you may receive the final sentence of absolution and forgiveness . And thus much shall suffice to have spoken of the Blessing and Benefit here promised , the mercy of God ; which comprehends all the blessed Effects of the divine grace and goodness to sinners , the present pardon of sin , and power to mortifie sin , and to persevere in a good course , and our final absolulution by the sentence of the great day , together with the merciful and glorious Reward of eternal life . II. We will consider in the next place , the Conditions upon which this Blessing is promised , and they are two , the Confessing and Forsaking of our sins , whoso confesseth and forsaketh his sin , shall have mercy ; and these two do contain and constitute the whole nature of Repentance , without which a sinner can have no reasonable hopes to find mercy with God. I begin with the First , the Confession of our sins ; by which is meant a penitent acknowledgment of our faults to God ; to God I say , because the Confession of our sins to men is not , generally speaking , a Condition of the forgiveness of them , but only in some particular cases , when our sins against God are accompanied and complicated with scandal and injury to men . In other cases the Confession of our sins to men is not necessary to the pardon of them , as I shall more fully shew in the progress of this Discourse . All the difficulty in this matter is , that the Confession of our sins is opposed to the covering and concealing of them ; he that covereth his sin shall not prosper : but whoso confesseth them , shall have mercy ; but no man can hope to hide his sin from God , and therefore confession of them to God cannot be here meant . But this Objection , if it be of any force , quite excludeth Confession to God , as no part of Solomon's meaning ; when yet Confession of our sins to God , is granted on all hands , to be a necessary Condition of the forgiveness of them . And to take away the whole ground of this Objection ; men are said in Scripture , when they do not confess their sins and repent of them , to hide and conceal them from God : Not to acknowledge them is as if a man went about to cover them . And thus David opposeth confession of sins to God , to the hiding of them , Psal . 32.5 . I acknowledged my sin unto thee , and mine iniquity have I not hid , I said I will confess my transgressions unto the Lord ; so that this is no reason , why the Text should not be understood of the Confession of our sins to God. But because the necessity of confessing our sins to men ( that is to the Priest ) in order to the forgiveness of them , is a great point of difference between us and the Church of Rome , it being by them esteemed a necessary Article of Faith , but by us , so far from being necessary to be believed , that we do not believe it to be true ; therefore for the clear stating of this matter , I shall briefly enquire into these Two things . I. Whether Confession of our sins to the Priest , as taught and practised in the Church of Rome , be necessary to the forgiveness of them . II. How far the disclosing and revealing of our sins to the Ministers of God is convenient upon other accounts , and for other purposes of Religion . I. Whether Confession of our sins to the Priest , and the manner in which it is taught and practised in the Church of Rome , be necessary to the forgiveness of them . What manner of Confession this is , the Council of Trent hath most precisely determined , viz. Secret Confession to the Priest alone , of all and every mortal sin , which upon the most diligent search and examination of our Consciences we can remember our selves to be guilty of , since our Baptism ; together with all the Circumstances of those sins , which may change the nature of them ; because without the perfect knowledge of these , the Priest cannot make a judgment of the nature and quality of mens sins , nor impose fitting Penance for them . This is the Confession of sins required in the Church of Rome , which the same Council of Trent , without any real ground from Scripture or Ecclesiastical Antiquity , doth most confidently affirm to have been instituted by our Lord , and by the Law of God to be necessary to salvation , and to have been always practised in the Catholick Church . I shall as briefly as I can examine both these Pretences , of the Divine Institution , and Constant Practice of this kind of Confession . First , For the Divine Institution of it , they mainly rely upon three Texts ; in the first of which there is no mention at all of Confession , much less of a particular Confession of all our sins with the Circumstances of them ; in the other two there is no mention of Confession to the Priest ; and yet all this ought clearly to appear in these Texts , before they can ground a Divine Institution upon them ; for a Divine Institution is not to be founded upon obscure Consequences , but upon plain words . The First Text , and the only one upon which the Council of Trent grounds the Necessity of Confession , is John 20.23 . Whosesoever sins ye remit , they are remitted ; and whosesoever sins ye retain , they are retained : It is a sign they were at a great loss for a Text to prove it , when they are glad to bring one that hath not one word in it concerning Confession , nor the least intimation of the necessity of it . But let us see how they manage it to their purpose . The Apostles and their Successors ( saith Bellarmine ) by this power of remitting and retaining sins , are constituted Judges of the case of Penitents ; but they cannot judge without hearing the Cause , and this infers particular Confession of sins to the Priest , from whence he concludes it necessary to the forgiveness of sins . But do not the Ministers of the Gospel exercise this power of remitting sins in Baptism ? And yet particular Confession of all sins to the Priest is not required , no not in the Church of Rome , in the Baptism of adult Persons . And therefore according to them , particular Confession of sin to the Priest , is not necessary to his exercising the power of remitting sins , and consequently the necessity of Confession cannot be concluded from this Text. And to shew how they are puzled in this matter , Vasquez by a strange device concludes the necessity of Confession from the power of retaining sins ; for ( says he ) if the Priest have a power of retaining sins , that is of denying Pardon and Absolution to the Penitent , then he may impose Confession as a Condition of forgiveness , and not absolve the Penitent upon other terms . But supposing the Priest to have this unreasonable power , this makes Confession no otherwise necessary by Divine Institution , than going to Jerusalem or China is , in order to the forgiveness of our sins , or submitting to any other foolish condition , that the Priest thinks fit to require ; for according to this way of reasoning , this power of retaining sins , makes every foolish thing that the Priest shall impose upon the Penitent , to be necessary by Divine Command and Institution . But the truth is , this power of remitting and retaining sins , is exercised by the Ministers of the Gospel , in the administration of the Sacraments , and the preaching of the Gospel , which is call'd the word of reconciliation , the ministry whereof is committed to them : And thus the ancient Fathers understood it ; and as a great Divine told them in the Council of Trent , it was perhaps never expounded by any one Father concerning the business of Confession . The Second Text they alledge to this purpose is , 1 John 1.9 . If we confess our sins , he is faithful and just to forgive us our sins . Here indeed is Confession ; but general , not particular , as appears by the opposition , If we say that we have no sin , we deceive our selves , and the truth is not in us : but if we confess our sins , that is , if we acknowledge our selves to have been sinners : And then here is not a word of confessing to the Priest ; the Confession here meant is plainly to God , because it follows , he is faithful and just to forgive us our sins , that is , God , who is necessarily understood in the former part of the sentence ; as if it had run thus , if we confess our sins to God , he is faithful and just to forgive us our sins . The Third Text is , Jam. 5.16 . Confess your faults one to another , and pray one for another . And here again there is only mention of Confession , but not a word of the Priest ; and for another Reason , if I had been to advise them , they should not have prest this Text for their service in this cause , because it does them as much hurt as good ; for it is certain , the Duty of Confession here enjoyned is reciprocal and mutual , confess your sins one to another : So that if by virtue of this Text the People are bound to confess their sins to the Priest , the Priest is hereby as much obliged to confess his sins to the People ; which I dare say is more than they have a mind to prove from this Text. The plain meaning whereof is this , that as Christians should be ready to perform all mutual Offices of Charity , so to assist and comfort one another by their Counsel and Prayers ; and therefore the Apostle adviseth Christians when they are sick , if at the same time they be under any spiritual trouble , by reason of the Guilt of any sin lying upon their Consciences , to lay open their case to one another , that so they may have the help of one anothers Advice and Prayers ; confess your faults one to another , and pray one for another , that ye may be healed , both of your bodily and spiritual distemper : not that the Priest or Minister is here excluded ; St. James had spoken of that particular before , that when any was sick , he should send for the Elders of the Church , that he might in the first place have the benefit of their Counsel and Prayers ; and then because private Christians may also be useful to one another in this kind , he adds , that they should also lay open their condition and troubles to one another , that so they might have the help of one anothers Advice and Prayers ; and very probably all the Confession here meant of private Christians to one another is of the offences and injuries they may have been guilty of , one towards another ; that they should be reconciled upon this occasion , and as a testimony of their Charity , should pray one for another ; whereas they are bound to send for the Elders of the Church , and they are to pray over them , as an act not only of Charity , but of Superiority , and by virtue of their Office in the Church , a more especial blessing being to be expected from their Prayers . These three Texts are the main Arguments from Scripture , which they of the Church of Rome bring to prove their auricular or secret Confession to be of Divine Institution ; and woful proofs they are ; which shews what miserable shifts they are reduced to , who resolve to maintain a bad cause . I proceed in the Second place , to discover the Falshood of their other Pretences , that this kind of Confession hath always been practised in the Catholick Church ; and not only so , but believed absolutely necessary to the remission of mens sins and their eternal salvation . The truth of the whole matter is this ; publick Confession and Penance for open and scandalous Crimes was in use , and with great strictness observed in the first Ages of Christianity , and there was then no general Law or Custom , that exacted secret Confession of sins to the Priest , as a necessary part of repentance , and condition of forgiveness : afterward publick Penance was by degrees disused , which plainly shews that , in the opinion of the Church , this Discipline , how useful soever , was not of absolute necessity to restore men to the favour of God. In place of this came in private Confession to the Priest , particularly appointed to this Office , and call'd the Penitentiary ; but upon occasion of a scandal that hapned , this also was abrogated by Nectarius Bishop of Constantinople ; which shews that neither was this necessary . And this act of Nectarius was justified by his Successor St. Chrysostom , who does over and over most expresly teach , that Confession of our sins to men is not necessary to the forgiveness of them , but that it is sufficient to confess them to God alone ; so that St. Chrysostom does plainly stand condemned by the Decrees of the Council of Trent . And thus for several Ages the matter rested , till the degeneracy of the Church of Rome growing towards its height , about the IX . and X. Centuries , some began to contend for the necessity of secret Confession , and this in the year 1215. in the IV. Council of Lateran under Pope Innocent III. was decreed and establish'd . And this is the first publick Law that was made in the Christian Church concerning this matter , notwithstanding all the boasts of the Council of Trent , about the antiquity of this Institution and Practice ; for Gratian , who lived about 50 years before this Council , tells us , that in his time several wise and religious men were of the contrary opinion , and did not hold Confession necessary by virtue of any Divine Law. Afterwards in the Council of Florence , and especially in that of Trent , this Decree of the Council of Lateran was confirmed and enlarged in many particulars , of which I have already given some account . And whereas they pretend for themselves the universal Practice not only of the past , but present Church , we are able to shew from clear Testimony of their own Writers , that Confession , as taught and practised in the Church of Rome , is no where else in use at this day , neither among the Abyssines , nor Indians of St. Thomas , nor the Nestorians , nor the Armenians , nor the Jacobites , Churches of great antiquity and vast extent . And as for the Greek Church , if we may believe Gratian , and the Author of the Gloss upon the Canon Law , the Greeks had anciently no Tradition concerning the necessity of Confession , nor do they at this day agree with the Roman Church in all points concerning it . So that , in short , there is no Nation nor Church throughout the whole world , that bear the name of Christian , the Roman Church only excepted , that doth fully embrace and maintain the whole Doctrine of the Council of Trent concerning Confession ; and yet according to their principles , the whole is of equal necessity to be believed , as any part of it . With what face then do they declare , that this manner of Confession always was , and still is observed in the Catholick , that is in the whole Christian Church ? I have not time to shew the great and manifold inconveniences and mischiefs of this practice . How infinite a torture it is to the Consciences of men , by entangling them in endless doubts and scruples ; and how great a scandal it is to the Christian Profession , in the lewd management of it by the Priests , is evident from the two Bulls of Pope Pius the IV. and Gregory XV. which mention things too shameful to be declared ; not to insist upon other horrible abuses of it to the vilest and wickedest purposes ; not so much to direct the Consciences of men , as to dive into their Secrets , of which there are so many plain and notorious Instances , that they are past denyal . The other thing pretended for it is , that it is a great restraint upon men from sin . And very probably it is so , to modest and well disposed persons : but experience shews how quite contrary an effect it hath upon others , who are the far greatest part of mankind . Does not all the world see in the Popish Countries , in the time of their Carnival , just before Lent , the Anniversary season of Confession , how scandalous a liberty men take of doing lewd and wicked things ; and that for this very Reason , because their Consciences are presently to be eased and scoured ( as they call it ) by Confession and Absolution ? And they therefore take the oportunity to gratifie their lusts , and fill up the measure of their iniquity at that time ; because with one labour they can set their Consciences right , and clear them of all guilt ; and they look upon this as a special piece of spiritual good husbandry , to quit their scores with God at once , that so they may have no occasion to trouble him , nor the Priest , nor themselves again for a good while after . So that Confession , instead of being a restraint from sin , gives great encouragement to it , by deluding men into a vain hope of obtaining the pardon of their sins from time to time , tho they still continue in the practice of them ; by which device , mens sins are at once remitted and retain'd ; the Priest remits them by Absolution , and the penitent retains them , by going on still in the Commission of them , in hope of obtaining a new Absolution as often as occasion shall require . I proceed to the II. Enquiry , namely , How far the disclosing and revealing our sins to the Ministers of God , may be convenient upon other accounts and to other purposes of Religion ? To which the Answer is very plain and short ; so far as is necessary either to the direction , or the ease of mens Consciences . There are many Cases wherein men , under the guilt and trouble of their sins , can neither appease their own minds , nor sufficiently direct themselves , without recourse to some pious and prudent Guide ; in these cases , men certainly do very well , and many times prevent a great deal of trouble and perplexity to themselves , by a timely discovery of their condition to some faithful Minister , in order to their direction and satisfaction , without which they shall never perhaps be able to clear themselves of the obscurity and entanglement of their own minds , but by smothering their trouble in their own breasts , shall proceed from one degree of melancholy to another , till at last they be plunged either in distraction or despair ; whereas the discovery of their condition in time , would prove a present and effectual remedy . And to this purpose , a general Confession is for the most part sufficient ; and where there is occasion for a more particular discovery , there is no need of raking into the particular and foul circumstances of mens sins , to give that advice which is necessary for the cure and ease of the Penitent ; a thing so far from being desirable , that it must needs be very grievous to every modest and good man. And thus far Confession is not only allowed , but encouraged among Protestants . In the Lutheran Churches , Chemnitius tells us , that private geneneral Confession is in use and practice . And Calvin freely declares , that he is so far from being against peoples repairing to their Pastors to this purpose , that he earnestly wisheth it were every where observed before the receiving of the Sacrament . And the same is the sense of our own Church , laying no necessity upon men in this matter , but advising , especially before the SaSacrament , those who have any trouble upon their Consciences , to repair to some discreet and faithful Minister of God's Word , for advice and satisfaction . And thus all the good use , which can be made of Confession , may be had in our Church , without the ill Effects and Consequences of the Romish Confession , and without laying a Yoke upon the Consciences of men , which our Saviour never laid . And now I have , as briefly and as plainly as I could , stated this Controversie between us and the Church of Rome , concerning the necessity and use of secret Confession to the Ministers of God , as the proper Guides and Directors of our Consciences : But it is granted on all hands , that Confession of our sins to God is necessary ; and there is no doubt but it is here intended in the Text , viz. a Penitent acknowledgment of our sins ; the nature whereof I shall briefly explain to you . And it must not only be a general Confession that we are sinners ; but there must be a particular acknowledgment of our sins to God , so far as upon a particular discussion and examination of our Consciences , we can call them to remembrance , especially our most heinous sins , which our Consciences will not suffer us to forget , must be particularly acknowledged , with the several aggravations of them . And this Confession must be accompanied with such a shame and sorrow for our sins , as produceth in us a sincere resolution to leave them , and to betake our selves to a better course . These are the principal ingredients of a Penitent Confession . 1. There must be shame , without which there is no hope of amendment . Confession always supposeth conviction of a fault ; and he that is truly convinced that he hath done amiss , cannot but be ashamed of what he hath done . And thus the Penitents in Scripture were wont to make Confession of their sins to God ; Ezra 9.6 . O my God ( says he ) I am ashamed , and blush to lift up my face to thee my God. So Jeremiah , Ch. 3.25 . We lie down in our shame , and our confusion covereth us ; for we have sinned against the Lord. And so likewise Daniel , Ch. 9.5 . We have sinned , and have committed Iniquity , and done Wickedly , unto us belongeth confusion of Face . And thus our Saviour describes the Penitent behaviour of the Publican , as ashamed to look up to that God whom he had offended , Luke 18.13 . He would not lift up so much as his eyes to heaven ; but smote upon his breast , saying , God be merciful to me a sinner . 2. Confession must be always accompanied with great sorrow for our sins , considering the great dishonour we have brought to God , and the danger into which we have brought our selves ; I will declare mine iniquity , ( says David , ) and I will be sorry for my sin . And this Sorrow must be proportionable to the degree of our Sin. If we have been very wicked , and have sinned greatly against the Lord , and have multiplied our transgressions , and continued long in an evil course , have neglected God , and forgotten him days without number , the measure of our sorrow , must bear some proportion to the degree of our Sins ; if they have been as Scarlet and Crimson , ( as the Prophet expresseth it ) that is , of a deeper dye than ordinary , our Sorrow must be as deep as our Guilt ; for it is not a slight trouble and a few tears that will wash out such stains . Not that tears are absolutely necessary , tho' they do very well become , and most commonly accompany a sincere Repentance . All tempers are not in this alike ; some cannot express their sorrow by tears , even then when they are most inwardly and sensibly grieved . But if we can easily shed tears upon other occasions ; certainly rivers of tears ought to run down our eyes , because we have broken Gods Laws , the Reasonable , and Righteous , and good Laws of so good a God , of so Gracious a Soveraign , of so mighty a Benefactor , of the Founder of our Being , and the perpetual Patron and Protector of our lives : but if we cannot command our tears , there must however be great trouble and contrition of Spirit , especially for great sins ; to be sure to that degree as to produce the 3. Property I mentioned of a Penitent Confession , namely , a sincere Resolution to leave our sins , and betake our selves to a better course . He does not confess his fault , but stand in it , who is not resolved to amend . True Shame and Sorrow for our Sins is utterly inconsistent with any thought of returning to them . It argues great obstinacy and impudence to confess a fault and continue in it . Whenever we make Confession of our sins to God , surely it is meet to say unto him , I will not offend any more , that which I know not teach thou me , and if I have done iniquity , I will do no more . This is the first part of Repentance mentioned in the Text , the first Condition of our finding mercy with God , the Penitent acknowledgment of our sins to him . I proceed to the Second Condition required to make us capable of the mercy of God , which is the actual forsaking of our sins ; whoso confesseth and forsaketh them shall have mercy . I shall not go about to explain what is meant by forsaking sin , it is that which every body can understand , but few will do ; there lies all the difficulty . I shall only put you in mind , that forsaking of sin comprehends our return to our duty , that necessarily follows from it . In sins of Commission , he that hath left any Vice , does thereby become master of the contrary Virtue , virtus est vitium fugere ; not to be drunk , is to be sober ; not to oppress , or defraud , or deal falsly , is to be Just and Honest : and for sins of Omission , the forsaking of them is nothing else , but the doing of those Duties which we omitted and neglected before . And therefore what Solomon here calls forsaking of sin , is elsewhere in Scripture more fully exprest , by ceasing to do evil , and learning to do well . Isa . 1.16 . By forsaking our sins and turning to God ; Isa . 55.7 . Let the wicked man forsake his ways , and the unrighteous man his thoughts , and let him return unto the Lord. By turning from all our sins , and keeping all Gods Laws and Statutes ; Ezek. 18.21 . If the wicked will turn from all his sins which he hath committed , and keep all my statutes , and do that which is lawful and right . And this is a most Essential part of Repentance , and a necessary condition of our finding mercy with God. That part of Repentance which I have mentioned and insisted upon before , the Penitent acknowledgment of our sins to God , with Shame and Sorrow for them , and a firm purpose and Resolution to leave them , all this is but Preparatory to the actual forsaking of them : that which perfects and compleats our Repentance , is to turn from our evil ways , and to break off our sins by righteousness . And these terms of confessing and forsaking our sins , are Reasonable in themselves , and Honourable to God , and Profitable to us , and upon lower Terms we have no reason to expect the Mercy of God , nor in truth are we capable of it , either by the present forgiveness of our sins , or the final absolution of the great day , and the blessed Reward of Eternal Life . God peremptorily requires this change , as a condition of our Forgiveness and Happiness ; Repent and be converted , that your sins may be blotted out , Acts 3.19 . If thou wilt enter into life , keep the commandments , Matth. 19.17 . Without holiness no man shall see the Lord , Heb. 12.14 . And why should any man hope for the Mercy of God upon other Terms , than those which he hath so plainly and peremptorily declared ? It is a mean and unworthy thought of God , to imagine that he will accept men to his favour and eternal life upon other Terms than of better obedience . Will any wise Father or Prince accept less from his Children and Subjects ? will they be satisfied with sighs and tears , as well as with Obedience ? And well pleased if they be but melancholy for their faults , tho' they ne-never mend them ? We must not impute that to God , which would be a defect of Wisdom and good Government , in any Father or Prince upon Earth . God values no part of Repentance upon any other account , but as it tends to reclaim us to our Duty , and ends in our Reformation and amendment . This is that which qualifies us for the Happiness of another Life , and makes us meet to be made partakers of the inheritance of the Saints in light . And without this , tho' God should be pleased to forgive us , yet we could not forgive our selves ; and notwithstanding the legal discharge from Guilt , the Sting of it would remain , and we should , like our first Parents after they had sinn'd , run away and hide our selves from God , tho' he spake never so kindly to us . God hath placed in every Man's mind an inexorable Judge , that will grant no Pardon and Forgiveness but to a reformed Penitent , to him that hath such a sense of the Evil of his past Life , as to become a better man for the future . And whoever entertains any other notion of the Grace and Mercy of God to Sinners , confounds the Nature of Things , and does plainly overthrow the Reason of all Laws , which is to restrain men from Sin : But when it is committed , to Pardon it without Amendment , is to Encourage the Practice of it , and to take away the Reverence and Veneration of those Laws , which seem so severely to forbid it . So that next to impunity , the forgiveness of Mens sins upon such easie and unfit Terms , gives boldness and encouragement to sin , and must necessarily in the opinion of men lessen the Honour and Esteem of God's Laws . And thus I have Considered and Explained both the Blessing and Benefit which is here promised and declared , viz. the Mercy and Favour of God , which comprehends both the present Forgiveness of our Sins , and Power against them , and Grace to Persevere in Goodness to the end , and our final Absolution at the great day , and the Glorious and Merciful Reward of Eternal Life : and likewise the Conditions upon which this Blessing is promised , viz. the Penitent acknowledgment of our sins to God , with such Shame and Sorrow for them , as produceth a sincere Resolution of leaving them , and returning to a better course , and the actual forsaking of them , which involves in it our actual return to our Duty , and a Constant and Sincere obedience to the Laws of God in the future course of our lives . I shall now make some Application of this Discourse to our selves . I am sure we are all nearly concerned in it . The best of us have many sins to confess and forsake ; some of us very probably have need to change the whole course of our Lives , to put us into a capacity of the Mercy of God. This work can never be unseasonable ; but there cannot be a more proper time for it , than when we are solemnly preparing our selves to receive the Holy Sacrament ; in which as we do Commemorate the great Mercy of God to Mankind , so we do likewise renew and confirm our Covenant with him , that Holy Covenant wherein we engage our selves to forsake our sins , as ever we expect the forgiveness of them at God's hand . To perswade us hereto , be pleased to consider the Reasonableness of the Thing , the infinite Benefit and Advantage of it ; and which is beyond all other Arguments , the absolute Necessity of it , to make us capable of the Mercy and Forgiveness of God , in this World and the other , and to deliver us from the wrath which is to come , and from those terrible storms of vengeance , which will infallibly fall upon impenitent sinners : So that we have all the Reason and all the Encouragement in the World , to resolve upon a better course . Upon this Condition , the Mercy of God is ready to meet and embrace us , God will Pardon our greatest provocations , and be perfectly reconciled to us . So he hath declared by the Prophet , Isaiah 1.16 . Wash ye , make you clean , put away the evil of your doings from before mine eyes , cease to do evil , learn to do well . Come now and let us reason together , saith the Lord , tho' your sins be as scarlet , they shall be as white as snow ; tho' they be red as crimson , they shall be as wool . And what greater Encouragement can we desire , than that upon so easie and advantageous Terms , God should be so ready to have an end put to all Controversies and Quarrels between him and us . I beseech you therefore , brethren , by the mercies of God , to take up a serious Resolution to break off your sins by repentance , and to reform whatever , upon due search and tryal of your ways , you shall find to be amiss in your lives . I beseech you by the Mercies of God , that Mercy which naturally leads to repentance , and which is long-suffering to us-ward , on purpose that we may not perish , but come to repentance , which hath spared us so often , and is not yet exhausted and tired out by our intolerable obstinacy , and innumerable provocations ; that mercy which moved the Son of God to become man , to live among us , and to die for us ; who now as it were speaks to us from the Cross , extending his pierced Hands , and painful Arms to embrace us , and through the gasping wounds of his side lets us see the tender and bleeding Compassion of his Heart ; that mercy which if we now despise it , we shall in vain one day implore , and catch hold of , and hang upon , to save us from sinking into Eternal Perdition ; that mercy , which how much soever we now presume upon , will then be so far from interposing between us and the wrath of God , that it will highly inflame and exasperate it : For whatever impenitent sinners may now think , they will then certainly find that the Divine Justice , when it is throughly provoked , and whetted by his abused Mercy and Goodness , will be most terribly severe , and like a Rasor set with Oyl , will cut the keener for its smoothness . Consider this all ye that forget God , lest he tear you in pieces , and there be none to deliver : Consider and shew your selves men , O ye transgressours ! We do consider all this ( may some perhaps say ) but we have been great sinners , so great , that we doubt whether our case be not already desperate . This , if it be sensibly said , with deep Sorrow and Contrition , with that Shame and Confusion of face , which becomes great offenders , is a good Confession , and the best Reason in the World , why ye should now break off your sins : For if what you have already done , do really make your case so doubtful and difficult ; do not by sinning yet more and more against the Lord , make it quite Desperate and past Remedy ; do but you Repent , and God will yet return and have Mercy upon you . And do not say you cannot do it , when it must be done , or you are undone . Power and necessity go together ; when men are hard prest they find a power which they thought they had not ; and when it comes to the push , men can do that which they plainly see they either must do , or be ruined for ever . But after all this , I am very sensible how great a need there is of God's powerful Assistance in this case , and that it is not an ordinary resolution , and common measure of God's Grace , that will reclaim those who have been long habituated to an evil course . Let us therefore earnestly beg of him , that he would make these Counsels effectual , that he would grant us repentance unto life , that he would make us all sensible of our faults , sorry for them , and resolved to amend them ; and let us every one put up David's prayer to God for our selves , Deal with thy Servant according to thy mercy , and teach me thy statutes ; order my steps in thy word , and let not any iniquity have dominion over me ; teach me , O Lord , the way of thy statutes , that I may keep them unto the end . I have now done ; I am only to mind you of another Duty , which is to accompany our Repentance , and Fasting , and Prayer , as a Testimony of the Sincerity of our Repentance , and one of the best means to make our Fasting and Prayer acceptable to God , and to turn away his Judgments from us , and that is Charity and Alms to the Poor , whose number is very great among us , and their necessities very pressing and clamorous , and therefore do call for a bountiful Supply . And to convince men of the Necessity of this Duty , and the Efficacy of it in Conjunction with our Repentance , and Fasting , and Prayers , I shall only offer to your consideration a few plain Texts of Scripture , which need no comment upon them . Dan. 4.27 . it is the Prophets advice to Nebuchadnezzar ; Break off thy sins by righteousness , and thine iniquity , by shewing mercy to the poor ; if so be it may be a lengthning of thy tranquillity . Acts 10.4 . the Angel there tells Cornelius , Thy prayers and thine alms are come up for a memorial before God. Isa . 58.5 . Is not this the fast which I have chosen , to loose the bands of wickedness , to undo the heavy burthens , and to let the oppressed go free , and that ye break every yoke ? Is it not to deal thy bread to the hungry , and that thou bring the poor that are cast out , to thy house ; when thou seest the naked , that thou cover him , and that thou hide not thy self from thine own flesh ? Then shall thy light break forth as the morning , and thine health shall spring forth speedily , and thy righteousness shall go before thee , and the Glory of the Lord shall be thy rereward ; then shalt thou call , and the Lord shall answer thee , thou shalt cry , and he shall say here I am . To which I will only add that Gracious promise of our Saviour ; Blessed are the merciful ; for they shall find mercy ; and that terrible sentence in St. James , He shall have Judgment without mercy , that hath shewed no mercy . SERMON III. Of Confession , and Sorrow for Sin. PSAL. XXXVIII . 18 . I will declare mine iniquity , and be sorry for my Sin. IN this Psalm David does earnestly beg Mercy and Forgiveness of God , and in order to the obtaining of it , he declares both his Sins , and his Repentance for them in these Words , which contain in them two of the Necessary Ingredients , or at least Concomitants of a true Repentance , viz. Confession of Sin , and Sorrow for it . I shall speak something of the first of these , viz. Confession of Sin : but the Second , viz. Sorrow for Sin , shall be the main Subject of my Discourse . I. Confession of Sin ; I will declare mine iniquity , or as it is in the Old Translation , I will Confess my wickedness . Of which I shall speak under these three Heads . I. What Confession of Sin is . II. How far 't is necessary . III. What are the Reasons and grounds of this necessity . I. What Confession of Sin is . It is a Declaration or Acknowledgment of some moral evil or fault to another , which we are conscious to our selves we have been Guilty of . And this Acknowledgment may be made by us , either to God or Man. The Scripture mentions both . Confession of our Sins to God is very frequently mentioned in Scripture , as the first and necessary part of Repentance ; and sometimes , and in some cases Confession to men is not only recommended , but enjoyned . II. How far Confession of our Sins is Necessary . That it is necessary to confess our Sins to God , the Scripture plainly declares , and is I think a matter out of all dispute . For it is a Necessary part of Repentance , that we should confess our Sins to God , with a due sense of the evil of them ; and therefore the Scripture maketh this a Necessary qualification , and Condition of Pardon and Forgiveness . Prov. 28.13 . Whoso confesseth and forsaketh his sins shall have mercy . 1 John 1.9 . If we confess our sins , he is faithful and just to forgive us our sins , and to cleanse us from all unrighteousness ; implying that if we do not confess our sins to God , the guilt of them will still remain ; to God I say , for of Confession to him St. John plainly speaks , when he says , He is faithful and just ; Who ? God surely ; who tho' he be not named before , yet is necessarily understood in the words before ; If we confess our sins , i. e. to God , he is faithful and just . A general Confession of our sins is absolutely necessary ; and in some cases a particular acknowledgment of them , and repentance for them , especially if the sins have been great and deliberate and presumptuous ; in this Case a particular Confession of them , and Repentance for them , is necessary so far as we can particularly recollect them , and call them to Remembrance : Whereas for sins of ignorance and infirmity , of surprize and daily incursion , for lesser Omissions , and the Defects and Imperfections of our best Actions and Services , we have all the Reason that can be to believe , that God will accept of a general Confession of them , and Repentance for them . And if any Man ask me , where I find this distinction in Scripture , between a general and particular Repentance ? I answer , that it is not necessary it should be any where exprest in Scripture , being so clearly founded in the Nature and Reason of the thing ; because in many cases it is not possible that we should have a particular Knowledge and Remembrance of all our particular Sins ; as is plain in Sins of ignorance , since our very calling them by that Name , does necessarily suppose that we do not know them . It is impossible we should remember those Sins afterwards , which we did not know when they were committed : And therefore either a general Repentance for these and the other Sins I mentioned of the like Nature , must be sufficient in order to the Pardon of them ; or we must say , that they are unpardonable , which would be very unreasonable , because this would be to make lesser Sins more unpardonable , than those which are far greater . And yet tho' this difference between a general and particular Repentance be no where expresly mention'd in Scripture , there does not want foundation for it there . Psal . 19.12 . Who can understand his errours ? Cleanse thou me from secret Sins . ( i. e. ) Such as we do not discern and take notice of , when they are committed : And yet David supposeth , that upon a general Acknowledgment of them , and Repentance for them , we may be cleansed from them ; tho' we cannot make a particular Acknowledgment of them , and exercise a particular Repentance for them , because they are secret , and we do not particularly understand what they are . As for our confessing our Sins to Men , both Scripture and Reason do in some cases recommend and enjoyn it . As , 1. In order to the obtaining of the Prayers of good men for us . James 5.16 . Confess your Sins one to another ; he said before , The prayer of faith shall save the sick , and the Lord shall raise him up . This in all probability is meant of the Miraculous Power of Prayer , which St. Chrysostom reckons among the Miraculous Gifts of the Spirit , bestowed upon Christians in the first Ages of the Church , and this is very much countenanc'd and confirm'd by what presently follows after this command of Confessing our Sins one to another , and praying one for another , and given as the Reason of it ; for the effectual fervent prayer of a righteous Man availeth much ; the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the inspir'd prayer , which in the verse before , is call'd the prayer of faith , meaning that Miraculous Faith , in the Power whereof Christians did obtain of God whatever they were inspir'd to ask of him ; according to our Saviour's promise in the Gospel , concerning the efficacy of the Prayers of Christians , which we find mention'd among the other Miraculous Powers , which were to be conferr'd upon them by the coming of the Holy Ghost . 2. Confession of our Sins to Men is likewise reasonable , in order to the ease and satisfaction of our minds , and our being directed in our Duty for the future . In this Case common Reason and Prudence , without any Precept of Scripture , will direct men to have recourse to this remedy , viz. to discover and lay open our disease to some skilful spiritual Physician , to some faithful Friend or prudent Guide , in order to spiritual advice and direction , for the peace and satisfaction of our minds . And then , 3. In case our Sins have been publick and scandalous , both Reason and the practice of the Christian Church do require , that when men have publickly offended , they should give publick Satisfaction , and open Testimony of their Repentance . But as for private and auricular Confession of our Sins to a Priest in all cases , and as of absolute necessity to our obtaining Pardon and Forgiveness from God , as the Church of Rome teacheth , this is neither necessary by divine Precept , nor by any Constitution and Practice of the ancient Christian Church , as I have shewn in my former discourse . Not to mention the bad consequences of this Practice , and the impious and dangerous use which hath been made of this Seal of Confession , for the concealing and carrying on of the most wicked and barbarous designs ; and the debauching of the Penitents , by drawing them into the Commission of the same and greater Sins , than those which they confessed ; which the more devout Persons of that Church have frequently complain'd of . I proceed now to shew briefly in the III. Place , the Grounds and Reasons of the necessity of confessing our Sins to God ; and I shall but just mention them . 1. From the Precept and Command of God ; for which I have already produced clear Proof of Scripture . 2. From the Nature of the thing , because without this there can be no Repentance towards God. He that will not so much as own the faults which he hath been guilty of , can never Repent of them . If we will not confess our Sins to God , we are never like to be sorry for them . Thus much for the first thing in the Text , the Confession of our Sins . I proceed now to the Second Ingredient of Repentance mentioned in the Text , which is Sorrow for Sin ; I will declare mine iniquity , and be sorry for my Sin. In the handling of this Argument , I shall I. Consider the Nature of this Passion of Sorrow . II. The Reason and Grounds of our Sorrow for Sin. III. The Measure and Degrees of it . IV. How far the outward expression of our inward grief by Tears is necessary to a true Repentance . I. For the Nature of this Passion . Sorrow is a trouble or disturbance of Mind , occasioned by something that is evil , done or suffer'd by us , or which we are in danger of suffering , that tends greatly to our damage or mischief : So that to be sorry for a thing , is nothing else but to be sensibly affected with the Consideration of the evil of it , and of the mischief and inconvenience which is like to redound to us from it : Which if it be a Moral evil , such as Sin is , to be sorry for it , is to be troubled that we have done it , and to wish with all our hearts that we had been wiser , and had done otherwise ; and if this Sorrow be true and real , if it abide and stay upon us , it will produce a firm Purpose and Resolution in us , not to do the like for the future . 'T is true indeed , that we are said to be sorry for the death and loss of Friends ; but this is rather the effect of Natural Affection than of our Reason , which always endeavours to check and moderate our grief for that which we cannot help , and labours by all means to turn our Sorrow into patience : And we are said likewise to grieve for the miseries and sufferings of others ; but this is not so properly Sorrow , as Pity and Compassion . Sorrow rather respects our selves , and our own doings and Sufferings . I proceed in the II. Place To enquire into the Reasons and Grounds of our Sorrow for Sin ; and they , as I have already hinted , are these two ; the Intrinsecal , or the Consequent evil of Sin ; either the evil of Sin in it's self , or the mischiefs or inconveniencies which it will bring upon us . For every one that is sorry for any fault he is guilty of , he is so upon one of these two accounts ; either upon the score of ingenuity , or of interest ; either because he hath done a thing which is unworthy in it's self , or because he hath done something which may prove prejudicial to himself ; either out of a principle of love and gratitude to God , or from a principle of self-love . And tho' the former of these be the better , the more generous principle of Sorrow ; yet the latter is usually the first ; because it is the more sensible , and toucheth us more nearly : For Sin is a base and ill-natur'd thing , and renders a Man not so apt to be affected with the injuries he hath offer'd to God , as with the Mischief which is likely to fall upon himself . And therefore I will begin with the latter , because it is usually the more sensible cause of our Trouble and Sorrow for Sin. 1. The great Mischief and Inconvenience that Sin is like to bring upon us . When a Man is thoroughly convinc'd of the danger into which his sins have brought him , that they have made him a child of wrath , and a Son of perdition , that he is thereby fallen under the heavy dipleasure of Almighty God , and liable to all those dreadful curses , which are written in his Book , that ruin and destruction hang over him , and that nothing keeps him from eternal and intolerable torments , but the Patience and Long-suffering of God , which he does not know how soon it may cease to interpose between him and the wrath of God , and let him fall into that endless and insupportable misery , which is the just portion and desert of his Sins ; he that lays to Heart the sad Estate and Condition , into which he hath brought himself by Sin , and the Mischiefs which attend him every moment of his continuance in that state , and how near they are to him , and that there is but a step between him and Death , and hardly another between that and Hell , he cannot surely but be very sorry for what he hath done , and be highly displeased and offended with himself , that he should be the Author of his own ruin , and have contributed as much as in him lies to his everlasting undoing . 2. Another and better Principle of Sorrow for Sin , is ingenuity ; because we are sensible , that we have carried our selves very unworthily towards God , and have been injurious to him , who hath laid all possible obligations upon us : For he hath made us , and hath given us our beings , and hath charged his watchful Providence with the continual care of us ; his bounty hath ministred to the necessities and comforts of our Life ; all the Blessings that we enjoy , are the Effects of his meer love and goodness , without any hope of requital , or expectation of any other return from us , than of love , of gratitude , and obedience ; which yet are of no advantage to him , but very beneficial and comfortable to our selves : For he does not expect Duty and Obedience from us , with any regard of Benefit to himself , but for our sakes , and in order to our own Happiness . Nay , his kindness did not stop here , but after we had abused him by our repeated provocations , yet he still continued his care of us ; and when we had farther provoked him to withdraw his Love , and to call in his abused Goodness , and had done what lay in us to make our selves miserable , he would not suffer us to be undone , but found out a Ransom for us , and hath contrived a way for the pardon of all our offences , and to reconcile us to himself , and to restore us to Happiness , by the most stupendous and amazing condescension of love and goodness that ever was , even by giving his only Son to dye for us . And can we reflect upon all this , and not be sorry and grieved at our very hearts , that we should be so evil to him , who hath been so good to us , that we should be so undutiful to so loving a Father , so unkind to so faithful and constant a Friend , so ungrateful and unworthy to so mighty a Benefactor ? If any thing will melt us into Tears , surely this will do it , to consider that we have sinned against him , who made us , and continually preserves us , and after all our unkindness to him , did still retain so great a love for us , as to redeem us from Hell and Destruction , by the Death and Suffering of his Son , and notwithstanding all our offences does still offer us Pardon and Peace , Life and Happiness . Such Considerations as these , seriously laid to heart , should , one would think break the hardest heart , and make Tears to gush , even out of a Rock . I proceed in the III. Place to consider the Measure and Degree of our Sorrow for Sin. That it admits of degrees , which ought to bear some proportion to the heinousness of our Sins , and the several aggravations of them , and the time of our continuance in them , is out of all dispute : For tho' the least Sin be a just cause of the deepest Sorrow ; yet because our greatest grief can never bear a due proportion to the vast and infinite evil of Sin , God is pleased to require and accept such measures of Sorrow , as do not bear an exact correspondence to the Malignity of Sin , provided they be according to the capacity of our Nature , and in some sort proportioned to the degree and aggravations of our Sins ; i. e. Tho' the highest degree of our Sorrow doth necessarily fall below the evil of the least Sin ; yet God requires that we should be more deeply affected with some Sins , than others . But what is the lowest degree which God requires in a true Penitent , and will accept , as it is impossible for me to tell , so it is unprofitable for any body to know : For no Man can reasonably make this enquiry with any other design , than that he may learn how he may come off with God upon the cheapest and easiest terms . Now there cannot be a worse sign , that a Man is not truly sensible of the great evil of Sin , than this , that he desires to be troubled for it , as little as may be , and no longer than needs must : And none surely are more unlikely to find acceptance with God , than those who deal so nearly , and endeavour to drive so hard a bargain with him . And therefore I shall only say this in general , concerning the degrees of our Sorrow for Sin ; that Sin being so great an evil in it self , and of so pernicious a consequence to us , it cannot be too much lamented and grieved for by us : And the more and greater our Sins have been , and the longer we have continued and lived in them , they call for so much the greater Sorrow , and deeper humiliation from us : For the reasoning of our Saviour concerning Mary Magdalene , She loved much , because much was forgiven her , is proportionably true in this case , those who have sinned much , should sorrow the more . And then we must take this Caution along with us , that if we would Judge aright of the truth of our Sorrow for Sin , we must not measure it so much by the Degrees of sensible trouble and affliction , as by the rational Effects of it , which are hatred of Sin , and a fixt purpose and resolution against it for the future : for he is most truly sorry for his Miscarriage , who looks upon what he hath done amiss , with abhorrence and detestation of the thing , and wisheth he had not done it , and censures himself severely for it , and thereupon resolves not to do the like again . And this is the Character which St. Paul gives of a Godly Sorrow , 2 Cor. 7.10 . that it worketh repentance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it produceth a real change in our minds , and makes us to alter our purpose and resolution : And tho' such a Person may not be so passionately and sensibly afflicted for Sin , yet it appears by the Effect , that he hath a deeper and more rational resentment of the evil of it , than that man who is sad and melancholy and drooping for never so long a time , and after all returns to his former sinful course ; the Degree of his Sorrow may appear greater , but the Effect of it is really less . IV. As for the outward expressions of our Grief and Sorrow . The usual sign and outward expression of Sorrow is Tears ; but these being not the Substance of our Duty , but an external Testimony of it , which some tempers are more unapt to , than others ; we are much less to Judge of the Truth of our Sorrow for Sin by these , than by our inward sensible Trouble and Affliction of Spirit . Some Persons are of a more tender and melting disposition , and can command their Tears upon a little occasion , and upon very short warning ; and such Persons that can weep for every thing else that troubles them , have much more reason to suspect the Truth of their Sorrow for Sin , if this outward expression of it be wanting . And we find in Scripture , that the Sorrow of true Penitents does very frequently discover it self by this outward sign of it . Thus when Ezra and the people made Confession of their Sins to God , it is said , that they wept very Sore , Ezra 10. Peter when he reflected upon that great Sin of denying his Master , 't is said , He went forth and wept bitterly . David also was abundant in this expression of his grief . In the Book of Psalms he speaks frequently of his sighs , and groans , and of watering his couch with his tears : yea so sensibly was he affected with the Evil of Sin , that he could shed tears plentifully for the Sins of others , Psal . 119.136 . Rivers of waters run down mine eyes , because men keep not thy law . In like manner Jeremiah tells us , that his Soul did weep in secret places , for the pride and obstinacy of the Jews ; that his eye did weep sore , and run down with tears ; Jer. 13.17 . And so likewise St. Paul , Philip 3.18 , 19. There are many that walk , of whom I have told you often , and now tell you even weeping , that they are enemies to the Cross of Christ . And there seems to be this natural Reason for it , that all great and permanent impressions upon the Mind , all deep inward resentments have usually a proportionable effect upon the Body , and t●● inferiour Faculties . But tho' this happen very frequently , yet it is not so constant and certain : For all men have not the same tenderness of Spirit , nor are equally prone to tears ; nay , tho' a Man can weep upon natural accounts , as upon the loss of a Child or near Relation , or an intimate Friend , or when he lyes under a sharp Bodily pain , yet a Man may truly repent , tho' he cannot express his Sorrow for Sin the same way , provided he give Testimony of it by more real Effects : And therefore the Rule , which is commonly given by Casuists in this case , seems to be more ensnaring , than true and useful ; Namely , that that man that can shed Tears upon account of any evil less than that of Sin , ( as certainly all natural evils are ) ought to question the Truth of his Repentance for any Sin that he hath committed , if he cannot shed Tears for it . This I think is not true , because there is scarce any Man , of so hard and unrelenting a Spirit , but the loss of a kind Father , or a dear Child , or other near Relation , will force Tears , from him And yet such a Man , if it were to ●ave his Soul , may not be able at some times to shed a Tear for his Sins . And the Reason is obvious ; because Tears do proceed from a sensitive trouble , and are commonly the Product of a natural affection ; and therefore 't is no wonder , if they flow more readily and easily upon a natural account ; because they are the Effect of a Cause suitable to their Nature . But Sorrow for Sin , which hath more of the Judgment and Understanding in it , hath not it's Foundation in natural affection , but in Reason ; and therefore may not many times express it self in Tears , tho' it may produce greater and more proper Effects . So that upon the whole matter , I see no Reason to call in question the Truth and Sincerity of that Man's Sorrow and Repentance , who hates Sin and forsakes it , and returns to God and his Duty , tho' he cannot shed Tears , and express the bitterness of his Soul for his Sin , by the same significations that a Mother doth in the loss of her only Son. He that cannot weep like a Child , may resolve like a Man , and that undoubtedly will find acceptance with God. A learned Divine hath well illustrated this Matter by this Similitude . Two Persons walking together espie a Serpent , the one shrieks and cries out at the sight of it , the other kills it : So is it in Sorrow for Sin ; some express it by great Lamentation and Tears , and vehement transports of passion ; others by greater and more real effects of hatred and detestation , by forsaking their Sins , and by mortifying and subduing their Lusts : But he that kills it does certainly best express his inward displeasure and enmity against it . The Application I shall make of what hath been said upon this Argument , shall be in two particulars . I. By way of Caution , and that against a double mistake about Sorrow for Sin. 1. Some look upon Trouble and Sorrow for Sin , as the whole of Repentance . 2. Others exact from themselves such a degree of Sorrow , as ends in melancholy , and renders them unfit both for the Duties of Religion , and of their particular Calling . The first concerns almost the generality of men ; the latter but a very few in comparison . 1. There are a great many , who look upon Trouble and Sorrow for their Sins , as the whole of Repentance , whereas it is but an Introduction to it . It is that which works repentance ; but is not Repentance it self . Repentance is always accompanied with Sorrow for Sin ; but Sorrow for Sin does not always end in true Repentance : Sorrow only respects Sins past ; but Repentance is chiefly preventive of Sin for the future . And God doth therefore require our Sorrow for Sin , in order to our forsaking of it . Heb. 6.1 . Repentance is there call'd repentance from dead Works . It is not only a Sorrow for them , but a turning from them . There is no Reason why men should be so willing to deceive themselves , for they are like to be the losers by it : But so we see it is , that many men are contented to be deceived to their own ruin ; and among many other ways , which men have to cheat themselves , this is none of the least frequent , to think that if they can but shed a few Tears for Sin upon a death-bed , which no doubt they may easily do , when they see their Friends weeping about them , and apprehend themselves to be in imminent danger , not only of Death , but of that which is more terrible , the heavy displeasure , and the fiery Indignation of Almighty God , into whose hands it is a fearful thing to fall ; I say , they think that if they can but do thus much , God will accept this for a true Repentance , and hereupon grant them Pardon and eternal life . And upon these fond hopes , they adjourn their Repentance , and the Reformation of their lives to a dying hour . Indeed if I were to speak to a Man upon his Death-bed , I would encourage him to a great Contrition and Sorrow for his Sins , as his last and only remedy , and the best thing he can do at that time ; but on the other hand , when I am speaking to those that are well and in health , I dare not give them the least Encouragement to venture their Souls upon this , because it is an hazardous and almost desperate remedy ; especially when men have cunningly and designedly contriv'd to rob God of the Service of their lives , and to put him off with a few unprofitable Sighs and Tears at their departure out of the World. Our Saviour tells us , that it is not every one , that shall say unto him Lord ! Lord ! that shall enter into the Kingdom of Heaven ; and that there is a time , when many shall seek to enter in , but shall not be able . The Summ of this Caution is , that men should take heed of mistaking Sorrow for Sin , for true Repentance , unless it be followed with the forsaking of Sin and the real Reformation of our Lives . Ahab humbled himself , but we do not find that he was a true Penitent . Judas was sorry for his Sin , and yet for all that was the Son of perdition . Esau is a sad type of an ineffectual Sorrow for Sin , Heb. 12. where the Apostle tells us , that He found no place for Repentance , that is no way to change the mind of his Father Isaac , tho' he sought it carefully with tears . If Sorrow for Sin were Repentance , there would be store of Penitents in Hell ; for there is the deepest and most intense sorrow , weeping and wailing and gnashing of teeth . 2. Another mistake which Men ought to be caution'd against in this Matter , is of those who exact from themselves such a degree of Sorrow for Sin , as ends in deep melancholy , as renders them unfit both for the Duties of Religion , and of their particular Callings . But because there are but very few who fall into this mistake , I shall need to say the less to it . This only I shall say , that those who indulge their sorrow to such a degree , as to drown their Spirits , and to sink them into melancholy and mopishness , and thereby render themselves unserviceable to God , and unfit for the necessities of this life , they commit one Sin more to mourn for , and overthrow the End of Repentance by the indiscreet use of the Means of it . For the End of Sorrow for Sin , is the forsaking of it , and returning to our Duty : But he that Sorrows for Sin , so as to unfit him for his Duty , he defeats his own design , and destroys the end he aims at . II. The Other part of the Aplication of this Discourse should be , to stir up this affection of Sorrow in us . And here , if I had time , I might represent to you the great evil of sin , and the infinite Danger and inconvenience of it . If the holy men in Scripture , David , and Jeremiah , and St. Paul , were so deeply affected with the sins of others , as to shed rivers of tears at the remembrance of them ; how ought we to be touched with the sense of our own sins , who are equally concerned in the dishonour brought to God by them , and infinitely more in the danger they expose us to ! Can we weep for our dead Friends ? and have we no sense of that heavy load of Guilt , of that body of death , which we carry about with us ? Can we be sad and melancholy for temporal Losses and Sufferings , and refuse to be comforted ? And is it no Trouble to us to have lost Heaven and Happiness , and to be in continual danger of the intolerable Sufferings , and endless Torments of another World ? I shall only offer to your Consideration , the great Benefit and Advantage which will redound to us from this godly Sorrow ; it worketh Repentance to Salvation , not to be repented of , saith St. Paul. If we would thus sow in Tears , we should reap in Joy. This Sorrow would but continue for a time , and in the morning of the Resurrection there would be Joy to all Eternity , Joy unspeakable and full of Glory . It is but a very little while , and these days of Mourning will be accomplish'd ; and then all Tears shall be wiped from our Eyes ; and the ransomed of the Lord shall come to Sion , with Songs , and everlasting Joy shall be upon their Heads . They shall obtain Joy and Gladness , and Sorrow and Sighing shall flee away . Blessed are they that mourn , for they shall be comforted : but wo unto you that laugh , for ye shall mourn and weep . If Men will rejoice in the pleasures of Sin , and walk in the ways of their hearts , and in the sight of their eyes ; if they will remove Sorrow from their heart , and put away all sad and melancholy Thoughts from them , and are resolved to harden their Spirits against the sense of Sin , against the Checks and Convictions of their own Consciences , and the Suggestions of God's Holy Spirit , against all the Arguments that God can offer , and all the Methods that God can use to bring them to Repentance ; let them know , that for all these things God will bring them into judgment ; and because they would not give way to a timely and a seasonable Sorrow for Sin , they shall lye down in eternal Sorrow , weeping and wailing and gnashing of teeth shall be their portion for ever . From which sad and miserable Estate , beyond all Imagination , and past all Remedy , God of his infinite Goodness deliver us all , for Jesus Christ his sake , To whom , &c. SERMON IV. Preach'd on Ash-Wednesday , 1689. The unprofitableness of Sin in this Life , an Argument for Repentance . JOB XXXIII . 27 , 28. He looketh upon men , and if any say , I have sinned , and perverted that which was right , and it profited me not ; He will deliver his soul from going into the pit , and his life shall see the light . THE great Folly and Perverseness of humane Nature is in nothing more apparent , than in this , that when in all other things Men are generally led and governed by their Interests , and can hardly be imposed upon by any Art , or perswaded by any Solicitation , to act plainly contrary to it ; yet in matter of their Sin and Duty , that is , in that which of all other is of greatest concernment to them , they have little or no regard to it ; but are so blinded and bewitched with the deceitfulness of sin , as not to consider the infinite Danger and Disadvantage of it ; and at the same time , to cast the Commandments of God , and the consideration of their own Happiness behind their backs . And of this every Sinner , when he comes to himself , and considers what he hath done , is abundantly convinced ; as appears by the Confession and Acknowledgment , which is here in the Text put into the Mouth of a true Penitent ; I have sinned , and perverted that which is right , and it profited me not , &c. In which Words here is a great Blessing and Benefit promised on God's part , and the Condition required on our part . First , The Blessing or Benefit promised on God's part , which is Deliverance from the ill Consequences and Punishment of Sin ; he will deliver his soul from going into the pit , and his life shall see the light , that is , he will deliver him from Death and Damnation . And tho' perhaps temporal Death be here immediately intended , yet that is a Type of our Deliverance from eternal Death ; which is expresly promised in the Gospel . Secondly , Here is the Condition required on our part ; If any say , I have sinned , and perverted that which was right , and it profited me not . In which Words there are contained , I. A penitent Confession of our Sins to God ; for he looketh upon men , and if any say , I have sinned , that is , make a penitent Confession of his Sin to God. II. A true Contrition for our Sin , not only for fear of the pernicious Consequences of Sin , and the Punishment that will follow it , implyed in these Words , and it profited me not , this is but a very imperfect Contrition : but from a just sense of the evil nature of Sin , and the Fault and Offence of it against God , that we have done contrary to Right and our Duty . If any say , I have sinned , and perverted that which was right . Here you see that true and perfect Contrition for our Sins , is made a necessary Condition of the Blessing and Benefit here promised , viz. Deliverance from the Punishment due to them . III. Here is a description of the evil nature of Sin , it is a perverting of that which is right . Sin is a perverting of the Constitution and Appointment of God , and of the Nature and Order of Things . God hath given Man a Law and Rule to walk by , but the foolishness of man perverteth his way . The great Lines of our Duty are plain and visible to all Men , and if we would attend to the direction of our own Minds , concerning Good and Evil , every Man would be a law to himself . He hath shewed thee , O man , what is good . That which is right and just and good , is plain and obvious , and offers it self first to us , and when ever we sin , we go out of the right way that lies plain before us , and turn aside into crooked paths . But when we do that which is right , we act agreeably to the Design and Frame of our Beings , and comply with the true Nature and Order of Things ; we do what becomes us , and are what we ought to be : but sin perverts the Nature of Things , and puts them out of course , I have sinned and perverted that which was right . IV. You have here an acknowledgment of the Mischievous and Pernicious Consequences of Sin ; I have sinned and perverted that which was right , and it profited me not . Which last words are a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in which much less is said than is meant and intended ; it profited me not , that is , it was so far from being of advantage , that the Effects and Consequences of it were very Pernicious and Destructive . And this is not only true as to the final issue , and event of an Evil course in the other World ; but I shall endeavour to shew , that even in respect of this World , and the present Life , the Practice of some sins is plainly Mischievous to the temporal Interests of men ; that others are wholly unprofitable ; and that those which pretend to bring some benefit and advantage will , when all accounts are cast up , and all circumstances duly weighed and considered , be found to do far otherwise . First , I shall shew , that the Practice of some Vices is Evidently Mischievous and Prejudicial to us , as to this World ; as all those Vices which fall under the cognizance of Human Laws , and are punished by them ; Murther , Theft , Perjury , Sedition , Rebellion and the like ; these cannot be denyed to be of pernicious consequence to men , and therefore the great Patrons of Vice seldom plead for these , the inconvenience of them is so palpable , that some feel it , and all may see it every day . But besides these , there are many other sorts of sin , which human Laws either take no notice of , or do not so severely Punish , which yet in their Natural Consequences , are very pernicious to our present interest ; either they are a disturbance to our minds , or dangerous to our health , or ruinous to our Estate , or hurtful to our Reputation , or it may be at once prejudicial to us , in all , or most of these respects ; and these are the greatest temporal inconveniences that men are liable to . All irregular Passions , as Wrath , Malice , Envy , Impatience and Revenge , are not only a disturbance to our selves , but they naturally draw upon us hatred and contempt from others . Any one of these passions is enough to render a Man uneasie to himself , and to make his Conversation disgustful and troublesome to all that are about him ; for all men naturally hate all those , who are of an envious , or malicious , or revengeful temper , and are apt to rise up and stand upon their guard against them . Anger and impatience are great deformities of the mind , and make a Man look as ugly , as if he had a wry and distorted Countenance ; and these passions are apt to breed in others a secret contempt of us , and to bring our prudence into question , because they are signs of a weak and impotent mind , that either hath lost , or never had the Government of it self . There are other Vices , which are plainly pernicious to our health , and do naturally bring Pains and Diseases upon men ; such are Intemperance and Lust ; and tho' some may pretend to govern themselves , in the Practice of these , with so much moderation and discretion , as to prevent the notorious bad consequences of them , yet there are very few or none that do so ; this is seldom more than a Speculation , and men that allow themselves in any lewd or intemperate course , will find it very hard to govern themselves in it ; for after men have forfeited their innocence , and broke in upon their natural Modesty , they are apt by degrees to grow profligate and desperate ; if a Man gives way but a little to his own vicious inclinations , they will soon get head of him , and no Man knows how far they will hurry him at last . Besides that the Vices I am speaking of , Intemperance and Lust , have other great inconveniences attending them , they expose men more frequently , than most other Vices , to occasions of quarrel , in which men often lose their own lives , or take away other mens , by which they fall under the danger of the Law , and the stroke of publick Justice ; or if they escape that , ( as too often they do ) they cannot fly from their own Consciences , which do commonly fill them with the horror and torment of such an action all their days ; so pernicious are the usual Consequences of these Vices , of which we see sad instances every day . Nor are these Vices less hurtful to mens Estates ; for they are extreamly expensive and wasteful , and usually make men careless of all their business and concernments , liable to be cheated by those , whom they are forced to trust with their affairs , because they will not mind them themselves , and to be abused by crafty men , who watch the oportunities of their folly and weakness , to draw them into foolish bargains . It is an old Observation , that more men perish by Intemperance , than by the Sword ; and I believe it is as true , that more Estates states are dissipated and wasted by these two riotous Vices , than by all other Accidents whatsoever . And there is scarce any notorious Vice , by which men do not greatly suffer in their Reputation and good Name , even when the times are worst and most degenerate ; any wicked course , whether of debauchery or injustice , is a blemish to a Man's credit , not only in the esteem of the Sober and Virtuous , but even of those who are loose and extravagant ; for men are sooner brought to Practise what is bad , than to approve of it , and do generally think all sin and wickedness to be a stain upon them , whatever in a swaggering humor they may say to the contrary . A clear evidence of this is , that men do so studiously endeavour to conceal their Vices , and are so careful that as few as may be should be conscious to them , and are so confounded if they be discovered , and so out of all patience when they are upbraided with them , a plain acknowledgment , that these things are shameful in themselves , and whatever face men may put upon things , that they do inwardly and at the bottom of their Hearts believe , that these Practices are deservedly of bad Reputation , and do , in the general opinion of Mankind , leave a blot upon them . Secondly , There are other sins , which tho' they are not usually attended with Consequences so palpably mischievous , yet are plainly unprofitable , and bring no manner of advantage to men . Of this sort is all kind of Prophaneness , and customary Swearing in common Conversation , there is neither profit nor pleasure in them . What doth the Profane Man get by his contempt of Religion ? He is neither more respected , nor better trusted for this quality ; but on the contrary , it is many times really to his prejudice , and brings a great odium upon him , not only from those who sincerely love Religion , but from others also ; tho' they are conscious to themselves , that they do not love Religion as they ought , yet they have a Veneration for it , and cannot endure that any one should speak slightly of it . And 't is as hard to imagine , where the pleasure of Profaneness lies . Men cannot but at first have a great reluctancy in their minds against it , and must offer considerable violence to themselves , to bring themselves to it ; and when it is grown more familiar , and their Consciences are become more sear'd and insensible , yet whenever they are alone and serious , or when any affliction or calamity is upon them , they are full of fears and anguish , their guilt stares them in the face , and their Consciences are raging and furious . And as all kind of Profaneness is unprofitable , so more especially customary swearing in ordinary Conversation , upon every occasion of passion , or any other trivial cause , nay it may be without cause , out of mere habit and custom . Now what can possibly be imagined to be the profit or pleasure of this Vice ! Sensual pleasure in it there can be none , because it is not founded in the temper of the Body ; a Man may be naturally prone to Anger or Lust ; but no Man I think is born with a swearing Constitution . And there is as little Profit as Pleasure in it ; for the common and trivial use of Oaths makes them perfectly insignificant to their end , and is so far from giving credit to a Man's word , that it rather weakens the Reputation of it . Thirdly , Those Vices which pretend to be of Advantage to us , when all accounts are cast up , and all Circumstances duly consider'd , will be found to be quite otherwise . Some Vices pretend to bring in profit ; others to yield pleasure , but upon a thorow examination of the matter , these pretences will vanish and come to nothing . The Vices which pretend to be most profitable are Covetousness and Oppression , Fraud and Falshood , and Perfidiousness : but if we look well into them , we shall find , that either they do not bring the Advantages they pretended to bring ; or that the inconveniences which attend them are as great or greater , than the Advantages they bring ; or else that the Practice of the opposite Virtues would be of much greater Advantage to us . 1. Some of these Vices do not bring the Advantages they pretend to do . Covetousness may increase a Man's Estate , but it adds nothing to his Happiness and Contentment ; for tho' his Estate grow never so much , his want is still as great as it was before , and his care and trouble continually greater ; so that so long as he continues Covetous , the more Rich , the less Happy . And then for Fraud and Falshood ; they are not of that real and lasting Advantage , that cunning but short-sighted men are apt to imagine . Nothing is truer than that of Solomon , The lying tongue is but for a moment . A Man can Practice the Arts of Falshood and Deceit but for a little while , before they will be discovered , and when they are discovered , they are so far from being any Advantage to him , that they turn to his prejudice , and the cunning Man begins to be in a bad case , and he that was wont to over-reach others , is at last caught himself . 2. Several of these Vices are attended with inconveniences , as great or greater than the Advantages they bring . If a Man increase his Estate by Injustice and Oppression , yet he loseth his Reputation . Besides , that all fraudulent and unjust courses are apt to entangle a Man in a great many inconveniences , and to expose him to troublesome suits , for the keeping of what he hath unjustly gotten ; it is very often seen , that what is gotten by injustice is spent in Law , and tho' it may be those whom he hath wronged never recover their right , yet first or last the unjust Man is put to more trouble and vexation about it , than the thing is worth . This Solomon observes , Prov. 15.16 . In the revenue of the wicked there is trouble . The perfidious Man by betraying a Friend or a Trust , may perhaps make some present Advantage : but then by such a villany he makes himself odious to all Mankind , and by this means , at one time or other , prevents himself of greater advantages which he might have had another way , and perhaps at last is miserably crushed by those whom he betrayed , who in the change and revolution of human affairs , may some time or other have the oportunity of being revenged . Or else , 3. The Practice of the opposite Virtues would be of far greater Advantage to us . Truth and Fidelity are in common experience sound to be a better and surer way of thriving , and more like to last and hold out , than Fraud and Falshood ; and as honesty is a surer way of raising an Estate , so it brings along with it greater security of the quiet enjoyment of it ; there is never any real occasion , and seldom any colour and pretence of bringing such a Man into trouble ; for which reason Solomon says , Better is the little which the righteous Man hath , than great possessions without right ; because , tho' it be but little , yet it will wear like Steel , and he is like to enjoy it quietly , and may increase it ; whereas the unjust Man is continually in danger of losing what he hath gotten . And if this be the case , it is very plain , that those Vices which pretend to bring the greatest Advantage , are really unprofitable ; and to these kind of Vices the Text seems to point more particularly , If any say I have sinned , and perverted that which was right , and it profited me not , &c. But perhaps tho' there be no profit in any sinful course , yet there may be some pleasure ; that comes next to be examined ; and I doubt not to make it evident , that there is no such pleasure in sin , as can make it a reasonable Temptation to any Man to venture upon it . The Vices which pretend to bring the greatest pleasure , are Lewdness , and Intemperance , and Revenge . The two first of these are the highest Pretenders to Pleasure : but God knows , and the sinner himself knows , how thin and transitory this pleasure is , how much trouble attends it , and how many sighs and groans follow it ; and whatever pleasure they may minister to the sense , they bring a great deal of anguish and perplexity to the mind ; so that the trouble which they cause , does more than counter-vail the pleasure which they bring : and they do not only disturb the mind , but they disease the Body . How many are there , who for the gratifying of an inordinate Lust , and for the incomprehensible pleasure of a drunken fit , have endured the violent burnings of a Feaver , or else have consumed the remainder of their days in languishing sickness and pain ? And the reason of all this is plain , because all the pleasures of sin are violent , and forced , and unnatural , and therefore not like to continue ; they are founded in some Disease and Distemper of our minds , and therefore always end in pain and smart . And as for Revenge ; it is indeed a very eager and impatient desire : but so far surely from being a pleasure , that the very thoughts of it are extreamly troublesome , and raise as great storms in the mind of a Man , as any passion whatsoever ; and I never heard of the pleasure of being in a Storm : it is pleasant indeed to be out of it , when others are in it . And when Revenge hath satisfied it self , and laid its enemy bleeding at its foot , the Man that executed it commonly repents himself the next moment , and would give all the World to undo what he hath done ; so that if there be any pleasure in Revenge , it is so flitting and of so short a continuance , that we know not where to fix it ; for there is nothing but tumult and rage before the execution of it , and after it nothing but remorse and horror ; so that if it be a pleasure , it is but of one moment's continuance , and lasts no longer than the act is a doing ; and what Man in his wits would purchase so short a pleasure at so dear a price ? This is most certainly true , and if it were well considered , sufficient to convince any reasonable Man of the unreasonableness of this passion . Cain is a fearful instance of this kind , who after he had drawn his Brother into the Field , and slain him there , how was he tormented with the guilt of what he had done , and forced to cry out , my punishment is greater than I can bear , or ( as some Translations render the words , ) mine iniquity is greater than that it can be forgiven , Gen. 4.13 ! From thy face ( says he to God , in the anguish of his Soul ) from thy face shall I be hid , and I shall be a fugitive and a vagabond in the earth , and it shall come to pass that every one that findeth me shall slay me , v. 14. Every one that findeth me , how fearful did his guilt make him ! When probably there was then but one Man in the World besides himself . And I may say of this sort of men , as St. Jude does of those in his time , Jude v. 11. Wo unto them , for they have gone in the way of Cain , they are guilty of his Crime , and his doom shall be theirs . And here I cannot but take notice of a great Evil that grows daily upon us , and therefore deserves with the greatest severity to be discountenanced and punish'd , I mean that of Duels , than which what can be more unchristian ? And what can be more unreasonable , than for men upon deliberation , and after the heat of Passion is over , to resolve to sheath their Swords in one anothers Bowels , only for a hasty word ? And which is yet more unreasonable , that because two men are angry , and have quarelled with one another , and will fight it out , that therefore two more , who have no quarel , no kind of displeasure against one another , must fight too , and kill one another if they can , for no reason and upon no provocation . These false Rules of Honour will not pass in another World , in the highest and greatest Court of Honour , from whence there is no Appeal . I shall conclude this whole Argument with that excellent saying of Cato , reported in A. Gellius , Cogitate cum animis vestris , &c. Consider ( says he ) with your selves , if ye be at any trouble and pain to do a good action , the trouble will be soon over ; but the pleasure and comfort of what ye have done well , abides with you all your days : but if to gratifie your selves , you do any thing that is wicked , the pleasure will quickly vanish ; but the guilt of it will stick by you for ever . And is it not then much better to prevent all this trouble , by denying our selves these sinful pleasures , which will follow us with guilt while we live , and fill us with horror and despair when we come to die ? I shall now make some reflections upon what hath been delivered , and so conclude . First , What hath been said upon this Argument , ought particularly to move those who have so great a consideration of this present life , and the temporal Happiness of it , that the Practice of all Virtues is a friend to their temporal , as well as eternal welfare , and all Vice is an Enemy to both . Secondly , This likewise takes off all manner of excuse from Sin and Vice. It pretends not to serve the Soul , and to profit our future happiness in another World ; and if it be an Enemy also to our present welfare in this world , what is there to be said for it ? Thirdly , ( which I desire to insist a little longer upon ) all the Arguments which I have used , to convince men of the folly of a wicked course , are so many strong and unanswerable Reasons for Repentance ; for when a Man is convinced , that he hath done foolishly , and to his own prejudice , that he hath sinned , and that it profited him not , what can he do less , than to be heartily sorry for it , and ashamed of it , and resolved to do better for the future ? Nothing surely is more reasonable than Repentance ; and yet how hard is it to bring men to it ? Either men will mistake the Nature of it , and not do it effectually ; or they will delay it , and not do it in time . I. Men mistake the Nature of Repentance ; and there are two great mistakes about it . 1. Of those who make the great force and virtue of it to consist , not so much in the Resolution of the Penitent , as in the Absolution of the Priest . And this the Church of Rome , in their Doctrine concerning Repentance does . For their Sacrament of Penance , ( as they call it , ) they make to consist of two parts ; the Matter of it , which consists in these three acts of the Penitent , Confession , Contrition , and Satisfaction ; and the Form of it , which is the Absolution of the Priest , in which they make the main virtue and force of Repentance to consist , in quâ proecipuè ipsius vis sita est , are the very words of the Council of Trent . And here is a wide difference betwixt us ; for tho' the comfort of the Penitent may in some case consist in the Absolution of the Priest , yet the Virtue and Efficacy of Repentance does not at all consist in it , but wholly in the Contrition and sincere Resolution of the Penitent , as the Scripture every where declares : and to think otherwise , is of dangerous Consequence ; because it encourageth Men to hope for the benefit of Repentance , that is the Pardon and forgiveness of their sins , without having truly repented . And indeed the Council of Trent have so framed their Doctrines in this point , that any one may see , that they did not matter how much they abated on the part of the Penitent , provided the Power of the Priest be but advanced , and kept up in its full height . 2. The other Mistake is of those , who make Repentance to consist in the bare Resolution of Amendment , tho' it never have its effect ; that is , tho' the sinner either do not what he resolved , or do it only for a fit , and during his present Trouble and Conviction . There is one case indeed , and but one , wherein a Resolution not brought to effect is available , and that is , when nothing hinders the performance and execution of it , but only want of time and oportunity for it , when the Repentance is sincere , and the Resolution real , but the Man is cut off between the actual Reformation which he intended , and which God , who sees things certainly in their Causes , knows would have followed , if the Man had lived to give Demonstration of it : but this is nothing to those who have the oportunity to make good their Resolution , and do not ; for , because the resolution which would have been perform'd , had there been time and oportunity , is reckoned for a true Repentance , and accepted of God as if it had been done ; therefore the Resolution which was not brought to effect when there was time and oportunity for it , hath not the Nature of true Repentance , nor will it be accepted of God. I will add but one thing more upon this Head , because I doubt it is not always sufficiently considered ; and that is this , that a sincere Resolution of a better course , does imply a Resolution of the means , as well as of the end ; he that is truly resolved against any sin , is likewise resolved against the occasions and temptations that would lead and draw him to it ; otherwise he hath taken up a rash and foolish Resolution , which he is not like to keep , because he did not resolve upon that which was necessary to the keeping of it . So he that resolves upon any part of his Duty , must likewise resolve upon the means which are necessary to the discharge and performance of it ; he that is resolved to be just in his dealing , and to pay his debts , must be diligent in his Calling , and mind his business ; because without this he cannot do the other ; for nothing can be more vain and fond , than for a Man to pretend that he is resolved upon doing his Duty , when he neglects any thing that is necessary to put him into a capacity , and to further him in the discharge of it . This is , as if a Man should resolve to be well , and yet never take Physick , or be careless in observing his rules which are prescribed in order to his health . So for a Man to resolve against Drunkenness , and yet to run himself upon the temptations which naturally lead to it , by frequenting the Company of Lewd and Intemperate persons , this is , as if a Man should resolve against the Plague , and run into the Pest-house . Whatever can reasonably move a Man to be resolved upon any End , will , if his Resolution be wise and honest , determine him as strongly to use the Means which are proper and necessary to that End. These are the common Mistakes about this matter , which Men are the more willing to run into , because they are loth to be brought to a true Repentance ; the Nature whereof is not difficult to be understood , ( for nothing in the world is plainer ; ) only men are always slow to understand what they have no mind to put in practice . But II. Besides these Mistakes about Repentance , there is another great Miscarriage in this matter , and that is the delay of Repentance ; men are loth to set about it , and therefore they put it upon the last hazard , and resolve then to huddle it up as well as they can : but this certainly is great folly , to be still making more work for Repentance , because it is to create so much needless trouble and vexation to our selves ; 't is to go on still in playing a foolish part , in hopes to retrieve all by an after-game ; this is extreamly dangerous , because we may certainly sin , but it is not certain we shall repent , our Repentance may be prevented , and we may be cut off in our sins ; but if we should have space for it , Repentance may in process of time grow an hundred times more difficult than it is at present . But if it were much more certain , and more easie than it is , if it were nothing but a hearty Sorrow and Shame for our sins , and an asking God forgiveness for them , without being put to the trouble of reforming our wicked lives , yet this were great folly , to do those things which will certainly grieve us after we have done them , and put us to shame , and to ask forgiveness for them . It was well said of Old Cato , nae tu stultus es homuncio , qui malis veniam precari , quam non peccare , thou art a foolish man indeed , who chusest rather to ask forgiveness , than not to offend . At the best , Repentance implies a fault ; it is an after-Wisdom , which supposeth a Man first to have plaid the fool ; it is but the best end of a bad business ; a hard shift , and a desperate hazard , which a Man that had acted prudently would never have been put to ; it is a Plaster after we have dangerously wounded our selves : but certainly it had been much wiser , to have prevented the danger of the wound , and the pain of curing it . A wise Man would not make himself sick if he could , or if he were already so , would not make himself sicker , tho' he had the most Effectual and Infallible Remedy in the world in his power : But this is not the case of a sinner , for Repentance as well as Faith is the gift of God. Above all , let me caution you , not to put off this great and necessary work , to the most unseasonable time of all other , the time of sickness and death , upon a fond presumption , that you can be reconciled to God when you please , and exercise such a Repentance as will make your peace with him at any time . I am heartily afraid , that a very great part of Mankind do miscarry upon this confidence , and are swallowed up in the gulf of Eternal Perdition , with this Plank in their Arms. The common Custom is ( and I fear it is too common ) when the Physician hath given over his Patient , then , and not till then , to send for the Minister ; not so much to enquire into the Man's condition , and to give him suitable Advice , as to Minister comfort , and to speak Peace to him at a venture . But let me tell you , that herein you put an extream difficult task upon us , in expecting that we should pour Wine and Oyl into the wound before it be searched , and speak smooth and comfortable things to a Man , that is but just brought to a sense of the long course of a lewd and wicked Life , impenitently continued in . Alas ! what comfort can we give to men in such a case ? We are loth to drive them to despair ; and yet we must not destroy them by presumption ; pity and good nature do strongly tempt us to make the best of their case , and to give them all the little hopes , which with any kind of Reason we can , and God knows it is but very little that we can give to such Persons upon good ground ; for it all depends upon the degree and sincerity of their Repentance , which God only knows , and we can but guess at . We can easily tell them what they ought to have done , and what they should do , if they were to live longer , and what is the best that they can do in those straights into which they have brought themselves , viz. to exercise as deep a Sorrow and Repentance for their sins as is possible , and to cry mightily to God for Mercy , in and through the Merit of our Blessed Saviour . But how far this will be available in these Circumstances we cannot tell ; because we do not know , whether if the Man had lived longer , this Repentance and these Resolutions which he now declares of a better course , would have been good . And after all is done that can be done in so short a time , and in such Circumstances of confusion and disorder , as commonly attend dying Persons , I doubt the result of all will be this ; that there is much more ground of fear than hope concerning them ; nay perhaps , while we are pressing the dying sinner to Repentance , and he is bungling about it , he expires in great doubt and perplexity of mind what will become of him ; or if his Eyes be closed with more comfortable hopes of his condition , the next time he opens them again , he may find his fearful mistake , like the rich Man in the Parable , who when he was in hell , lift up his eyes being in torment . This is a very dismal and melancholy consideration , and commands all men presently to repent , and not to put off the main work of their lives to the end of them , and the time of sickness and old Age. Let us not offer up a Carcass to God instead of a living and acceptable Sacrifice : but let us turn to God , in the days of our health and strength , before the evil days come , and the years draw nigh , of which we shall say we have no pleasure in them ; before the Sun and the Moon and the Stars be darkned . As Solomon elegantly expresseth it , Eccl. 12.1 , 2. before all the Comforts of Life be gone , before our Faculties be all ceased and spent , before our Understandings be too weak , and our Wills too strong ; our Understandings be too weak for consideration , and the deliberate exercise of Repentance , and our Wills too strong and stiff to be bent and bowed to it . Let us not deceive our selves , Heaven is not an Hospital made to receive all Sick and Aged Persons , that can but put up a faint request to be admitted there ; no , no , they are never like to see the Kingdom of God , who instead of seeking it in the first place , make it their last refuge and retreat , and when they find the Sentence of Death upon them , only to avoid present Execution , do bethink themselves of getting to Heaven , and since there is no other Remedy , are contented to Petition the great King and Judge of the World , that they may be transported thither . Upon all these Considerations , let us use no delay in a matter of such mighty consequence to our eternal Happiness , but let the counsel which was given to Nebuchadnezzar be acceptable to us ; let us Break off our sins by righteousness , and our iniquities by shewing mercy to the poor ; if so be it may be a lengthning of our tranquillity . Repentance and Alms do well together ; let us break off our sins by righteousness and our iniquities by shewing mercy to the poor ; especially upon this great occasion , which his Majesty's great Goodness to those distressed Strangers , that have taken Sanctuary among us , hath lately presented us withal , remembring that we also are in the body , and liable to the like sufferings ; and considering on the one hand , that Gracious promise of our Lord , Blessed are the merciful , for they shall receive mercy ; and on the other hand , that terrible threatning in St. James , He shall have Judgment without mercy , that hath shewed no mercy . To conclude , from all that hath been said , let us take up a present Resolution of a better course , and enter immediately upon it , to day whilst it is called to day , lest any of you be hardned through the deceitfulness of sin . O that men were wise , that they understood this , that they would consider their latter end . And grant we beseech the Almighty God , that we may all know and do , in this our day , the things which belong to our peace , for thy mercy's sake in Jesus Christ , To whom with thee O Father and the Holy Ghost , be all Honour and Glory now and for ever . Amen . SERMON V. The Shamefulness of Sin , an Argument for Repentance . The First Sermon on this Text. ROM . VI. 21 , 22. What fruit had ye then in those things , whereof ye are now ashamed ? For the end of those things is death . But now being made free from sin , and become Servants to God , ye have your fruit unto Holiness , and the end Everlasting Life . THERE are two Passions which do always in some Degree or other accompany a true Repentance , viz. Sorrow and Shame for our Sins ; because these are necessary to engage men to a Resolution of making that change wherein Repentance does consist : For till we are heartily sorry for what we have done , and ashamed of the evil of it , it is not likely that we should ever come to a firm and steady purpose of forsaking our evil ways , and betaking our selves to a better course . And these two Passions of Sorrow and Shame for our Sins , were wont anciently to be signified by those outward expressions of Humiliation and Repentance , which we find so frequently mentioned in Scripture , of being cloathed in Sackcloath as a testimony of our sorrow and mourning for our Sins , and of being sprinkled upon the head , and covered over with filth and dirt , with dust and ashes , in token of our shame and confusion of Face for all our Iniquities and transgressions . Hence are those Expressions in Scripture of Repenting in Sackcloath and Ashes , of lying down in our shame , and being cover'd with confusion , in token of their great sorrow and shame for the manifold and heinous Sins , which they had been guilty of . Of the former of these , viz. Trouble and Sorrow for our Sins , I have very lately * treated ; and of the latter , I intend now by God's assistance to speak , viz. Shame for our Sins , and that from these Words which I have recited to you ; What fruit had ye then in those things , &c. In which Words the Apostle makes a comparison between an Holy and Virtuous , and a Sinful and Vicious course of Life , and sets before us a perfect enumeration of the manifest Inconveniences of the one , and the manifold Advantages of the other . First , The manifest Inconveniences of a Vicious and Sinful course ; and the Apostle mentions these three . I. It is unprofitable , it brings no manner of present Benefit and Advantage to us , if all things be rightly calculated and consider'd . What fruit had ye then in those things ? Then ( i. e. ) at the time when you committed those Sins , had you any present Advantage by them ? No , certainly ; but quite contrary . II. The reflection upon our Sins afterwards is cause of shame and confusion to us ; What fruit had you then in those things , whereof ye are now ashamed ? III. The final issue and consequence of these things is very dismal and miserable ; The end of those things is death . Let us put these things together , and see what they amount to : No Fruit then when ye did these things , and shame now when ye come afterwards to reflect upon them , and death and misery at the last . Secondly , Here is likewise on the other hand represented to us the manifold Benefit of an Holy and Virtuous Life . And that upon these two accounts . I. Of the present Benefit of it , which the Apostle calls here fruit ; Ye have your fruit unto Holiness . II. In respect of the future Reward of it ; And the end Everlasting Life . Here is a considerable Earnest in hand , and a mighty Recompence afterwards , infinitely beyond the proportion of our best Actions and Services , both in respect of the greatness and the duration of it , Everlasting Life ; for a few transient and very imperfect actions of obedience , a perfect and immutable and endless state of Happiness . I shall begin with the First , of the two general Heads . viz. The manifest Inconveniences of a Sinful and Vicious course ; and the Apostle I told you in the Text takes notice of three . I. It is unprofitable , and if all things be rightly calculated and consider'd , it brings no manner of present Advantage and Benefit to us . What fruit had ye then in those things ? Then , ( i. e. ) When ye committed those Sins , had you any present Advantage by them ? No certainly , quite the contrary ; as if the Apostle had said , if you seriously reflect upon your former course of Impiety and Sin , wherein you have continued so long , you cannot but acknowledge that it brought no manner of advantage to you ; and when all accounts are truly cast up , you must , if you will confess the Truth , own that you were in no sort gainers by it : For the words are a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Apostle plainly intends more than he expresseth , What fruit had ye then in those things ? ( i. e. ) The wicked course which ye formerly lived in , was so far from being any ways Beneficial to you , that it was on the contrary upon all accounts extreamly to your prejudice and disadvantage . And this is not only true in respect of the final Issue and Consequence of a Sinful and Vicious course of Life , that no Man is a gainer by it at the long run , and if we take into our consideration another World , and the dreadful and endless misery which a wicked and impenitent Life will then plunge men into , ( which in the farther handling of this Text will at large be spoken to , being the last of the three Particulars under this First general head : ) But it is true likewise , even in respect of this World , and with regard only to this present and temporal Life , without looking so far as the future Recompence and Punishment of Sin in another World. And this would plainly appear , by an Induction of these three Particulars . 1. It is Evident that some Sins are plainly mischievous to the temporal Interest of men , as tending either to the disturbance of their minds , or the endangering of their Health and Lives , or to the prejudice of their Estates , or the blasting of them in their Reputation and good name . 2. That there are other Sins , which tho' they are not so visibly burdened and attended with mischievous Consequences , yet are they plainly unprofitable , and bring no manner of real Advantage to men , either in respect of gain or pleasure ; such are the Sins of Profaneness , and customary Swearing in common Conversation . 3. That even those Sins and Vices , which make the fairest pretence to be of Advantage to us , when all Accounts are cast up , and all Circumstances duly weigh'd and consider'd , will be found to be but pretenders , and in no degree able to perform and make good what they so largely promise before hand , when they tempt us to the commission of them . There are some Vices , which pretend to bring in great profit , and tempt worldly-minded men , whose minds are disposed to catch at that bait ; such are the Sins of Covetousness and Oppression , of Fraud and Falshood and Perfidiousness . And there are others which pretend to bring pleasure along with them , which is almost an irresistable temptation to voluptuous and sensual men ; such are the Sins of Revenge , and Intemperance , and Lust . But upon a particular examination of each of these , it will evidently appear , that there is no such profit or pleasure in any of these Vices , as can be a reasonable temptation to any Man to fall in love with them , and to engage in the Commission and Practice of them . But I shall not now inlarge upon any of these , having lately discours'd upon them from another Text. I shall therefore proceed to the II. Inconvenience which I mentioned of a sinful and vicious Course , viz. that the reflection upon our Sins afterwards , is cause of great Shame and Confusion to us . What fruit had you then in those things , whereof you are now ashamed ? And this is a very proper Argument for this Season * ; because the Passion of Shame , as it is the natural and usual consequent of Sin , so it is a Disposition necessarily required to a true Repentance . Most Men when they commit a known Fault are apt to be ashamed , and ready to blush , whenever they are put in mind of it , and charged with it . Some Persons indeed have gone so far in Sin , and have waded so deep in a vicious course , as to be confirmed and harden'd in their Wickedness to that degree , as to be past all Shame , and almost all sense of their Faults ; especially in regard of the more common and ordinary Vices , which are in vogue and fashion , and in the commission whereof they are countenanc'd and encourag'd by Company and Example . Such were those of whom the Prophet speaks , Jer. 6.15 . Were they ashamed , when they had committed abomination ? nay , they were not ashamed , neither could they blush . But yet even these Persons , when they come to be sensible of their guilt , so as to be brought to Repentance , they cannot then but be ashamed of what they have done . For what face soever Men may set upon their Vices , Sin is shameful in it self , and so apt to fill Men with confusion of face , when they seriously reflect upon it , that they cannot harden their Foreheads against all sense of Shame . And whatever Men may declare to the contrary , this is tacitly acknowledged by the generality of Men ; in that they are so solicitous and careful to conceal their Faults from the Eyes of others , and to keep them as secret as they can ; and whenever they are discovered , and laid open , 't is matter of great Trouble and Confusion to them ; and if any one happen to upbraid and twit them with their Miscarriages of any kind , they cannot bear with Patience to hear of them . There are indeed some few such Prodigies and Monsters of Men , as are able after great struglings with their Consciences , to force themselves to boast impudently of their Wickedness , and to glory in their shame ; not because they do really and inwardly believe their Vices to be an Honour and Glory to them , but because conscious to themselves that they have done shameful things , and believing that others know it , they put on a Whore's Forehead , and think to prevent the upbraiding of others , by owning what they have done , and seeming to glory in it : but yet for all that , these Persons , if they would confess the Truth , do feel some Confusion in themselves , and they are inwardly sensible of the Infamy and Reproach of such Actions , for all they would seem to the World to bear it out so well : For when all is done , there is a wide difference between the Impudence of a Criminal , and the Confidence and Assurance of a clear Conscience , that is fully satisfied of its own Innocence and Integrity . The conscientious Man is not ashamed of any thing that he hath done : but the impudent Sinner only seems not to be so , but all the while feels a great deal of Confusion in his own Mind . The one is sensible and satisfied that there is no cause for Shame : the other is conscious to himself that there is cause , but he offers Violence to himself , and suppresses all he can the sense and shew of it , and will needs face down the World , that he hath no Guilt and Regret in his own Mind for any thing that he hath done . Now that Sin is truly matter of Shame , will be very evident , if we consider these two things . First , If we consider the nature of this Passion of Shame . Secondly , If we consider what there is in Sin , which gives real ground and occasion for it . First , For the nature of this Passion . Shame is the Trouble or Confusion of Mind , occasioned by something that tends to our Disgrace and Dishonour , to our Infamy and Reproach . Now there is nothing truly and really matter of Shame and Reproach to us , but what we our selves have done , or have been some way or other accessary to the doing of , by our own fault or neglect , and by consequence what it was in our Power and Choice not to have done : For no Man is ashamed of what he is sure he could not help . Necessity , unless it be wilful and contracted , and happens through some precedent occasion and fault of our own , does take away all just cause of Shame . And nothing likewise is matter of Shame , but something which we ought not to do , which misbecomes us , and is below the Dignity and Perfection of our Nature , and is against some Duty and Obligation that is upon us to the contrary ; and consequently is a Reproach to our Reason and Understanding , a Reflection upon our Prudence and Discretion , and at first sight hath an appearance of Ruggednss and Deformity . And all Actions of this nature do receive several Aggravations , with respect to the Persons against whom , and in whose Presence , and under whose Eye and Knowledge these shameful things are done . Now I shall shew in the Second place , That Sin contains in it whatsoever is justly accounted infamous , together with all the Aggravations of Shame and Reproach that can be imagined . And this will appear by considering Sin and Vice in these two respects ; I. In relation to our selves . II. In respect to God , against whom , and in whose sight it is committed . I. In relation to our selves , there are these four things which make Sin and Vice to be very shameful . 1. The natural Ruggedness and Deformity of it . 2. That it is so great a Dishonour to our Nature , and to the Dignity and Excellency of our Being . 3. That it is so great a Reproach to our Reason and Understanding , and so foul a Reflection upon our Prudence and Discretion . 4. That it is our own voluntary Act and Choice . Every one of these Considerations render it very shameful , and all of them together ought to fill the Sinner with Confusion of face . I shall speak to them severally . 1. The natural Ruggedness and Deformity of Sin and Vice render it very shameful Men are apt to be ashamed of any thing in them , or belonging to them , that looks ugly and monstrous , and therefore they endeavour with great Care and Art to conceal and dissemble their Deformity in any kind . How strangely do we see Men concerned with all their Diligence and Skill , to cover and palliate any Defect or Deformity in their Bodies ; an ill Face , if they could , however a foul and bad Complexion , or blind or squinting Eye , a crooked Body or Limb , and whatever is ill-favour'd or monstrous . Now in regard of our Souls and better part , Sin hath all the monstrousness and deformity in it , which we can imagine in the Body , and much more ; and it is as hard to be covered from the Eye of discerning Men , as the deformity of the Body is ; but impossible to be conceal'd from the Eye of God , to whom Darkness and Light , secret and open are all one . But then the moral Defects and Deformities of the Mind have this advantage above the natural Defects and Deformities of the Body , that the former are possible to be cured by the Grace of God , in Conjunction with our own Care and Endeavour : Whereas no Diligence or Skill can ever help or remove many of the natural Defects and Deformities of the Body . Sin is the blindness of our Minds , the perverseness and crookedness of our Wills , and the monstrous irregularity and disorder of our Affections and Appetites ; it is the mis-placing of our Powers and Faculties , the setting of our Wills and Passions above our Reason ; all which is ugly and unnatural , and , if we were truly sensible of it , matter of great Shame and Reproach to us . There is hardly any Vice , but at first sight hath an odious and ugly Appearance to a well disciplin'd and innocent Mind , that hath never had any acquaintance with it . And however Familiarity and Custom may abate the sense of it's Deformity , yet it is at it was before , and the change that is made in us , does not alter the nature of the thing . Drunkenness and furious Passion , Pride and Fashood , Covetousness and Cruelty , are odious , and matter of Shame , in the sincere and uncorrupted Opinion of all Mankind . And tho' a Man , by the frequent Practice of any of these Vices , and a long familiarity with them , may not be so sensible of the Deformity of them in himself , yet he quickly discerns the ugliness of them in others , when ever they come in his way , and could with Salt and Sharpness enough upbraid those whom he sees guilty of them , but that he is inwardly conscious , that the Reproach may be so easily return'd , and thrown back upon himself . However this is a natural acknowledgment of the Deformity and Shamefulness of Sin and Vice. 2. They are likewise shameful , because they are so great a Dishonour to our Nature , and to the Dignity and Excellency of our Being . We go below our selves , and act beneath the Dignity of our Nature , when we do any thing contrary to the Rules and Laws of it , or to the revealed Will of God ; because these are the Bounds and Limits which God and Nature hath set to Humane Actions ; and are the measures of our Duty , i. e. what is fit and becoming for us to do , and what not . So that all Sin and Vice is base and unworthy , and beneath the Dignity of our Nature ; it argues a corrupt and diseased Constitution and Habit of Mind , a crooked and perverse Disposition of Will , and a sordid and mean temper of Spirit . And therefore the Scripture doth frequently represent a state of Sin and Wickedness , by that which is accounted the basest and meanest Condition among Men , by a state of Servitude and Slavery , especially if it had been our Choice , or the evident and necessary Consequence of our wilful Fault : For we do as bad as chuse it , when we wilfully bring it upon our selves . So that to be a Sinner , is to be a Slave to some vile Lust , Appetite , or Passion , to some unnatural or irregular Desire ; it is to sell our selves into Bondage , and to part with one of the most valuable things in the World , our Liberty , upon low and unworthy terms . Such a State and Condition does unavoidably debase and debauch our Minds , and break the force and firmness of our Spirits , and robs us , as Dalilah did Sampson , of our Strength and Courage , of our Resolution and Constancy ; so that Men have not the Heart left to design and endeavour in good earnest their own Rescue out of this mean and miserable estate , into which by their own Folly and Fault they have brought themselves . When Men are engaged into a custom of sinning , and have habituated themselves to any vicious Course , how do they betray their Weakness and want of Resolution , by being at the beck of every foolish Lust , and by suffering themselves to be commanded and burried away by every unruly Appetite and Passion , to do things which they know to be greatly to their Harm and Prejudice , and which they are convinced are mean and sordid things , and such as they are ashamed that any wise Man should see them doing ! And there is no greater Argument of a pitiful and degenerate Spirit , than to commit such things as a Man would blush to be surprized in , and would be mightily troubled to hear of afterwards . And which is more , after he hath been convinc'd by manifold Experience , that they are a Shame and Disgrace to him , and make him to hang down his Head , and let fall his Countenance , whenever he is in better Company than himself ; yet after this to go and do the same things again , which he is sensible are so shameful , and to be so impotent , and to have so little Command of himself , as not to be able to free himself from this Bondage , nor the heart to pray to God that by his Grace he would enable him hereto . And that Sin is of this shameful Nature , is evident , in that the greatest part of Sinners take so much Care and Pains to hide their Vices from the sight and notice of Men , and to this purpose chuse Darkness and secret places of Retirement to commit their Sins in . The Apostle takes notice , that thus much Modesty was left even in a very wicked and degenerate Age , 1 Thes . 5.7 . They that be drunk ( says he ) are drunk in the night . Now all this is a plain acknowledgment , that Sin is a spurious and degenerate thing , that it misbecomes Humane Nature , and is below the Dignity of a reasonable Creature : Otherwise why should Men be so solicitous and concern'd to cover their Faults from the sight of others ? If they are not ashamed of them , why do they not bring them into the broad Light , and shew them openly , if they think they will endure it ? So true is that Observation which Plato makes , That tho' a Man were sure that God would forgive his Sins , and that Men should never know them , yet there is that Baseness in Sin , that a wise Man , that considers what it is , would blush to himself alone to be guilty of it ; and tho' he were not afraid of the Punishment , would be ashamed of the Turpitude and Deformity of it . Did but a Man consider seriously with himself , how mean and unmanly it is for a Man to be drunk ; and what an apish and ridiculous thing he renders himself to all sober Men that behold him , and with what Contempt and Scorn they entertain such a sight ; and how brutish it is to wallow in any unlawful Lust , and how much a Man descends and stoops beneath himself ; what shameful Fear and Cowardise he betrays when he is frighted to tell a Lye out of Fear , or tempted thereto for some little Advantage ; and yet is so inconsistent with himself , as to have , or to pretend to have the Courage to fight any Man , that shall tell him so sawcy a Truth , as that he told a Lye. Would but a Man think before hand , how unworthy , and how unequal a thing it is , to defraud or cheat his Brother , or to do any thing to another Man , which he would be loth in the like case that he should do to him ; how base a thing it is , for a Man to be perfidious and false to his Promise or Trust ; how monstrous to be unthankful to one that hath highly obliged him , and every way and upon all occasions deserved well at his Hands ; and so I might instance in all other sorts of Sins ; I say , he that considers this well and wisely , tho' there were no Law against Sin , and ( if it were a possible case , and fit to be supposed ) tho' there were no such Being as God in the World , to call him to account and punish him for it , yet out of meer Generosity and Greatness of Mind , out of pure respect to himself , and the Dignity and Rank of his Being , and of his Order in the World , out of very Reverence to Humane Nature , and the inward Perswasion of his own Mind , ( however he came by that Perswasion ) concerning the Indeceny and Deformity and Shamefulness of the thing , I say , for these Reasons , if there were no other , a Man would strive with himself , with all his might , to refrain from Sin and Vice , and not only blush , but abhor to think of doing a wicked Action . 3. Sin will yet farther appear shameful , in that it is so great a Reproach to our Understandings and Reasons , and so foul a Blot upon our Prudence and Discretion . Omnis peccans aut ignorans est , aut incogitans , is a Saying , I think , of one of the School-men ; ( as one would guess by the Latin of it ) Every Sinner is either an ignorant , or inconsiderate Person . Either Men do not understand what they do , when they commit Sin ; or if they do know , they do not actually attend to , and consider what they know : Either they are habitually or actually ignorant of what they do : for Sin and Consideration cannot dwell together ; 't is so very unreasonable and absurd a thing , that it requires either gross Ignorance , or stupid Inadvertency , to make a Man capable of committing it . Whenever a Man sins , he must either be destitute of Reason , or must lay it aside or asleep for the time , and so suffer himself to be hurried away , and to act brutishly , as if he had no understanding . Did but Men attentively consider what it is to offend God , and to break the Laws of that great Law-giver , who is able to save or to destroy , they would discern so many invincible Objections against the thing , and would be filled with such strong Fears and Jealousies of the fatal Issue and Event of it , that they would not dare to venture upon it . And therefore we find the Scripture so frequently resolving the Wickedness of Men into their Ignorance and Inconsiderateness , Psal . 14.4 . Have all the workers of iniquity no knowledge ? intimating that by their Actions one would judge so . And the same account God himself also gives elsewhere of the frequent Disobedience and Rebellion of the People of Israel , Deut. 32.28 , 29. They are a nation void of counsel , neither is there any understanding in them . Oh! that they were wise , that they understood this , that they would consider their latter end ! Knowledge and Consideration would cure a great part of the Wickedness that is in the World ; Men would not commit Sin with so much greediness , would they but take time to consider , and bethink themselves what they do . Have we not reason then to be ashamed of Sin , which casts such a reproach of Ignorance and Rashness upon us ? and of Imprudence likewise and Indiscretion ? Since nothing can be more directly and plainly against our greatest and best Interest both of Body and Soul , both here and hereafter , both now and to all Eternity . And there is nothing that Men are more ashamed of , than to be guilty of so great an Imprudence , as to act clearly against their own Interest , to which Sin is the most plainly cross and contrary , that it is possible for any thing to be . No Man can engage and continue in a sinful Course , without being so far abused and infatuated , as to be contented to part with Everlasting Happiness , and to be undone and miserable for ever ; none but he that can perswade himself against all the Reason and Sense of Mankind , that there is pleasure enough in the transient acts of Sin , to make amends for Eternal Sorrow , and Shame , and Suffering . And can such a Thought as this enter into the Heart of a considerate Man ? Epicurus was so wise , as to conclude against all Pleasure that would give a Man more Trouble and Disturbance afterwards ; against all Pleasures that had Pain and Grief consequent upon them ; and he forbids his Wise Man to taste of them , or to meddle with them ; and had he believed any thing of a future State , he must , according to his Principle , have pronounc'd it the greatest Folly that could be , for any Man to purchase the Pleasures and Happiness of a few Years , at the dear rate of Eternal Misery and Torment . So that if it be a Disgrace to a Man to act imprudently , and to do things plainly against his Interest , then Vice is the greatest reproach that is possible . The 4 th and last Consideration , which renders Sin so shameful to us , is , that it is our own Voluntary Act and Choice . We chuse this Disgrace and willingly bring this Reproach upon our selves . We pity an Ideot , and one that is naturally destitute of Understanding , or one that loseth the use of his Reason by a Disease or other inevitable accident : But every one despiseth him who besots himself , and plays the fool out of carelessness and a gross neglect of himself . And this is the Case of the Sinner ; there is no Man that sinneth , but because he is wanting to himself ; he might be wiser and do better , and will not ; but he chuseth his own Devices , and Voluntarily runs himself upon those inconveniences , which it was in his Power to have avoided . Not but that I do heartily own and lament the great Corruption and Degeneracy of our Nature , and the strong Propensions which appear so early in us to that which is Evil : but God hath provided a Remedy and Cure for all this : For since the Grace of God , which brings Salvation unto all men , hath appeared , under the influence and through the assistance of that Grace , which is offer'd to them by the Gospel , men may deny ungodliness and worldly lusts , and live soberly , righteously , and godly in this present World. For I make no doubt , but since God hath enter'd into a new Covenant of Grace with Mankind , and offered new Terms of Life and Salvation to us , I say I doubt not , but his Grace is ready at hand , to enable us to perform all those Conditions which he requires of us , if we be not wanting to our selves . There was a way of Salvation established , before the Gospel was clearly reveal'd to the World , and they who under that Dispensation , whether Jews or Gentiles , sincerely endeavour'd to do the will of God , so far as they knew it , were not utterly destitute of Divine Grace and Assistance : But now there is a more plentiful Effusion of God's Grace and Holy Spirit ; so that whoever under the Gospel sins deliberately , sins wilfully , and is wicked , not for want of Power but of Will to do otherwise . And this is that which makes Sin so shameful a thing , and so very reproachful to us , that we destroy our selves by our own folly and neglect of our selves , and become miserable by our own choice ; and when the Grace of God hath put it into our Power to be wise and to be happy . I should now have proceeded to the Second thing I proposed , which was to consider Sin in relation to God , and to shew that it is no less shameful in that respect , than I have shewn it to be with regard to our selves : But this I shall refer to another oportunity . SERMON VI. The Shamefulness of Sin , an Argument for Repentance . The Second Sermon on this Text. ROM . VI. 21 , 22. What fruit had ye then in those things , whereof ye are now ashamed ? For the end of those things is death . But now being made free from sin , and become Servants to God , ye have your fruit unto Holiness , and the end Everlasting Life . IN these words the Apostle makes a comparison , between an Holy and Virtuous , and a Sinful and Vicious course of Life , and sets before us a perfect enumeration of the manifest inconveniences of the one , and the manifold advantages of the other . I began with the First of these , viz. to shew the manifest inconveniences of a sinful and vicious course . I am upon the Second inconvenience of a sinful course , viz. That the reflection upon it afterwards is cause of great Shame and Confusion of face to us ; and that First , in Relation to our selves . Which I have dispatch'd , and proceed now in the , Second Place , to consider Sin in respect of God , against whom , and in whose sight and presence it is committed ; and upon examination it will appear , to be no less shameful in this respect than the other . There are some Persons before whom we are more apt to be ashamed and blush , than before others ; as those whom we reverence , those to whom we are greatly oblig'd , and those who are clear of those faults which we are guilty of ; and those who hate or greatly dislike what we do ; especially if they be present with us , and in our company ; if they stand by us and observe , and take notice of what we do , and are likely to publish our folly and make it known , and have Authority and Power to punish us for our faults ; we are ashamed to have done any thing that is vile and unworthy before such Persons . Now to render Sin the more Shameful , God may be consider'd by us under all these Notions , and in all these respects . 1. Whenever we commit any Sin , we do it before him , in his presence , and under his eye and knowledge , to whom of all persons in the world we ought to pay the most profound reverence . I remember Seneca somewhere says ; that There are some Persons , quorum interventû perditi quoque homines vitia supprimerent , that are so awful and so generally reverenc'd for the eminency of their Virtues , that even the most profligate and impudent sinners will endeavour to suppress their Vices , and refrain from any thing that is notoriously bad , and uncomely , whilst such Persons stand by them , and are in presence . Such an one was Cato among the Romans . The People of Rome had such a Regard and Reverence for him , that if he appeared , they would not begin or continue their usual sports , till he was withdrawn from the Theatre , thinking them too light to be acted before a Person of his Gravity and Virtue : And if they were so much aw'd by the presence of a Wise and a Virtuous Man , that they were ashamed to do any thing that was unseemly before him ; how much more should the presence of the Holy God , who is of purer eyes , than to behold iniquity , make us blush to do any thing that is lewd and vile in his sight , and fill us with shame and confusion of face at the thoughts of it ? Now whenever we commit any Sin , God looks upon us ; and he alone is an ample Theatre indeed . That he observes what we do , ought to be more to us , than if the Eyes of all the World besides were gazing upon us . 2. He likewise is incomparably our greatest Benefactour , and there is no Person in the World , to whom in any degree we stand so much oblig'd , as to him ; and from whom we can expect and hope for so much good , as from him ; the consideration whereof must make us ashamed , so often as we consider , and are conscious to our selves , that we have done any thing that is grievous and displeasing to him . We are wont to have a more peculiar Reverence for those to whom we are exceedingly beholden , and to be much ashamed to do any thing before them , which may signifie disrespect , and much more enmity against them ; because this would be horrible ingratitude , one of the most odious and shameful of all Vices . And is there any one to whom we can stand more obliged , than to him that made us , than to the Author and Founder of our Beings , and the great Patron and Preserver of our lives ? And can there then be any before whom , and against whom we should be more ashamed to offend ? When the Prodigal in the Parable would set forth the shamefulness of his Miscarriage , he aggravates it from hence , that he had offended against and before one to whom he had been so infinitely obliged . Father , says he , I have sinned against heaven and in thy sight . 3. We are ashamed likewise to be guilty of any fault or crime before those Persons who are clear of it , or of any thing of the like nature themselves . Men are not apt to be ashamed before those who are their fellow-Criminals , and involved with them in the same guilt , because they do not stand in awe of them , nor can have any reverence for them . Those , who are equally guilty , must bear with one another . We are not apt to fear the censures and reproofs of those , who are as bad as our selves : but we are ashamed to do a foul and unworthy Action , before those who are innocent and free from the same , or the like Sins and Vices which we are guilty of . Now whenever we commit any Sin , it is in the presence of the Holy God , who hath no part with us in our crimes , whose nature is removed at the farthest distance from Sin , and is as contrary to it as can be . There is no iniquity with the Lord our God. And therefore of all Persons in the World we should blush to be guilty of it before him . 4. We are apt also to be ashamed to do any thing before those who dislike and detest what we do . To do a wicked Action before those who are not offended at it , or perhaps take pleasure in it , is no such matter of shame to us . Now of all others , God is the greatest hater of Sin , and the most perfect Enemy to it in the whole World. Hab. 1.13 . Thou art of purer eyes , than to behold evil , and canst not look on iniquity , i. e. with patience , and without an infinite hatred and abhorrence of it . Such is the unspotted Purity and Perfection of the Divine Nature , that it is not possible that God should give the least countenance to any thing that is Evil. Psal . 5.4 , 5. Thou art not a God , says David there to him , that hast Pleasure in iniquity , neither shall evil dwell with thee : The wicked shall not stand in thy sight ; thou hatest all the workers of iniquity . 5. We are ashamed likewise to do any thing that is Evil and unseemly before those , who we are afraid will publish our faults to others , and will make known and expose the folly of them . Now whenever we Sin , it is before him who will most certainly one day bring all our works of darkness into the open light , and expose all our secret deeds of dishonesty upon the publick Stage of the World , and make all the vilest of our actions known , and lay them open , with all the shameful Circumstances of them , before men and Angels , to our everlasting Shame and Confusion . This is the meaning of that Proverbial Speech , so often used by our Saviour , There is nothing cover'd , that shall not be revealed , neither hid that shall not be made manifest . All the Sins which we now commit with so much caution , in secret and dark retirements , shall in that great day of Revelation , when the secrets of all hearts shall be disclosed , be set in open view , and in so full and strong a light , that all the World shall see them ; and that which was plotted and contrived in so much secrecy , and hardly whisper'd in this World , shall then be proclaimed aloud , and as it were upon the House-tops . 6. and Lastly , We are ashamed and afraid to commit a fault before those , who we believe will call us to an account for it , and Punish us severely . A Man may suffer innocently and for a good Cause ; but all suffering in that case , is by wise and good men esteemed honourable and glorious , and tho' we are Condemned by men , we are acquitted in our own Consciences : But that which is properly called Punishment is always attended with Infamy and Reproach ; because it always supposeth some fault and crime , as the ground and reason of it . Hence it is that in this World , men are not only afraid , but ashamed to commit any fault before those , who they think have Authority and Power to punish it . He is an impudent Villain indeed , that will venture to cut a Purse in the presence of the Judge . Now when ever we commit any Wickedness , we do it under the Eye of the great Judge of the World , who stedfastly beholds us , and whose Omnipotent Justice stands by us ready armed and charged for our Destruction , and can in a moment cut us off . Every sin that we are guilty of , in thought , word , or deed , is all in the presence of the Holy , and Just , and Powerful God ; whose Power enables him , and whose Holiness and Justice will effectually engage him , one time or other , if a timely Repentance doth not prevent it , to inflict a terrible Punishment upon all the Workers of iniquity . You see then by all that hath been said upon this Argument , how shameful a thing sin is , and what Confusion of face the reflection upon our wicked Lives ought to cause in all of us . What fruit had ye then in those things , whereof ye are now ashamed ? If ever we be brought to true Repentance for our sins , it cannot but be matter of great Shame to us . We find in Scripture that shame doth continually accompany Repentance , and is inseparable from it . This is one Mark and Character of a true Penitent , that he is ashamed of what he hath done . Thus Ezra , when he makes Confession of the sins of the People , he testifies and declares his Shame , for what they had done ; I said , O my God! I am ashamed and blush to lift up mine Eyes to thee my God ; for our iniquities are increased over our Heads , and our trespasses are grown up to the Heavens , Ezra 9.6 . And may not we of this Nation at this day take these words unto our selves , considering to what a strange height our sins are grown , and how iniquity abounds among us ? So likewise the Prophet Jeremiah , when he would express the Repentance of the People of Israel , Jer. 3.25 . We lye down ( says he ) in our shame , and our Confusion covereth us , because we have sinned against the Lord our God. In like manner the Prophet Daniel , after he had in the Name of the People made an humble acknowledgment of their manifold and great Sins , he takes shame to himself , and them for them . Dan. 9.5 . We have sinned , says he , and have committed iniquity , and have done wickedly , and have rebelled in departing from thy Precepts , and from thy Judgments . O Lord , righteousness belongeth to thee ; but unto us confusion of face , as at this day ; to the men of Judah , and to the inhabitants of Jerusalem , and unto all Israel , that are near and that are far off , through all the Countries whither thou hast driven them , because of their trespass , which they have trespassed against thee : O Lord ! To us belongeth confusion of face , to our Kings , to our Princes , and to our Fathers , because we have sinned against thee . By which we may judge , how considerable and essential a part of Repentance , this Holy Man esteemed shame , for the sins they had been guilty of , to be . And indeed upon all occasions of solemn Repentance , and Humiliation for sin , this taking shame for their sins is hardly ever omitted , as if there could be no sincere Confession of sin and Repentance for it , without testifying their shame , and Confusion of face upon the remembrance of their sins . Now to stir up this affection of shame in us , let me offer to you these three Considerations . I. Consider what great reason we have to be heartily ashamed of all the sins and offences which we have been guilty of against God. It was a good old Precept of Philosophy , that we should reverence our selves , i. e. that we should never do any thing , that should be matter of Shame and Reproach to us afterwards , nothing that misbecomes us , and is unworthy of us . I have shewn at large , that all Sin and Vice is a dishonour to our Nature , and beneath the Dignity of it ; that it is a great reproach to our Reason , and directly contrary to our true and best Interest ; that it hath all the aggravating circumstances of Infamy and Shame ; that every sin that was at any time committed by us , was done in the presence of one , whom of all Persons in the World we have most Reason to reverence , and against him , to whom of all others we stand most obliged for the greatest Favours , for innumerable Benefits , for infinite Mercy and Patience and Forbearance towards us , in the presence of the Holy and Just God , who is at the farthest distance from sin , and the greatest and most implacable Enemy to it in the whole World , and who will one day punish all our faults , and expose us to open shame for them , who will bring every work into judgment , and every secret sin that ever we committed , and take Vengeance upon us for all our iniquities . So that whenever we sin , we shamefully entreat our selves , and give the deepest wounds to our Reputation in the esteem of him , who is the most competent Judge of what is truly Honourable and Praise-worthy , and cloath our selves with shame and dishonour . We are ashamed of Poverty , because the poor Man is despised , and almost ridiculous in the Eye of the proud and covetous rich Man , whose riches are his high Tower , and make him apt to look down upon the poor Man that is below him , with contempt and scorn ; we are ashamed of a dangerous and contagious Disease , because all men fly infectious company : but a Man may be poor or sick by misfortune ; but no Man is wicked , but by his own fault and wilful choice . Ill-natur'd and inconsiderate men will be apt to contemn us for our poverty and affliction in any kind : but by our Vices we render our selves odious to God , and to all good and considerate men . II. Consider that shame for sin now , is the way to prevent Eternal Shame and Confusion hereafter . For this is one great part of the Misery of another World , that the sinner shall then be filled with everlasting shame and confusion at the remembrance of his faults and folly . The Eternal Misery of wicked men is sometimes in Scripture represented , as if it consisted only or chiefly in the Infamy and Reproach which will then overwhelm them , when all their crimes and faults shall be exposed and laid open to the view of the whole World. Dan. 12.2 . where the general Resurrection of the just and unjust is thus described ; Many of them that sleep in the dust of the earth shall awake , some to everlasting life ; and some to everlasting shame and contempt : Where everlasting life and everlasting shame are opposed , as if Eternal shame were a kind of perpetual Death . In this World sinners make an hard shift , by concealing or extenuating their faults , as well as they can , to suppress or lessen their shame ; they have not now so clear and full Conviction of the evil and folly of their sin ; God is pleased to bear with them and to spare them at present , and they do not yet feel the dismal effects and consequences of a wicked life : but in the next World , when the righteous judgment of God is revealed , and the full Vials of his wrath shall be poured forth upon sinners , they shall then be cloathed with shame , as with a garment , and be covered with confusion ; then they will feel the folly of their sins , and have a sensible Demonstration within themselves of the infinite Evil of them ; their own Consciences will then furiously fly in their faces , and with the greatest bitterness and rage upbraid and reproach them with the folly of their own doings ; and so long as we are sensible , that we suffer for our own folly , so long we must unavoidably be ashamed of what we have done . So that if sinners shall be everlastingly tormented in another World , it necessarily follows , that they shall be eternally Confounded . Is it not then better to remember our ways now , and to be ashamed and repent of them , than to bring everlasting Shame and Confusion upon our selves , before God , and Angels , and Men ? This is the Argument which St. John useth , to take men off from sin , and to engage them to Holiness and Righteousness of Life . 1. Joh. 2.28 . That when he shall appear , that is , when he shall come to judge the World , we may have confidence , and not be ashamed before him at his coming . III. And lastly , Consider that nothing sets men at a farther distance from Repentance , and all hopes of their becoming better , and brings them nearer to Ruin , than Impudence in a sinful course . There are too many in the World , who are so far from being ashamed of their Wickedness , and blushing at the mention of their faults , that they boast of them , and glory in them . God often complains of this in the People of Israel , as a sad presage of their Ruin , and an ill sign of their desperate and irrecoverable Condition ; Jer. 3.3 . Thou hadst a whore's forehead , and refusedst to be ashamed ; and Jerem. 6.15 . Were they ashamed when they committed abominations ? Nay , they were not ashamed , neither could they blush : therefore they shall fall among them that fall , and in the time that I visit them , they shall be cast down . Hear likewise how the Apostle doth lament the case of such Persons , as incurable and past all remedy . Philip. 3.18 , 19. There are many of whom I have told you often , and now tell you , even weeping , that they are enemies to the Cross of Christ , whose end is destruction , whose God is their belly , whose glory is in their shame . Such Persons who glory in that which ought to be their shame , what can their end be but destruction ? There is certainly no greater argument of a degenerate Person , and of one that is utterly lost to all sense of goodness , than to be void of shame ; and as on the one Hand , they must be very towardly , and well disposs'd to Virtue , who are drawn by ingenuity , and meer sense of Obligation and Kindness ; so on the other hand , they must be very stupid and insensible , who are not wrought upon by Arguments of fear , and sense of shame . There is hardly any hopes of that Man , who is not to be reclaimed from an Evil course , neither by the apprehension of danger , nor of disgrace , and who can at once securely neglect both his Safety and Reputation . Hear how the Prophet represents the deplorable Case of such Persons , Isa . 3.9 . The shew of their countenance bears witness against them ; in the Hebrew it is , The hardness of their countenance doth testifie against them , and they declare their sin , as Sodom , they hide it not . Wo unto their Souls , for they have rewarded evil to themselves . When Men are once arrived to that pitch of Impiety , as to harden their Foreheads against all sense and shew of Shame , and so as to be able to set a good face upon the foulest Matter in the World ; wo unto them , because their Case seems then to be desperate , and past all hopes of Recovery . For who can hope , that a Man will forsake his Sins , when he is not so much as ashamed of them ? But yet one would think , that those that are not ashamed of their Impiety , should be ashamed of their Impudence , and should at least blush at this , that they can do the vilest and the most shameful things in the World without blushing . To conclude this whole Discourse , let the Consideration of the evil and shamefulness of Sin have this double effect upon us , to make us heartily ashamed of the past Errors and Miscarriages of our Lives , and firmly resolved to do better for the future . I. To be heartily ashamed of the past Errors of our Lives . So often as we reflect upon the manifold and heinous Provocations of the Divine Majesty , which many of us have been guilty of in the long course of a wicked Life , together with the heavy Aggravations of our Sins , by all the circumstances that can render them abominable and shameful , not only in the Eye of God and Men , but of our own Consciences likewise ; we have great reason to humble our selves before God , in a penitent acknowledgment of them , and every one of us to say with Job , Behold I am vile , what shall I answer thee ? I will lay mine hand upon my mouth , I abhor my self , and repent in dust and ashes ; and with Ezra , O my God! I am ashamed , and blush to lift up my face to thee , my God ; for our iniquities are increased over our heads , and our trespass is grown up unto the heavens : And now , O my God , what shall we say after this ? for we have forsaken thy commandments ; and with holy Daniel , We have sinned , and have committed iniquity , and have done wickedly ; O Lord ! Righteousness belongeth unto thee , but unto us confusion of face . Thus we should reproach and upbraid our selves , in the Presence of that Holy God , whom we have so often and so higly offended , and against whom we have done as evil things as we could , and say with the prodigal Son in the Parable ; Father , I have sinned against heaven and before thee , and am no more worthy to be called thy Son. If we would thus take shame to our selves , and humble our selves before God , he would be merciful to us miserable Sinners ; he would take away all iniquity , and receive us graciously ; and so soon as ever he saw us coming towards him , would meet us with joy , and embrace us in the Arms of his Mercy . And then , II. As we should be heartily ashamed of the past Errours and Miscarriages of our Lives , so we should firmly resolve , by God's Grace , to do better for the future ; never to consent to Iniquity , or to do any thing which we are convinc'd is contrary to our Duty , and which will be matter of Shame to us , when we come to look back upon it , and make our Blood to rise in our Faces at the mention or intimation of it , which will make us to sneak , and hang down our heads , when we are twitted and upbraided with it , and which , if it be not prevented by a timely Humiliation and Repentance , will fill us with Horror and Amazement , with Shame and Confusion of Face , both at the Hour of Death , and in the Day of Judgment . So that when we look into our Lives , and examine the Actions of them , when we consider what we have done , and what our Doings have deserved , we should , in a due sense of the great and manifold Miscarriages of our Lives , and from a deep Sorrow and Shame and Detestation of our selves for them , I say , we should , with that true Penitent described in Job , take Words to our selves , and say , Surely it is meet to be said unto God , I will not offend any more ; That which I know not , teach thou me ; and if I have done iniquity , I will do no more . And thus I have done with the second Inconvenience of a sinful and vicious Course of Life , viz. that the reflection upon it afterwards causeth Shame ; What fruit had you then in those things , whereof ye are now ashamed ? SERMON VII . The final Issue of Sin , an Argument for Repentance . The Third Sermon on this Text. ROM . VI. 21 , 22. What fruit had ye then in those things , whereof ye are now ashamed ? For the end of those things is death . But now being made free from sin , and become Servants to God , ye have your fruit unto Holiness , and the end Everlasting Life . THESE words are a Comparison between an Holy and Virtuous and a Sinful and Vicious Course of Life , and set before us the manifest Inconveniences of the one , and the manifold Advantages of the other . I have enter'd into a Discourse upon the First of these Heads , viz. The manifest Inconveniences of a sinful and vicious Course : And the Text mentions these three . I. That it is Unprofitable . II. That the reflection upon it afterwards is matter of Shame . These Two I have spoken largely to . I shall now proceed to the III. And last Inconvenience , which the Text mentions , of a sinful and vicious Course of Life , viz. That the final Issue and Consequence of these things is very dismal and miserable ; The end of those things is Death . No Fruit then when ye did these things ; shame now that you come to reflect upon them ; and Misery and Death at the last . There are indeed almost innumerable Considerations and Arguments to discourage and deter men from sin ; the Unreasonableness of it in it self ; the Injustice and Disloyalty , and Ingratitude of it in respect to God ; the ill Example of it to others ; the Cruelty of it to our selves ; the Shame and Dishonour that attends it ; the Grief and Sorrow which it will cost us , if ever we be brought to a due Sense of it ; the Trouble and Horror of a guilty Conscience , that will perpetually haunt us ; but above all the miserable Event and sad Issue of a wicked Course of Life continued in , and finally unrepented of . The Temptations to sin may be alluring enough , and look upon us with a smiling Countenance , and the Commission may afford us a short and imperfect Pleasure : but the Remembrance of it will certainly be bitter , and the End of it miserable . And this Consideration is of all others the most apt to work upon the generality of men , especially upon the more obstinate and obdurate sort of sinners , and those whom no other Arguments will penetrate ; that whatever the present Pleasure and Advantage of sin may be , it will be Bitterness and Misery in the end . The two former Inconvenieces of a sinful Course , which I have lately discoursed of , viz. That sin is Unprofitabte , and that it is Shameful , are very considerable , and ought to be great Arguments against it to every sinner , and considerate Man : and yet how light are they , and but as the very small dust upon the balance , in comparison of that insupportable weight of Misery which will oppress the sinner at last ! Indignation and wrath , tribulation and anguish upon every soul of Man that doth evil . This , this is the sting of all , that the end of these things is death . It is very usual in Scripture to express the greatest Happiness , and the greatest Misery , by Life and Death ; Life being the first and most desirable of all other Blessings , because it is the Foundation of them , and that which makes us capable of all the rest . Hence we find in Scripture , that all the Blessings of the Gospel are summ'd up in this one word , John 20.31 . These things are written , that you might believe that Jesus is the Christ , the Son of God , and that believing ye might have Life through his Name . 1 Joh. 4.9 . In this was manifest the love of God towards us , because God sent his only begotten Son into the World , that we might live through him . So that under this Term or Notion of Life , the Scripture is wont to express all happiness to us , and more especially that eternal Life which is the great Promise of the Gospel . And this is Life by wa● of Eminency ; as if this frail and mortal and miserable Life , which we live here in this World , did not deserve that Name . And on the other Hand , all the Evils which are consequent upon sin , especially the dreadful and lasting Misery of another World , are called by the Name of Death , The end of these things is Death . So the Apostle , here in the Text , and 23. v. The wages of sin is Death , not only a Temporal Death , but such a Death as is opposed to Eternal Life ; The wages of sin is Death : but the gift of God is Eternal Life through Jesus Christ our Lord. So that Death here in the Text is plainly intended to comprehend in it all those fearful and astonishing Miseries , wherewith the wrath of God will pursue and afflict sinners in another World. But what and how great this Misery is , I am not able to declare to you ; it hath no more enter'd into the heart of man , than those great and glorious things which God hath laid up for them that love him : and as I would fain hope , that none of us here shall ever have the sad experience of it ; so none but those who have felt it , are able to give a tolerable description of the intolerableness of it . But by what the Scripture hath said of it in general , and in such Metaphors as are most level to our present Capacity , it appears so full of Terror , that I am loth to attempt the Representation of it . There are so many other Arguments , that are more Humane and Natural , and more proper to work upon the Reason and Ingenuity of Men ; as the great Love and Kindness of God to us ; the grievous Sufferings of his Son for us ; the Unreasonableness and Shamefulness of sin ; the present Benefit and Advantage , the Peace and Pleasure of an Holy and Virtuous Life ; and the mighty Rewards promised to it in another World , that one would think these should be abundantly sufficient to prevail with men to gain them to goodness , and that they need not be frighted into it , and to have the Law laid to them , as it was once given to the People of Israel , in thunder and lightning , in blackness , in darkness and tempest , so as to make them exceedinly to fear and tremble . And it seems a very hard Case , that when we have to deal with men , sensible enough of their Interest in other Cases , and diligent enough to mind it , we cannot perswade them to accept of Happiness , without setting before them the Terrors of Eternal Darkness , and those amazing and endless Miseries , which will certainly be the Portion of those who refuse so great an Happiness ; this I say seems very hard , that men must be carried to the Gate of Hell , before they can be brought to set their faces towards Heaven , and to think in good earnest of getting thither . And yet it cannot be dissembled , that the Nature of men is so degenerate , as to stand in need of this Argument ; and that men are so far engaged in an Evil Course , that they are not to be reclaimed from it by any other Consideration , but of the endless and unspeakable Misery of impenitent sinners in another World. And therefore God , knowing how necessary this is , doth frequently make use of it ; and our Blessed Saviour , than whom none was ever more mild and gentle , doth often set this Consideration before men to take them off from sin , and to bring them to do better . And this St. Paul tells us , Rom. 1.18 . is one principal thing which renders the Gospel so powerful an Instrument for the reforming and saving of Mankind , because therein the wrath of God is revealed from Heaven , against all ungodliness and unrighteousness of men . So that how harsh and unpleasant soever this Argument may be , the great stupidity and folly of some men , and their inveterate obstinacy in an Evil Course makes it necessary for us to press it home , that those who will not be moved , and made sensible of the danger and inconvenience of sin by gentler Arguments , may be rous'd and awakened by the Terrors of Eternal Misery . That the last Issue and Consequence of a wicked Life will be very Miserable , the general Apprehension of Mankind concerning the fate of bad men in another World , and the socret misgivings of mens Consciences , gives men too much ground to fear . Besides that the Justice of Divine Providence , which is not many times in this World so clear and manifest , does seem to require that there should be a time of Recompence , when the Virtue and Patience of good men should be Rewarded , and the Insolence and Obstinacy of bad men should be Punish'd . This cannot but appear very reasonable to any Man , that considers the Nature of God , and is perswaded that he governs the World , and hath given Laws to Mankind , by the observance whereof they may be Happy , and by the neglect and contempt whereof they must be Miserable . But that there might remain no doubts upon the Minds of men , concerning these matters , God hath been pleas'd to reveal this from Heaven , by a Person sent by him on purpose to declare it to the World ; and to the truth of these Doctrines concerning a future state and a day of Judgment , and Recompences , God hath given Testimony by unquestionable Miracles wrought for the Confirmation of them , and particularly by the Resurrection of Jesus Christ from the Dead , whereby he hath given an assurance unto all men , that he is the Person ordained by God to Judge the World in righteousness , and to render to every Man according to his deeds ; to them , who by patient continuance in well doing seek for glory and honour and immortality , eternal Life ; but to them , who obey not the truth , but obey unrighteousness , indignation and wrath , tribulation and anguish upon every soul of Man that doth evil . So that how quietly soever wicked Men may pass through this World , or out of it , ( which they seldom do ) Misery will certainly overtake their Sins at last ; unspeakable and intolerable Misery , arising from the anguish of a guilty Conscience ; from a lively Apprehension of their sad Loss ; and from a quick sense of the sharp Pain which they labour under ; and all this aggravated and set off with the Consideration of past Pleasure , and the Despair of future Ease . Each of these is Misery enough , and all of them together do constitute and make up that dismal and forlorn State , which the Scripture calls Hell and Damnation . I shall therefore briefly represent ( for it is by no means desirable to dwell long upon so melancholy and frightful an Argument , ) First , The principal Ingredients which constitute this miserable State. And , Secondly , The Aggravations of it . First , The principal Ingredients which constitute this miserale State ; and they are these three which I have mentioned . I. The Anguish of a guilty Mind . II. The lively Apprehensions of the invaluable Happiness which they have lost . III. A quick Sense of the intolerable Pains which they lie under . I. The Anguish of a guilty Conscience . And this is natural ; for there is a Worm that abides in a guilty Conscience , and is continually gnawing it . This is that our Saviour calls the Worm that dyes not . And tho' God should inflict no positive Punishment upon Sinners , yet this is a Revenge which every Man's Mind would take upon him ; for things are so order'd by God in the original Frame and Constitution of our Minds , that on the one hand Peace and Pleasure , Contentment and Satisfaction do naturally arise in our Minds from the Conscience of Well-doing , and spring up in the Soul of every good Man : And on the other hand , no Man knowingly does an evil Action , but his guilty Conscience galls him for it , and the remembrance of it is full of Bitterness to him . And this the Sinner feels in this World ; he disguiseth and dissembleth his Trouble as much as he can , and shifts off these uneasie Thoughts by all the Diversions he can devise , and by this means palliates his Disease , and renders his Condition in some sort tolerable unto himself : but when he is alone , or cast upon the Bed of Sickness , and his Thoughts are let loose upon him , and he hath nothing to give them a Diversion , how does his Guilt ferment and work ! and the Feaver , which lurkt before , does now shew it self , and is ready to burn him up ; so that nothing can appear more dismal and ghastly , than such a Man does to himself . And much more , when Sinners come into the other World , and are entred into the Regions of Darkness , and the melancholy Shades , where Evil Spirits are continually wandring up and down ; where they can meet with nothing either of Employment or Pleasure , to give the least Diversion to their pensive Minds ; where they shall find nothing to do , but to reflect upon , and bemoan themselves ; where all the wicked Actions that ever they committed shall come fresh into their Minds , and stare their Consciences in the face . It is not to be imagined , what sad Scenes will then be present to their Imaginations , and what sharp Reflections their own guilty Minds will make upon them , and what Swarms of Furies will possess them . So soon as ever they are entered upon that State , they will then find themselves forsaken of all those Comforts which they once placed so much Happiness in ; and they will have nothing to converse with , but their own uneasie selves , and those that are as miserable as themselves , and therefore uncapable of administring any Comfort to one another . They will then have nothing to think on , but what will trouble them ; and every new Thought will be a new increase of their Trouble . Their Guilt will make them restless , and the more restless they are , the more will their Minds be enraged ; and there will be no end of their Vexation , because the Cause and Ground of it is perpetual . For there is no possible way to get rid of Guilt , but by Repentance ; and there is no Encouragment , no Argument to Repentance , where there is no hope of Pardon . So that if God should hold his Hand , and leave Sinners to themselves , and to the Lashes of their own Conscience , a more severe and terrible Torment can hardly be imagin'd , than that which a guilty Mind would execute upon it self . II. Another Ingredient into the Miseries of Sinners in another World , is the lively Apprehension of the invaluable Happiness which they have lost by their own Obstinacy and foolish Choice . In the next World wicked Men shall be for ever separated from God , who is the Fountain of Happiness , and from all the Comforts of his Presence and Favour . This , our Saviour tells us , is the first part of that dreadful Sentence that shall be passed upon the wicked at the great Day ; Depart from me ; which Words , tho' they do not signifie any positive Infliction and Torment , yet they import the greatest Loss that can be imagined . And it is not so easie to determine which is the greatest of Evils , Loss or Pain . Indeed to a Creature that is only endowed with Sense , there can be no Misery but that of Pain and Suffering : but to those who have Reason and Understanding , and are capable of knowing the value of things , and of reflecting upon themselves in the want of them , the greatest loss may be as grievous and hard to be born , as the greatest pain . 'T is true , that sinners are now so immerst in the gross and sensual delights of this World , that they have no apprehension of the Joys of Heaven , and the Pleasures of God's presence , and of the Happiness that is to be enjoyed in Communion with him , and therefore they are not now capable of estimating the greatness of this loss . But this insensibleness of wicked men continues no longer than this present state , which affords them variety of Objects of Pleasure and of Business to divert them and entertain them : but when they come into the other World , they shall then have nothing else to think upon , but the sad Condition into which they have brought themselves , nothing to do but to pore and meditate upon their own Misfortune , when they shall lift up their Eyes , and with the rich Man in the Parable , in the midst of their Torments , look up to those who are in Abraham's bosom ; and their Misery will be mightily increased by the Contemplation of that Happiness which others enjoy , and themselves have so foolishly forfeited and fallen short of ; insomuch that it would be happy for them , if that God , from whose presence they are banisht , that Heaven from which they have excluded themselves , and that everlasting Glory , which they have despised and neglected , might be for ever hid from their Eyes , and never come into their Minds . III. This is not all , but besides the sad Apprehension of their Loss , they shall endure the sharpest Pains . These God hath threatned sinners withal , and they are in Scripture represented to us , by the most grievous and intolerable Pains that in this World we are acquainted withal , as by the Pain of Burning . Hence the wicked are said to be cast into the Lake , which burns with fire and brimstone , and into the fire which is not quenched ; which whether it be literally to be understood or not , is certainly intended to signifie the most severe kind of Torment ; but what that is , and in what manner it shall be inflicted , none know but they that feel it , and lie under it . The Scripture tells so much in general of it , as is enough to warn men to avoid it ; that it is the effect of a mighty Displeasure , and of Anger armed with Omnipotence , and consequently must needs be very terrible , more dreadful than we can now conceive , and probably greater than can be described by any of those Pains and Sufferings which now we are acquainted withal ; for who knows the power of God's anger , and the utmost of what Almighty Justice can do to Sinners ? Who can Comprehend the vast significancy of those Expressions , Fear him , who after he hath killed , can destroy both body and soul in Hell ? and again , It is a fearful thing to fall into the hands of the living God ? One would think this were Misery enough , and needed no farther Aggravation ; and yet it hath Two terrible ones , from the Consideration of past Pleasures which Sinners have enjoyed in this World , and from an utter Despair of future Ease and Remedy . 1. From the Consideration of the past Pleasures which Sinners have enjoy'd in this Life . This will make their Sufferings much more sharp and sensible ; for as nothing commends Pleasure more , and gives Happiness a quicker taste and relish , than precedent Sufferings and Pain , there is not perhaps a greater Pleasure in the World , than the strange and sudden Ease which a Man finds after a sharp fit of the Stone or Cholick , or after a Man is taken off the Rack , and Nature which was in an Agony before is all at once set at perfect Ease : So on the other Hand , nothing exasperates Suffering more , and sets a keener Edge upon Misery , than to step into Afflictions and Pain immediately out of a state of great Ease and Pleasure . This we find in the Parable was the great Aggravation of the rich Man's Torment , that he had first received his good things , and was afterwards Tormented . We may do well to consider this , that those Pleasures of Sin which have now so much of Temptation in them , will in the next World be one of the chief Aggravations of our Torment . 2. The greatest Aggravation of this Misery will be , that it is attended with the Despair of any future Ease ; and when Misery and Despair meet together , they make a Man compleatly miserable . The duration of this Misery is exprest to us in Scripture , by such words as are us'd to signifie the longest and most interminable duration . Depart ye cursed into everlasting fire . Matt. 25.41 . Where the worm dieth not , and the fire is not quenched . Mark. 9.43 . and 2 Thess . 1.7 . It is there said , that those who know not God , and obey not the Gospel of his Son , shall be punisht with everlasting destruction from the presence of the Lord , and from the glory of his power . And in Rev. 20.10 . That the wicked shall be tormented day and night for ever and ever . And what can be imagined beyond this ? This is the perfection of Misery , to lie under the greatest Torment , and yet be in despair of ever finding the least Ease . And thus I have done with the First thing I propounded to speak to from this Text , viz. The manifest Inconveniences of a sinful and vicious Course of Life ; that it brings no present Benefit or Advantage to us ; that the reflection upon it causeth Shame ; and that it is fearful and miserable in the last Issue and Consequence of it . What fruit had you , &c. I should now have proceeded to the Second Part of the Text , which represents to us the manifold Advantages of an Holy and Virtuous Course of Life ; 22 . v . But now being made free from sin , and become the servants of righteousness , ye have your fruit unto holiness , there 's the present Advantage of it ; and the end everlasting life , there 's the future Reward of it . But this is a large Argument , which will require a Discourse by it self , and therefore I shall not now enter upon it ; but shall only make some reflections upon what hath been said , concerning the miserable Issue and Consequence of a wicked Life impenitently persisted in . And surely , if we firmly believe and seriously consider these things , we have no reason to be fond of any Vice ; we can take no great Comfort or Contentment in a sinful Course . If we could for the seeming Advantage and short Pleasure of some sins , dispense with the Temporal Mischiefs and Inconveniences of them , which yet I cannot see how any Prudent and Considerate Man could do ; if we could conquer Shame , and bear the Infamy and Reproach which attends most sins , and could digest the upbraidings of our own Consciences , so often as we call them to remembrance , and reflect seriously upon them ; tho' for the gratifying an importunate Inclination , and an impetuous Appetite , all the Inconveniences of them might be born withal ; yet methinks the very thought of the End and Issue of a wicked Life , that the end of these things is Death , that indignation and wrath , tribulation and anguish , far greater than we can now describe or imagine , shall be to every soul of Man that doth evil , should over-rule us . Tho' the violence of an irregular lust and desire are able to bear down all other Arguments , yet methinks the Eternal Interest of our precious and immortal Souls should still lie near our Hearts , and affect us very sensibly . Methinks the Consideration of another World , and of all Eternity , and of that dismal fate which attends Impenitent Sinners after this Life , and the dreadful hazard of being miserable for ever , should be more than enough to dishearten any Man from a wicked life , and to bring him to a better Mind and Course . And if the plain Representations of these things do not prevail with men to this purpose , it is a sign that either they do not believe these things , or else that they do not consider them , one of these two must be the reason why any Man , notwithstanding these terrible threatnings of God's Word , does venture to continue in an Evil Course . 'T is vehemently to be suspected , that men do not really believe these things , that they are not fully perswaded that there is another state after this Life , in which the righteous God will render to every Man according to his deeds ; and therefore so much Wickedness as we see in the lives of men , so much Infidelity may reasonably be suspected to lie lurking in their Hearts . They may indeed seemingly profess to believe these things ; but he that would know what a Man inwardly and firmly believes , should attend rather to his Actions , than to his Verbal Professions : For if any Man lives so , as no Man that believes the Principles of the Christian Religion in reason can live , there is too much reason to question whether that Man doth believe his Religion ; he may say he does , but there is a far greater Evidence in the Case than Words ; the Actions of the Man are by far the most credible Declarations of the inward Sense and Perswasion of his Mind . Did men firmly and heartily believe that there is a God that governs the World , and regards the Actions of men , and that he hath appointed a day in which he will judge the World in righteousness , and that all Mankind shall appear before him in that day , and every Action that they have done in their whole lives shall be brought upon the Stage , and pass a strict Examination and Censure , and that those who have made Conscience of their Duty to God and men , and have lived soberly , righteously , and godly in this present World , shall be unspeakably and eternally Happy in the next ; but those who have lived lewd , and licentious lives , and persisted in an Impenitent Course , shall be extreamly and everlastingly miserable , without Pity , and without Comfort , and without Remedy , and without Hope of ever being otherwise ; I say , if men were fully and firmly perswaded of these things , it is not Credible , it is hardly Possible that they should live such Prophane and Impious , such Careless and Dissolute Lives , as we daily see a great part of Mankind do . That Man that can be aw'd from his Duty , or tempted to Sin by any of the Pleasures or Terrors of this World , that for the present enjoyment of his Lusts can be contented to venture his Soul , what greater Evidence than this can there be , that this Man does not believe the threatnings of the Gospel , and how fearful a thing it is to fall into the hands of the living God. That Man that can be willing to undergo an hard Service for several years , that he may be in a way to get an Estate , and be rich in this World ; and yet will not be perswaded to restrain himself of his Liberty , or to deny his Pleasure , or to check his Appetite or Lust , for the greatest Reward that God can promise , or the severest Punishment that he can threaten ; can any Man reasonably think , that this Man is perswaded of any such Happiness or Misery after this Life , as is plainly revealed in the Gospel , that verily there is a reward for the righteous , and verily there is a God that judgeth the Earth ? For what can he that believes not one syllable of the Bible , do worse than this comes to ? A strong and vigorous Faith , even in Temporal Cases , is a powerful Principle of Action , especially if it be back'd and enforc'd with Arguments of fear . He that believes the reality of a thing , and that it is good for him , and that it may be attained , and that if he do attain it , it will make him very happy , and that without it he shall be extreamly miserable ; such a Belief and Perswasion will put a Man upon difficult things , and make him to put forth a vigorous endeavour , and to use a mighty industry for the obtaining of that , concerning which he is thus perswaded . And the Faith of the Gospel ought to be so much the more powerful , by how much the Objects of hope and fear , which it presents to us , are greater and more considerable . Did men fully believe the Happiness of Heaven , and the Torments of Hell , and were they as verily perswaded of the truth of them , as if they were before their Eyes , how insignificant would all the Terrors and Temptations of Sense be to draw them into Sin , and seduce them from their Duty . But altho' it seems very strange , and almost incredible , that men should believe these things , and yet live wicked and impious lives ; yet because I have no Mind , and God knows there 's no need to increase the number of Infidels in this Age , I shall chuse rather to impute a great deal of the wickedness that is in the World , to the Inconsiderateness of men , than to their Unbelief . I will grant that they do in some sort believe these things , or at least that they do not disbelieve them ; and then the great cause of mens ruin must be , that they do not attend to the Consequence of this Belief , and how men ought to live that are thus perswaded . Men stifle their Reason , and suffer themselves to be hurried away by Sense , into the embraces of sensual Objects and things present , but do not consider what the end of these things will be , and what is like to become of them hereafter ; for it is not to be imagined , but that that Man who shall calmly consider with himself what Sin is , the shortness of its Pleasure , and the Eternity of its Punishment , should seriously resolve upon a better Course of life . And why do we not Consider these things , which are of so infinite Concernment to us ? What have we our Reason for , but to reflect upon our selves , and to mind what we do , and wisely to compare things together , and upon the whole matter to judge what makes most for our true and lasting Interest ? to Consider our whole selves , our Souls as well as our Bodies ; and our whole duration not only in this World , but in the other , not only with regard to Time , but to Eternity ? to look before us to the last Issue and Event of our Actions , and to the farthest Consequence of them , and to reckon upon what will be hereafter , as well as what is present ; and if we suspect or hope or fear , especially if we have good reason to believe a future state after Death , in which we shall be happy or miserable to all Eternity , according as we manage and behave our selves in this World , to resolve to make it our greatest Design and Concernment while we are in this World , so to live and demean our selves , that we may be of the number of those that shall be accounted worthy to escape that Misery , and to obtain that happiness , which will last and continue for ever . And if men , would but apply their Minds seriously to the Consideration of these things , they could not act so imprudently as they do , they would not live so by chance and without design , taking the Pleasure that comes next , and avoiding the present Evils which press upon them , without any regard to those that are future , and at a distance , tho' they be infinitely greater and more considerable : If men could have the Patience to debate and argue these matters with themselves , they could not live so preposterously as they do , preferring their Bodies before their Souls , and the World before God , and the things which are Temporal before the things that are Eternal . Did men verily and in good earnest believe but half of that to be true , which hath now been declared to you , concerning the miserable state of impenitent Sinners in another World , ( and I am very sure , that the one half of that which is true concerning that state hath not been told you ) I say did we in any measure believe what hath been so imperfectly represented , What manner of persons should we all be , in all holy conversation and godliness , waiting for , and hastening unto ( that is making haste to make the best preparation we could for ) the coming of the day of God! I will conclude all with our Saviour's Exhortation to his Disciples , and to all others ; Watch ye therefore and pray always , that ye may be accounted worthy to escape all these things , and to stand before the Son of Man : To whom , with the Father and the Holy Ghost , be all honour and glory , world without end . Amen . SERMON VIII . The present and future Advantage of an Holy and Virtuous Life . The Fourth Sermon on this Text. ROM . VI. 21 , 22. What fruit had ye then in those things , whereof ye are now ashamed ? For the end of those things is death . But now being made free from sin , and become Servants to God , ye have your fruit unto Holiness , and the end Everlasting Life . I Have several times told you , that the Apostle in these words makes a Comparison between an Holy and Virtuous , and a Sinful and Vicious Course of Life , and sets before us the manifest Inconveniences of the one , and the manifold Advantages of the other . I have finish'd my Discourse upon the First Part of the Comparison ; the manifest Inconveniences of a sinful and vicious Course . I proceed now to the other Part of the Comparison , which was the Second Thing I propounded to speak to from these words , viz. the manifold Benefits and Advantages of an Holy and Virtuous Course ; and that upon these Two accounts . First , Of the present Benefit and Advantage of it , which the Apostle here calls Fruit , Ye have your fruit unto holiness . Secondly , In respect of the future reward of it , and the end everlasting life . So that here is a considerable Earnest in hand , besides a mighty Recompence afterwards , infinitely beyond the proportion of our best Actions and Services , both in regard of the greatness and duration of it , everlasting life ; that is , for a few transient acts of Obedience , a perfect and immutable and endless state of Happiness . And these Two the Apostle mentions in Opposition to the Inconveniences and Evil Consequences of a wicked and vicious Course ; What fruit had you then in those things , &c. But before I come to speak to these Two particulars , I shall take notice of the description which the Apostle here makes , of the change from a state of Sin and Vice to a state of Holiness and Virtue . But now being made free from sin , and become the servants of God ; intimating that the state of sin is a state of Servitude and Slavery , from which Repentance and the change which is thereby made does set us free ; but now being made free from sin . And so our Saviour tells us , that whosoever committeth sin is the Servant of sin ; and this is the vilest and hardest Slavery in the World , because it is the Servitude of the Soul , the best and noblest part of our selves ; 't is the subjection of our Reason , which ought to rule and bear Sway over the inferior Faculties , to our sensual Appetites and brutish Passions , which is as uncomely a sight , as to see Beggars ride on Horse back , and Princes walk on foot ; and as Inferiour Persons , when they are advanced to Power , are strangely Insolent and Tyrannical towards those that are subject to them ; so the Lusts and Passions of men , when they once get the Command of them , are the most domineering Tyrants in the World , and there is no such Slave as a Man that is subject to his Appetite and Lust , that is under the Power of irregular Passions and vicious Inclinations , which transport and hurry him to the vilest and most unreasonable things . For a wicked Man is a Slave to as many Masters as he hath Passions and Vices ; and they are very imperious and exacting , and the more he yields to them , the more they grow upon him , and exercise the greater Tyranny over him ; and being subject to so many Masters , the poor Slave is continually divided and distracted between their contrary Commands and Impositions ; one Passion hurries him one way , and another as violently drives him another ; one Lust commands him upon such a Service , and another it may be at the same time calls him to another Work. His Pride and Ambition bids him spend and lay it out , whilst his Covetousness holds his Hand fast closed ; so that he knows not many times how to dispose of himself or what to do , he must displease some of his Masters , and what Inclination soever he contradicts , he certainly displeaseth himself . And that which aggravates the Misery of his Condition is , that he voluntarily submits to this Servitude . In other Cases men are made Slaves against their wills , and are brought under the Force and Power of others , whom they are not able to resist : but the sinner chuseth this Servitude , and willingly puts his neck under this yoke . There are few men in the World so sick of their Liberty , and so weary of their own Happiness , as to chuse this Condition : but the Sinner sells himself , and voluntarily parts with that Liberty , which he might keep , and which none could take from him . And which makes this Condition yet more intolerable , he makes himself a Slave to his own Servants , to those who are born to be subject to him , to his own Appetites and Passions ; and this certainly is the worst kind of Slavery , so much worse than that of Mines and Gallies , as the Soul is more Noble and Excellent than the Body . Men are not usually so sensible of the Misery of this kind of Servitude , because they are govern'd by Sense more than Reason : But according to a true Judgment and Estimation of things , a Vicious Course Life is the saddest Slavery of all others . And therefore the Gospel represents it as a design every way worthy of the Son of God , to come down from Heaven , and to debase himself so far , as to assume our Nature , and to submit to the Death of the Cross , on purpose to rescue us from this Slavery , and to assert us into the liberty of the Sons of God. And this is the great design of the Doctrine of the Gospel , to free men from the Bondage of their Lusts , and to bring them to the Service of God , whose service is perfect freedom . And therefore our Saviour tells us , John 8.31 , 32. That if we continue in his word , i. e. if we obey his Doctrine , and frame our lives according to it , it will make us free ; Ye shall know ( says he ) the truth , and the truth shall make you free . And if we observe it , the Scripture delights very much to set forth to us the Benefits and Advantages of the Christian Religion by the Metaphor of Liberty , and Redemption from Captivity and Slavery . Hence our Saviour is so often call'd the Redeemer , and Deliverer , and is said to have obtained eternal Redemption for us . And the publishing of the Gospel is compared to the Proclaming of the year of Jubile among the Jews , when all Persons that would were set at Liberty . Isa . 61.1 , 2. The spirit of the Lord is upon me , saith the Prophet , speaking in the Person of the Messiah , because he hath anointed me to Proclaim liberty to the Captives , and the opening of the prison to them that are bound , to proclaim the acceptable year of the Lord. And it is probable that upon this account likewise the Christian Doctrine or Law is by St. James call'd the Royal law of liberty . This is the great design of Christianity , to set men free from the Slavery of their Lusts , and to this end the Apostle tells us , Tit. 2.13 . that Christ gave himself for us , that he might redeem us from all iniquity , and purifie to himself a peculiar people , zealous of good works ; and herein the great Mercy and Compassion of God towards Mankind appeared , in that he sent his Son to rescue us from that Servitude , which we had so long groaned under , that being made free from sin , we might become the servants of God , and the servants of righteousness . And this he hath done not only by the price of his Blood , but by the Power and Purity of his Doctrine , and the Holy Example of his Life , and by all those Considerations which represent to us the Misery of our sinful state , and the infinite danger of continuing in it : and on the other Hand , by setting before us the Advantages of a Religious and Holy Life , and what a blessed change we make , when we quit the Service of Sin , and become the Servants of God. It will not only be a mighty present Benefit to us ; but will make us happy to all Eternity ; and these are the Two Considerations which at first I propounded to speak to at this time . First , The present Benefit of an Holy and Virtuous Life , which the Apostle here calls Fruit ; But now being made free from sin , and become the servants of God , ye have your fruit unto holiness . Secondly , The future Reward and Recompence of it ; and the end everlasting life . First , Let us consider the present Benefit and Advantage of an Holy and Virtuous Life , which the Apostle here calls Fruit. If all things be truly consider'd , there is no Advantage comes to any Man by a wicked and vicious Course of Life . A wicked Life is no present Advantage ; the reflection upon it afterwards is shameful and troublesom ; and the end of it miserable . But on the contrary , the Advantages of an holy and good life are many and great even in this World , and upon temporal accounts , abstracting from the Consideration of a future Reward in the World to come . I shall instance in Five or Six eminent Advantages , which it usually brings to men in this World. I. It brings great Peace and Contentment of Mind . II. It is a very fit and proper Means to promote our outward temporal Interest . III. It tends to the lengthning our days , and hath frequently the Blessing of long Life attending upon it . IV. It gives a Man great Peace and Comfort when he comes to die . V. After Death it transmits a good Name and Reputation to Posterity . VI. It derives a Blessing upon our Posterity after us . And these are certainly the greatest Blessings that a wise Man can aim at , and design to himself in this World. Every one of these taken severally is very considerable ; but all of them together compleat a Man's temporal Felicity , and raise it to as high a pitch as is to be expected in this World. I. A Religious and Virtuous course of Life is the best way to Peace and Contentment of Mind , and does commonly bring it . And to a wise Man , that knows how to value the ease and satisfaction of his own Mind , there cannot be a greater temptation to Religion and Virtue , than to consider that it is the best and only way to give rest to his Mind . And this is present Fruit and ready Payment ; because it immediately follows , or rather accompanies the discharge of our Duty . The fruit of righteousness is peace , saith the Prophet ; and the Apostle to the Hebrews speaks of the peaceable fruits of righteousness , meaning that inward Peace which a Righteous Man hath in his own Mind . A Man needs not to take pains , or to use many Arguments , to satisfie and content his own Mind , after he hath done a good Action , and to convince himself , that he hath no cause to be troubled for it ; for Peace and Pleasure do naturally spring from it : Nay , not only so , but there is an unexpressible kind of pleasure and delight , that flows from the testimony of a good Conscience . Let but a Man take care to satisfie himself in the doing of his Duty , and whatever troubles and storms may be raised from without , all will be clear and calm within : For nothing but guilt can trouble a Man's Mind , and fright his Conscience , and make him uneasie to himself ; that indeed will wound his Spirit , and sting his very Soul , and make him full of fearful and tormenting thoughts . This Cain found after he had committed that crying sin of Murdering his Brother . Gen. 4.6 . The Lord said unto Cain , why art thou wrath ? and why is thy Countenance fall'n ? His guilt made him full of wrath , and discontent fill'd his Mind with vexation , and his Countenance with shame and confusion . When a Man's conscience is awakened to a sense of his guilt , it is angry and froward , and harder to be still'd than a peevish Child : But the practice of Holiness and Virtue does produce just the contrary effects ; it fills a Man's Mind with Pleasure , and makes his Countenance chearful . And this certainly , if it be well consider'd , is no small and contemptible advantage . The peace and tranquillity of our Minds is the great thing , which all the Philosophy and Wisdom of the World , did always design to bring men to , as the very utmost happiness that a Wise Man is capable of in this Life ; and 't is that which no considerate Man would part with , for all that this World can give him . The greatest fortune in this World ought to be no temptation to any Man in his Wits , to submit to perpetual Sickness and Pain for the gaining of it ; and yet there is no disease in the World , that for the sharpness of it is comparable to the sting of a guilty Mind , and no pleasure equal to that of Innocence and a good Conscience . And this naturally springs up in the Mind of a good Man , where it is not hindred either by a melancholy temper , or by false Principles in Religion , which fill a Man with groundless fears and jealousies of the love and favour of God towards him ; and excepting these two cases , this is the ordinary fruit of an holy and good course , which is not interrupted by frequent falling into sin , and great omissions and violations of our duty : For in this case the interruptions of our Peace and Comfort will naturally be answerable to the inequality of our Obedience . II. Besides the present and inestimable Fruit of Holiness , the quiet and satisfaction of our own Minds , it is likewise a proper means to promote our Interest and Happiness in this World. For as every Vice is naturally attended with some Temporal Inconvenience of Pain or Loss ; so there is no Grace or Virtue , but does apparently conduce to a Man's temporal Felicity . There are some Virtues which tend to the health of his Body , and the prolonging of his Life , as Temperance and Chastity ; others tend to Riches and Plenty , as Diligence and Industry in our callings ; others to the secure and peaceable Enjoyment of what we have , as Truth and Fidelity , Justice and Honesty in all our dealings and intercourse with men . There are other Virtues that are apt to oblige Mankind to us , and to gain their Friendship and good Will , their Aid and Assistance , as Kindness , and Meekness , and Charity , and a generous Disposition to do good to all , as far as we have Power and Oportunity . In a word , there is no real Interest of this World , but may ordinarily be as effectually promoted and pursued to as great Advantage , by a Man that Exercises himself in the Practice of all Virtue and Goodness , and usually to far greater Advantage , than by one that is Intemperate and Debauch'd , Deceitful and Dishonest , apt to disoblige and provoke , sour and ill-natur'd to all Mankind : For there is none of these Vices , but is to a Man's real hinderance and disadvantage , in regard of one kind of Happiness or another , which men aim at and propose to themselves in this World. III. A Religious and Virtuous Course of Life doth naturally tend to the prolonging of our days , and hath very frequently the Blessing of Health and long Life attending upon it . The Practice of a great many Virtues is a great Preservative of Life and Health , as the due government of our Appetites and Passions , by Temperance and Chastity and Meekness , which prevent the chief Causes from within of Bodily Diseases and Distempers ; the due government of our Tongues and Conversation in respect of others , by Justice and Kindness , and abstaining from Wrath and Provocation , which are a great security against the dangers of outward Violence , according to that of St. Peter . 1 Epist . 3.10 . He that will love life and see good days , let him refrain his Tongue from evil , and his Lips that they speak no guile , let him eschew evil , and do good , let him seek peace and ensue it . And beside the natural tendency of things , there is a special Blessing of God , which attends good men , and makes their days long in the land which the Lord their God hath given them . IV. There is nothing gives a Man so much Comfort when he comes to die , as the reflection upon an holy and good Life ; and then surely above all other times Comfort is most valuable , because our frail and infirm Nature doth then stand most in need of it . Then usually mens Hearts are faint and their Spirits low , and every thing is apt to deject and trouble them ; so that we had need to provide our selves of some excellent Cordial against that time ; and there is no Comfort like to that of a clear Conscience , and of an innocent and useful Life . This will revive and raise a Man's Spirits under all the Infirmities of his Body , because it gives a Man good hopes concerning his Eternal State , and the hopes of that are apt to fill a Man with Joy unspeakable and full of glory . The difference between good and bad Men is never so remarkable in this World , as when they are upon their Death-Bed . This the Scripture observes to us , Psal . 37.37 . Mark the perfect Man , and behold the upright , for the end of that Man is peace . With what Triumph and Exultation doth the Blessed Apostle St. Paul , upon the review of his Life , discourse concerning his Death and Dissolution ? 2 Tim. 4.6 , 7 , 8. I am now ready , says he , to be offered up , and the time of my departure is at hand : I have fought a good fight , I have finish'd my course , I have kept the faith ; henceforth there is laid up for me a crown of righteousness , which the Lord , the righteous Judge will give me at that day . What would not any of us do to be thus affected when we come to leave the World , and to be able to bear the thoughts of Death and Eternity with so quiet and well satisfi'd a Mind ! why , let us but endeavour to live Holy lives , and to be useful and serviceable to God in our Generation , as this holy Apostle was , and we shall have the same ground of Joy and Triumph which he had . For this is the proper and genuine effect of Virtue and Goodness ; The work of righteousness is peace , and the effect of righteousness quietness and assurance for ever . All the good Actions that we do in this Life are so many seeds of Comfort sown in our own Consciences , which will spring up one time or other , but especially in the approaches of Death , when we come to take a serious review of our lives ; for then mens Consciences use to deal plainly and impartially with them , and to tell them the truth , and if at that time more especially our hearts condemn us not , then may we have comfort and confidence towards God. V. An Holy and Virtuous Life doth transmit a good Name and Reputation to Posterity . And this Solomon hath determined to be a much greater Happiness , than for a Man to leave a great Estate behind him : A good name says he , is rather to be chosen than great riches . Pious and Virtuous men do commonly gain to themselves a good Esteem and Reputation in this World , while they are in it ; but the Virtues of good men are not always so bright and shining , as to meet with that respect and acknowledgment which is due to them in this World. Many times they are much clouded by the Infirmities and Passions which attend them , and are shadowed by some affected singularities and morosities , which those which have liv'd more retir'd from the World are more liable to . Besides that the Envy of others , who are not so good as they , lies heavy upon them , and does depress them . For bad men are very apt to misinterpret the best Actions of the good , and put false colours upon them , and when they have nothing else to object against them , to charge them with Hypocrisie and Insincerity ; an Objection as hard to be answer'd , as it is to be made good , unless we could see into the Hearts of men . But when good men are dead and gone , and the bright and shining Example of their Virtues is at a convenient distance , and does not gall and upbraid others , then Envy ceaseth , and every Man is then content to give a good Man his due Praise , and his Friends and Posterity may then quietly enjoy the Comfort of his Reputation , which is some sort of Blessing to him that is gone . This difference Solomon observes to us between good and bad men ; The memory of the just is blessed , or well spoken of : but the name of the wicked shall rot . VI. And lastly , Religion and Virtue do derive a Blessing upon our Posterity after us . Oh , that there were such an heart in them , saith Moses concerning the People of Israel , that they would fear me , and keep all my Commandments always , that it might be well with them and with their Children for ever ! And to this purpose there are many Promises in Scripture of God's Blessing the Posterity of the righteous , and his shewing mercies to thousands of the Children of them that love him , and keep his Commandments . And this a great motive to Obedience , and toucheth upon that Natural Affection which men bear to their Children ; so that if we have any Regard to them , or Concernment for their Happiness , we ought to be very careful of our Duty , and afraid to offend God ; because according as we demean our selves towards him , we entail a lasting Blessing or a great Curse upon our Children ; by so many and and so strong bonds hath God tyed our Duty upon us , that if we either desire our own Happiness , or the Happiness of those that are dearest to us , and part of our selves , we must fear God and keep his Commandments . And thus I have briefly represented to you , some of the chief Benefits and Advantages which an Holy and Virtuous life does commonly bring to men in this World , which is the first Encouragement mention'd in the Text ; ye have your fruit unto holiness . Before I proceed to the Second , I shall only just take notice , by way of Application , of what hath been said on this Argument . 1. That it is a great Encouragement to well-doing , to consider that ordinarily Piety and Goodness are no hindrance to a Man's temporal Felicity , but very frequently great promoters of it ; so that excepting only the case of Persecution for Religion , I think I may safely challenge any Man , to shew me how the Practice of any Part or Duty of Religion , how the exercise of any Grace or Virtue is to the prejudice of a Man's temporal Interest , or does debar him of any true Pleasure , or hinder him of any real Advantage , which a prudent and considerate Man would think fit to chuse . And as for Persecution and Sufferings for Religion , God can Reward us for them , if he please , in this World , and we have all the assurance that we can desire , that he will do it abundantly in the next . 2. The hope of long life , and especially of a quiet and comfortable death , should be a great encouragement to an Holy and Virtuous Life . He that lives well , takes the best course to live long , and lays in for an happy old Age , free from the Diseases and Infirmities which are naturally procur'd by a vicious Youth , and likewise free from the guilt and galling Remembrance of a wicked Life . And there is no condition , which we can fall into in this World , that does so clearly discover the difference between a good and bad Man , as a Death-bed : For then the good Man begins most sensibly to enjoy the comforts of Well-doing , and the Sinner to taste the bitter fruits of Sin. What a wide difference is then to be seen , between the hopes and fears of these two sorts of persons ! And surely next to the actual possession of Blessedness , the good hopes and comfortable prospect of it , are the greatest Happiness ; and next to the actual sense of Pain , the fear of Suffering is the greatest Torment . Tho' there were nothing beyond this life to be expected , yet if men were sure to be possess'd with these delightful or troublesome Passions when they come to dye , no Man that wisely considers things would , for all the Pleasures of sin , forfeit the Comfort of a Righteous Soul , leaving this World full of the hope of Immortality ; and endure the vexation and anguish of a guilty Conscience , and that infinite terror and amazement which so frequently possesseth the Soul of a dying Sinner . 3. If there be any spark of a generous mind in us , it should animate us to do well , that we may be well spoken of when we are gone off the Stage , and may transmit a grateful Memory of our lives to those that shall be after us . I proceed now to the Second Thing I proposed , as the great Advantage indeed , Viz. The glorious Reward of a Holy and Virtuous Life in another World , which is here called everlasting Life ; And the end everlasting Life ; by which the Apostle intends to express to us , both the Happiness of our future State , and the Way and Means whereby we are prepared and made meet to be made partakers of it ; and that is by the constant and sincere Endeavours of an holy and good Life . For 't is they only that have their fruit unto holiness , whose end shall be everlasting Life . I shall speak briefly to these two , and so conclude my discourse upon this Text. I. The Happiness of our future state , which is here exprest by the name of everlasting Life ; in very few words , but such as are of wonderful weight and significancy : For they import the Excellency of this state , and the Eternity of it . And who is sufficient to speak to either of these Arguments ? Both of them are too big to enter now into the heart of Man , too vast and boundless to be comprehended by humane understanding , and too unweildy to be manag'd by the Tongue of Men and Angels , answerably to the unspeakable greatness and glory of them . And if I were able to declare them unto you , as they deserv'd , you would not be able to hear me . And therefore I shall chuse to say but little upon an Argument , of which I can never say enough , and shall very briefly consider those two things which are comprehended in that short description , which the Text gives us of our future Happiness , by the name of everlasting Life , viz. The Excellency of this state , and the Eternity of it . 1. The Excellency of it , which is here represented to us under the notion of Life , the most desirable of all other things , because it is the Foundation of all other Enjoyments whatsoever . Barely to be in being , and to be sensible that we are so , is but a dry Notion of Life . The true Notion of Life is to be well and to be happy , vivere est benè valere . They who are in the most miserable condition that can be imagin'd , are in being , and sensible also that they are miserable . But this kind of Life is so far from coming under the true Notion of Life , that the Scripture calls it the second death . Revel . 21.8 . it is there said , that The wicked shall have their part in the lake that burneth with fire and brimstone , which is the second death . And , Chap. 20. ver . 6. Blessed and holy is he , that hath part in the first Resurrection , on such the second death shall have no power . So that a state of meer misery and torment is not Life but Death ; nay , the Scripture will not allow the Life of a wicked Man in this World to be true Life , but speaks of him as dead . Ephes . 2.1 . speaking of the sinners among the Gentiles , You , saith the Apostle , hath he quickned , who were dead in trespasses and sins . And which is more yet , the Scripture calls a Life of sinful Pleasures ( which men esteem the only Happiness of this world ) the Scripture , I say , calls this a Death , 1 Tim. 5.6 . She that liveth in pleasures , is dead whilst she liveth . A lewd and unprofitable Life , which serves to no good end and purpose , is a Death rather than a Life . Nay , that decaying and dying Life which we now live in this World , and which is allayed by the mixture of so many infirmities and pains , of so much trouble and sorrow , I say , that even this sort of Life , for all that we are so fondly in love with it , does hardly deserve the name of Life . But the Life of the world to come , of which we now speak , this is Life indeed ; to do those things which we were made for , to serve the true Ends of our Being , and to enjoy the Comfort and Reward of so doing , this is the true notion of Life ; and whatever is less than this , is Death , or a degree of it , and approach towards it . And therefore very well may Heaven and Happiness be describ'd by the notion of Life , because truly to live and to be happy are words that signifie the same thing . But what kind of Life this is , I can no more describe to you in the particularities of it , than Columbus could have described the particular Manners and Customs of the People of America , before he or any other person in these parts of the World , had seen it or been there . But this I can say of it in general , and that from the infallible testimony of the great Creator and glorious Inhabitants of that blessed place , that it is a state of pure Pleasure and unmingled Joys , of Pleasures more manly , more spiritual , and more refined , than any of the Delights of sense , consisting in the enlargement of our Minds and Knowledge to a greater degree , and in the perfect exercise of Love and Friendship , in the Conversation of the best and wisest Company , free from self-interest , and all those unsociable passions of Envy , and Jealousie , of Malice and Ill-will , which spoil the Comfort of all Conversation in this World , and , in a word , free from all other Passion or Design , but an ardent and almost equal desire to contribute all , that by all means possible they can , to the mutual Happiness of one another : For Charity reigns in Heaven , and is the brightest Grace and Virtue in the Firmament of Glory , far out-shining all other ; as St. Paul , who had himself been taken up into the third Heaven , does expresly declare to us . Farther yet , this blessed state consists more particularly in these two things : In having our Bodies raised and refined to a far greater Purity and Perfection , than ever they had in this World ; and in the consequent Happiness of the whole Man's Soul and Body , so strictly and firmly united as never to be parted again , and so equally match'd as to be no trouble or impediment to one another . ( 1. ) In having our Bodies raised and refined to a far greater Purity and Perfection , than ever they had in this World. Our Bodies as they are now are unequally temper'd , and in a perpetual flux and change , continually tending to Corruption , because made up of such contrary Principles and Qualities , as by their perpetual conflict are always at work , conspiring the Ruin and Dissolution of them ; but when they are raised again , they shall be so temper'd and so refin'd , as to be free from all those destructive Qualities , which do now threaten their change and dissolution ; and tho' they shall still consist of Matter , yet it shall be purified to that degree , as to partake of the Immortality of our Souls , to which it shall be united , and to be of equal duration with them . So the Scripture tells us , 1 Cor. 15.52 , 53. That our dead Bodies shall be raised incorruptible ; for this corruptible must put on incorruption , and this mortal must put on immortality . Our Bodies when they are laid down in the Grave are vile Carcases , but they shall be raised again Beautiful and Glorious , and as different from what they were before , as the Heavenly Mansions in which they are to reside for ever are from that dark Cell of the Grave out of which they are raised , and shall then be endowed with such a Life and Strength and Vigour , as to be able without any change or decay to abide and continue for ever in the same state . Our Bodies in this World are gross Flesh and Blood , liable to be affected with natural and sensual Pleasures , and to be afflicted with natural Pains and Diseases , to be prest with the natural necessities of Hunger and Thirst , and obnoxious to all those Changes and Accidents to which all natural things are subject : But they shall be raised spiritual bodies , pure and refin'd from all the dregs of Matter ; they shall not hunger , nor thirst , nor be diseased , or in Pain any more . These Houses of Clay , whose Foundation is in the dust , are continually decaying , and therefore stand in need of continual Reparation by Food and Physick : but our House which is from Heaven , ( as the Apostle calls it ) shall be of such lasting and durable Materials , as not only Time , but even Eternity it self , shall make no impression upon it , or cause the least decay in it . They ( says our Blessed Saviour ) who shall be accounted worthy to obtain that World , and the Resurrection from the dead , cannot die any more : but shall be like the Angels , and are the children of God , i. e. shall in some degree partake of the Felicity and Immortality of God himself , who is always the same , and whose years fail not . Nay , the Apostle expresly tells us , that our Bodies after the Resurrection shall be spiritual Bodies , so that we shall then be as it were all Spirit , and our Bodies shall be so raised and refined , that they shall be no clog or impediment to the Operation of our Souls . And it must needs be a great comfort to us whilst we are in this World , to live in the hopes of so happy and glorious a change ; when we consider how our Bodies do now oppress our Spirits , and what a melancholy and dead weight they are upon them , how grievous an Incumbrance and Trouble and Temptation they are for the most part to us in this mortal state . ( 2. ) The blessedness of this state consists likewise in the consequent Happiness of the whole Man , Soul and Body , so strictly and firmly united as never to be parted again , and so equally matched as to be no trouble and impediment to one another . In this World the Soul and Body are for the most part very unequally yoked , so that the Soul is not only darkned by the gross Fumes and Clouds which rise from the Body , but loaded and opprest by the dull weight of it , which it very heavily lugs on and draws after it ; and the Soul likewise , and the vicious Inclinations and irregular Passions of it , have many times an ill influence upon the Body and the humours of it . But in the next World they shall both be purified , the one from Sin , and the other from Frailty and Corruption , and both admitted to the blessed sight and enjoyment of the ever blessed God. But the Consideration of this , ( as I said before ) is too big for our narrow apprehensions in this mortal state , and an Argument not fit to be treated of by such Children , as the wisest of men are in this World ; and whenever we attempt to speak of it , we do but lisp like Children , and understand like Children , and reason like Children about it . That which is imperfect must be done away , and our Souls must be raised to a greater Perfection , and our Understandings fill'd with a stronger and steadier Light , before we can be fit to engage in so profound a Contemplation . We must first have been in Heaven , and possest of that Felicity and Glory which is there to be enjoyed , before we can either speak or think of it in any measure as it deserves . In the mean time , whenever we set about it , we shall find our Faculties opprest and dazled with the weight and splendor of so great and glorious an Argument ; like St. Paul , who , when he was caught up into Paradise , saw and heard those things which when he came down again into this World , he was not able to express , and which it was not possible for the Tongue of Man to utter . So that in discoursing of the state of the Blessed , we must content our selves with what the Scripture hath revealed in general concerning it ; that it is a state of perfect freedom from all those Infirmities and Imperfections , those Evils and Miseries , those Sins and Temptations which we are liable to in this World. So St. John describes the Glory and Felicity of that state , as they were in Visions represented to him , Rev. 21.2 , 3 , 4. And I John saw the holy City , the new Jerusalem , prepared as a Bride adorned for her Husband . And I heard a great voice out of Heaven , saying , Behold ! the Tabernacle of God is with men , and he will dwell with them , and they shall be his people , and God himself shall be with them , and be their God. And God shall wipe away all tears from their eyes ; and there shall be no more death , neither sorrow , nor crying , neither shall there be any more pain : for the former things are passed away ; that is , all those Evils which we saw or suffered in this World , shall for ever vanish and disappear , and , which is the great Privilege and Felicity of all that there shall no Sin be there , v. 27. There shall in no wise enter into it any thing that defileth , and consequently there shall be no Misery and Curse there . So we read , Chap. 22.3 , 4. And there shall be no more curse ; but the throne of God and of the Lamb shall be in it , and his servants shall serve him , and they shall see his face . In which last words our Employment and our Happiness are exprest ; but what in particular our Employment shall be , and wherein it shall consist , is impossible now to describe ; it is sufficient to know in the general , that our Employment shall be our unspeakable Pleasure , and every way suitable to the Glory and Happiness of that state , and as much above the noblest and most delightful Employments of this World , as the Perfection of our Bodies , and the Powers of our Souls , shall then be above what they are now in this World. For there is no doubt , but that he who made us , and endued our Souls with a desire of Immortality , and so large a Capacity of Happiness , does understand very well by what way and means to make us happy , and hath in readiness proper Exercises and Employments for that state , and every way more fitted to make us Happy , than any Condition or Employment in this World is suitable to a temporal Happiness ; Employments that are suitable to the spirits of just men made perfect , united to Bodies purified and refined almost to the Condition of Spirits ; Employments which we shall be so far from being weary of , that they shall minister to us a new and fresh delight to all Eternity ; and this perhaps , not so much from the variety , as from the perpetual and growing Pleasure of them . It is sufficient for us to know this in the general , and to trust the infinite Power and Wisdom and Goodness of God , for the particular manner and circumstances of our Happiness ; not doubting but that he , who is the eternal and inexhaustible Spring and Fountain of all Happiness , can and will derive and convey such a share of it to every one of us as he thinks fit , and in such ways as he , who best understands it , is best able to find out . In a word , the Happiness of the next Life shall be such as is worthy of the great King of the World to bestow upon his faithful Servants , and such as is infinitely beyond the just Reward of their best Services ; it is to see God , i. e. to contemplate and love the best and most perfect of Beings , and to be for ever with the Lord , in whose presence is fullness of joy , and at whose right hand there are pleasures for evermore . I will say no more upon this Argument , lest I should say less , and because whoever ventures to wade far into it , will soon find himself out of his depth , and in danger to be swallowed up and lost in that great abyss , which is not to be fathom'd by the shallow Faculties of Mortal men . I shall therefore only mention the 2. Thing I proposed to speak to , viz. The Eternity of this Happiness ; And the end everlasting life ; by which the Apostle intends to express the utmost Perfection , but not the final Period of the Happiness of good men in another World. For to a perfect state of Happiness these two Conditions are requisite , that it be immutable , and that it be interminable , that it can neither admit of a change nor of an end . And this is all that I shall say of it , it being impossible to say any thing that is more intelligible and plain , concerning that which is infinite , than that it is so . I should now have proceeded to the II. Thing I proposed , viz. By what Way and Means , we may be prepared , and made meet to be made partakers of this Happiness ; and that is , ( as I have told you all along ) by the constant and sincere endeavour of an Holy and good Life ; for the Text supposeth that they only who are made free from Sin , and become the Servants of God , and who have their Fruit unto Holiness , are they whose end shall be everlasting Life : But this is an Argument which I have had so frequent occasion to speak to , that I shall not now meddle with it . All that I shall do more at present shall be to make an Inference or two from what hath been said upon this Argument . I. The Consideration of the Happy State of good men in another World , cannot be but a great comfort and support to good men under all the Evils and Sufferings of this present Life . Hope is a great Cordial to the Minds of men , especially when the thing hoped for does so vastly outweigh the present grievance and trouble . The Holy Scriptures , which reveal to us the Happiness of our future state , do likewise assure us that there is no comparison between the Afflictions and Sufferings of good men in this World , and the Reward of them in the other . I reckon ( saith St. Paul ) Rom. 8.8 . that the sufferings of this present time , are not worthy to be compared with the glory that shall be revealed in us . Particularly the Consideration of that glorious change which shall be made in our Bodies at the Resurrection , ought to be a great comfort to us under all the Pains and Diseases which they are now liable to , and even against Death it self . One of the greatest burdens of Humane Nature , is the frailty and infirmity of our Bodies , the necessities which they are frequently prest withal , the Diseases and Pains to which they are liable , and the fear of death , by reason whereof a great part of Mankind are subject to bondage ; against all which , this is an everlasting Spring of Consolation to us , that the time is coming when we shall have other sort of Bodies , freed from that burden of Corruption which we now groan under , and from all those Miseries and Inconveniences which Flesh and Blood are now subject to . For the time will come , when these vile Bodies , which we now wear , shall be changed , and fashioned like to the glorious Body of the Son of God ; and when they shall be raised at the last day , they shall not be raised such as we laid them down , Vile and Corrruptible ; but Immortal and Incorruptible : for the same Power which hath raised them up to Life , shall likewise change them , and put a glory upon them like to that of the glorified Body of our Lord ; and when this glorious change is made , when this corruptible hath put on incorruption , and this mortal hath put on immortality , then shall come to pass the saying that is written , Death is swallowed up in victory ; and when this last enemy is perfectly subdued , we shall be set above all the Frailties and Dangers , all the Temptations and Sufferings of this mortal state ; there will then be no fleshly lusts and brutish Passions to War against the Soul ; no law in our members to rise up in Rebellion against the law of our minds ; no diseases to torment us , no danger of Death to terrifie us ; all the Motions and Passions of our outward Man shall then be perfectly subject to the Reason of our Minds , and our Bodies shall partake of the Immortality of our Souls . How should this Consideration bear us up under all the Evils of Life and the fears of Death , that the Resurrection will be a perfect Cure of all our Infirmities and Diseases , and an effectual Remedy of all the Evils that we now labour under ; and that it is but a very little while that we shall be troubled with these Frail , and Mortal , and Vile Bodies , which shall shortly be laid in the dust , and when they are raised again , shall become Spiritual , Incorruptible , and Glorious ! And if our Bodies shall undergo so happy a change , what Happiness may we imagine shall then be conferr'd upon our Souls , that so much better and nobler part of our selves ! As the Apostle reasons in another Case , Doth God take care of Oxen ? Hath he this Consideration of our Bodies , which are but the brutish part of the Man ? What regard will he then have to his own Image , that spark of Divinity which is for ever to reside in these Bodies ? If upon the account of our Souls , and for their sakes , our Bodies shall become Incorruptible , Spiritual and Glorious ; then certainly our Souls shall be endued with far more Excellent and Divine Qualities : if our Bodies shall in some degree partake of the Perfection of our Souls in their Spiritual and Immortal Nature ; to what a pitch of Perfection shall our Souls be raised and advanced ! even to an equality with Angels , and to some kind of participation of the Divine Nature and Perfection , so far as a Creature is capable of them . II. The Comparison which is here in the Text , and which I have largely explain'd , between the manifest Inconveniences of a Sinful and Vicious Course , and the manifold Advantages of an Holy and Virtuous Life , is a plain direction to us which of these two to chuse . So that I may make the same appeal that Moses does , after that he had at large declared the Blessings promis'd to the Obedience of God's Laws , and the Curse denounc'd against the Violation and Transgression of them , Deut. 30.19 . I call Heaven and Earth to record against you this day , that I have set before you life and death , blessing and cursing ; therefore chuse life , that you may be happy in Life and Death , and after Death to all Eternity . I know every one is ready to chuse Happiness , and to say with Balaam , Let me die the death of the righteous , and let my latter end be like his : but if we do in good earnest desire the End , we must take the Way that leads to it ; we must become the Servants of God , and have our fruit unto holiness , if ever we expect , that the end shall be everlasting life . SERMON IX . The Nature and Necessity of holy Resolution . The First Sermon on this Text. JOB XXXIV . 31 , 32. Surely it is meet to be said unto God , I have born chastisement , I will not offend any more : That which I see not , teach thou me ; if I have done iniquity , I will do no more . THESE words are the words of Elihu , one of Job's Friends , and the only one who is not reproved for his Discourse with Job , and who was probably the Author of this ancient and most eloquent History of the sufferings and patience of Job , and of the end which the Lord made with him ; and they contain in them a Description of the temper and behaviour of a true Penitent . Surely it is meet , &c. In which words we have the Two essential parts of a true Repentance . First , An humble Acknowledgment and Confession of our Sins to God , Surely it is meet to be said unto God , I have born chastisement . Secondly , A firm Purpose and Resolution of amendment and forsaking of Sin for the future , I will not offend any more ; if I have done iniquity , I will do no more . First , An humble Acknowledgment and Confession of our Sins to God ; Surely it is meet to be said unto God , I have born chastisement , that is , have sinned and been justly punish'd for it , and am now convinced of the Evil of Sin , and resolved to leave it ; I have born chastisement , I will offend no more . Of this First part of Repentance , viz. An humble Confession of our Sins to God , with great Shame and Sorrow for them , and a thorow Conviction of the Evil and Danger of a sinful Course , I have already treated at large . In these Repentance must begin , but it must not end in them : for a penitent Confession of our Sins to God , and a Conviction of the evil of them , signifies nothing , unless it bring us to a Resolution of amendment , that is , of leaving our Sins , and betaking our selves to a better Course : And this I intend , by God's assistance , to speak to now , as being the Second Part of a true Repentance here described in the Text , viz. A firm Purpose and Resolution of amendment and forsaking of Sin for the future ; and to express it the more strongly and emphatically , and to shew the firmness of the Resolution , it is repeated again ; I will not offend any more ; and then in the next verse , If I have done iniquity , I will do no more . And this is so necessary a part of Repentance , that herein the very essence and formal Nature of Repentance does consist , viz. in the firm and sincere Purpose and Resolution of a better Course . In the handling of this Argument , I shall do these Six things . I. I shall shew what Resolution is in general . II. What is the special Object of this kind of Resolution . III. What is implyed in a sincere Resolution of leaving our Sins and returning to God. IV. I shall shew that in this Resolution of Amendment , the very essence and formal Nature of Repentance does consist . V. I shall offer some Considerations to convince men , both of the necessity and fitness of this Resolution , and of keeping stedfastly to it . Surely it is meet to be said unto God , I will not offend any more . VI. I shall add some brief directions concerning the managing and maintaining of this holy and necessary Resolution . I. What Resolution in general is . It is a fixt Determination of the Will about any thing , either to do it , or not to do it , as upon due deliberation we have judged and concluded it to be necessary or convenient to be done , or not to be done by us : And this supposeth three things . 1. Resolution supposeth a precedent deliberation of the Mind about the thing to be resolved upon . For no prudent Man does determine or resolve upon any thing , till he have considered the thing , and weighed it well with himself , and have fully debated the necessity and expedience of it ; what Advantage he shall have by the doing of it , and what danger and inconvenience will certainly or very probably redound to him by the neglect and omission of it . For peremptorily to determine and resolve upon any thing , before a Man have done this , is not properly Resolution ; but precipitancy and rashness . 2. Resolution supposeth some Judgment past upon the thing , after a Man hath thus deliberated about it ; that he is satisfied in his Mind one way or other concerning it , that his Understanding is convinced either that it is necessary and convenient for him to do it , or that it is not ; and this is sometimes call'd Resolution , but is not that Resolution which immediately determines a man to action . This Judgment of the necessity and fitness of the thing , is not the Resolution of the Will , but of the Understanding ; for it does not signifie that a Man hath fully determined to do the thing , but that he hath determined with himself that it is reasonable to be done , and that he is no longer in doubt and suspence whether it be best for him to do it or not , but is in his Mind resolved and satisfied one way or other . And these are two very different things ; to be resolved in one's Judgment , that is , to be convinced that a thing is fit and necessary to be done ; and to be resolved to set upon the doing of it ; for many men are thus convinced of the fitness and necessity of the thing , who yet have not the heart , cannot bring themselves to a firm and fixt Resolution to set upon the doing of it . So that an act of the Judgment , must go before the Resolution of the Will : for as he is rash that resolves to do a thing before he hath deliberated about it ; so he is blind and wilful that resolves to do a thing before his Judgment be satisfied , whether it be best for him to do it or not . 3. If the matter be of considerable moment and consequence , Resolution supposeth some motion of the Affections ; which is a kind of Biass upon the Will , a certain Propension and Inclination that a Man feels in himself , either urging him to do a thing , or withdrawing him from it . Deliberation and Judgment they direct a Man what to do , or leave undone ; the Affections excite and quicken a Man to take some Resolution in the matter , that is , to do suitably to the Judgment his Mind hath past upon the thing . For instance ; A great sinner reflects upon his Life , and considers what he hath done , what the Course is that he lives in , and what the issue and consequence of it will probably or certainly be , whether it will make him happy or miserable in the conclusion ; and debating the Matter calmly and soberly with himself , he is satisfied and convinced of the Evil and Danger of a wicked Life , and consequently that it is best for him to resolve upon a better Course , that is , to repent . Now these thoughts must needs awaken in him fearful apprehensions of the wrath of Almighty God , which is due to him for his Sins and hangs over him , and which he is every moment in danger of , if he goes on in his Evil Course . These thoughts are apt likewise to fill him with Shame and Confusion , at the remembrance of his horrible Ingratitude to God his Maker , his best Friend and greatest Benefactor , and of his desperate Folly in provoking Omnipotent Justice against himself ; whereupon he is heartily grieved and troubled for what he hath done ; and these Affections of Fear and Shame and Sorrow being once up , they come with great violence upon the Will , and urge the Man to a speedy Resolution of changing his Course , and leaving the Way he is in , which he is fully convinced is so Evil and Dangerous , and of betaking himself to another Course , which he is fully satisfied will be much more for his Safety and Advantage . So that Resolution in general , is a fixt Determination of the Will ; that is , such a Determination as is not only for the present free from all wavering and doubting , but such as cannot prudently be altered , so long as the reason remains . For the Man who upon full Deliberation and Conviction of his Mind resolves upon any thing , cannot without the imputation of sickleness and inconstancy quit that Resolution , so long as he hath the same Reason which he had when he took it up , and is still satisfied that the Reason is good . For instance ; The Man who hath taken up a Resolution to be Sober , because of the ugliness and unreasonableness of Drunkenness , and the temporal Inconveniences and Eternal Damnation which that Sin exposeth a Man to ; if these Reasons be true and good , can never prudently alter the Resolution which he hath taken , and return to that Sin again . II. Let us consider what is the special Object or Matter of this Resolution , wherein the formal Nature of Repentance does consist , what it is that a Man when he repents resolves upon ; and that I told you is to leave his Sin , and to return to God and his Duty ; and this is the Resolution which the Penitent here described in the Text takes up , I will not offend any more . That which I see not , teach thou me ; and if I have done iniquity , I will do no more . He resolves against all known Sin , I will not offend any more ; and if through Ignorance he had sinned and done contrary to his Duty , he desires to be better instructed , that he may not offend again in the like kind , That which I see not , teach thou me ; and if I have done iniquity , I will do no more . So that the true Penitent resolves upon these two things . 1. To forsake his Sin. And 2. To return to God and his Duty . 1. To forsake his Sin : and this implies the quitting of his sinful Course whatever it had been ; and that not only by abstaining from the outward act and practice of every Sin , but by endeavouring to crucifie and subdue the inward Affection and Inclination to it . And it implies farther , the utter forsaking of Sin ; for Repentance is not only a Resolution to abstain from Sin for the present , but never to return to it again . Thus Ephraim when he repented of his Idolatry , he utterly renounced it , saying , What have I to do any more with Idols ? Hos . 14.8 . He that truly repents , is resolved to break off his sinful Course , and to abandon those Lusts and Vices which he was formerly addicted to , and lived in . 2. The true Penitent resolves likewise to return to God and his Duty : he does not stay in the negative part of Religion , he does not only resolve not to commit any Sin , but not to neglect or omit any thing that he knows to be his Duty ; and if he has been ignorant of any part of his Duty , he is willing to know it , that he may do it ; he is not only determined to forsake his Sin , which will make him miserable , but to return to God , who alone can make him happy : he is now resolved to love God , and to serve him as much as he hated and dishonoured him before ; and will now be as diligent to perform and practise all the Duties and Parts of Religion , as he was negligent of them before , and as ready to do all the good he can to all men in any kind , as he was careless of these things before : these in general are the things which a true Penitent resolves upon . I proceed to the III. Thing I proposed to consider , namely what is implyed in a sincere Resolution of leaving our Sins , and returning to God and our Duty . And this holy Resolution , if it be thorow and sincere , does imply in it these three things . 1. That it be Universal . 2. That it be a Resolution of the Means as well as of the End. 3. That it presently come to effect , and be speedily and without delay put in Execution . 1. A sincere Resolution of amendment must be universal : a Resolution to forsake all Sin , and to return to our whole Duty , and every part of it ; such a Resolution as that of holy David , to hate every false way , and to have respect to all God's Commandments . This Resolution must be universal in respect of the whole Man , and with regard to all our Actions : in respect of the whole Man ; for we must resolve not only to abstain from the outward Action of Sin , but this Resolution must have its effect upon our inward Man , and reach our very hearts and thoughts ; it must restrain our inclinations , and mortifie our lusts and corrupt affections , and renew us in the very spirit of our minds , as the Apostle expresses it . And it must be universal , in respect of all our Actions . For this is not the Resolution of a sincere Penitent , to abstain only from gross and notorious , from scandalous and open Sins ; but likewise to refrain from the Commission of those Sins which are small in the esteem of men , and not branded with a Mark of publick Infamy and Reproach ; to forbear Sin in secret , and when no Eye of Man sees us and takes notice of us . This is not a sincere Resolution , to resolve to practice the Duties and Virtues of Religion in publick , and to neglect them in private ; to resolve to perform the Duties of the first Table , and to pass by those of the second ; to resolve to serve God , and to take a liberty to defraud and cozen men ; to honour our Father which is in Heaven , and to injure and hate our Brethren upon Earth ; to love our Neighbour , and to hate our Enemy , as the Jews did of old time ; to resolve against Swearing , and to allow our selves the liberty to speak falsely , and to break our Word ; to flee from Superstition , and to run into Faction ; to abhor Idols , and to commit Sacriledge ; to resolve to be devout at Church , and deceitful in our Shops ; to be very scrupulous about lesser matters , and to be very zealous about indifferent things ; to tithe mint and anise and cummin , and to omit the weightier matters of the Law , Mercy and Fidelity and Justice ; to be very rigid in matters of Faith and Opinion , but loose in Life and Practice . No ; the Resolution of a sincere Penitent must be universal and uniform : it must extend alike to the forbearing of all Sin , and the exercise of every Grace and Virtue , and to the due Practice and Performance of every part of our Duty . The true Penitent must resolve for the future to abstain from all Sin , to be holy in all manner of Conversation , and to abound in all the fruits of righteousness , which by Jesus Christ are to the praise and glory of God. For if a Man do truly repent of his wicked Life , there is the very same Reason why he should resolve against all Sin , as why he should resolve against any ; why he should observe all the Commandments of God , as why he should keep any one of them . For as St. James reasons concerning him that wilfully breaks any one Commandment of God , that he is guilty of all , and breaks the whole Law ; because the Authority of God is equally stampt upon all his Laws , and is violated and contemned by the wilful transgression of any one of them ; For he that hath said , thou shalt not kill , hath likewise said , thou shalt not commit adultery , and thou shalt not steal : so he that resolves against any one Sin , or upon Performance of any one part of his Duty , ought for the very same reason to make his Resolution universal ; because one Sin is Evil and Provoking to God , as well as another ; and the Performance of one part of our Duty good and pleasing to him , as well as another , and there is no difference . So that he that resolves against any Sin , upon wise and reasonable gounds , because of the Evil of it , and the danger of the wrath of God to which it exposeth us , ought for the same reason to resolve against all Sin ; because it is damnable to commit adultery , and to steal , as well as to kill ; and that Resolution against Sin , which is not universal , it is a plain Case that it is not true and sincere , and that it was not taken up out of the sense of the intrinsical evil of Sin , and the danger of it in respect of God and the Judgment of another World ; ( for this Reason holds against every Sin , and remains always the same ) but that it was taken up upon some inferior Consideration , either because of the Shame and Infamy of it among men , or because of some other temporal inconvenience , which if the Man could be secur'd against , he would presently break his Resolution , and return to the Commission of that Sin , with as much freedom as any other . 2. A sincere Resolution implies a Resolution of the Means as well as of the End. He that is truly and honestly resolved against any Sin , is likewise resolved to avoid as much as is possible the Occasions and Temptations which may lead or draw him to that Sin ; or if they happen to present themselves to him , he is resolved to stand upon his Guard and to resist them . In like manner he that sincerely resolves upon doing his Duty in any kind , must resolve upon the Means that are requisite and necessary to the due Discharge and Performance of that Duty . As he that resolves against that needless and useless Sin of Swearing in common Conversation , must resolve also to set a guard before the door of his lips , seeing it is certain that it requires great care and attention , at least for some competent time , to get rid of a habit . When David resolved not to offend with his Tongue , he resolved at the same time to be very watchful over himself , Psal . 39.1 . I said I will take heed to my ways , that I offend not with my Tongue : I will keep my mouth as with a bridle , while the wicked is before me . For a Man to resolve against any Sin or Vice , and yet to involve himself continually in the occasions , and to run himself into the Company and Temptation which do naturally , and will almost necessarily lead and betray him into those Sins , is a plain evidence of insincerity . This I take for a certain rule , that whatever can reasonably move a Man to resolve upon any End , will , if his Resolution be sincere and honest , determine him every whit as strongly to use all those Means which are necessary in order to that end . But of this I have spoken elsewhere . 3. A sincere Resolution of leaving our Sins , and returning to God and our Duty , does imply the present time , and that we are to resolve speedily and without delay to put this Resolution in practice ; that we are peremptorily determined not to go one step farther in the ways of Sin , not to neglect any Duty that God requires of us , not for one moment ; but immediately and forthwith to set upon the practice of it , so soon as occasion and oportunity is offer'd to us . And the Reason of this is evident ; Because the very same Considerations that prevail upon any Man to take up this Resolution of amendment , and changing the Course of his Life , are every whit as prevalent to engage him to put this Resolution presently in practice and execution . I deny not , but a Man may resolve upon a thing for the future , and when the time comes , may execute his Resolution , and this Resolution may for all that be very sincere and real , tho' it was delayed to a certain time , because he did not see Reason to resolve to do the thing sooner : But it cannot be so in this Case of Repentance ; because there can no good Reason be imagined , why a Man should resolve seven years hence to change his Course , and break off his sinful Life , but the very same Reason will hold as strongly , why he should do it presently and without delay ; and over and besides this , there are a great many and powerful Reasons and Considerations , why he should rather put this good Resolution in present Execution , than put it off and defer it to any farther time whatsoever . What is it that puts thee upon this Resolution of leaving thy Sins , and urgeth thee to do it at all ? Art thou resolved to leave Sin , because it is so great an Evil ? Why it is so for the present ; the Evil of it is intrinsical to it , and cleaves to the very Nature of it , and is never to be separated from it : so that this is a present Reason , and as strong against it now , as ever it will be hereafter : nay it is stronger at present ; because if it be so great an Evil , the sooner we leave it , the better . Or dost thou resolve to forsake Sin , because thou art apprehensive of the danger and mischief of it , that it will expose thee to the wrath of God , and to the endless and intolerable Misery of another World ? Why this Reason likewise makes much more for the present leaving of it ; because the longer thou continuest in a sinful and impenitent state , the greater is thy danger , and the greater Penalty thou wilt most certainly incur ; by delaying to put this good Resolution in Practice , thou dost increase and multiply the Causes of thy Fear . For hereby thou provokest God more , and every day dost incense his wrath more and more against thee ; thou preparest more and more fewel for everlasting burnings , and treasurest up for thy self more wrath , against the day of wrath , and the Revelation of the righteous Judgment of God. Nay thou dost not only increase and aggravate ; but thou dost hereby hasten thine own Misery and Ruine , and takest the most effectual Course that is possible , to bring thine own Fears , and the Vengeance of Almighty God , so much the sooner upon thee . For nothing provokes God to take a speedier course with sinners , and does more quicken the pace of his Judgments , than wilful continuance in Sin. And yet farther ; If thy Resolution be valuable and considerable to thee , thou takest the most effectual course in the World to frustrate and defeat it . Thou art fully resolved to leave thy Sins hereafter , and thou thinkest thou hast Reason for it : but by continuing in them for the present , thou provokest the Justice of almighty God to cut thee off , before thy Resolution hath taken effect . Again ; Dost thou resolve to leave thy Sins one time or other , because thereby thou hopest to put thy self into a Capacity of Pardon and Mercy , and of Eternal Life and Happiness ? Why this Reason should move thee to do the thing as soon as is possible ; because the sooner thou forsakest thy Sins , thou hast the greater hope of finding Mercy and Forgivness with God ; and the sooner thou beginnest a Holy Course , and the longer thou continuest therein , thou hast Reason to expect a greater and more ample Reward . Thou canst not by holding off , hope to bring down Pardon and Mercy to lower Rates , and to obtain these hereafter upon easier Terms : no ; the Terms and Conditions of God's Mercy are already fixt and establish'd , so as never to be alter'd . So that whatever Reason thou canst possibly allege for taking up this Resolution , it is every whit as forcible and powerful to perswade thee to put it speedily in Execution . And then there is this Reason besides , and that a very considerable one , why thou shouldest immediately put this Resolution in practice , and not delay it for a moment . Thou may'st at present do it much more certainly , and much more easily . Much more certainly ; because thou art surer of the present time , than thou canst be of the future . The present is in thy Power : but not one moment more . And thou may'st at present do it more easily ; for the longer thou continuest in Sin , thy Resolution against it will still grow weaker , and the habit of Sin continually stronger . Thou wilt every day be more enslaved by the Power of thy Lusts , and thy heart will every day be more hardened through the deceitfulness of sin . All the change that time makes , will still be for the worse , and more to thy disadvantage . Sin will be as pleasant to thee hereafter , and thou more loth to leave it , than at present . Sin was never mortified by Age. It will every day have more strength to bind thee and hold thee fast , and thou wilt every day have less to break loose from it . For by every Sin thou dost commit , thou addest a new degree to the strength and force of it ; and so much strength as thou addest to it , so much thou takest from thy self , and so much thou losest of thine own Power and Liberty . For a Man and his Lusts are like Nature and a Disease : so much strength as the Disease gains , Nature loseth , and the Man is hereby doubly weakned : for he does not only lose so much of his own strength ; but the Enemy gets it . Nay thou dost hereby likewise forfeit that auxiliary strength and assistance which the Grace of God is ready to afford to men , his restraining and his preventing Grace . For as a Man goes on in Sin , and advanceth in an evil Course , the Grace of God draws off by degrees , and his Holy Spirit doth insensibly leave him : and when a sinner is come to this , his best Resolutions will vanish like the morning cloud , and the early dew , which passeth away . So that it cannot be a true and sincere Resolution of leaving our Sins , if it do not take place , and have not its effect presently . For there is no Man that takes up a Resolution , upon weighty and considerable Reasons , of doing any thing ; but if the Reasons upon which he takes it up urge him to do the thing at present , he will presently set about it : and that Man is not resolved to do a thing , whatever he may pretend , who hath most Reason to do it at present , and may best do it now , and yet delays it . And thus I have opened to you the Nature of this holy Resolution of leaving our Sins , and returning to God and our Duty ; and have shewn what is necessarily implyed in such a Resolution , if it be sincere and in good earnest ; That it be Universal ; and that it be a Resolution of the Means , as well as of the End ; and that it presently take place and be put in Execution . And these are three the best Signs and Marks that I know of , whereby a Man may try and examine the truth and sincerity of that Resolution of Amendment , which we call Repentance . If it be against all Sin , and have an equal regard to every part of our Duty ; if when we resolve upon the End , that is to avoid Sin , and to perform our Duty , we are equally resolved upon the Means that are necessary to those Ends ; if the Resolution we have taken up commence presently , and from that day forward be duly executed and put in practice , then is our Repentance and Resolution of Amendment sincere : but if there be a defect in any of these , our Resolution is not as it ought to be . SERMON X. The Nature and Necessity of holy Resolution . The Second Sermon on this Text. JOB XXXIV . 31 , 32. Surely it is meet to be said unto God , I have born chastisement , I will not offend any more . That which I see not , teach thou me ; if I have done iniquity , I will do no more . THESE words are the Description of the temper and behaviour of a true Penitent , and do contain in them the two essential parts of a true Repentance . First , An humble Acknowledgment and Confession of Sin. Secondly , A firm Purpose and Resolution of amendment and forsaking our Sins for the future . And this latter is so necessary a part of Repentance , that herein the very Essence and formal Nature of Repentance does consist . In handling of this Argument , I proposed to consider , I. What Resolution in general is . II. What is the special Object or Matter of this kind of Resolution . III. What is implyed in a sincere Resolution of leaving our Sins , and returning to God and our Duty . IV. To shew that in this Resolution of amendment , the very Essence and formal Nature of Repentance doth consist . V. To offer some Considerations to convince men of the necessity and fitness of this Resolution , and of keeping stedfast to it . VI. To add some Directions concerning the managing and maintaining this holy Resolution . The three first I have spoken to , I now proceed to the IV. To shew that in this Resolution the very Essence and formal Nature of Repentance doth consist . A Man may do many reasonable Actions , without an explicit Resolution . In things that are more easie and natural to us , Judgment and Resolution are all one ; it is all one to judge a thing fit to be done , and to resolve to do it . But in matters of difficulty , when a Man is to strive against the Stream , and to oppose strong Habits that have taken deep root , there is nothing to be done without an explicit Resolution . No Man makes any remarkable change in his Life , so as to cross his Inclinations and Custom , without an express Resolution . For tho' a Man's Judgment be never so much convinced of the reasonableness and necessity of such a change ; yet unless a Man's Spirit be fortified and fixt by Resolution , the power of Custom , and the violence of his own Inclinations will carry him against his Judgment . Now there is no change of a Man's Life can be imagined , wherein a Man offers greater violence to inveterate Habits , and to the strong Propensions of his present temper , than in this of Repentance . So that among all the Actions of a Man's Life , there is none that doth more necessarily require an express Purpose , than Repentance does . And that herein Repentance doth chiefly consist , I shall endeavour to make evident from Scripture , and from the common apprehensions of Mankind concerning Repentance . The Scripture , besides the several descriptions of Repentance , useth two words to express it to us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The former properly signifies the inward trouble and displeasure which men conceive against themselves , for having done amiss ; which if it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a godly sorrow , it worketh in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as St. Paul calls it , a Repentance not to be repented of , that is , such a change of our Minds , which as we shall have no Cause to be troubled at , so no Reason to alter afterwards . And what is this , but a firm , stedfast , and unalterable Resolution ? The Scripture likewise useth several Phrases of the like importance , to describe Repentance by ; as forsakeing and turning from sin , and conversion and turning to God. Forsaking and turning from sin . Hence it is call'd Repentance from dead works , Heb. 6.1 . and turning to God , Acts 26.20 . I have shewed to the Gentiles , that they should repent and turn to God , that is , from the worship of Idols , to the true God. And we have both these together in the description which the Prophet gives of Repentance , Isa . 55.7 . Let the wicked forsake his ways , and the unrighteous Man his thoughts , and let him return unto the Lord. Now this change begins in the sinners Resolution of doing this ; and the unrighteous Man's forsaking his thoughts , is nothing else but changing the purpose of his Mind , and resolving upon a better Course . And thus Lactantius describes it : Agere autem poenitentiam nihil aliud est , quam affirmare & profiteri se non amplius peccaturum . To repent is nothing else , but for a Man to declare and profess that he will sin no more . This is Repentance before men . And Repentance before God , is a Resolution answerable to this Profession . And elsewhere saith the same Author , The Greeks do most fully express Repentance by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because he that repents recovers his mind from his former folly , and is troubled at it , & confirmat animam suam ad rectius vivendum , and confirms his mind for a better Course . And how is this done but by Resolution ? And that this is the natural and true notion of Repentance appears , in that the Heathens did consent and agree in it . Gellius gives this description of it . Poenitere tum dicere solemus , cum quae ipsi fecimus , ea nobis post incipiunt displicere , sententiamque in iis nostram demutamus . We are said then to repent , when those things which we have done begin afterwards to displease us , and we change our Resolution about them . And so likewise one of the Philosophers describes it ; Repentance is the beginning of Philosophy , a flying from foolish words and actions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the first preparation of a life not to be repented of . It is true indeed , Repentance supposeth the entire change of our Lives and Actions , and a continued state , as the proper consequence of it : but Repentance is but the beginning of this change , which takes its rise from the Purpose and Resolution of our Minds ; and if it be sincere and firm , it will certainly have this effect , to change our Lives ; and if it be not so , it is not Repentance . For tho' in the Nature of the thing it be possible , that a Man may sincerely resolve upon a thing , and yet let fall his Resolution afterwards , before it come into Act : yet in the Phrase of Scripture , nothing is call'd Repentance , but such a Resolution as takes effect , so soon as there is oportunity for it . If we change our Resolution , and repent of our Repentance , this is not that which St. Paul calls Repentance unto Salvation . So that no Man that reads and considers the Bible , can impose upon himself so grosly , as to conceit himself a true Penitent , and consequently to be in a state of Salvation , who hath been troubled for his Sins , and hath taken up a Resolution to leave them , if he do not pursue this Resolution , and act according to it . V. I shall in the next place propound some Arguments and Considerations to perswade men to this holy Resolution , and then to keep them firm and stedfast to it , so as never to change it after they have once taken it up . First , I shall propound some Arguments to perswade men to take up this Resolution ; and they are these . 1. Consider that this Resolution of Repentance , is nothing but what , under the influence of God's Grace and holy Spirit , which are never wanting to the sincere endeavours of men , is in your Power . And it is necessary to premise this ; for unless this be clear'd , all the other Arguments that I can use will signifie nothing . For nothing in the World could be more vain , than to take a great deal of pains to perswade men to do a thing which they cannot do , to entreat them to attempt an Impossibility , and to urge and solicite them with all earnestness and importunity to do that which is absolutely and altogether out of their Power . All the Commands of God ; and the Exhortations of his Word , and all the Promises and Threatnings , whereby these Commands and Exhortations are enforced , do plainly suppose , either that it is in our Power to do the thing which God Commands or Exhorts us to ; or else , if it be not ( which I grant it is not ) that God is ready by his Grace and Strength , if we be not wanting to our selves , to assist and enable us to those Ends and Purposes . For the Gospel supposeth a Power going along with it , and that the holy Spirit of God works upon the Minds of Men , to quicken and excite and assist them to their Duty . And if it were not so , the Exhortations of Preachers would be nothing else , but a cruel and bitter mocking of sinners , and an Ironical insulting over the misery and weakness of poor Creatures ; and for Ministers to Preach , or People to hear Sermons , upon other Terms , would be the vainest expence of time , and the idlest thing we do all the week ; and all our Disswasives from Sin , and Exhortations to Holiness and a good Life , and vehement Perswasions of men to strive to get to Heaven and to escape Hell , would be just as if one should urge a blind Man , by many Reasons and Arguments taken from the Advantages of Sight , and the Comfort of that Sense , and the Beauty of external Objects , by all means to open his Eyes , and to behold the delights of Nature , to see his way , and to look to his steps , and should upbraid him , and be very angry with him for not doing so . Why , if Resolution be absolutely impossible to us , and a thing wholly out of our Power , it is just the same Case . But then we ought to deal plainly and openly with men , and to tell them , that what we so earnestly perswade them to , is that which we certainly know they cannot do . So that it is necessary , if I intend that the following Considerations should do any good , to assure men , that it is not impossible for them to make a Resolution of leaving their Sins , and returning to God. It is a Power which every Man is naturally invested withal , to Consider , and Judge , and Chuse . To Consider , that is , to weigh and compair things together . To Judge , that is , to determine which is best . And to Chuse , that is , to resolve to do it or not . And there is nothing more evident and more universally acknowledged in temporal Cases , and in the Affairs and Concernments of this Life . In these matters Resolution is a thing ordinary and of frequent practice ; it is the Principle of all great and considerable Actions . Men resolve to be great in this World , and by Virtue of this Resolution , when they have once taken it up , what industry will they not use ! what hazards will they not run in the pursuit of their Ambitious Designs ! Difficulties and Dangers do rather whet their Courage , and set an edge upon their Spirits . Men resolve to be rich ; the Apostle speaks of some that will be rich , 1 Tim. 6. They that will be rich : and tho' this be but a low and mean Design , yet these Persons , by Virtue of this Resolution , will toil and take prodigious pains in it . And as to Spiritual things , every Man hath the same Power radically , that is , he hath the Faculties of Understanding and Will ; but these are obstructed and hinder'd in their exercise , and strongly byassed a contrary way by the Power of Evil Inclinations and Habits ; so that as to the exercise of this Power , and the effect of it in Spiritual things , men are in a sort as much disabled , as if they were destitute of it . For 't is in effect all one , to have no Understanding at all to consider things that are Spiritual , as to have the Understanding blinded by an invincible prejudice ; to have no Liberty as to Spiritual things , as to have the Will strongly byassed against them . For a Man that hath this prejudice upon his Understanding , and this byass upon his Will , it is to all intents and purposes as if he were destitute of these Faculties . But then we are not to Understand this Impotency to be absolutely natural , but accidental ; not to be in the first Frame and Constitution of our Souls , but to have hapned upon the depravation of Nature . It is not a want of natural Faculties , but the binding of them up and hindring their Operations to certain purposes . This Impotency proceeds from the Power of evil Habits . And thus the Scripture expresseth it , and compares an Impotency arising from bad Habits and Customs to a natural Impossibility ; nothing coming nearer to Nature , than a powerful Custom . Can the Ethiopian change his Skin , or the Leopard his Spots ? Then may ye also , that are accustomed to do evil , learn to do well . But now God by the Gospel hath designed the Recovery of Mankind from the slavery of Sin , and the Power of their Lusts ; and therefore , as by the death of Christ he hath provided a way to remove the guilt of Sin , so by the Spirit of Christ he furnisheth us with sufficient Power to destroy the dominion of Sin. I say sufficient , if we be not wanting to our selves , but be workers together with God , and be as diligent to work out our own salvation , as he is ready to work in us both to will and to do . So that when we perswade men to repent and change their Lives , and to resolve upon a better Course , we do not exhort them to any thing that is absolutely out of their Power ; but to what they may do , tho' not of themselves yet by the Grace of God , which is always ready to assist them , unless by their former gross neglects and long obstinacy in an evil Course , they have provoked God to withdraw his Grace from them . So that tho' considering our own strength abstractedly , and separately from the Grace of God , these things be not in our Power ; yet the Grace of God puts them into our Power . And this is so far from derogating from the Grace of God , that it is highly to the Praise of it . For if the Grace of God make us able to repent and resolve upon a new Life , he that asserts this does not attribute his Repentance to himself , but to the Grace of God : nay he that says that God's Grace excites , and is ready to assist men to do what God Commands , represents God immensely more good and gracious , than he that says that God Commands men to do that which by their natural Power they cannot do , and will condemn them for not doing it , and yet denies them that Grace which is necessary to the doing of it . Let this then be establish'd as a necessary Consideration to prevent discouragement , that to resolve upon the change of our Lives , is that which by the Grace of God we are enabled to do , if we will. Resolution is no strange and extraordinary thing ; it is one of the most common Acts that belongs to us as we are men ; but we do not ordinarily apply it to the best purposes . It is not so ordinary for men to resolve to be good , as to be rich and great ; not so common for men to resolve against Sin , as to resolve against Poverty and Suffering . It is not so usual for men to resolve to keep a good Conscience , as to keep a good Place . Indeed our corrupt Nature is much more opposite to this holy kind of Resolution . But then to balance and answer this , God hath promised greater and more immediate assistance to us in this case , than in any other . There is a general blessing and common assistance promised to Resolution and Diligence about temporal things ; and God's Providence doth often advance such Persons to riches and honour . The diligent hand , with God's blessing , makes rich , as Solomon tell us , Prov. 10.4 . and 22 , 19. Seest thou ( says he ) a Man diligent in business ? He shall stand before Princes , he shall not stand before mean Persons . Now diligence is the effect of a great and vigorous Resolution . But there is a special and extraordinary blessing and assistance ▪ that attends the Resolution and Endeavour of a holy Life . God hath not promised to strengthen men with all might in the way to Riches and Honours , and to assist the ambitious and covetous designers of this World , with a mighty and glorious Power , such as raised up Jesus from the Dead : but this he hath promised to those , who with a firm Purpose and Resolution do engage in the ways of Religion . Let us then shake off our sloth and listlesness , and in that strength and assistance which God offers , let us resolve to leave our Sins , and to amend our Lives . 2. Consider what it is that you are to resolve upon ; to leave your Sins , and to return to God and Goodness . So that the things I am perswading you to resolve upon , are the strongest Reasons that can be for such a Resolution . Sin is such a thing , that there can be no better Argument to make men resolve against it , than to consider what it is , and to think seriously of the Nature and Consequence of it . And God and Goodness are so amiable and desirable , that the very proposal of these Objects hath invitations and allurements enough to inflame our desires after them , and to make us rush into the embraces of them . If we would but enter into the serious Consideration of them , we should soon be resolved in our Minds about them . Do but consider a little what Sin is . It is the shame and blemish of thy Nature , the reproach and disgrace of thy Understanding and Reason , the great deformity and disease of thy Soul , and the eternal Enemy of thy Rest and Peace . It is thy Shackles and thy Fetters , the Tyrant that oppresses thee and restrains thee of thy Liberty , and Condemns thee to the basest Slavery and the vilest Drudgery . It is the unnatural and violent state of thy Soul , the Worm that perpetually gnaws thy Conscience , the cause of all thy Fears and Troubles , and of all the Evils and Miseries , all the Mischiefs and Disorders that are in the World ; it is the Foundation and Fewel of Hell ; it is that which puts thee out of the Possession and Enjoyment of thy self , which doth alienate and separate thee from God the Fountain of Bliss and Happiness , which provokes him to be thine Enemy , and lays thee open every moment to the fierce revenge of his Justice , and if thou dost persist and continue in it , will finally sink and oppress thee under the insupportable weight of his wrath , and make thee so weary of thy self , that thou shalt wish a thousand times that thou hadst never been ; and will render thee so perfectly miserable , that thou wouldest esteem it a great Happiness to exchange thy Condition with the most wretched and forlorn Person that ever lived upon Earth , to be perpetually upon a Rack , and to lie down for ever under the rage of all the most violent Diseases and Pains that ever afflicted Mankind . Sin is all this which I have described , and will certainly bring upon thee all those Evils and Mischiefs which I have mentioned , and make thee far more miserable than I am able to express , or thou to conceive . And art thou not yet resolved to leave it ? Shall I need to use any other Arguments to set thee against it , and to take thee off from the Love and Practice of it , than this Representation which I have now made of the horrible Nature and Consequences of it ? And then consider on the other Hand , what it is that I am perswading thee to turn to ; to thy God and Duty . And would not this be a blessed change indeed ! To leave the greatest Evil , and to turn to the chief Good ! For this Resolution of returning to God , is nothing else but a Resolution to be wise and happy , and to put thy self into the Possession of that which is a greater good , if it is possible , than Sin is an Evil , and will render thee more happy , than Sin can make thee miserable . Didst thou but think what God is , and what he will be to thee , if thou wilt return to him , how kindly he will receive thee after all thy wandrings from him days without number , thou wouldst soon take up the Resolution of the Prodigal , and say , I will arise and go to my Father . And consider likewise what it is to return to thy Duty . It is nothing else but to do what becomes thee , and what is suitable to the Original Frame of thy Nature , and to the truest dictates of thy Reason and Conscience , and what is not more thy Duty , than it is thy Interest and thy Happiness . For that which God requires of us , is to be righteous and holy and good , that is , to be like God himself , who is the Pattern of all Perfection and Happiness . It is to have our Lives conformed to his Will , which is always perfect holiness and goodness , a state of Peace and Tranquillity , and the very temper and disposition of Happiness . It is that which is a principal and most essential Ingredient into the Felicity of the Divine Nature , and without which God would not be what he is , but a deformed and imperfect and miserable Being . And if this be a true Representation which I have made to you , of Sin and Vice on the one Hand , and of God and Goodness on the other , what can be more powerful than the serious Consideration of it , to engage us to a speedy Resolution of leaving our Sins , and of turning and cleaving to the Lord with full purpose of heart ? After this we cannot but conclude with the Penitent in the Text ; Surely it is meet to be said unto God , I will not offend any more : That which I see not , teach thou me : and if I have done iniquity , I will do no more . 3. Consider how unreasonable it is to be unresolved in a Case of so great moment and concernment . There is no greater Argument of a Man's weakness , than Irresolution in matters of mighty consequence , when both the Importance of the thing , and Exigency of present circumstances require a speedy Resolution . We should account it a strange folly , for a Man to be unresolved in the clearest and plainest matters that concern his temporal welfare and safety . If a Man could not determine himself whether he should eat or starve ; if he were dangerously sick , and could not determine whether he should take Physick or Die ; or if one that were in Prison , could not resolve himself whether he should accept of Liberty , and be contented to be released ; or if a fair Estate were offer'd to him , he should desire seven years time to consider whether he should take it or not ; this would be so absurd in the common affairs of Life , that a Man would be thought infatuated , that should be doubtful and unresolved in cases so plain , and of such pressing concernment . If a Man were under the Sentence and Condemnation of the Law , and liable to be executed upon the least intimation of the Prince's Pleasure , and a Pardon were graciously offer'd to him , with this intimation , that this would probably be the last offer of Mercy that ever would be made to him ; one would think that in this Case a Man should soon be determined what to do , or rather that he should not need to deliberate at all about it ; because there is no danger of rashness in making haste to save his Life . And yet the Case of a sinner is of far greater importance , and much more depends upon it , infinitely more than any temporal Concernment whatsoever can amount to , even our Happiness or Misery to all Eternity . And can there be any difficulty , for a Man to be resolved what is to be done in such a Case ? No Case surely in the World can be plainer than this ; Whether a Man should leave his Sins , and return to God and his Duty , or not , that is , whether a Man should chuse to be happy or miserable , unspeakably and everlastingly happy , or extremely and eternally miserable . And the circumstances and exigences of our Case do call for a speedy and peremptory Resolution in this matter . The Sentence of the Law is already past , and God may execute it upon thee every moment , and it is great Mercy and Forbearance not to do it . Thy Life is uncertain , and thou art liable every minute to be snatch'd away and hurried out of this World. However at the best , thou hast but a little time to resolve in ; Death and Judgment and Eternity cannot be far off , and for ought thou knowest they may be even at the door . Thou art upon the matter just ready to be seized upon by Death , to be summon'd to Judgment : And to be swallowed up of Eternity : And is it not yet time thinkest thou to resolve ? Would'st thou have yet a little longer time to deliberate , whether thou should'st repent and forsake thy Sins , or not ? If there were difficulty in the Case , or if there were no danger in the delay ; if thou couldst gain time , or any thing else , by suspending thy Resolution ; there were then some Reason why thou should'st not make a sudden Determination . But thou canst pretend none of these . It is evident at first sight , what is best to be done , and nothing can make it plainer . It is not a matter so clear and out of Controversie , that Riches are better than Poverty , and Ease better than Pain , and Life more desirable than Death ; as it is , that it is better to break off our Sins , than to continue in the Practice of them ; to be reconciled to God , than to go on to provoke him ; to be Holy and Virtuous , than to be Wicked and Vicious ; to be Heirs of eternal Glory , than to be Vessels of wrath fitted for Destruction . And there is infinite danger in these delays . For if thy Soul be any thing to thee , thou venturest that ; if thou hast any tenderness and regard for thy eternal Interest , thou runnest the hazard of that ; if Heaven and Hell be any thing to thee , thou incurrest the danger of losing the one , and falling into the other . And thou gainest nothing by continuing unresolved . If Death and Judgment would tarry thy leisure , and wait till thou hadst brought thy thoughts to some issue , and wert resolved what to do , it were something : but thy Irresolution in this matter will be so far from keeping back Death and Judgment , that it will both hasten and aggravate them , both make them to come the sooner , and to be the heavier when they come : because thou abusest the goodness of God , and despisest his patience and long-suffering , which should lead thee and draw thee on to Repentance , and not keep thee back . Hereby thou encouragest thy self in thy lewd and riotous courses , and , because thy Lord delayeth his coming , art the more negligent and extravagant . Hear what doom our Lord pronounceth upon such slothful and wicked servants , Luke 12.46 . The Lord of that servant will come in a day when he looketh not for him , and at an hour when he is not aware , and will cut him in sunder , and will appoint him his portion with the unbelievers . None so like to be surprized , and to be severely handled by the Justice of God , as those that trifle with his Patience . 4. Consider how much Resolution would tend to the settling of our Minds , and making our Lives comfortable . There is nothing that perplexeth and disquieteth a Man more , than to be unresolved in the great and important Concernments of his Life . What anxiety and confusion is there in our Spirits , whilst we are doubtful and undetermined about such matters ? How are we divided and distracted , when our Reason and Judgment direct us one way ; and our Lusts and Affections biass us to the contrary ? When we are convinced and satisfied what is best for us ; and yet are disaffected to our own Interest . Such a Man is all the while self-condemned , and acts with the perpetual regret of his Reason and Conscience ; and when ever he reflects upon himself , he is offended and angry with himself , his Life and all his Actions are uneasie and displeasing to him ; and there is no way for this Man to be at peace , but to put an end to this conflict one way or other , either by conquering his Reason or his Will. The former is very difficult , nothing being harder than for a sinner to lay his Conscience asleep , after it is once throughly awaken'd ; he may charm it for a while , but every little occasion will rouze it again , and renew his Trouble ; so that tho' a Man may have some Truce with his Conscience , yet he can never come to a firm and settled Peace this way : but if by a vigorous Resolution a Man would but Conquer his Will , his Mind would be at rest , and there would be a present calm in his Spirit . And why should we be such enemies to our own Peace , and to the Comfort and Contentment of our Lives , as not to take this course , and thereby rid our selves at once of that , which really and at the bottom is the ground of all the trouble and disquiet of our Lives ? SERMON XI . The Nature and Necessity of holy Resolution . The Third Sermon on this Text. JOB XXXIV . 31 , 32. Surely it is meet to be said unto God , I have born chastisement , I will not offend any more . That which I see not , teach thou me ; if I have done iniquity , I will do no more . THESE words are a Description of the temper and behaviour of a true Penitent , his Confession of Sins , and , Resolution of Amendment . Concerning Resolution I have shewn what it is in general : What is the special Object or Matter of this kind of Resolution : What is implyed in a sincere Resolution of leaving our Sins , and returning to God and our Duty : That in this Resolution the very Essence and formal Nature of Repentance doth consist : And have offer'd some Considerations , to convince men of the necessity and fitness of this Resolution , and to keep them stedfast to it . As , 1. That this Resolution is nothing but what under the influence of God's Grace is in our Power . 2. The things themselves , which we are to resolve upon , are the strongest Arguments that can be for such a Resolution . 3. How unreasonable it is for men to be unresolved in a Case of so great moment . 4. How much this Resolution will tend to the settling of our Minds , and making our Lives Comfortable . I proceed to the Considerations which remain . 5. Then be pleased to consider , that a strong and vigorous Resolution would make the whole Work of Religion easie to us , it would conquer all difficulties which attend a Holy and Religious Course of Life , especially at our first entrance into it : Because Resolution brings our Minds to a Point , and unites all the strength and force of our Souls in one great Design , and makes us vigorous and firm , couragious and constant in the Prosecution of it ; and without this it is impossible to hold out long , and to resist the strong Propensions and Inclinations of our corrupt Nature , which , if we be not firmly resolved , will return and by degrees gain upon us ; it will be impossible to break through Temptations , and to gain-say the importunity of them ; when the Devil and the World solicit us , we shall not be able to say them nay , but shall be apt to yield to them . There are many , who have had faint wishes and cold desires , and half purposes of leading a new and better Life : but having not taken up a firm Resolution in the Case , having not determined themselves by a severe purpose , a little thing sways them , and brings them back to their former Course ; 't is no hard matter to divert them and engage them another way ; they are shaken with every wind of Temptation , every little blast of Opposition and Persecution turns them back , and carries them to the ways of Sin : whereas Resolution fixeth a Man's Spirit , and makes it most stedfast and unmovable , and sets him upon a Rock , which , when the winds blow , and the rain falls , and the floods come , abides firm against all impressions . If I would give the most probable and useful advice to engage and continue a Man in a good Course , I would commend to him a deliberate and firm Resolution . David proved this way with very happy success , Psal . 119.106 . I have sworn ( says he ) and will perform it , that I will keep thy righteous Judgments . This was a security to him against all assaults , and nothing could turn him from his Course afterwards ; not the dangers he was exposed to , v. 109. My soul is continually in my hand , yet do I not forget thy Law ; not the snares of wicked men that were laid for him , v. 110. The wicked have laid a snare for me , yet I erred not from thy precepts . By virtue of this Resolution he could rise up in defiance of all those that would have tempted him to any sinful action , v. 115. Depart from me ye evil doers : for I will keep the Commandments of my God. When a Man is thus resolved upon a holy Course , he is not easily diverted from it , and is able to resist the importunity and flattery of Temptations , and to say to them , as men are wont to do , when they are fully and firmly resolved upon any thing ; Let me alone , I am not to be moved , it is in vain to urge me , I am resolved to the contrary . Thus stiff and resolute men can be in other Cases , where there is not near that Cause and Reason for it : and if we would but take up a generous Resolution to break off our Sins , and to live better Lives , this would be the way to conquer that listlesness and unwillingness , which hinders us from engaging in a good Course , and is the cause of so many lame excuses and unreasonable delays . It is the want of Resolution , and the weakness of our Resolutions , which is the true Reason why we are not more equal and constant and uniform in the ways of Religion ; but are religious only by fits and starts , in a heat , and during some present Trouble and Conviction of Mind . The double minded Man is unstable , says St. James , in all his ways . When a Man is of several Minds , he is easily moved one way or other . 6. And lastly , Consider the infinite danger of remaining unresolved . The evil day may overtake you , while you are deliberating whether you should avoid it or not . A state of Sin is liable to so many hazards , hath so many dangers continually threatning it , and hanging over it , that it is the most imprudent thing in the World to linger in it . It is like Lot's staying in Sodom , when the Lord was going to destroy it , when Fire and Brimstone were just ready to be rained down from Heaven upon it . Whilst men are lingring in a sinful state , if the Lord be not merciful to them , they will be consumed . Therefore it concerns thee Sinner , to determine thy self speedily , and to make haste out of this dangerous Condition , to escape for thy Life , lest some evil overtake thee , and lest Death finding thee unresolved , determine thy case for thee , and put it out of all doubt , and past all remedy . How many have been cut off in their Irresolution ? And because they would not determine what to do , God hath concluded their case for them , and sworn in his wrath , that they should not enter into his rest . It may be thou promisest thy self the space of many years to resolve in : Thou fool , this night thy soul may be required of thee , and whilst thou art unresolved what to do , God is resolving what to do with thee , and putting a Period to his Patience and long expectation of thy Repentance : and thou knowest not how soon God may do this , and make an immutable Determination concerning thee . And wo unto thee , when God hath resolved thus . Suppose thou shouldst be snatched out of the World , and hurried before the dreadful Tribunal of God , in this doubtful and unresolved state . And this is possible enough ; because thou hast no certain tenure of thy Life , thou art at no time secured from the stroke of Death : Nay it is probable enough ; because thou art every moment liable to ten thousand accidents , any one of which may snap in sunder the thread of thy Life . And suppose this should happen to thee , what dost thou imagine would become of thee ? Wouldst not thou then wish a thousand times , that thou hadst resolved in time ? How glad wouldst thou then be , that it were possible for thee to retrieve and call back but one of those days without number , which thou hast so vainly trifled away , that thou mightest resolve upon the things of thy peace : but thou wouldst not do it in that thy day , which God afforded thee to this purpose ; thou hast let the opportunity slip out of thy hands , and it will never be in thy Power again , but the things of thy peace will be for ever hid from thine eyes . Why wilt thou then be so foolish , as to run thy self upon the evident hazard of losing Heaven , and being miserable for ever ? Why wilt thou make work for a sadder and longer Repentance , than that which thou dost now so carefully decline ? This was the case of the foolish Virgins in the Parable , Matth. 25. who made account to be ready to meet the Bridegroom at his coming , but took no care in time to get Oyl into their Lamps . They thought the Bridegroom would tarry yet a while longer , and therefore they slumbered and slept in great security : but at mid-night , when the cry was made , Behold the Bridegroom cometh ; then they arose , and in a great hurry and confusion went about trimming their Lamps ; they were resolved then , they would have begged or bought Oyl , and would have been at any pains and cost for it : but then it was too late ; for the door was suddenly shut against them , and no importunity could prevail to have it opened to them . Canst thou be contented to have the Door shut against thee , and when thou shalt cry , Lord open unto me , to have him return this answer , Depart from me , I know thee not ? If thou canst not ; resolve to prevent this in time . Didst thou but see , and know , and feel , what the miserable do in Hell , thou couldst not linger thus , thou couldst not continue so long unresolved ? Why the time will come , when thou wilt reflect severely upon thy self , and say , That I should ever be so stupid and sottish , to be unresolved in a matter of such infinite concernment to me ! How often was I admonish'd and convinced of the necessity of changing my course ? How many inward Motions had I to that purpose ? How often did my own Reason and Conscience , and the holy Spirit of God , by his frequent and friendly suggestions , put me upon this ? How often was I just upon the brink of resolving ? I resolved to resolve ; but still I delayed it till Death seized upon me unresolved : and now the opportunity is lost , and never to be recover'd again . I would not in time resolve to be wise and happy : and now by the Sentence of the just and unchangeable God , it is resolved that I must be miserable to all Eternity . How should these Considerations quicken us , who have yet these opportunities in our Hands ; which those those who neglected and trifled them away would now purchase at any rate ! I say how should these Considerations which I have proposed , move us to take up a present Resolution in the matter ! Consider these things , Sinner , and lay them seriously to Heart , and say to thy self , Fool that I have been , to be unresolved so long ; not to determine my self in a matter of such mighty consequence ; to continue so long in suspence , whether I had best go to Heaven or Hell , and which was most advisable to be happy or miserable for ever ! Blessed be God that hath been pleased to exercise so much Patience and Long-suffering towards me , that hath spared me so long , when he might have taken me away , and cut me off unresolved . My Soul lies at stake , and for ought I know all Eternity depends upon my present and speedy Resolution . And now by God's Grace I will not delay one moment more , I will hang no longer between Heaven and Hell. I shall now in the Second place , offer some Considerations to perswade those that have taken up this good Resolution , to pursue it , and to promote it to Practice and Execution , and to keep firm and stedfast to it . And to this end , be pleased to consider these three things , 1. What an Argument it is of vanity and inconstancy , to change this Resolution , whilst the Reason of it stands good and is not changed . I suppose that thou wert once resolved to leave thy Sins , and to return to God and thy Duty . Why dost thou not pursue this Resolution ? Why dost thou not persist in it ? Surely there appeared to thee some Reason why thou didst take it up ; and if the Reason remain , and appear still the same to thee that it did , How comes it to pass that thou hast alter'd thy Mind , and changed thy Purpose ? Either the Case is the same it was , when thou tookest up this Resolution ; or it is not . If it be altered , then thou hast Reason to change thy Resolution : if it be not , thou hast the same Reason to continue in it , that thou hadst to take it up . Shew then , if thou canst , wherein it is changed . Wert thou mistaken before about the Nature of Sin , and the pernicious consequences of it ; or about the Nature of God and Goodness ? Hast thou any thing now to plead for Sin , which thou didst not know or consider before ? Art thou now satisfied that Sin is not so evil and unreasonable a thing , as thou didst once apprehend , or that it does not threaten thee with so much danger as thou didst fear ? Hath God alter'd his opinion of it , or is he become more favourable to it than he was ? Hast thou received any news lately from Heaven by any good Hands , that God hath reverst his threatnings against Sin , or that he hath adjourn'd the Judgment of the World , sine die , without any set time ? That he hath set the Devils at Liberty , and releast them from their Chains of darkness , and hath quenched and put out the fire of Hell ? Or art thou satisfied that there is no such Being as God in the World , or that he is not so good as thou didst apprehend him to be , or that he will not reward those that diligently serve him ? Hast thou found upon Tryal , that Holiness and Virtue are but empty Names , and that there is nothing in them ? That there is not that Pleasure and Peace in keeping the Commandments of God , which thou wert told of ? I am sure thou canst not with Reason pretend any thing of all this . Thy Reason and Conscience and Experience cannot speak one word on the behalf of Sin , or give any Testemony against God and his holy ways . And if the Case be the same it was , nothing but thine own vanity and fickleness , or some worse Reason , could move thee to alter thy purpose . 2. Let it be farther considered , That if we be not constant to our Resolution , all we have done is lost . If thou repentest of thy Repentance , it will not prove a Repentance to Salvation . As good to have stayed in Sodom , as to look back after thou art come out of it . Thus God tells us by the Prophet Ezek. 33.12 , 13. Therefore thou son of Man , say unto the children of thy People , The righteousness of the righteous shall not deliver him in the day of his transgression ; neither shall the righteous be able to live in the day that he sinneth . When I say to the righteous , He shall surely live : if he trust to his own righteousness , and commit iniquity , all his righteousness shall not be remembred : but for his iniquity that he hath committed , he shall die for it . So that whatever we have done in the Work of Repentance , what Resolutions soever we have taken up ; if afterwards we give over and let them fall , all that we have done is lost , and will come to nothing . 3. Let us consider in the last place , that if we be not constant to our Resolution , we shall not only lose all that we have done , but we shall thereby render our Condition much worse . Remember Lot's Wife , who , after she was escaped out of Sodom , look't back , and was made a particular and lasting monument of God's wrath and displeasure ; which seems to be meant by that expression of her being turned into a Pillar of Salt , that is , a lasting monument . Prov. 14.14 . The backslider in heart shall be filled with his own ways . Shall be filled with his own ways ; this expression doth signifie a most heavy and dreadful curse upon those , who fall off from their good Purpose and Resolution , that they shall have Sorrow and Trouble enough upon it . For so likewise Prov. 1.26 , 27. where God threatens wilful and obstinate Sinners with the heaviest Judgments , that he would laugh at their calamity , and mock when their fear comes , when their fear comes as desolation , and their destruction as a whirl-wind , and fear and anguish cometh upon them ; he adds , as the sum of all other Judgments , that they shall eat the fruit of their own ways , and be filled with their own devices . Heb. 10.38 . But if any Man draw back , my soul shall have no pleasure in him ; which words are a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifie a great deal more than seems to be exprest , My soul shall have no pleasure in him , that is , let such an one expect the effects of God's fiercest wrath and displeasure . For so the Hebrews are wont to express things that are great and unspeakable ; when they cannot sufficiently set them forth , by saying less , they say more . So Psal . 5.4 . Where it is said , Thou art not a God that hast pleasure in wickedness , the Psalmist means , and would have us to understand it so , that God is so far from taking any Pleasure in the Sins of men , that he bears the most violent hatred and displeasure against them . So when the Apostle here says , If any Man draw back , my soul shall have no pleasure in him , he means , that it is not to be exprest how God will deal with such Persons , and how severely his Justice will handle them . To the same purpose is that Declaration , 2 Pet. 2.20 , 21. For if after they have escaped the Pollutions of the World , through the knowledge of the Lord and Saviour Jesus Christ , they are again entangled therein and overcome , the latter end is worse with them than the beginning . For it had been better for them , not to have known the way of righteousness , than after they have known it , to turn from the holy Commandment delivered unto them . The condition of all impenitent sinners is very sad ; but of Apostates much worse : not only because the Sins which they commit afterwards are much greater , receiving a new aggravation , which the Sins of those who are simply impenitent are not capable of ; but likewise , because such Persons are usually more wicked afterwards . For they that break loose from severe Purposes and Resolutions of a better Course , do by this very thing in a great measure fear and conquer their Consciences ; and then no wonder if afterwards they give up themselves to commit all iniquity with greediness . When after long abstinence men return to Sin again , their Lusts are more fierce and violent ; like a Man who , after long fasting , returns to his meat with a more raging appetite . This our Saviour sets forth to us in the Parable of the unclean Spirit 's returning again and taking possession of the Man , after he had left him , Matth. 12.43 , 44 , 45. When the unclean Spirit is gone out of a Man , he walketh through dry places , seeking rest , and findeth none . Then he saith , I will return into my House from whence I came out : And when he is come , he findeth it empty , swept , and garnisht . Then goeth he , and taketh with himself seven other Spirits more wicked than himself ; and the end of that Man is worse than his beginning . The Moral of which is , that when a Man hath once left his Sins , if afterward he entertain thoughts of returning to them again , Sin will return upon him with redoubled force and strength , and his Heart will be but so much the more prepared and disposed for the entertaining of more and greater Vices , and his leaving his Sins for a time will be but like a running back , that he may leap with greater violence into Hell and Destruction . Besides that such Persons do the greatest injury to God and the holy ways of Religion , that can be , by forsaking them after they have owned and approved them . For it will not be so much regarded , what wicked men , who have always been so , talk against God and Religion ; because they do not talk from Experience , but speak evil of the things which they know not : whereas those who forsake the ways of Religion after they have once engaged in them , do disparage Religion more effectually , and reproach it with greater Advantage ; because they pretend to speak from the Experience they have had of it ; they have tryed both the ways of Sin , and the ways of Religion , and after Experience of both , they return to Sin again ; which , what is it but to Proclaim to the World , that the ways of Sin and Vice are rather to be chosen than the ways of Holiness and Virtue ; that the Devil is a better Master than God , and that a sinful and wicked Life yields more Pleasure and greater Advantages , than are to be had in keeping the Commandments of God ? And this must needs be a high Provocation , and a heavy Aggravation of our Ruin. Let these Considerations prevail with us , to pursue this holy Resolution , after we have taken it up , and to persist in it . There remains only tho VI. And last particular which I proposed to be spoken to , viz. To add some directions for the maintaining and making good of this Resolution of Repentance and Amendment ; and they shall be these three . 1. Let us do all in the strength of God , considering our necessary and essential dependance upon him , and that without him and the assistance of his Grace we can do nothing . We are not ( as the Apostle tells us ) sufficient of our selves , as of our selves , that is , without the assistance of God's holy Spirit , to think any thing that is good ; much less to resolve upon it . It is God that worketh in us both to will and to do of his good pleasure , that is , of his own goodness , as the same Apostle speaks , Phil. 2.13 . It is God that upholds us in Being , and from whom we have all our Power as to natural Actions : but as to spiritual things , considering the great Corruption and Depravation of Humane Nature , we stand in need of a more especial and immediate assistance . If we know any thing of our selves , we cannot but know what foolish and ignorant Creatures we are , how weak and impotent , how averse and opposite to any thing that is good . And therefore it is wise counsel in all Cases , but chiefly in spiritual Matters , which Solomon gives Prov. 3.5 , 6. Trust in the Lord with all thine Heart , and l●an not to thine own understanding . Acknowledge him in all thy ways : and he shall direct thy steps . Let us then address our selves to God , in the words of the holy Prophet , Jer. 10.23 . O Lord , I know that the way of Man is not in himself , and that it is not in Man that walketh , to direct his steps . And let us beg of him , that he would consider our Case , commiserate our weakness , and pity our impotency , and that he would joyn his strength to us , and grant us the assistance of his Grace and holy Spirit , to put us upon sincere Resolutions of a new Life , and to keep us constant and stedfast to them ; to open the Eyes of our Minds , and to turn us from darkness to light , and from the Power of Satan and our Lusts , unto God ; that we may repent and turn to God , and do works meet for Repentance , that so we may receive forgiveness of Sins , and an Inheritance among them that are sanctified through faith that is in Christ . And for our Encouragement in this matter , God hath bid us to apply our selves to him , and he hath promised not to be wanting to us , in words as express and universal as can well be devised , Jam. 1.6 . If any Man lack wisdom , let him ask it of God , who giveth to all liberally and upbraideth no Man : but let him ask in Faith , nothing wavering , that is , not doubting but that God is both able and willing to give what he asks . And Luke 11.9 , 10 , 11 , 12 , 13. I say unto you , Ask , and it shall be given you ; seek , and ye shall find ; knock , and it shall be opened unto you . For every one that asketh , receiveth ; and he that seeketh , findeth ; and to him that knocketh , it shall be opened . If a Son shall ask bread of any of you that is a Father , will he give him a stone ? Or if he ask a fish , will he for a fish give him a Serpent ? Or if he shall ask an Egg , will he offer him a Scorpion ? If ye then , being evil , know how to give good gifts unto your children : how much more shall your heavenly Father give the holy Spirit to them that ask him ? To encourage our Faith , our Saviour useth such an Argument as may give us the greatest assurance . We are commonly confident , that our earthly Parents will not deny us those things , that are good and necessary for us , tho' they may be otherwise evil : how much more then shall our heavenly Father , who is essentially and infinitely good , give his holy Spirit to us ? And if this be not enough , St. Matthew useth a larger expression , How much more shall your heavenly Father give good things to them that ask him ? If there be any thing that is good , and we stand in need of it , and earnestly pray to God for it , we may be confident that he will give it us . 2. We ought to be very watchful over our selves , considering our weakness and wavering and instability and fickleness , the treachery and deceitfulness of our own Hearts , and the malice of Satan . It will be a great while before the Habits of Sin be so weakned and subdued , as that we shall have no Propension to return to them again ; so that our Hearts will be often endeavouring to return to their former posture , and like a deceitful Bow , which is not firmly strong , to start back . And besides the deceitfulness of Sin and our own Hearts , the Devil is very malicious , and his malice will make him vigilant to watch all Advantages against us ; and his great design will be to shake our Resolution ; for if that stand , he knows his Kingdom will fall , and therefore he raiseth all his Batteries against this Fort , and labours by all means to undermine it , and nothing will be matter of greater Triumph to him , than to gain a Person that was revolted from him , and resolved to leave his Service . If therefore thou expectest God's Grace and Assistance to keep thee stedfast to thy Resolution , do not neglect thy self , but keep thy Heart with all diligence , and watch carefully over thy self : for because God worketh in us both to will and to do , therefore he expects that we should work out our Salvation with fear and trembling , lest by our own carelesness and neglect we should miscarry . 3. Let us frequently renew and reinforce our Resolutions , more especially when we think of coming to the Sacrament , and approaching the holy Table of the Lord. Nothing is more apt to beget in us good Resolutions , and to strengthen them , than to consider the dreadful Sufferings of the Son of God for our Sins , which are so lively set forth and represented to us in this holy Sacrament , which as it is on God's part , a Seal and Confirmation of his Grace and Love to us , so on our parts , it ought to be a solemn Ratification of our Covenant with God , to depart from iniquity , and to walk before him in holiness and righteousness all the days of our Lives . SERMON XII . The Nature and Necessity of Restitution . The First Sermon on this Text. LUKE XIX . 8 , 9. And if I have taken any thing from any Man by false accusation , I restore him fourfold . And Jesus said unto him , This day is Salvation come to this House . ONE particular and eminent Fruit of true Repentance , is the making of Restitution and Satisfaction to those whom we have injured . As for God , we can make no Satisfaction and Compensation to him , for the injuries we have done him by our Sins ; all that we can do in respect of God , is to confess our Sins to him , to make acknowledgment of our Miscarriages , to be heartily trroubled for what we have done , and not to do the like for the future . But for Injuries done to men , we may in many Cases make Reparation and Satisfaction . And this , as it is one of the best signs and evidences of a true Repentance ; so it is one of the most proper and genuine effects of it : for this is as much as in us lies , to undo what we have done , and to unsin our Sins . But , because the practice of this Duty doth so interfere with the Interest of men , and consequently it will be very difficult to convince men of their Duty in this particular , and to perswade them to it ; therefore I design to handle this particular Fruit and Effect of a true Repentance by it self , from these words , which contain in them , I. The Fruit and Effect of Zacheus his Conversion and Repentance ; If I have taken any thing from any Man , I restore him fourfold . II. The Declaration which our Saviour makes hereupon , of the truth of his Repentance and Conversion , and the happy state he was thereby put into . And Jesus said unto him , This day is Salvation come to this House , for as much as he also is the Son of Abraham ; as if he had said , By these Fruits and Effects it appears , that this is a Repentance to Salvation ; and this Man whom you look upon as a sinner and a heathen , may by better right call Abraham Father , than any of you formal Pharisees and Jews , who glory so much in being the children of Abraham . I. The Fruit and Effect of Zacheus's Conversion and Repentance ; If , &c. This Zacheus , as you find at the 2d . verse , was Chief of the Publicans , which was an Office of great Odium and Infamy among the Jews , they being the Collectors of the Tribute which the Roman Emperor , under whose Power the Jews then were , did exact from them . And because these Publicans farmed this Tribute of the Emperour at a certain Rent , they made a gain out of it to themselves , by exacting and requiring more of the People than was due upon that account ; so that their calling was very infamous , upon three accounts . 1. Because they were the Instruments of oppressing their Country-men ; for so they looked upon the Tax they paid to the Romans , as a great oppression . 2. Because they were forced by the Necessity of their calling to have familiar Conversation with Heathens , whom they lookt upon as sinners . Hence the Phrase used by the Apostle , of Sinners of the Gentiles . And hence likewise probably it is , that Publicans and Sinners , Publicans and Heathen , are joyned several times together , because of the occasions of frequent Converse which the Publicans had with Heathens . 3. But principally they were odious , because of the common injustice and oppression , which they used in the management of their Calling , by fraud and violence extorting more than was due , to inhance the profit of their Places . Hence it is , that this sort of Officers have been generally branded , and reckoned among the worst sort of men . So he in the Comedy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all Publicans are Rapacious or Robbers . And this is most probably the Sin which Zacheus here repents of , and in regard to which he promises Restitution , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And if I have taken any thing from any Man by false accusation ; so we render the words in our Translation : but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies more generally , If I have been injurious to any one , if I have wronged any Man , as appears by the constant use of this word by the LXX , who by this word do translate the most general Hebrew words , which signifie any kind of Injury or Oppression , either by fraud or violence or calumny . So that there is no Reason here to restrain it , to wronging men by false accusation : for Zacheus his Sin being in all probability extorting more than was due , this might as easily be done many other ways , as by false accusation . And that this was the common Sin of the Publicans , appears by the Counsel which John the Baptist gives them , Luke 3.12 , 13. Then came also the Publicans to be Baptized , and said unto him , Master , what shall we do ? And he said unto them , Exact no more than that which is appointed you ; that is , do not by fraud or violence extort from any Man , any more than the Tribute which is laid upon him . So that Zacheus here promiseth , that if he had been injurious to any Man in his Office , by extorting more than was due , he would restore to him fourfold . And if Zacheus calculated his Estate right , and intended to reserve any part of it to himself , which is but reasonable to suppose ; it could be no very great part of his Estate which was injuriously got ; and I am afraid a far smaller proportion than many are guilty of , who yet pass for very honest men in comparison of the Publicans . The Text saith , he was a rich Man. Suppose he was worth ten or twelve thousand Pounds ; half he gives to the Poor ; That was well got , or else his whole Estate could not have made fourfold Restitution for it . Suppose he reserved a thousand or two to himself , then at the rate of restoring fourfold , not above a thousand can be injuriously got , that is about a Penny in the Shilling . I am afraid that now a-days there are few such moderate Oppressors : nay , it is possible the proportion of his Estate injuriously got might be much less : more it could not easily be . But whatever it was , he does not plead that by way of excuse for himself ; he freely confesseth he had sinned in this kind , and offers Restitution to the utmost , much more than the Law did require in such Cases . II. You have the Declaration our Saviour makes hereupon , of the truth of his Repentance and Conversion , and the happy state he was thereby put into , This day is Salvation come to this House . The Observation I shall make from hence is this , That Restitution and Satisfaction for the Injuries we have done to others , is a proper and genuine Effect of true Repentance . I know the Text only speaks of Restitution in Case of Oppression and Exaction : but because there is the same Reason why Restitution should be made for all other Injuries , I think I may without any force or violence to my Text , very well make it the Foundation of a more general Discourse concerning Restitution . In the handling of this , I shall , First , Open to you the Nature of this Duty . Secondly , Confirm the truth of the Proposition , by shewing the Necessity of it . Thirdly , Endeavour to perswade men to the discharge of this Necessary Duty . First . For the opening the Nature of this Duty , I will consider , I. The Act. II. The Latitude or Extent of the Object , as I may call it , or the Matter about which it is conversant . III. The Manner how it is to be done . IV. The Measure of it . V. The Persons who are bound to make Restitution ; and to whom it is to be made . VI. The time in which it is to be done . VII . The Order of doing it , where more are injured , and Restitution cannot be made at once to all . I. For the Act. Restitution is nothing else but the making Reparation or Satisfaction to another , for the Injuries we have done him . It is to restore a Man to the good Condition , from which , contrary to Right and to our Duty , we have removed him . Restitution is only done in Case of Injury . Another Man may be damaged and prejudiced by us many ways , and we not be bound to make Restitution ; because there are many Cases , wherein a Man deserves the prejudice we do to him . As when we are Instruments of inflicting upon a Man the Punishment which the Law doth Sentence him to . And there are many Cases wherein we may be prejudicial to others , and cannot help it . As a Man that is sick of a Contagious Disease , may infect others that are about him : but he is not injurious to them ; because it is not his fault , but his infelicity . II. For the Latitude and Extent of the Object , as I may call it , or the matter about which it is Conversant . It extends to all kind of Injuries , which may be reduced to these two Heads , either we injure a Person with or without his consent . 1. Some Injuries are done to Persons with their Consent . Such are most of those Injuries which are done to the Souls of men , when we command , or counsel , or incourage them to Sin , or draw them in by our Example . For the Maxim Volenti non fit injuria , There 's no injury done to a Man that is willing , is not so to be understood , as that a Man may not in some sort consent to his own wrong : for absolute freedom and willingness supposeth that a Man is wholly left to himself , and that he understands fully what he does . And in this Sense no Man Sins willingly , that is , perfectly knowing and actually considering what he does ; and Commands , and Perswasion , and Example are a kind of Violence : but none of these hinder , but that a Man in these Cases may sufficiently consent to what he does . But yet he is not so perfectly free , as to excuse him that draws him into Sin by these ways . So likewise when a Man refuseth to do that which is his Duty without a Reward ; for instance , to do Justice to another ; he is injurious in so doing : but yet not altogether without the consent of him whom he injures . 2. Injuries are done to Persons without their consent . And these , tho' are not always the greatest Michiefs , yet they are the greatest Injuries . And these Injuries are done either by fraud and cunning , or by violence and oppression ; either by over-reaching another Man in Wit , or over-bearing him by Power . And these usually either respect the Bodies of men , or their Estates , or their good Name . The Bodies of men . He that maims another , or does him any other Injury in his Limbs or Health , either by fraud or force , is bound , so far as he is able , to make Reparation for the Injury . Or they respect the Estates of men . If by cunning , or by violence , or by false Testimony or Accusation , thou hast hinder'd a Man of any Benefit , which otherwise would have come to him , thou art bound to Restitution . If by thy Power or Interest , by thy knowledge in the Law , or skill in Business , thou hast directly and avowedly helped and assisted another to do Injustice to his Neighbour , thou art bound to Restitution ; tho' not as the principal , yet as the accessory . If thou hast over-reached thy Brother in any Contract , making Advantage of his ignorance or unskilfulness ; if thou hast made a gain of his Necessity ; if thou hast by thy Power and Interest , or by any more violent and forcible way detained his Right , or taken away that which was his ; thou art bound to make Reparation for these Injuries , to restore that which thou hast borrowed , to return the pledge which thou hast wrongfully kept , to release unconscionable Forfeitures , to pay debts , to make satisfaction for frauds and cheats , to take off all unjust invasions and surprizals of Estates : yea tho' the fraud be such that thou art not liable to make satisfaction by any Humane Law , yet thou art as much bound to it in Conscience to God and thy Duty , as if thou hadst stolen it , or taken it by violence from thy Neighbour . For in truth and reality , fraud is as great an Injury as violence , altho' Humane Laws cannot take Cognizance of it , so as to relieve every Man that is over-reached in a Bargain : nay of the two it is worse ; for whenever thou decievest a Man in this kind , thou dost not only wrong him in Point of Estate , but thou abusest his Understanding . And so likewise in respect of a Man's Fame and Reputation . If thou hast hurt any Man's good Name by slander or calumny , by false witness , by rendring him ridiculous , or any other way ; thou art bound to give such Satisfaction as the thing is capable of ; or if there be any other Injury which I have not mentioned , thou art obliged to make Reparation for it . III. As to the manner how Restitution is to be made . 1. Thou art bound to do it voluntarily , and of thy own accord ; tho' the Person injured do not know , who it was that did him the Injury , tho' he do not seek Reparation by Law. When a Man is forced by Law to make Restitution , it is not a Virtue , but Necessity ; this is not a Fruit of Repentance and a good Mind , but of good Law. And that thou dost not do it , unless the Law compel thee to it , is an Argument thou wouldst not have done it , if thou couldst have avoided it . And tho' the thing be done , yet thou hast not done it , but the Law ; and unless thou heartily repent of thy Crime , the Injury still lies at thy Door , and in God's account thou art as guilty as if no Restitution had been made . Not that thou art bound in this Case to make new Restitution over again ; but thou art bound to bewail thy neglect , that thou didst not do it voluntarily and without the compulsion of the Law. 2. Thou must do it in kind , if the thing be capable of it , and the injur'd Party demand it . Thou must restore the very thing which thou hadst deprived thy Neighbour of , if it be such a thing as can be restored , and be still in thy Power ; unless he voluntarily accept of some other thing in exchange . 3. If thou canst not restore it in kind , thou art bound to restore it in value , in something that is as good . As for spiritual Injuries done to the Souls of men , we are bound to make such Reparation and Compensation as we can . Those whom we have drawn into Sin , and engaged in wicked Courses , by our influence and example , or by neglect of our Duty towards them , we are so far , as becomes the Relation we stand in to them , to make acknowledgement of our fault , to endeavour by our Instruction and Counsel to reclaim them from those Sins which we led them into , and to recover them out of the snare of the Devil ; and should never be at rest till we have done as much or more for the furtherance of their Salvation , and helping them forwards towards Heaven , as we did contribute before to their Ruin and Destruction . If we have violated any ones Chastity , we are bound to Marry them , if it was done upon that Condition , and if they require it : thou art bound to keep and maintain those Children which are the Fruit of thy Lust , and to make Reparation to the Person whom thou hast injured , by Dowry or otherwise . If thou hast defrauded and injured any Man in his good Name , thou art obliged to make him a Compensation , by acknowledgment of thy fault , by a studious vindication of him , and by doing him honour and repairing his Credit in all fitting ways . And if the Injury be irreparable ( as it frequently happens , that we can hardly so effectually vindicate a Man , as we can defame him ; and it is seldom seen that those wounds which are given to mens Reputation are perfectly healed ) I say if the injury be irreparable , especially if it prove really prejudicial to a Man in his Calling and Civil Interest ; if no other Satisfaction will be accepted , it is to be made in Mony , which , Solomon says , answers all things ; and the rather , because the Reason and Equity of humane Laws hath thought fit to assign this way of Satisfaction in many Cases upon Actions of Scandal and Defamation . And whatever the Law would give in any Case , if it could be proved , that is the least we are bound in Conscience to do , when we are guilty to our selves , tho' the Law cannot take hold of us . So likewise , if thou hast wounded a Man , thou art bound to pay the Cure , to repair to him and his Relations the Disability for his Calling and his way of Livelyhood and Subsistance , which he hath contracted by thy injury . And so for false Imprisonment , the real Detriment which comes to him by it , is to be made amends for : and so in all other Cases , the injured Person is , so far as is possible , to be restored to the good Condition in which he was before the Injury . IV. As to the Measure and Proportion of the Restitution we are to make . Zacheus here offers fourfold , which was much beyond what any Law required in like Cases . The Measure of Restitution by the Judicial Law of the Jews , did very much vary according to the kind and degree of the injury . In some Cases a Man was only bound to simple Restitution ; but then he was to do it to the full , Exod. 22.5 , 6. And so if that which is another Man's be delivered unto his Neighbour to keep , and be stolen from him , he is to make Restitution thereof , Ver. 12. And so if a Man borrow ought of his Neighbour , and it be hurt or die , the owner thereof not being with it , he shall surely make it good , Ver. 14. But for all manner of trespasses by way of theft , whether it be for Ox , for Ass , for Sheep , for Rayment , or for any manner of lost thing , which another challengeth to be his , He whom the Judge shall condemn , shall pay double to his Neighbour , Ver. 9. that is , if it be of a living Creature , if the theft be found in his Hands alive , whether it be Ox or Ass , or Sheep , he shall restore double , Ver. 4. But if a Man did steal an Ox or a Sheep , and did kill it or sell it , he was to restore five Oxen for an Ox , and four Sheep for a Sheep . And thus we find David judged upon Nathan's Parable of the Rich Man , who had taken the Poor Man's only Lamb , and kill'd and drest it for a Traveller that came to him , 2 Sam. 12.6 . He shall restore the Lamb fourfold . Now the Reason of this seems to be partly because of the advantage and usefulness of those Creatures above any oother ; and partly because when they were once kill'd or alienated , a Man could not without great trouble and difficulty make Discovery , which hazard of not discovering seems to be accounted for in the Restitution : but if a Man did voluntarily offer Restitution , before he was prosecuted , for any thing that was taken by violence , or unjustly detained from his Neighbour , then he was only to restore the principal , and to add a fifth part thereto , and to offer up an Offering to the Lord , and so his atonement was made , Levit. 6.1 . &c. So that the highest proportion was a fourth or fifth part , and that only in the particular Case of Sheep or Oxen stolen away , and kill'd or alienated afterwards . Indeed Solomon speaks of a sevenfold Restitution , Prov. 6.31 . Where he saith , If a thief be found , he shall restore sevenfold , even all the substance of his House ; where seven is only a number of Perfection , and the meaning is , he shall make perfect and full Restitution according to the Law , so far as his Substance or Estate will reach . So that it seems Zacheus in restoring fourfold did out-do the utmost severity of the Law ; which in Case of fraud and oppression was but double , if demanded ; if voluntarily offer'd , was the principal and a fifth part added : but to testifie the truth of his Repentance , and his hearty Sorrow for the injuries he had done , he punisheth himself beyond what the Law would have done . I do not say that this Example binds as to this measure and proportion : nay , I do not say we are bound to the proportions of the Law ; for that only concerned the Nation of the Jews : but altho' we be free from the Letter of the Law , yet we are tyed to the Equity of it . As to the substance of the Duty of Restitution , we are bound to that by the Law of Nature . As to the Measure and Proportion , the Equity of the Judicial Law in its Proportions , and of Zacheus his Example , ought to be considerable to us . But to speak more particularly concerning the Measures and Proportions of Restitution , I shall lay down these Propositions . 1. Where Restitution can be made in Kind , or the Injury can be certainly valued , we are to restore the thing , or the value . 2. We are bound to restore the thing , with the natural increase of it , that is , to satisfie for the loss sustained in the mean time , and the gain hinder'd . 3. Where the thing cannot be restored , and the value of it is not certain , we are to give reasonable Satisfaction , that is , according to a middle estimation ; not the highest , nor the lowest of things of the kind . The injur'd Person can demand no more , and strict Justice requires no more . But it is safe for him that hath done the injury , rather to exceed than to fall short . 4. We are at least to give by way of Restitution what the Law would give ; for that is generally equal , and in most Cases rather favourable than rigorous . 5. A Man is not only bound to Restitution for the injury which he did , but for all that directy follows upon his injurious Act , tho' it were beyond his intention . For the first injury being wilful , thou art presumed to will all that which directly followed upon it ; according to that rule , Involuntarium ortum ex voluntario censetur pro voluntario . We are presumed to will that which follows upon a voluntary action , tho' we did not intend it . For instance , if a Man maliciously and knowingly set fire upon another Man's House , tho' he intended only an injury to that particular Person , yet if a wind come and drive the fire to his Neighbours at some distance , tho' he did not intend this , yet because the first Act was unlawful , he is liable to satisfie for all the direct consequences of it . If a Man wound another without any intention of killing him , and the wound prove Mortal , tho' there was no probability that Death would ensue upon it , the Man is bound , because the first Act was injurious , to make Reparation to his Relations for the damage they sustain by his Death ; and if they did depend solely upon him , who died by such injury , thou art bound to maintain them . 6. Because those who have lived in a Trade and Course of Injustice , can hardly remember all the particular injuries they have done , so as to make exact Satisfaction for them , it will not be amiss over and besides to give something to the Poor . So Zacheus does here , Half of my Estate I give to the Poor , and if I have taken any thing , &c. V. The Persons who are concern'd in Restitution . And here I shall consider , First , The Persons who are bound to make Restitution . Secondly , The Persons to whom it is to be made . First , The Persons who are bound to make Restitution . In general , they who have done the injury , or they who come into their stead , so as in Law or Equity the Injury devolves and descends upon them . But for the clearer stating of this , I shall lay down several Propositions , which may serve to resolve a great many Cases , that may be put concerning Persons obliged to make Restitution . 1. If the Injury be done solely by one , without Complices and Partakers in the Crime , he alone is responsible , and wholly bound to make Satisfaction ; I mean , he only is bound so long as he lives , but if the injury descend as a burden upon the Estate , then he who enjoys the Estate becomes bound to make Satisfaction ; as I shall shew afterwards . 2. If the Injury was done by more , who did all equally concur to the doing of it , they are all equally bound to make Satisfaction ; and they are bound to concur together to that Purpose ; and in Case of such concurrence , every one is not bound to satisfie for the whole , but pro ratâ parte , for his share ; provided they do among them make full Satisfaction . 3. If all will not concur , those that are willing are bound among them to make Reparation for the Injury : nay , if all the rest refuse to joyn with thee in it , thou art bound in solidum to make full Reparation so far as thou art able ; because every one was guilty of the whole Injury . For instance , if four men conspire together to cheat a Man , or to rob him , any one of these , if the rest refuse , is bound to make entire Satisfaction ; yea , tho' he was only partaker in the Benefit ; because , as I said before , he is guilty of the whole Injury . 4. If the Injury be done by more , who do unequally concur to the doing of it , he that is Principal is chiefly and principally bound to make Satisfaction : and here I do not take Principal , strictly in the Sense of the Law , but in the Sense of Equity ; not for him always who is the more immediate cause of the Injury , but for him who was the greatest cause , and by whose influence chiefly it was procured and done : but if the principal will not , the Accessories and Instruments are bound , at least for their share , and according to the proportion of the Hand they had in it . But if the Principal do satisfie in the name , and upon the account of the rest , then the Accessories are free from any Obligation to Restitution , and are only bound to Repentance . 5. If the Injury devolve upon another , by descending as a burden upon the Estate , he who enjoys the Estate is bound to make Satisfaction . And when Injuries do thus descend as Burdens and Incumbrances upon Estates , and when not , the Civil Laws of the place where we live must determine : but then where my Case falls within the compass of the Law , I am bound voluntarily to satisfie without the Compulsion of the Law. For instance , If an Estate fall to me charged with a debt , which hath been unjustly detained , I am bound voluntarily to discharge the debt , so soon as it appears to me , before I am compell'd thereto by the Law. 6. As for Personal Injuries which do not lie as Burdens upon the Estate , nor do by the Law descend upon the Son or Heir , tho' in strict Justice a Man be not bound to make Compensation for them , for that would be endless , & infinitum in lege repudiatur , No Law can take notice of that which is infinite and endless ; for quae exitum non habent habentur pro impossibilibus , Those things which have no end , to which no bounds can be set , are esteemed among things impossible , to which no Man can be obliged : but tho' in strict Justice the Heir be not bound to make Reparation , for the Personal injuries of him whom he succeeds in the Estate , yet in many Cases it is equitable , and generous , and christian , for such Persons to make some kind of Reparation for palpable and notorious Injuries . For instance , If I be Heir to an Estate , part of which I know certainly was injuriously gotten , it is not only Christian , but Prudent , to make Satisfaction in the Case to the party injur'd , if certainly known ; if not , to give it to the Poor ; for by this means I may take out the Moth , which was bred by injustice in the Estate , and rub off the Rust , that sticks to the Gold and Silver , which was got by oppression or fraud , and so free the remaining part of the Estate from that secret and Divine Nemesis which attends it and follows it . And for the same Reason , it is very Noble and Christian , for the Son and Heir of an unjust Father , to make some Reparation for his Father's injuries by Restitution , if the thing be capable of it : if not , by doing all good Offices to the injured Persons , which is some kind of Compensation . And in this Case the Obligation is greater , because by this means a Man does not only do what in him lies , to cut off the curse , which by his Father's oppression and injustice is intail'd upon the Family and Estate : but likewise , because a Son ought much more to be concern'd for his Father , than any other Person , and to consult the Honour and Reputation both of him and his own Family ; and the Reparation which the Son makes , is in some sort the Father's Act , because he succeeds him and comes into his stead . Secondly , As to the Persons to whom Satisfaction is is to be made . For the Resolution of those Cases which may fall under this Head , I shall lay down these Propositions . 1. If the injured Person be certainly known , and be alive and extant , the Satisfaction is to be made to him . 2. If he be not alive , or which is all one , not to be found or come at , Satisfaction is to be made to his nearest Relations , his Wife , or Children , or Brothers , or other nearest Kindred . The Reason is , because Satisfaction being due , and I having no right to keep that which I have injuriously gotten , if I cannot restore it to the Party himself , I ought in all Reason to place it there , where I may most reasonably presume the Party injur'd would have bestowed his Estate , and this part of it among the rest , had he been possessor of it . And by the same Reason that I am bound thus to restore the part of his Estate which I have injuriously taken or detained from him , I am likewise obliged to give Satisfaction to the same Person for any other injury : for to whomsoever I would pay a debt due to one that is deceased , to the same Person I ought to give Satisfaction for other injuries , by which a debt is , tho' not formally , yet virtually contracted . 3. If the Party injured be not certainly known , or have no near Relations known to me , in that Case I think it very adviseable to give so much to the Poor , or to some Charitable use : or if the Party injured be not capable of proper Satisfaction , as sometimes it is a Community and Body of men that we have injured , in this Case it is proper to repair the injuries to Communities or Bodies of men , by equivalent good Offices , or by some publick good Work , which may be of common Benefit and Advantage . This is the Fifth thing I proposed to speak to , the Persons concern'd in Restitution ; both the Persons who are bound to make Restitution , and the Persons to whom it is to be made . Of the rest hereafter . SERMON XIII . The Nature and Necessity of Restitution . The Second Sermon on this Text. LUKE XIX . 8 , 9. And if I have taken any thing from any Man by false accusation , I restore him fourfold . And Jesus said unto him , This day is Salvation come to this House . IN speaking to these words , I proposed to consider , First , The Nature of this Duty of Restitution . Secondly , To shew the Necessity of it . Thirdly , To perswade men to the discharge of it . In treating of the Nature of Restitution , I have consider'd , I. The Act. II. The Extent of it . III. The Manner how it is to be perform'd . IV. The Measure of it . V. The Persons who are to make Restitution ; and the Persons to whom Restitution is to be made . I now proceed to consider , VI. The time when Restitution is to be made . In these Cases a Man is not tyed up to an instant , not just to the present time , unless the Case be such , that he can never do it , if he do not do it then . As if a Man lie upon his Death-Bed , that is a Case that admits of no delay , a Man should hasten Restitution , as he would do the making of his Will , and the disposal of his Estate ; lest if he do not do it presently , he lose his opportunity of doing it for ever : but ordinarily , a Man is not so strictly tyed up to moments , and to the present time . It is , sufficient that a Man be for the present resolved to do it , so soon as morally he can , so soon as he would do other Actions of great moment and concernment . And to this purpose the Text gives us an excellent Pattern ; Zacheus , the same day he repented , took up this Resolution , and to oblige himself effectually to put it in Execution , he publickly declares it , and before all the People offers to make Restitution to all whom he had injur'd . Therefore take heed of all unnecessary delays in these matters : for tho' God would accept of a firm and sincere Resolution in this Case , if a Person thus resolved should , before he could bring his Resolution to effect , happen to be cut off by Death , or be otherwise render'd incapable of doing it , I say , tho' God would accept such a Resolution as this ; yet he will not interpret that to be a sincere Resolution , which a Man is negligent to put in Practice : for every neglect of putting our Resolution in Practice , is a degree of quitting and altering it ; and he who did not do what he was resolved to do , when he had an opportunity and ability of doing it , is justly presumed to have let fall his Resolution . Therefore let no Man presume upon his good Intention and Resolution in this kind ; for they are only acceptable to God , so far as they are sincere and real ; and they are only so far sincere and real , as the Man that makes them , is ready to put them in Execution , so soon as morally he can . And if thou carelesly and supinely trifle away thy opportunities in this kind , God may likewise deprive thee of an opportunity for ever . For all the while thou wilfully neglectest to make Restitution , thou art guilty of the injury ; and there are hardly two Sins that cry louder to God for a quick and speedy revenge , than Injustice and Oppression , Deceit and Fraud . God many times takes such Causes into his more immediate cognizance , 2 Thess . 4.4 . Let no Man deceive or go beyond his Brother in any thing : for God is the revenger of such . And David tells us , that God in a peculiar manner abhors the Blood-thirsty and deceitful Man ; and threatens that he shall not live out half his days . And God by the Prophet , Mal. 3.5 . tells us , that He will be a swift witness against the oppressors . And if God be so swift to take vengeance upon such Persons , surely then they are concerned to be very quick and speedy in making Satisfaction for their injuries and oppressions , lest Divine Vengeance prevent them , and instead of making Reparation to men , they be call'd upon to make Satisfaction to the Justice of God ; and you know who hath said it , that It is a fearful thing to fall into the hands of the living God. You therefore that have hitherto neglected this Duty , delay it no longer ; by all means discharge your Consciences of this Burden , before you come to lie upon a Death-Bed . Then the Consciences of the worst of men begin to work , like a Stomach opprest and surcharged with meat ; and then they are willing for their ease to vomit up those Estates , which they have devoured by fraud and injustice ; then they begin to consider the difficulty of being saved , and to fear that it will be impossible for them ever to enter in at the strait Gate , thus laden with the spoils of violence and deceit ; even those that have the hardest and most seared Consciences , will be touched with the Sense of such great Sins at such a time : but do not thou defer this work to that time , for these two Reasons . 1. Because it cannot be so acceptable to God , to make Restitution at such a time , as when thou art in health and in hopes of longer life . To give a Man his own , when thou canst enjoy it and use it no longer , this is next to detaining of it . 2. Because in all probability the Restitution which is then made will not prove so effectual . What thou dost thy self , that thou art sure is done : but what thou leavest to be done by thy Executors , and chargest upon them , thou art not sure will be done ; ten to one but if they can find out any trick and evasion in Law , either to delay or avoid the doing of it , it shall either never be done , or very slowly . This is the sixth thing , the time when Restitution is to be made . But before I leave this Head , there is one Case very proper to be considered , which relates to this Circumstance of Time , and that is concerning injuries of a very ancient date ; that is , how far this Duty of Restitution is to look backward , and whether it doth not expire by tr●ct of time ? For answer to this , I shall lay down these Proportions . 1. At what distance of time soever the Law would in the Case make Reparation and give Satisfaction , we are undoubtedly bound in Conscience voluntarily to give it . I deliver this generally ; because , tho' it be possible some Civil Laws may be in some Cases unreasonable in this matter , yet they are our best Rule and Guide ; and , speaking generally and for the most part , they are as equitable as the Reason of Man could devise . Not that we are to tie our selves strictly to the Law , so as not to go farther , if Reason and Equity require ; for , as Seneca says , Parum est ad legem bonum esse , It is no great argument of goodness , to be just as good as the Law requires . Therefore I think it will very well become a good Man , in many Cases , rather to be better than the Law , than to keep strictly to it . 2. In Cases where the Law hath not determined the time , we may do well to observe a proportion to what the Law hath determined in other Cases , which come nearest our own Case . 3. When the injury is so old , that the right which the injured Person had to Reparation is reasonably presumed to be quitted and forsaken , then the Obligation to Satisfaction ceaseth and expires . The Reason is plain , because every Man may recede from his own Right , and give it up to another ; and where a Man may reasonably be presumed to have parted with his right to another , the Obligation to Restitution ceaseth and the right of claiming it . Now when a thing begins , haberi pro derelicto , that is , when a right may reasonably be presumed to be quitted and forsaken , cannot in general be determined : but this must be estimated according to the importance of the right and thing in Controversie , as whether it be more or less considerable ; and according to the Reason and Determination of Laws about things of this Nature . To illustrate this Rule by instances . The Saxons , Danes , and Normans , did at several times invade and conquer this Nation , and conquer'd it we will suppose unjustly , and consequently did hold and possess that which truly belonged to others , contrary to right ; and several of the Posterity of each of these do probably to this day hold what was then injuriously gotten ; I say , in this Case , the Obligation to Satisfaction and Restitution is long since expired , and the Original Title , which those who were dispossest had , is reasonably presumed to be long since quitted and forsaken ; and that for very wise Reasons in Law and Government ; because it would confound and unsettle all Estates , if every thing , the Original Title whereof is naught , were to be restored ; and it is but equal to presume , that all Mankind are so reasonable , as to quit their right in such Cases , rather than to cause endless disturbances , and to have the guilt of Injustice everlastingly perpetuated . And tho' it be a rule in Civil Law , that Vitiosum initio , tractu temporis non convalescit , A Title originally bad can never by time be made just ; it is only true thus far , that time in it self doth not alter the Nature of things : but considering the necessities of the World , and the infinite difficulties of retrieving an ancient Right , and the inconveniences and disturbances that would thereby redound to Humane Society , it is better that an injury should be perpetuated , than that a great inconvenience should come by endeavouring to redress it ; so that altho' considering a thing simply in it self , an injury is so far from being lessened or null'd by tract of time , that it is increased , and the longer it continues , the greater it is ; yet by accident , and in compliance with the necessity of things , length of time may give a right to that which was at first injuriously possest . Judg. 11.26 . Thus Jephthah reasons with the King of Ammon , who had made War for recovery of an ancient Right , as he suppos'd . And tho' the instances I have given of the unjust Conquest of a Nation be great and publick ; yet the same is to be determined proportionably in less and particular Cases . And thus I have done with the sixth thing . VII . And lastly , As to the order of Restitution . When we have injur'd a great many , and are not able to make Restitution to all at once , our best Prudence and Discretion must govern us herein . Because no certain Rule can be given , which will reach all Cases , I will only say this in general , that it is reasonable first to make Reparation for the oldest and greatest injuries ; and ceteris paribus , if all other Considerations be equal , to consider those first , who are most necessitous , and if there be any other special Reason and Obligation arising from the Nature of the injury , or the Circumstances of the Person injur'd , to have regard to them . I come now in the Second place , To confirm the truth of the Proposition , That to make Restitution and Satisfaction to those whom we have injured , is a proper and necessary Fruit of a true Repentance . And this will appear , if we consider these two things . I. Our Obligation to this Duty . II. The Nature of Repentance . I. Our Obligation to this Duty . Upon the same account that we are obliged to Repentance , we are obliged to Restitution ; and both these Obligations arise from natural Equity and Justice . All Sin is an injury done ; and tho' Repentance be not strictly Satisfaction , yet it is the best we can make ; and he is unjust , who having done an injury , does not make the best Reparation he can . But now there are some Sins , in which , besides the injury that is done to God by them , upon the general account , as they are Sins and Violations of his Laws , there is likewise a particular injury done to men ; and such are all those , the effect whereof redounds to the prejudice of other men : such are fraud and oppression , and all other Sins whereby others are injured . So that in these kinds of Sins , there are two things considerable , the irregularity and viciousness of the Act , and the evil Effects of it upon other men : the former respects the Law , and calls for Sorrow and Repentance for our Violation of it ; the latter respects the Person that is injured , and calls for Satisfaction and Restitution . So that our Obligation to Restitution is founded in the immutable and indispensable Law of Nature , which is To do that to another , which we would have another do to us . We would have no Man be injurious to us , or if he have been so , we would have him make Satisfaction and Reparation to us of the injury he hath done ; and we take it grievously from him , if he do not . Now nothing is more just and equitable , than that we should do that to others , which we in the like Case would expect from them : for the very same obligation that lies upon others towards us , does lie upon us in regard to others . II. This will yet further appear , if we consider the Nature of Repentance , which is to be sorry for what we have done , and not to do the like for the future . Now if thou be sorry for what thou hast done , thou wishest with all thy heart thou hadst not done it ; and if thou dost so , thou wilt undo , as much as in thee lieth , what thou hast done . Now the best way to undo an injury , is to make Reparation for it ; and till we do this , we continue in the Sin. For if it was a Sin , to do the injury at first , it is the same continued , not to make Satisfaction ; and we do not cease to commit the Sin , so long as we detain that , which is another's Right . Nothing but Restitution can stop the progress of Sin : for if it be a Sin to take that which is another Man 's from him by fraud or violence , it is the same continued and virtually repeated , to detain and keep it from him ; and nothing more contrary to Repentance , than to continue in the Sin thou pretendest to repent of . For how art thou sorry for doing of it , if thou continuest to do it ; if thou wilt go on to do it and do it again ? How dost thou hate thy Sin , if thou enjoy the Benefit and reap the Advantage of it ? If thou dost this , it is an Argument thou lovest the Sin still : for thou didst never love it for it self , but for the Profit of it , and so long as thou retainest that , thou canst not be quit of the Sin. Thou holdest fast thy Sin , so long as thou refusest to make Satisfaction for it ; and Repentance without Restitution differs as much from true Repentance , as continuance in Sin does from the forsaking of it . Si res aliena non redditur , non agitur poenitentia , sed fingitur ; so St. Augustine ; If we do not restore that , which we have injuriously detained from another , our Repentance is not real , but feigned and hypocritical , and will not be effectual to the obtaining of our Pardon . 'T is a very common , but a true and terrible saying , Non dimittitur peccatum , nisi restituatur ablatum , No Remission without Restitution . If we will inherit the Profit and Advantage of Sin , we cannot think it unreasonable or unjust that we should inherit the Punishment of it . When the Scripture speaks of Repentance , it frequently mentions Restitution as a proper Fruit and Effect of it , and as a necessary and indispensable Condition of Pardon and Life . Ezek. 33.14 , 15 , 16. Again , when I say unto the wicked , Thou shalt surely die : if he turn from his sin , and do that which is lawful and right ; if the wicked restore the pledge , give again that he had robbed , &c. As if he had said , when I denounce Death and Destruction to the wicked , there is but this one way to escape it , and that is by Repentance ; but then take notice , what a Repentance it is , that will avail to this end ; it is not a bewailing our selves , and lamenting over our Sins , but a forsaking of them and returning to our Duty ; If we turn from our sin , and do that which is lawful and right . For instance , if he have been guilty of Injustice and Oppression ; if he leave his Course , and deal justly and righteously with his Neighbour , and not only so , but he also make Restitution for the injury he hath done , and restore what he hath unjustly detain and taken away ; If he restore the pledge , and give again that he hath robbed , and do no Injustice for the future , but walk in the Statutes of Life , without committing iniquity , upon these Terms and no other he shall live , he shall not die . Yea the very light of Nature could suggest . thus much to the People of Nineveh , that there was no hope , without this Fruit of Repentance , of appeasing God's wrath . Therefore the King and the Princes , after all the external solemnity of fasting , and sackeloth , and crying mightily , they decree that Every one should turn from the evil of his ways , and from the violence that was in their Hands , ut rapinâ manus vacuefaciat , & rapta restituat , sine quo non est vera poenitentia ; so Grot. upon the place , That he empty his hands of the spoils of rapine and oppression , that is , that he make Restitution , without which there can be no Repentance : And upon their doing this , 't is said , that God spared them , Ver. 10. And God saw their works , that they turned from their evil ways . 'T is not said , that he saw their fasting and sackcloth , but He saw their works , the real Fruits and Effects of their Repentance ; and upon this it was that God repented of the evil he said , he would do to them , and he did it not . And elsewhere we find , that God speaks with great Indignation of the most solemn Repentance , which is not accompanied with this Fruit , Isa . 58.3 , 4 , 5 , 6. The People tell God how they had fasted and afflicted their Soul , and made their voice to be heard on high : but God despiseth all this , because it was not accompanied with this Fruit of Repentance , Is it such a fast as I have chosen ? &c. There is so much of natural Justice and Equity in Restitution , and it is so proper a Fruit of Repentance , that as Grotius observes , it is not only the Doctrine of the Jews and Christians , but of Heathens and Mahumetans , that the Repentance which doth not produce this Fruit is feigned , and will never avail with God for Pardon and Mercy . Thus much for Confirmation of this Doctrine . The third and last thing I propos'd was to perswade to the Practice of this Duty ; and this may serve by way of Application of the Doctrine of Restitution . The use we should make of it is . First , To perswade men to the Practice of this difficult Duty . I doubt not but the Arguments I have used are sufficient to convince us of the Equity and Necessity of Restitution ; but what Arguments shall I use to perswade to the Practice and Exercise of it ? When we press men to their Duty , tho' we have some Advantages on our side , yet we have also great disadvantages . We have this Advantage , that we have the Reason and Consciences of men on our side : but then we have this disadvantage , that we have to contend either with the Lusts or Interests of men , or both : now that these are usually more powerful , is evident , in that the Lusts and Interests of men do so frequently byass and draw them to do things contrary to Reason and Conscience . When we perswade men to be just , and to make Restitution to those whom they have injur'd , 't is true we have not to contend with the Lusts of men , with any corrupt and vicious Inclination of Nature . There are some Sins that have their rise from mens natural Tempers , as Passion and Lust , and those sensual vices that abound in the World : but there 's nothing in any Man 's natural Temper and Disposition that inclines him to be unjust , no Man's Complexion doth particularly dispose him to lie or steal , to defraud his Neighbour , or detain his Right from him ; it is only the Interests of men that prompt them to these Sins ; and they are upon this account the more inexcusable , because no Man is inclined to these Sins from particular Temper and Constitution ; so that an unjust Man is in ordinary Cases and circumstances a greater Sinner , than a Drunkard or a Lustful Man , because no Man can pretend to be hurried away by the strong Propension and Inclination of his Nature , to cheat his Brother : but altho' when we perswade men to be just , we have not the Lusts of Men to contend withal , yet we have another powerful Adversary , and that is the Interests of men , which is one of the Chief Rulers and Governours of this World ; so that when we press men to Restitution , we touch them in their Interest , which is a very touchy and tender thing ; when we tell them that without Restitution no Man can repent and be saved , they think this to be a very hard saying , and they know not how to bear it . But certainly it hath all the Reason and Equity in the World on its side . If it be so hard for them to restore that which is another Man's , is it not much harder for him whom thou hast injured , to lose that which is his own ? Make it thine own Case ; wouldst thou not think it much harder to have thy right detained from thee by another , than for another to part with that which is not his own ? But I am sensible how little it is , that Reason will sway with men against their Interest ; therefore the best Argument that I can use will be to satisfie men , that upon a true and just account , it is not so much their Interest , to retain what they have unjustly got , as to make Restitution . And this I shall do by shewing men , that to make Restitution is their true Interest , both in respect of themselves , and of their Posterity . I. In respect of themselves . It is better both in respect of our present Condition in this World , and of our future State. 1. In respect of our present Condition in this World , and that both in respect of our outward Estate , and our inward Peace and Tranquility . ( 1. ) In respect of our outward Estate . If we have any belief of the Providence of God , that his Blessing can prosper an Estate , and his Curse consume it and make it moulder away , we cannot but judge it highly our Interest , to clear our Estates of Injustice by Restitution ; and by this means to free them from God's Curse . For if any of our Estate be unjustly gotten , it is enough to draw down God's Curse upon all that we have ; it is like a moth in our Estate , which will insensibly consume it ; it is like a secret Poyson , which will diffuse it self through the whole ; like a little Land in Capite , which brings the whole Estate into Wardship . Hear how God threatens to blast Estates unjustly gotten , Job 20.12 , &c. concluding with these words , This is the portion of a wicked Man , that is , of an unjust Man , Jer. 17.11 . As a Partridge sitteth on Eggs , and hatcheth them not , so he that getteth Riches and not by right , shall leave them in the midst of his days , and at his end shall be a fool . Men many times live to see the folly of their Injustice and Oppression , and their Estates wither away before their Eyes , and by the just revenge of God , they are deprived of them in the midst of their days . So that the best way to fix an Estate , and to secure it to our selves , is by Restitution to free it from God's Curse ; and when we have done that , how much soever we may diminish our Estate by it , we may look upon our selves as having a better Estate than we had ; better , because we have God's Blessing with that which remains . If we believe the Bible , we cannot doubt of this . The Spirit of God tells us this from the Observation of the wisest men , Psal . 37.16 . A little that a righteous Man hath , is better than the riches of many wicked . Prov. 16.8 . Better is a little with righteousness , than great Revenues without Right . ( 2. ) In respect of inward Peace and Tranquillity , it is highly our Interest to make Restitution . No man can enjoy an Estate , that does not enjoy himself ; and nothing puts a Man more out of the Possession of himself , than an unquiet Conscience ; and there are no kind of Sins lie heavier upon a Man's Conscience , than those of Injustice ; because they are committed against the clearest natural Light , and there 's the least natural Temptation to them . They have these two great Aggravations , that they are Sins most against knowledge , and have most of Will in them . There needs no Revelation to convince men of Sins of Injustice and Oppression ; every Man hath those Principles born with him , which will sufficiently acquaint him , that he ought not to be Injurious to another . There 's nothing that relates to our Duty , that a Man can know with greater certainty than this , that Injustice is a Sin. And as it is a Sin most against knowledge , so it hath most of Will in it . Men are hurried away to other Sins by the strong and violent Propensions of their Nature : but no Man is inclined by his Temper and Constitution , to Fraud and Oppression ; and the less there is of Nature in any Sin , there 's the less of Necessity , and consequently it is the more voluntary . Now the greater the Aggravations of any Sin are , the greater is the guilt ; and the greater the guilt is , the more unquiet our Consciences will be : so that if thou have any regard to the Interest of thine own Peace , if that be considerable to thee , which to wise men is the most valuable thing in the World , do not for a little wealth continue in those Sins , which will create perpetual disturbance to thee , and imbitter all the Pleasures of thy Life . Hear how Job describes the Condition of the wicked oppressors in the place before cited , Job . 20.12 , &c. He shall not rejoyce in them , because he hath oppressed , because he hath violently taken away a House which he builded not , surely he shall not feel quietness in his belly , that is , he shall have no inward Peace and Contentment in the midst of all his outward Enjoyments ; but his ill-gotten Estate will work in his Conscience , and gripe him , as if a Man had taken down Poyson into his Belly . 2. But chiefly , In respect of our future Estate in another World , it is every Man's Interest to make Restitution . Without Repentance we are ruined for ever , and without Restitution no Repentance . No unrighteous Man hath any inheritance in the Kingdom of Christ . If thou continue in thy fraud and oppression , and carry these Sins with thee into another World , they will hang as a Millstone about thy Neck , and sink thee into eternal Ruine . He that wrongeth his Brother hateth him , and he that hateth his Brother is a murderer , and ye know that no murderer hath eternal Life abiding in him , 1 John 3.15 . Rom. 1.18 . The wrath of God is revealed from Heaven , against all ungoldliness and unrighteousness of men . So that if it be mens Interest to escape the wrath of God , it concerns us to make Reparation for those Injuries which will expose us to it . That is a dreadful Text , James 5.1 , 2 , 3 , 4. Go to now , ye rich men , weep and howl for your miseries that shall come upon you . Your riches are corrupted , and your garments moth-eaten : Your Gold and Silver is canker'd , and the rust of them shall be a witness against you , and shall eat your flesh as it were fire : ye have heaped treasure together for the last days . Behold ! the Hire of the labourers which have reaped down your Fields , which is of you kept back by fraud , crieth ; and the cries of them which have reaped , are enter'd into the ears of the Lord of Sabbaoth . Do not by detaining the treasures of wickedness , treasure up to your selves wrath against the day of wrath : do not make your selves Miserable for ever , that you may be Rich for a little while : do not for a little Silver and Gold , forfeit the eternal inheritance , which was not purchased with corruptible things , but with the precious Blood of the Son of God : And if this Consideration , which is the weightiest in the World , will not prevail with men , I can only say with the Angel , Rev. 22.11 . He that is unjust , let him be unjust still , let him continue in his Injustice at his Peril , and remember what is added at the 12th verse , Behold ! I come quickly , and my reward is with me , to give to every Man according as his work shall be . II. In respect of our Children and Posterity , it is greatly our interest to make Restitution . God many times suffers an Estate got by oppression to prosper for a little while : but there is a curse attends it , which descends upon the Estate like an incumbrance ; and Parents many times , when they think they entail an Estate , they entail Poverty upon their Children . Job 20.10 . speaking of the Children of the Oppressor , he saith , His Children shall seek to please the Poor , and his hands shall restore their Goods . And Job 21.19 . God layeth up his iniquity for his Children . Thou layest up Riches for thy Children ; and God lays up thine iniquity and Injustice for them , the Curse that belongs to them . Hab. 2.9 , 10 , 11. Wo to him that coveteth an evil covetousness , or gaineth an evil gain to his House , &c. Thou thoughtest to raise thy Family by those ways ; but thou hast consulted shame to thy House . No such effectual way to Ruine thy Family , as Injustice and Oppression . As then you would not transmit a Curse to your Children , and devolve Misery upon your Family , free your Estates from the burden and weight of what is other mens , lest by God's just Judgment and secret Providence , that little which you injuriously detain from others , carry away your whole Estate to them and their Family . God's Providence many times makes abundant Restitution , when we will not . Having now endeavoured to satisfie men , that it is their truest Interest , to make Restitution for the injuries they have done to others , it remains only that I should answer an Objection or two , which men are apt to make against this Duty . First , Men say they are ashamed to do it . Ans . It is not matter of shame , but of Praise and Commendation . But it may be thou wilt say , It is matter of shame to have injured another , and this is the way to lay open thy shame . Indeed if the injury were publick , the Restitution ought to be so too , as the only way to take off the shame of the injury . For thy Restitution doth not in this Case publish thy shame , but thy honesty : but if the injury was private , thou may'st preserve thy own Credit , by concealing thy self , and provided thou do the thing effectually , thou may'st be as prudent , as to the manner of doing it , as thou pleasest . Secondly , Another Objection is the prejudice it will be to mens Estates . But this I have answer'd already , by shewing that it is more their Interest to make Restitution , than to continue in the Sin. I shall only add , that , as our Saviour reasons in another Case , It is profitable for thee , that one of thy members should perish , rather than that thy whole Body should be cast into Hell : 't is true likewise here , it is profitable for thee , that thou shouldst go a Beggar to Heaven , rather than that thou shouldst go to Hell , laden with the spoils and Guilt of Rapine and Injustice . Thirdly , The last Objection that I shall mention , is dissability to make Restitution . This indeed is something ; where nothing is to be had , every Man must lose his Right : but then remember , that there must be a hearty Repentance for the Sin ; and thy Sorrow must be so much greater , by how much thy ability to make Restitution is less ; and there must be a willing Mind , a firm Purpose and Resolution of doing it , when God shall enable thee , and diligent endeavours to that purpose . Under the Law those who were not able to make Restitutution , were sold for six years , if their service did not make Reparation in less time . 'T is true indeed , the moderation of the Gospel doth not suffer Christians to deal so hardly with one another : but if the Gospel remit of this rigor , and do not allow Christians to challange it , we should voluntarily do in effect that which they were forced to , that is , we should use our best endeavours and diligence to put our selves into a Condition of making Satisfaction ; and we should not look upon any thing beyond the necessary conveniences of Life , as our own , till we have done it ; unless the Party injured will recede from his Right , in whole or in part . For tho' the impossibility of the thing do discharge us for the present , yet the Obligation still lies upon us to do it , so soon as we are able . And here it will be proper to consider the Case of those , who have compounded with their Creditors for a small part , whether they be in Conscience and Equity released from the whole debt . I am loth to lay unnecessary Burdens upon mens Consciences , therefore I am very tender in resolving such Cases : but I ought to have a more tender care of the Souls of men , than of their Estates : therefore to deal plainly , and to discharge my Conscience in this matter , I think such Persons do , notwithstanding the Composition , stand obliged in Equity and Conscience for the whole debt , and are bound to discharge it , so soon as they can with tolerable Convenience . My Reason is , because , tho' they be discharged in Law , yet the Law does not intend to take off the Obligation of Conscience or Equity , which they are under ; but leaves that as it found it . Thus the Case stands ; men who are in a way of Trade are engaged by the necessities of their calling , to venture a great part of their Estate in other mens Hands , and by this means become liable many times to be undone without their own fault ; therefore it is usual , when any Man in a way of Trade becomes disabled , for the Creditors to make such a Composition with him , as his Estate will bear , and upon this Composition to give him a full discharge , so as that they cannot afterwards by Law require of him the remainder of their debt . Now tho' this be a favour to the debtor , yet it is principally intended for the benefit of the Creditor ; because it being his Act , it is to be presumed , that he intended it as much as may be , for his own Advantage ; and so it is , for the Creditor hath as much Satisfaction at present as can be had , and the debtor is hereby left in a capacity of recovering himself again by his industry and diligence , which could not be , if he were not fully discharged ; for if he were still liable for the rest , he would continually be obnoxious to Imprisonment , which would render him incapable of following his calling ; or if he were at liberty , he could have no Credit to enable him to do any thing in his calling ; for who would trust a Man with any thing , who is liable every moment to have it taken from him ? So that the Reason of this plenary discharge is this , that men , who are otherwise hopeful , and in a fair probability of recovering themselves , may not be render'd incapable of getting an Estate afterwards , whereby they may support themselves , and discharge their debts . Now this discharge being given in order to these ends , it cannot be imagined that it should be intended to defeat them ; but it is in all Reason to be supposed , that the Creditors did not intend to take off the Obligation of Equity and Conscience , only to put the Man into a Condition of doing somthing towards the enabling him to discharge his debt . So that unless it were exprest at the Composition , that the Creditor would never expect more from him , upon account of Equity and Conscience , but did freely forgive him the rest , the contrary whereof is usually done , I say , unless it were thus exprest , there 's no Reason , why the Creditor's favour in making a Composition should be abused to his prejudice , and why a legal discharge , given him on purpose for this Reason among others , to put him into a capacity of recovering himself and giving full Satisfaction , should be so interpreted , as to extinguish the equitable right of the Creditor to the remainder of his debt . The Second Use of this Doctrine of Restitution should be by way of prevention , that men would take heed of being injurious , and so take away the occasion of Restitution , and free themselves from the Temptation of not performing so difficult and so unwelcome a Duty . It is much easier of the two , not to cozen or oppress thy Neighbour , than after thou hast done it , it will be to bring thy self to make Restitution : therefore we should be very careful , not to be injurious to any one in any kind ; neither immediately by our selves , nor by aiding and assisting others , by our Power and Interest , or skill in the Law , or by any other way , to do injustice . SERMON XIV . The Usefulness of Consideration , in order to Repentance . DEUT. XXXII . 29 . O that they were wise , that they understood this , that they would consider their latter end ! THIS Chapter is call'd Moses his Song , in which he briefly recounts the various Providences of God toward the People of Israel , and the froward Carriage of that People towards him . First , He puts them in mind how God had chosen them for his peculiar People , and had by a signal Care and Providence conducted them all that tedious Journey , for the space of fourty years in the Wilderness , till he had brought them to the promised Land , which they had now begun to take Possession of . And then he foretels , how they would behave themselves after all this mercy and kindness God had shewn to them , ver . 15. Jesurun waxed fat , and kicked , and forsook God which made him , and lightly esteemed the Rock of his Salvation . Upon this he tells them , God would be extremely displeased with them , and would multiply his Judgments upon them , ver . 19 , 20. When the Lord saw it , he abhorred them , because of the provoking of his Sons and of his Daughters ; And he said , I will hide my face from them , I will see what their end shall be : for they are a very froward generation , children in whom is no Faith. And ver . 23. I will heap mischief upon them , I will spend mine arrows upon them . And then enumerates the particular Judgments which he would send upon them : nay , he declares he would have utterly consumed them , but that he was loth to give occasion of so much Triumph to his and their Enemies , ver . 26 , 27. I said , I would scatter them into corners , I would make the remembrance of them to cease from among men ; were it not , that I feared the wrath of the enemy , lest their adversary should behave themselves strangely , and lest they should say our hand is high , and the Lord hath not done all this . And he adds the Reason of all this severity ; because they were so very stupid and inconsiderate , ver . 28. For they are a Nation void of Counsel , neither is there any Vnderstanding in them . And in the conclusion of all , he represents God as it were breaking out into this vehement and affectionate Wish , O that they were wise , that they understood this , that they would consider their latter end ! O that they were wise , that they understood this . What is that ? This may refer to all that went before , O that they were wise to consider what God had done for them , and what they had done against him , and what he will do against them , if they continue or renew their former Provocations ! O that they were but duly apprehensive of this , and would lay it seriously to heart ! But from what follows , it seems more particularly to refer to those particular Judgments , which God had threatned them withal , and which would certainly befal them , if they still continued in their disobedience . O that they were wise , that they understood this , that they would consider their latter end ! That is , the sad consequences of these their Provocations , that by the Consideration thereof , they might prevent all those Evils and Calamities , by turning from those Sins which would unavoidably bring them upon them . From the words thus explained , I shall observe these four things . I. That God doth really and heartily desire the Happiness of men , and to prevent their Misery and Ruin. For the very design of these words is to express this to us , and it is done in a very vehement , and , as I may say , passionate manner . II. That it is a great point of wisdom to consider seriously the last Issue and Consequence of our Actions , whither they tend , and what will follow upon them . And therefore wisdom is here described by the Consideration of our latter end . III. That this is an excellent means to prevent that Misery , which will otherwise befall us . And this is necessarily implyed in this wish , that if they would but consider these things , they might be prevented . IV. That the want of this Consideration is the great cause of mens Ruin. And this is likewise implyed in the words , that one great reason of mens Ruin is , because they are not so wise , as to consider the fatal Issue and Consequence of a sinful Course . I shall speak briefly to each of these . I. That God doth really and heartily desire the Happiness of men , and to prevent their Misery and Ruin. To express this to us , God doth put on the vehemency of a Humane Passion , O that they were wise , &c. The Laws of God are a clear evidence of this ; because the observance of them tends to our Happiness . There is no good Prince makes Laws with any other design , than to promote the publick Welfare and Happiness of his People : and with much more Reason may we imagine , that the infinite good God does by all his Laws design the Happiness of his Creatures . And the Exhortations of Scripture , by which he enforceth his Laws , are yet a greater evidence how earnestly he desires the Happiness of his Creatures . For it shews that he is concerned for us , when he useth so many Arguments to perswade us to our Duty , and when he expostulates so vehemently with us for our neglect of it , saying to Sinners , Turn ye , turn ye , why will ye die , O House of Israel ? Ye will not come unto me , that ye might have life , says our Blessed Saviour , with great trouble to see men so obstinately set against their own Happiness ; and again , How often would I have gathered you , as a Hen gathereth her Chickens under her wings , and ye would not . And to satisfie us yet farther , that it is his real desire , by our obedience to his Laws , to prevent our Ruine , God does frequently in Scripture put on the Passions of men , and use all sorts of vehement expressions to this purpose , Deut. 5.29 . O that there were such a heart in them , that they would fear me , and keep all my Commandments always , that it might be well with them , and with their Children for ever ! And Psal . 81.13 . O that my People had hearkned unto me , and Israel had walked in my ways ! I should soon have subdued their enemies , and turned my hand against their Adversaries . Jer. 13.27 . O Israel ! Wilt thou not be made clean ? When shall it once be ? And to name but one Text more , when our blessed Saviour wept over Jerusalem , how passionately does he wish , that She had known in that her day , the things which belonged to her Peace ! And if after all this , we can doubt whether the faithful God means as he says , he hath for our farther assurance , and to put the matter out of all doubt , confirmed his word by an Oath , Ezek. 33.11 . As I live , saith the Lord God , I have no pleasure in the death of the wicked , but that the wicked turn from his ways and live . Turn ye , turn ye , from your evils ways ; for why will ye die , O House of Israel ? So that if words can be any Declaration of a hearty and sincere desire , we have no Reason to doubt , but that God does really desire the Happiness of men , and would gladly prevent their Ruin and Destruction . If any now ask , why then are not all men Happy ? Why do they not escape Ruin and Destruction ? And particularly why the People of Israel , for whom God here makes this wish , did not escape those Judgments which were threatned ; the Prophet shall answer for me , Hos . 13.9 . O Israel ! thou hast destroyed thy self . And David , Psal . 81.11 . My people would not hearken to my voice , Israel would none of me . And our Blessed Saviour , Matth. 23.37 . How often would I have gathered thee , as a Hen gathereth her Chickens under her wings , and ye would not ! And John 5.40 . Ye will not come unto me , that ye might have life . You see what account the Scripture plainly gives of this matter ; it rests upon the wills of men , and God hath not thought fit to force Happiness upon men , and to make them wise and good whether they will or no. He presents men with such Motives , and offers such Arguments to their Consideration , as are fit to prevail with reasonable men , and is ready to afford them all necessary assistance , if they be not wanting to themselves : but if they will not be wise and consideder , if they will stand out against all the Arguments that God can offer , if they will receive the grace of God in vain , and resist his blessed Sptrit , and reject the counsel of God against themselves , God hath not in this Case engaged himself to provide any remedy against the obstinacy and perverseness of men , but their Destruction is of themselves , and their blood shall be upon their own Heads . And there is no nicety and intricacy in this matter ; but if men will consider Scripture and Reason impartially , they will find this to be the plain Resolution of the Case . So that no Man hath Reason to charge either his Fault , or his Punishment upon God ; he is free from the Blood of all Men ; he sincerely desires our Happiness : but we wilfully ruin our selves ; and when he tells us , that He desires not the death of a sinner , but rather that he should turn from his wickedness and live ; that He would have all men to be saved , and to come to the know-of the truth , that He is not willing that any should perish , but that all should come to Repentance , he plainly means as he says , and doth not speak to us with any reserve , or dark distinction between his secret and revealed Will , he does not decree one thing , and declare another . And if this be so , no Man hath reason to be discouraged from attempting and endeavouring his own Happiness , upon a jealousie and surmise that God hath by any fatal decree put a Bar to it from all eternity : for if he had absolutely resolved to make the greatest part of Mankind miserable , without any respect to their Actions in this World , he would never have said , that He desires that all should be saved ; he would not have exhorted all men to work out their own Salvation ; had he taken up any such Resolution , he would have declared it to all the World : for he hath Power enough in his Hands , to do what he pleaseth , and none can resist his Will ; so that he did not need to have dissembled the matter , and to have pretended a desire to save men , when de was resolved to ruin them . This is the First , that God doth really and heartily desire the Happiness of men , and to prevent their Misery and Ruin. I proceed to the II. That it is a great part of wisdom to consider seriously the last Issue and Consequence of our Actions , and whither the Course of Life which we lead does tend , and what will follow upon it . And therefore Wisdom is here explained by Consideration , O that they were wise , that they would consider their latter end ! that is , what will befal them hereafter , what will be the Issue and Consequence of all the Sins and Provocations which they are guilty of . And this is a principal Point and Property of wisdom , to look forward , and not only to consider the present Pleasure and Advantage of any Action , but the future Consequence of it : and there is no greater Agument of an imprudent Man , than to gratifie himself for the present in the doing of a thing , which will turn to his greater prejudice afterwards ; especially if the future Inconvenience be great and intolerable , as it is in the Case we are speaking of . For eternal Happiness or Misery depends upon the Actions of this present Life , and according as we behave our selves in this World , it will go well or ill with us for ever ; so that this is a matter of vast importance , and deserves our most serious thoughts ; and in matters of mighty consequence , a wise Man will take all things into Consideration , and look before him as far as he can . And indeed this is the Reason why things of great moment are said to be things of Consequence , because great things depend and are likely to follow upon them : and then surely that is the greatest concernment , upon which not only the Happiness of this present Life , but our Happiness to all eternity does depend ; and if the good and bad Actions of this Life be of that consequence to us , it is fit every Man should consider what he does , and whither the Course of Life he is engaged or about to engage in , will lead him at last . For this is true wisdom , to look to the end of things , and to think seriously before hand , what is likely to be the event of such an Action , of such a Course of Life : if we serve God faithfully and do his Will , what will be the consequence of that to us in this World , and the other : and on the other hand , if we live wickedly , and allow our selves in any unlawful and vicious Practice , what will be the end of that Course . And to any Man that consults the Law of his own Nature , or the will of God revealed in Scripture , nothing can be plainer than what will be the end of these several ways . God hath plainly told us , and our own Consciences will tell us the same , that If we do well , we shall be accepted of God , and rewarded by him : but if we do ill , the end of these things is Death ; that indignation and wrath , tribulation and anguish will be upon every soul of Man that doth evil ; but honour and glory and peace to every Man that doth good , in the day when God shall judge the secrets of men by Jesus Christ , according to the Gospel . So that God hath given us a plain prospect of the different Issues of a virtuous and a wicked Life , and there wants nothing but Consideration to make us to attend to these things , and to lay them seriously to heart . For while men are inconsiderate , they go on stupidly in an evil way , and are not sensible of the danger of their present Course , because they do not attend to the consequence of it : but when their Eyes are once opened by Consideration , they cannot but be sadly apprehensive of the mischief they are running themselves upon . If men would take but a serious and impartial view of their Lives and Actions , if they would consider the tendency of a sinful Course , and whither it will bring them at last ; if the vicious and dissolute Man would but look about him , and consider how many have been ruined in that very way that he is in , how many lie slain and wounded in it ; that it is the way to Hell , and leads down to the Chambers of Death ; the serious thought of this could not but check him in his Course , and make him resolve upon a better Life . If men were wise , they would consider the consequence of their Actions , and upon Consideration would resolve upon that which they are convinc'd is best . I proceed to the III. Thing I propounded , which was , that Consideration of the consequence of our Actions , is an excellent means to prevent the mischiefs , which otherwise we should run into . And this is necessarily implyed in the wish here in the Text , that if we would but consider these things , they might be prevented . For how can any Man , who hath any love or regard for himself , any tenderness for his own Interest and Happiness , see Hell and Destruction before him , which , if he hold on in his evil Course , will certainly swallow him up , and yet venture to go on in his Sins ? Can any Man that plainly beholds Misery hastning towards him like an armed Man , and Destruction coming upon him as a whirl-wind , think himself unconcerned to prevent it and flie from it ? The most dull and stupid Creatures will start back upon the sight of present danger . Balaam's Ass , when she saw the Angel of the Lord standing in the way , with his Sword drawn ready to smite her , starts aside , and could not be urged on . Now God hath given us , not only Sense to apprehend a present evil , but Reason and Consideration to look before us , and to discover dangers at a distance , to apprehend them as certainly , and with as clear a Conviction of the reality of them , as if they threatned us the next moment : and will any considerate Man , who hath calculated the dangerous events of Sin , and the dreadful effects of God's wrath upon sinners , go on to provoke the Lord to jealousie , as if he were stronger than he ? It is not to be imagined , but that if men would seriously consider what Sin is , and what shall be the sad Portion of sinners hereafter , they would resolve upon a better Course . Would any Man live in the Lusts of the flesh and of intemperance , or out of Covetousness defraud or oppress his Neighbour , did he seriously consider , that God is the avenger of such ; and that because of these things the wrath of God comes upon the Children of disobedience . I should have great hopes of mens Repentance and Reformation , if they could but once be brought to Consideration : for in most men it is not so much a positive disbelief of the Truth , as inadvertency and want of Consideration , that makes them to go on so securely in a sinful Course . Would but men consider what Sin is , and what will be the fearful consequence of it , probably in this World , but most certainly in the other , they could not chuse but flie from it as the greatest evil in the World. And to shew what Power and Influence Consideration will probably have to bring men to Repentance , and a change of their Lives , I remember to have some where met with a very remarkable story , of one that had a Son that took bad Courses , and would not be reclaimed by all the good Counsel his Father could give him ; at last coming to his Father , who lay upon his Death-Bed , to beg his Blessing , his Father instead of upbraiding him with his bad Life and undutiful Carriage toward him , spake kindly to him , and told him he had but one thing to desire of him , That every day he would retire and spend one quarter of an hour alone by himself ; which he promised his Father faithfully to do , and made it good : after a while it grew tedious to him , to spend even so little time in such bad and uneasie Company , and he began to bethink himself , for what Reason his Father should so earnestly desire of him to do so odd a thing for his sake , and his mind presently suggested to him , that it was to enforce him to Consideration ; wisely judging that if by any means he could but bring him to that , he would soon reform his Life and become a new Man. And the thing had its desired effect ; for after a very little Consideration , he took up a firm Resolution to change the Course of his Life , and was true to it all his days . I cannot answer for the truth of the Story , but for the Moral of it I will ; namely , that Consideration is one of the best and most likely means in the World , to bring a bad Man to a better Mind . I now come to the IV. And last particular , namely , that the want of this Consideration is one of the greatest Causes of mens Ruin. And this likewise is implyed in the Text ; and the Reason why God does so vehemently desire that men would be wise and consider , is because so many are ruin'd and undone for want of it . This is the desperate folly of Mankind , that they seldom think seriously of the Consequence of their Actions , and least of all of such as are of greatest Concernment to them , and have the chief influence upon their eternal Condition . They do not consider what Mischief and Inconvenience a wicked Life may plunge them into in this World , what Trouble and Disturbance it may give them when they come to die , what Horror and Confusion it may fill them withal when they are leaving this World , and passing into Eternity , and what intolerable Misery and Torment it may bring upon them to all Eternity . Did men ponder and lay to heart Death and Judgment , Heaven and Hell , and would they but let their thoughts dwell upon these things , it is not credible that the generality of men could lead such profane and impious , such lewd and dissolute , such secure and careless Lives as they do . Would but a Man frequently entertain his Mind with such thoughts as these ; I must shortly die and leave this World , and then all the Pleasures and Enjoyments of it will be to me as if they had never been , only that the remembrance of them , and the ill use I have made of them , will be very bitter and grievous to me ; after all Death will transmit me out of this World , into a quite different State and Scene of things , into the presence of that great and terrible , that inflexible and impartial Judge , who will render to every Man according to his works , and then all the evils which I have done in this Life , will rise up in Judgment against me , and fill me with everlasting Confusion , in that great assembly of Men and Angels , will banish me from the presence of God , and all the Happiness which flows from it , and procure a dreadful sentence of unspeakable Misery and Torment to be past upon me , which I can never get reverst , nor yet ever be able to stand under the weight of it : if men would but enter into the serious Consideration of these things , and pursue these thoughts to some Issue and Conclusion , they would take up other Resolutions ; and I verily believe , that the want of this hath ruin'd more than even infidelity it self . And this I take to be the meaning of that question in the Psalmist , Have all the workers of iniquity no knowledge ? that is , no Consideration ; intimating that if they had , they would do better . All that now remains , is to perswade men to apply their hearts to this piece of wisdom , to look before them , and to think seriously of the Consequence of their Actions , what will be the final Issue of that Course of Life they are engaged in ; and if they continue in it , what will become of them hereafter , what will become of them for ever . And here I might apply this Text , as God here does to the People of Israel , to the publick Condition of this Nation , which is not so very unlike to that of the People of Israel : for God seems to have chosen this Nation for his more peculiar People , and hath exercised a very particular Providence towards us , in conducting us through that Wilderness of Confusion , in which we have been wandring for the space of above forty years , and when things were come to the last extremity , and we seemed to stand upon the very brink of Ruin , Then ( as it is said of the People of Israel , ver . 36. of this Chapter ) God repented himself for his servants , when he saw that their Power was gone , that is , that they were utterly unable to help themselves , and to work their own deliverance . And it may be said of us , as Moses does of that People , Chap. 33.29 . Happy art thou , O Israel , O people saved by the Lord , the shield of thy help , and who is the Sword of thy excellency ! Never did any Nation struggle with , and get through so many and so great difficulties , as we have several times done . And I fear we have behaved our selves toward God , not much better than the People of Israel did , but like Jesurun , after many deliverances and great mercies , have waxed fat and kicked , have forsaken the God that made us , and little esteemed the Rock of our Salvation , by which we have provoked the Lord to jealousie , and have as it were forc'd him to multiply his Judgments , and to spend his arrows upon us , and to hide his face from us , to see what our end will be ; so that we have Reason to fear , that God would have brought utter Ruin and Destruction upon us , and scatter'd us into corners , and made the remembrance of us to have ceased from among men , had he not feared the wrath of the enemy , and lest the adversaries should have behaved themselves strangely , and lest they should say Our hand is high , and the Lord hath not done all this ; that is , lest they should ascribe this just vengeance of God upon a sinful and unthankful Nation , to the goodness and righteousness of their own Cause , and to the favour and assistance of the Idols and false Gods whom they worship'd , to the Patronage and Aid of the Virgin Mary and the Saints , to whom , contrary to the Will and Command of the true God , they had offer'd up so many Prayers and Vows , and paid the greatest part of their Religious worship : but the Lord hath shewn himself greater than all Gods , and in the things wherein they dealt proudly , that he is above them : for our Rock is not as their Rock , even our enemies themselves being Judges . And we have been too like the People of Israel in other respects also , so sickle and inconstant , that after great deliverances we are apt presently to murmur and be discontented , to grow sick of our own Happiness , and to turn back in our hearts into Egypt ; so that God may complain of us , as he does of his People Israel , that nothing that he could do , would bring them to Consideration and make them better , neither his mercies nor his Judgments . Isa . 1.2 , 3. Hear , O Heavens ! and give ear , O Earth ! For the Lord hath spoken ; I have nourished and brought up Children , but they have rebelled against me . The Ox knoweth his owner , and the Ass his Masters Crib : but Israel doth not know , my People doth not consider . And so likewise he complains , that his Judgments had no effect upon them , ver . 5. Why should ye be smitten any more ? Ye will revolt more and more . Well therefore may it be said of us , as it was of them in the Verse before the Text , They are a Nation void of knowledge , neither is there any understanding in them . And the wish that follows in the Text , is as seasonable for us as it was for them , O that they were wise , that they uaderstood this , that they would consider their latter end ! And by parity of Reason , this may likewise be applyed to particular Persons , and to perswade every one of us to a serious Consideration , of the final Issue and Consequence of our Actions . I will only offer these two Arguments . I. That Consideration is the proper Act of reasonable Creatures , and that whereby we shew our selves men . So the Prophet intimates , Isa . 46.8 . Remember this , and shew your selves men ; bring it again to mind , O ye transgressors ! that is , consider it well , think of it again and again , ye that run on so furiously in a sinful Course , what the end and issue of these things will be . If ye do not do this , you do not shew your selves men , you do not act like reasonable Creatures , to whom it is peculiar to propose to themselves some end and design of their Actions ; but rather like Brute Creatures , which have no understanding , and act only by a natural instinct , without any Consideration of the end of their Actions , or of the means conducing to it . II. Whether we consider it or not , our latter end will come ; and all those dismal Consequences of a sinful Course , which God hath so plainly threatned , and our own Consciences do so much dread , will certainly overtake us at last ; and we cannot , by not thinking of these things , ever prevent or avoid them . Death will come , and after that the Judgment , and an irreversible Doom will pass upon us , according to all the evil that we have done , and all the good that we have neglected to do in this Life , under the heavy weight and pressure whereof we must lie groaning , and bewailing our selves to everlasting Ages . God now exerciseth his Mercy and Patience and Long-suffering toward us , in expectation of our amendment ; he reprieves us on purpose that we may repent , and in hopes that we will at last consider and grow wiser ; for he is not willing that any should perish , but that all should come to Repentance : but if we will trifle away this day of God's Grace and Patience , if we will not consider and bethink our selves , there is another day that will certainly come , That great and terrible Day of the Lord , in which the Heavens shall pass away with a great noise , and the Elements shall melt with fervent heat , the Earth also and the works that are therein shall be burnt up . Seeing then all these things shall be , let us consider seriously what manner of Persons we ought to be in all holy Conversation and Godliness , waiting for and hastning unto the coming of the Day of God. To whom be glory now and for ever . SERMON XV. The Danger of Impenitence , where the Gospel is preach'd . MATTH . XI . 21 , 22. Woe unto thee Chorazin , woe unto thee Bethsaida : for if the mighty works which were done in you , had been done in Tyre and Sidon , they would have repented long ago in sackcloth and ashes . But I say unto you , It shall be more tolerable for Tyre and Sidon at the day of Judgment , than for you . AFter our Blessed Saviour had instructed , and sent forth his Disciples , he himself went abroad to preach unto the Cities of Israel ; particularly he spent much time in the Cities of Galilee , Chorazin , and Bethsaida , and Capernaum , Preaching the Gospel to them , and working many and great Miracles among them ; but with little or no success , which was the cause of his denouncing this terrible woe against them , ver . 20. Then began he to upbraid the Cities , wherein most of his mighty works were done , because they repented not . Woe unto thee Chorazin , &c. In which words our Saviour declares the sad and miserable Condition of those two Cities , Chorazin and Bethsaida , which had neglected such an opportunity , and resisted and withstood such means of Repentance , as would have effectually reclaimed the most wicked Cities and People that can be instanced in in any Age , Tyre and Sidon and Sodom ; and therefore he tells them , that their Condition was much worse , and that they should fall under a heavier Sentence at the day of Judgment , than the People of those Cities , whom they had always lookt upon as the greatest sinners that ever were in the World. This is the plain meaning of the words in general ; but yet there are some difficulties in them , which I shall endeavour to clear , and then proceed to raise such Observations from them , as may be instructive and useful to us . The Difficulties are these . I. What Repentance is here spoken of ; whether an external Repentance in shew and appearance only , or an inward and real and sincere Repentance . II. In what Sense it is said , that Tyre and Sidon would have repented . III. What is meant by their would have repented long ago . IV. How this assertion of our Saviour's , that Miracles would have converted Tyre and Sidon , is reconcileable with that other saying of his , Luke 16.31 . in the Parable of the rich Man and Lazarus , that those who believed not Moses and the Prophets , neither would they be persuaded , tho' one rose from the dead . I. What Repentance is here spoken of ; whether a meer external and Hypocritical Repentance in shew and appearance only , or an inward and real and sincere Repentance . The Reason of this doubt depends upon the different Theories of Divines , about the sufficiency of Grace accompanying the outward Means of Repentance , and whether an irresistible degree of God's Grace be necessary to Repentance : for they who deny sufficient Grace to accompany the outward Means of Repentance , and assert an irresistible degree of God's Grace necessary to Repentance , are forced to say , that our Saviour here speaks of a meer External Repentance : because if he spake of an inward and sincere Repentance , then it must be granted , that sufficient inward grace did accompany the Miracles that were wrought in Chorazin and Bethsaida , to bring men to Repentance ; because what was afforded to them , would have brought Tyre and Sidon to Repentance . And that which would have effected a thing , cannot be denyed to be sufficient ; so that unless our Saviour here speaks of a meer External Repentance , either the outward Means of Repentance , as Preaching and Miracles , must be granted to be sufficient to bring men to Repentance , without the inward Operation of God's Grace upon the Minds of Men ; or else a sufficient degree of God's Grace must be acknowledged to accompany the outward Means of Repentance . Again , if an irresistible degree of Grace be necessary to true Repentance , it is plain , Chorazin and Bethsaida had it not , because they did not repent ; and yet without this Tyre and Sidon could not have sincerely repented ; therefore our Saviour here must speak of a meer External Repentance . Thus some argue , as they do likewise concerning the Repentance of Nineveh , making that also to be meerly External , because they are loath to allow true Repentance to Heathens . But it seems very plain , that our Saviour does speak of an inward and true and sincere Repentance ; and therefore the Doctrines that will not admit this , are not true . For our Saviour speaks of the same kind of Repentance , that he upbraided them with the want of in the verse before the Text. Then began he to upbraid the Cities wherein most of his mighty works were done , because they repented not , that is because they were not brought to a sincere Repentance by his Preaching , which was confirmed by such great Miracles . 'T is true indeed , he mentions the outward signs and expressions of Repentance , when he says They would have repented in sackcloth and ashes ; but not as excluding inward and real Repentance , but supposing it , as is evident from what is said in the next Verse , It shall be more tolerable for Tyre and Sidon at the day of Judgment , than for you : for tho' an external and hypocritical Repentance , may prevail with God to put off temporal Judgments , yet surely it will be but a very small , if any mitigation of our Condemnation at the day of Judgment : so that the Repentance here spoken of cannot , without great violence to the scope and design of our Saviour's Argument , be understood only of an external shew and appearance of Repentance . II. The next difficulty to be cleared , is , in what Sense it is here said , that if the mighty works which were done by our Saviour among the Jews , had been done in Tyre and Sidon , they would have repented . Some to avoid the inconvenience which they apprehend to be in the more strict and literal Sense of the words , look upon them as Hyperbolical , as we say Such a thing would move a Stone , or the like , when we would express something to be very sad and grievous ; so here to aggravate the Impenitence of the Jews , our Saviour says , that they resisted those Means of Repentance , which one would think should almost have prevailed upon the greatest and most obdurate Sinners that ever were ; but not intending to affirm any such thing . But there is no colour for this , if we consider that our Saviour Reasons from the Supposition of such a thing , that therefore the Case of Tyre and Sidon would really be more tolerable at the day of Judgment than theirs ; because they would have repented , but the Jews did not . Others perhaps understand the words too strictly , as if our Saviour had spoken according to what he certainly foreknew would have hapned to the People of Tyre and Sidon , if such Miracles had been wrought among them . And no doubt but in that Case God did certainly know what they would have done : but yet I should rather chuse to undestand the words as spoken popularly , according to what in all humane appearance and probability would have hapned , if such External Means of Repentance , accompanied with an ordinary Grace of God , had been afforded to them of Tyre and Sidon . And thus the old Latine Interpreter seems to have understood the next words , If the mighty works which have been done in thee , had been done in Sodom , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , forte mansissent , it would perhaps have remained to this day , in all likelyhood it had continued till now . Much the same with that passage of the Prophet , Ezek. 3.5 , 6. Thou art not sent to a People of a strange Speech , and of a hard Language , but to the House of Israel : Surely had I sent thee to them , they would have hearkned unto thee , that is , in all probability they would , there is little doubt to be made of the contrary . And this is sufficient Foundation for our Saviour's reasoning afterwards , that it shall be more tolerable for Tyre and Sidon in the day of Judgment than for them . And if we may judge what they would have done before , by what they did afterwards , there is more than probability for it : for we read in the 21 st Chapter of the Acts , ver . 3. and ver . 27. that the Inhabitants of Tyre and Sidon receiv'd the Gospel , and kindly entertain'd St. Paul , when the Jews rejected them both . The III. Thing to be cleared , is , What is meant by long ago ; They would have repented long ago . Some understand this , as if our Saviour had said , they would not have stood out so long against so much Preaching and so many Miracles ; but would at first have repented , long before our Saviour gave over Chorazin and Bethsaida , for obstinate and incorrigible Sinners ; they would not only have repented at last , but much sooner and without so much ado . But this does not seem to be the meaning of the words ; but our Saviour seems to refer to those ancient Times long ago , when the Prophets denounced Judgments against Tyre and Sidon , particularly the Prophet Ezekiel , and to say , that if in those days the Preaching of that Prophet had been accompanied with such Miracles as our Saviour wrought in the Cities of Galilee , Tyre and Sidon would in those days have repented . The last and greatest difficulty of all is , How this assertion of our Saviour , that Miracles would have converted Tyre and Sidon , is reconcileable with that Discourse of our Saviour's , Luke 16. in the Parable of the rich Man and Lazarus , that Those who would not believe Moses and the Prophets , would not have been perswaded , tho' one had rose from the dead . The true answer to which difficulty in short is this ; That when our Saviour says , If they believe not Moses and the Prophets , neither will they be perswaded , tho' one rose from the dead , he does not hereby weaken the force of Miracles , or their aptness to convince men and bring them to Repentance , but rather confirm it ; because Moses and the Prophets had the attestation of many and great Miracles , and therefore there was no Reason to think , that they who would not believe the Writings and Doctrine of Moses and the Prophets , which had the Confirmation of so many Miracles , and was owned by themselves to have so , should be wrought upon by one particular Miracle , The coming of one from the dead , and speaking unto them : or however this might move and astonish them for the present , yet it was not likely that the Grace of God should concur with such an extraordinary Means , to render it effectual to their Conversion and Repentance , who had wilfully despised and obstinately rejected that which had a much greater Confirmation , than the Discourse of a Man risen from the dead , and was appointed by God for the ordinary and standing Means of bringing men to Repentance . So that our Saviour might with Reason enough pronounce that Tyre and Sidon , who never had a standing Revelation of God to bring them to Repentance , nor had rejected it , would upon Miracles extraordinarily wrought among them have Repented ; and yet deny it elsewhere to be likely , that they who rejected a standing Revelation of God confirmed by Miracles , which call'd them to Repentance , would probably be brought to Repentance by a particular Miracle ; or that God should afford his Grace to make it effectual for their Repentance and Salvation . The words being thus cleared , I come now to raise such Observations from them , as may be instructive and useful to us . I. I observe from this Discourse of our Saviour , that Miracles are of great force and efficacy to bring men to Repentance . This our Saviour's Discourse here supposeth ; otherwise their Impenitence had not been so Criminal and Inexcusable upon that account , That such mighty works had been done among them , as would probably have prevailed upon some of the worst People that had been in the World ; for such were the Inhabitants of Tyre and Sidon , guilty of great Covetousness and Fraud , Pride and Luxury , the usual Sins of Places of great Traffick and Commerce ; and such to be sure was Sodom ; and yet our Saviour tells us , that the Miracles which he had wrought in the Cities of Israel , would in all probability have brought those great Sinners to Repentance ; namely , by bringing them to Faith , and convincing them of the Truth and Divinity of that Doctrine , which he preached unto them , and which contains such powerful Arguments to Repentance and Amendment of Life . II. I observe likewise from our Saviour's Discourse , that God is not always obliged to work Miracles for the Conversion of Sinners . It is great goodness in him to afford sufficient Means of Repentance to men , as he did to Tyre and Sidon , in calling them to Repentance by his Prophet ; tho' such Miracles were not wrought among them , as God thought fit to accompany our Saviour's Preaching withal . This I observe , to prevent a kind of bold and saucy Objection , which some would perhaps be apt to make ; If Tyre and Sidon would have Repented , had such Miracles been wrought among them , as our Saviour wrought in Chorazin and Bethsaida , why were they not wrought , that they might have Repented ? To which it is sufficient Answer to say , That God is not obliged to do all that is possible to be done , to reclaim men from their Sins ; he is not obliged to over-power their Wills , and to work irresistibly upon their Minds , which he can easily do ; he is not obliged to work Miracles for every particular Man's Conviction ; nor where he vouchsafeth to do this , is he obliged always to work the greatest and most convincing Miracles ; his Goodness will not suffer him to omit what is necessary and sufficient to bring men to Repentance and Happiness , nay beyond this he many times does more ; but it is sufficient to vindicate the Justice and Goodness of God , that he is not wanting to us , in affording the Means necessary to reclaim us from our Sins , and to bring us to goodness . That which is properly our part , is to make use of those Means which God affords us to become better , and not to prescribe to him how much he should do for us ; to be thankful that he hath done so much , and not to find fault with him for having done no more . III. I observe farther from our Saviour's Discourse , That the External Means of Repentance which God affords to men , do suppose an Inward Grace of God accompanying them , sufficiently enabling men to repent , if it be not their own fault ; I say a sufficient Grace of God accompanying the outward Means of Repentance , till by our wilful and obstinate neglect and resistance and opposition of this Grace , we provoke God to withdraw it from the Means , or else to withdraw both the Grace and the Means from us : otherwise Impenitence after such external Means afforded , would be no new and special fault . For if the concurrence of God's Grace with the outward Means be necessary to work Repentance , then the Impenitence of those to whom this Grace is not afforded , which yet is necessary to Repentance , is neither any new Sin , nor any new Aggravation of their former Impenitence . For no Man can imagine that the just God will charge men with new guilt , and increase their Condemnation , for remaining impenitent in such Circumstances , in which it is impossible for them to repent . IV. I observe from this Discourse of our Saviour's , That an Irresistible degree of Grace is not necessary to Repentance , nor commonly afforded to those who do repent . God may where he pleaseth , without injury to any Man , over-power his Will , and stop him in his Course , and hinder him from making himself miserable , and by an Irresistible Light convince him of his Error and the Evil of his ways , and bring him to a better Mind : but this God seldom does ; and when he does it , it is very probable it is not so much for their own sakes , as to make them Instruments of good to others . Thus by a secret but over-powering influence he over-ruled the Disciples to follow our Saviour , and to leave their Callings and Relations , and all their temporal Concernments to do it . But one of the most remarkable Examples of this extraordinary Grace of God , is St. Paul , who was violently stopt in his Course of persecuting the Christians , and convinc'd of his Sin , and brought over to Christianity , in a very extraordinary and forcible manner . And of this miraculous and extraordinary Conversion , God himself gives this account , That he was a chosen Vessel unto him , to bear his name before the Gentiles , and Kings , and the Children of Israel , Acts 9.15 . And St. Paul tells us , Gal. 1.15 , 16. That for this end God had separated him from his Mother's womb , and call'd him by his Grace , and revealed his Son to him in that extraordinary manner , that he might preach him among the Heathen . But generally God does not bring men thus to Repentance ; nor is it necessary he should . For if an irresistible degree of Grace were always necessary to bring men to Repentance , there could be no difference between the Impenitence of Chorazin and Bethsaida , and of Tyre and Sidon . For according to this Doctrine of the Necessity of Irresistible Grace to the Conversion of every Man , it is evident , that Tyre and Sidon neither could , nor would have repented , without an irresistible degree of God's Grace accompanying the outward Means of Repentance which he afforded to them ; because such a degree of Grace is necessary to Repentance , and without it , it is impossible for any Man to repent . But then it is as plain on the contrary , that if Chorazin and Bethsaida had had the same irresistible degree of God's Grace , together with the outward Means of Repentance afforded to them , that they would have repented as certainly as Tyre and Sidon . Where then is the Reason of upbraiding the Impenitence of the one , more than of the other ? Where the Aggravation of the one's Guilt above the other ? Where the Justice of punishing the Impenitence of Chorazin and Bethsaida , more than theirs of Tyre and Sidon ? For upon this supposition , they must either have repented both alike , or have been both equally Impenitent . The sum of what I have said is this , That if no Man does , nor can repent , without such a degree of God's Grace as cannot be resisted , no Man's Repentance is commendable , nor is one Man's Impenitence more blameable than anothers ; Chorazin and Bethsaida can be in no more fault for continuing Impenitent , than Tyre and Sidon were . For either this irresistible Grace is afforded to men or not : if it be , their Repentance is necessary , and they cannot help it ; if it be not , their Repentance is impossible , and consequently their Impenitence is necessary , and they cannot help it neither . V. I observe from the main scope of our Saviour's Discourse , That the Sins and Impenitence of men receive their Aggravation , and consequently shall have their Punishment , proportionable to the Opportunities and Means of Repentance , which those Persons have enjoyed and neglected . For what is here said of Miracles , is by equality of Reason likewise true of all other Advantages and Means of Repentance and Salvation . The Reason why Miracles will be such an Aggravation of the Condemdemnation of men is , because they are so proper and powerful a Means to convince men of the Truth and Divinity of that Doctrine which calls them to Repentance . So that all those Means which God affords to us , of the Knowledge of our Duty , of Conviction of the Evil and Danger of a sinful Course , are so many helps and Motives to Repentance , and consequently will prove so many Aggravations of our Sin and Punishment , if we continue impenitent . The VI. And last Observation , and which naturally follows from the former , is this , That the Case of those who are impenitent under the Gospel , is of all others the most dangerous , and their Damnation shall be heaviest and most severe . And this brings the Case of these Cities here in the Text home to our selves . For in truth there is no material difference between the Case of Chorazin and Bethsaida and Capernaum , and of our selves in this City and Nation , who enjoy the clear Light of the Gospel , with all the freedom , and all the Advantages that any People ever did . The Mercies of God to this Nation have been very great , especially in bringing us out of that darkness and superstition , which covered this Western part of the World ; in rescuing us from that great Corruption and Degeneracy of the Christian Religion which prevailed among us , by so early and so regular a Reformation ; and in continuing so long this great Blessing to us . The Judgments of God have been likewise very great upon us for our Sins ; God hath manifested himself by terrible things in righteousness ; our Eyes have seen many and dismal Calamities in the space of a few years , which call lowdly upon us to repent and turn to God. God hath afforded us the most effectual Means of Repentance , and hath taken the most effectual Course of bringing us to it . And tho' our Blessed Saviour do not speak to us in Person , nor do we at this day see Miracles wrought among us , as the Jews did ; yet we have the Doctrine which our Blessed Saviour preach'd , faithfully transmitted to us , and a credible Relation of the Miracles wrought for the Confirmation of that Doctrine , and many other Arguments to perswade us of the Truth of it , which those to whom our Saviour spake had not , nor could not then have , taken from the accomplishing of our Saviour's Predictions , after his Death ; the speedy Propagation and wonderful success of this Doctrine in the World , by weak and inconsiderable Means , against all the Power and Opposition of the World ; the Destruction of Jerusalem , and the Dispersion of the Jewish Nation , according to our Saviour's Prophesie ; besides many more that might be mentioned . And which is a mighty Advantage to us , we are free from those Prejudices against the Person of our Saviour and his Doctrine , which the Jews , by the reverence which they bore to their Rulers and Teachers , were generally possest withal ; we are brought up in the belief of it , and have drunk it in by Education ; and if we believe it , as we all profess to do , we have all the Obligation and all the Arguments to Repentance , which the Jews could possibly have from the Miracles which they saw ; for they were Means of Repentance to them , no otherwise than as they brought them to the belief of our Saviour's Doctrine , which call'd them to Repentance . So that if we continue impenitent , the same woe is denounced against us , that is against Chorazin and Bethsaida ; and we may be said with Capernaum , to be lifted up to Heaven , by the Enjoyment of the most excellent Means and Advantages of Salvation , that any People ever did , which if we neglect , and still continue wicked and impenitent under them , we may justly fear , that with them we shall be thrown down to Hell , and have our place in the lowest part of that dismal Dungeon , and in the very Centre of that fiery Furnace . Never was there greater cause to upbraid the impenitence of any People , than of us , considering the Means and Opportunities which we enjoy ; and never had any greater reason to fear a severer Doom , than we have . Impenitence in a Heathen is a great Sin ; else how should God judge the World ? But God takes no notice of that , in comparison of the Impenitence of Christians , who enjoy the Gospel , and are convinced of the Truth , and upon the greatest reason in the World profess to believe it . We Christians have all the Obligations to Repentance , that Reason and Revelation , Nature and Grace can lay upon us . Art thou convinced that thou hast sinned , and done that which is contrary to thy Duty , and thereby provoked the Wrath of God , and incensed his Justice against thee ? As thou art a Man , and upon the stock of Natural Principles , thou art obliged to Repentance . The same Light of Reason which discovers to thee the Errors of thy Life , and challengeth thee for thy Impiety and Intemperance , for thy Injustice and Oppression , for thy Pride and Passion ; the same Natural Conscience , which accuseth thee of any Miscarriages , does oblige thee to be sorry for it , to turn from thy evil ways , and to break off thy Sins by Repentance . For nothing can be more unreasonable , than for a Man to know a fault , and yet not think himself bound to be sorry for it ; to be convinced of the evil of his ways , and not to think himself obliged by that very Conviction , to turn from it and forsake it . If there be any such thing as a natural Law written in Mens Hearts , which the Apostle tells us the Heathens had , it is impossible to imagine , but that the Law which obligeth Men not to transgress , should oblige them to Repentance in case of Transgression . And this every Man in the World is bound to , tho' he had never seen the Bible , nor heard of the name of Christ . And the Revelation of the Gospel doth not supersede this Obligation , but adds new Strength and Force to it ; and by how much this Duty of Repentance is more clearly revealed by our Blessed Saviour in the Gospel , by how much the Arguments which the Gospel useth to persuade Men , and encourage them to Repentance , are greater and more powerful ; by so much is the Impenitence of those who live under the Gospel the more inexcusable . Had we only some faint hopes of God's Mercy , a doubtful Opinion and weak Persuasion of the Rewards and Punishments of another World ; yet we have a Law within us , which upon the probability of these Considerations would oblige us to Repentance . Indeed if Men were assur'd upon good grounds , that there would be no future Rewards and Punishments ; then the sanction of the Law were gone , and it would lose its force and Obligation : or if we did despair of the Mercy of God , and had good Reason to think Repentance impossible , or that it would do us no good ; in that case there would be no sufficient Motive and Argument to Repentance : for no Man can return to his Duty , without returning to the love of God and Goodness ; and no man can return to the love of God , who believes that he bears an implacable hatred against him , and is resolved to make him miserable for ever . During this Persuasion no Man can repent . And this seems to be the reason , why the Devils continue impenitent . But the Heathens were not without hopes of God's Mercy , and upon those small hopes which they had they encouraged themselves into Repentance ; as you may see in the instance of the Ninevites , Let them turn every one from his evil ways , and from the violence that is in his hands . Who can tell , if God will turn and repent , and turn away from his fierce anger , that we perish not ? Jonah 3.8 , 9. But if we , who have the clearest Discoveries , and the highest Assurance of this , who profess to believe that God hath declared himself placable to all Mankind , that he is in Christ reconciling the World to himself , and that upon our Repentance he will not impute our Sins to us ; if we , to whom the wrath of God is revealed from Heaven , against all ungodliness and unrighteousness of Men , and to whom Life and Immortality are brought to Light by the Gospel , if after all this , we still go on in any impenitent Course , what shall we be able to plead in excuse of our selves at that great day ? The men of Nineveh shall rise up in Judgment against such an impenitent Generation , and Condemn it ; because they repented upon the Terror of lighter threatnings , and upon the Encouragement of weaker hops . And therefore it concerns us , who call our selves Christians , and enjoy the clear Revelation of the Gospel , to look about us , and take heed how we continue in an Evil Course . For if we remain impenitent , after all the Arguments which the Gospel , superadded to the Light of Nature , affords to us to bring us to Repentance , it shall not only be more tolerable for the men of Nineveh , but for Tyre and Sidon , for Sodom and Gomorrah , the most wicked and impenitent Heathens , at the day of Judgment , than for us . For because we have stronger Arguments , and more powerful Encouragements to Repentance , than they had , if we do not repent , we shall meet with a heavier Doom , and a fiercer Damnation . The Heathen World had many excuses to plead for themselves , which we have not . The times of that ignorance God winked at : but now commands all men every where to repent ; because he hath appointed a day , in the which he will judge the World in righteousness , by that Man whom he hath ordained , whereof he hath given assurance unto all men , in that he hath raised him from the dead . FINIS . Books Printed for R. Chiswell . SCRIPTORVM ECCLESIASTICORVM , Historia Literaria facili & perspicua methodo digesta , in 2 Vol. Fol. Authore GVL. CAVE , S. T. P. — His Primitive Christianity . 5th Edit . 8 o. — His Dissertation concerning the Government of the Ancient Church by Bishops , Metropolitans and Patriarchs . 8 o. Arch-Bishop Tenison's Conference with Pulton the Jesuit . — His nine Sermons on several Occasions . Eight Volumes of Arch-Bishop Tillotson's Sermons ; Published from the Originals by Dr. Barker . — Vol. 1 st . of Sincerity and Constancy in the Faith and Profession of the True Ruligion . 3 d Edition Corrected . 1700. — Vol. 2 d Of the Presence of the Messias , the Glory of the Second Temple . Of Christ Jesus the only Mediator . Of the Nature , Office , and Employment of good Angels . Of the Reputation of good men after Death , &c. The 2 d Edition Corrected . 1700. — Vol. 3 d Of the Sin and Danger of adding to the Doctrine of the Gospel . Honesty the best Preservative against Dangerous Mistakes in Religion . The Nature and Evil of Covetousness . The Wisdom of Religion , &c. The 2 d Edition Corrected . 1700. — Vol. 4 th Of Natural and Instituted Religion , &c. Second Edition Corrected . 1700 — Vol. 5 th Proving Jesus to be the Messias , &c. Second Edition Corrected . 1700. — Volumes 6 th and 7 th . Upon the Attributes of God. Second Edition Corrected . 1700. — Volume 8 th . Of Repentance . Ten Sermons on several Occasions , by Bishop Patrick . — His Hearts Ease , or Remedy against all Troubles . The 7 th Edition . 1699. — His Commentary on Genesis , Exodus , Leviticus , and Numbers , in Four Volumes . — His Commentary on Duteronomy , 1700. Valentine's Private Devotions . The 26 th Edition . 1699. Wharton's Sermons in Lambeth-Chappel , in 2 Vol. 8 o. With his Life . The Second Edition . 1700. Dr. Conant's Sermons , in Two Vol. 8 o. Published by Bishop Williams . Dr. Wake of Preparation for Death . The 6 th Edition . 1699. Dr. Fryer's Nine Years Travels into India and Persia , Illustrated with Copper Plates . Fol. 1698. Bishop Williams , Of the Lawfulness of Worshipping God by the Common-Prayer . With several other Discourses . Mr. Tulley's Discourse of the Government of the Thoughts . The 3 d Edition 12 o 1699. The Life of Henry Chichele , Arch-Bishop of Canterbury , in which there is a particular Relation of many Remarkable Passages in the Reigns of Henry V. and VI. Kings of England : Written in Latin by Arthur Duck , L. L. D. Chancellor of the Diocess of London , and Advocate of the Court of Honour ; Now made English , and a Table of Contents annexed . 8 o 1699. The Judgment of the Ancient Jewish Church against the Vnitarians , in the Controversy upon the Holy Trinity , and the Divinity of our Blessed Saviour . With a Table of Matters , and a Table of Texts of Scriptures occasionally explained , by Peter Alix , D. D. Short Memo●●●s of Thomas Lord Fairfax , Written by himself . Published , 1699. The Life of John Whitgift Arch-Bishop of Canterbury , in the times of Queen Elizabeth and King James I. Written by Sir Geo. Paul , Comptroler of his Grace's Houshold . To which is annexed a Treatise intituled , Conspiracy for pretended Reformation , Written in the Year 1591. By Richard Cosin , L. L. D. Dean of the Arches , and Official Principal to Arch-Bishop Whitgift . 8 o. 1699. An Exposition of the 39 Articles of the Church of England , by Dr. Burnet Bishop of Sarum . Fol. 1700. — His Sermon to the Societies for Reformation of Manners . March 25. 1700. A Practical Discourse of Religious Assemblies ; By Dr. William Sherlock , Dean of St. Pauls . The 3d. Edition . 1700. A Treatise concerning the Causes of the present Corruption of Christians , and the Remedies thereof . 1700. In the Press . The Fourth and Last Part of Mr. RVSHWORTH's Historical Collections . Containing the Principal Matters which happen'd from the beginning of the Year 1645. ( where the Third Part ended ) to the Death of King Charles the First , 1684. Impartially Related : Setting forth only Matter of Fact in Order of Time , without Observation or Reflection . Fitted for the Press in his Life-time . To which will be added , Exact Alphabetical Tables . Notes, typically marginal, from the original text Notes for div A62638-e990 Serm. 1. Vol. 8. Notes for div A62638-e3070 Serm. 2. Vol. 8. Notes for div A62638-e5780 Serm. 3. Vol. 8. Notes for div A62638-e7360 Serm. 4. Vol. 8. Notes for div A62638-e8800 Serm. 5. Vol. 8. * Ser. 3. * Preach'd in Lent. Notes for div A62638-e10170 Serm. 6. Vol. 8. Notes for div A62638-e11470 Serm. 7. Vol. 8. Notes for div A62638-e12700 Serm. 8. Vol. 8. Notes for div A62638-e15060 Serm. 8. Vol. 8. Notes for div A62638-e16230 Ser. 10. Vol. 8. Notes for div A62638-e17380 Ser. 11. Vol. 8. Notes for div A62638-e18820 Ser. 12. Vol. 8. Notes for div A62638-e20510 Ser. 13. Vol. 8. Notes for div A62638-e22130 Ser. 14. Vol. 8. Notes for div A62638-e23710 Ser. 15. Vol. 8. 
A45885	----	A discourse concerning repentance by N. Ingelo ... Ingelo, Nathaniel, 1621?-1683. 1677 Approx. 389 KB of XML-encoded text transcribed from 228 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A45885 Wing I182 ESTC R9087 12820488 ocm 12820488 48223 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45885) Transcribed from: (Early English Books Online ; image set 48223) Images scanned from microfilm: (Early English books, 1641-1700 ; 385:11a) A discourse concerning repentance by N. Ingelo ... Ingelo, Nathaniel, 1621?-1683. [2], 297, [2], [24], 126 p. Printed by T.R. for Richard Marriott, and sold by William Bromwich ..., London : 1677. Marginal notes. Includes errata. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Repentance -- Early works to 1800. 2000-00 TCP Assigned for keying and markup 2002-01 Aptara Keyed and coded from ProQuest page images 2002-04 TCP Staff (Michigan) Sampled and proofread 2002-04 Olivia Bottum Text and markup reviewed and edited 2002-05 pfs Batch review (QC) and XML conversion A Discourse CONCERNING REPENTANCE . By N. INGELO D. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . LONDON , Printed by T. R. for Richard Marriott , and sold by William Bromwich at the Sign of the Three Bibles in Ludgate-Street . 1677. A DISCOURSE CONCERNING REPENTANCE . PART I. LUKE 24. 47. That Repentance and Remission of Sins should be preached in his Name among all Nations . WHen man came out of his Creators hands , he was happy , and so long as he kept the state of his Nature he continued such ; for he enjoyed his Makers favour , he walked with God , had a friendly Converse with him ; and as he continually made a thankful acknowledgment of his dependance upon his Goodness , and perform'd due Obedience to his Will , so he was always under the care of his Providence , and the Influences of his Grace , which was so great a felicity , that his condition might well be signified by the name of the place in which he dwelt , The Paradise of Eden , i. e. The Garden of Delight . But see the frailty of created Beings when they are a little trusted with themselves . Man soon fell from his happiness . He was not content with his Makers allowance ; he would provide better for himself some other way . But so disregarding his Creators Laws , he threw himself out of the Divine favour , and with himself , his Posterity , treading in the same steps of Disobedience , though they knew how dear it cost their Forefather , by the miserable Inheritance which he left them : The unhappiness of the Estate so bequeathed being so heavy , that men when they considered it , would rather never have been born , than thrown under the weight of it : The merciful Son of God , with an unspeakable compassion , interposed himself between them and the dreaded Ruin , and interceded for their pardon . The eternal Father was highly pleased with his Mediation ; and as for his sake he did not lock the door of Hope against the first Runagate , so neither did he afterward shut up his disobedient Children in the irrecoverable misery of their Sin. For though they have cast themselves out of the Mercies of the ancient Covenant , by breaking the Conditions of it , yet the Son of God was pleased to be the Angel of a new Covenant , and brought it from Heaven , and sent his Celestial Messengers at his Birth to proclaim the Good-will which was contained in it , and seal'd it with his Blood , which when he was going to die , he said he would shed for the remission of Sins : And having performed that Promise full of unspeakable kindness , when he was raised from the dead , he commanded his Servants , whom he had made intimate with the design of his Mercy , that they should publish it to all the World , and in his Name preach Repentance , and upon that promise forgiveness of sin , and declare that God would now accept of Return to Duty instead of Obedience which had never fail'd ; and that all such of sinful Mankind as would run away from their disobedient Party , acknowledge their Fault , lament their Rebellion , throw down their Arms , yield to Mercy , and return to their Allegiance , should come to be as they were at first by Gods allowance , be put into the way of Happiness again : For by the forgiveness of their sins God restores them to his Favour , a Grace denied to a higher sort of Creatures than we are , Angels , when by sin they flung themselves out of Heaven . I have designed this Discourse to treat of the way which God hath been pleased to accept , and our Saviour to declare , for our escaping the misery of sin , which is Repentance . And of this I shall speak as I find it described in the New Testament , where two words are chiefly used to express the nature of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. Change of mind as to what is past . 2. Better care for the future . And these I shall explain as Holy Writ and the practise of Gods Church do direct . 1. A change of mind as to what is past ; So Tertull. In Graeco sono Poenitentiae nomen ab animi demutatione compositum est ; which he said respecting the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He which repents must begin with a severe condemnation of his former course : So Isidor . Pelusiota . l. 4. c. 60. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . How can he repent of what he hath done , who doth not condemn it as wicked ? This part of Repentance expresseth it self in two things . 1. Humble Confession of Sin. 2. Earnest Prayer for Pardon . 1. Humble confession of sin , which is both required in many places of Scripture , and appears to have been the practise of Penitents . He which confesseth and forsaketh finds mercy — If we confess our sins he is faithful — It is meet to be said unto God I have sinned — He can never hope for pardon who will not confess his sin . As Confession belongs to Repentance , so if it be right , it must have these two things joyned with it . 1. Sorrow , and 2. Shame . 1. We must make our Confessions , having in our souls a great sorrow for having offended God , a great displeasure against our selves for our disobedience . When the Apostle perceived the Corinthians to have fallen into a great sin , he wrote a sharp Letter to them , and the consideration of that , and what they had done , wrought in them the beginning of Repentance , a godly sorrow , or sorrow according to God , which he doth require , and will accept if it be sincere , according to the nature of the sin committed . It is fit that he who hath sinned should be grieved , when he considers what he hath done , and say as he did , Eheuquàm ego totus displiceo mihi ! Poenitentia denot at paenam animi de re perper am gestâ sibi displicentis . St. Peters Penitents were said to be pricked in their Hearts ; and the Scripture calls true Repentance a broken heart , a contrite spirit . And true Penitents usually expressed their sorrow in tears , with which David is said to water his Couch — and St. Peter , upon consideration of his grand sin is said to have gone , forth of the Company , and to have wept bitterly . He which truly considers what it is to have sinned , would if he could , wash away the stain with tears of blood . When the weight of the sins of others began to sit close and heavy upon our Saviours shoulders , it put him into such an Agony , that it made clammy drops of thick sweat , like viscous blood , trickle from his Body to the ground . Therefore Penitents of old , to express their due grief , used to gird themselves with Sackcloth , and fit in Ashes : For anciently in great mournings it was the custom to put on Sackcloth , to cover their heads with Ashes , and sit in the Dust. As we see in the Story of the King of Niniveh in that great affliction of soul which surprised him upon Ionas's denunciation of wrath against him and his people ; and in the case of Thamar , in the astonishing grief which seized her upon the loss of her Honour : So Iob when he humbled himself for speaking too boldly of the mystery of Gods Providence , is said to have repented in Sackcloth and Ashes . To this also they joyned Fasting , acknowledging that by reason of their sins they were not worthy to eat , and so not to live ; and when they did so , were said to afflict their souls : For true Penitents have , as the Apostle observed in the Corinthians , Indignation against their sins , and Revenge upon themselves for committing them . To these also in their Penance they added Expiatory Offerings , confessing when they kill'd the Sacrifice , they themselves deserved to die more than the Lamb or Goat did ; Quae me non dignior hostia vitâ est ? There is nothing so bad but it deserves to live rather than I the sinner who offer it . They saw the vileness and danger of sin , and therefore cried out , Men and Brethren , what shall we do to be saved ? Or as they in Micah , O that I had any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , any thing to give in exchange for my soul to my offended God , thousands of Rams , or ten thousand Rivers of Oyl ! By these Expressions we may perceive what a deep sense they had of the baseness of sin , and how truly they were grieved that by it they had offended God. To this I need add no more but the practise of the Primitive Church , to show what a mighty sorrow the Penitents of those days thought necessary to their Repentance . It is enough to amaze careless Souls to read it as it is described by Tertullian , and St. Gregory Nazianzen . Penitents lay prostrate at the Church doors in Sackcloth , and Ashes , and Horrour ; intreating the whole Fraternity , begging the prayers of Presbyters and Widows , taking hold of the Garments and Knees of such as entred into the Church , kissing their footsteps , as well as the Chains of Martyrs in Prisons , with bare knees and wet eyes , beseeching their Prayers for their pardon . And though the bad sinners of our times possibly think them foolish in so great expressions of sorrow , yet I doubt , when things come to be determined before the Great Tribunal of Christ , that they will be judged sottish for their vain Censure , and that want of great grief for their sins will not then be esteemed courage , but searedness of Conscience . He is most miserable who sins and repents not ; and his sorrow will do him little good , which doth not wound sin to the heart , which doth not smite through , and cut in pieces the roots of Disobedience , which are deep planted in a hard heart . 2. We are also to joyn shame with our sorrow : Shame is the proper attendant of sin , as we may see in our first Parents , who were so ashamed of themselves after they had sinned , that they sought , as well as they could , to hide themselves from the Face of God ; not only for fear of being punished by him , but being ashamed of themselves , that for doing unworthily they had deserved it . There is great reason we should entertain this passion of soul. The penitent sinner will find things enough to be ashamed of , if he consider . What are they ? Five . 1. His Impudence , that he durst sin against God ; therefore Ezra in his penitent Confession of the great sins which he then lamented , says , O my God , I am ashamed to look up , and blush to lift up my face to thee ; for our iniquities are increased , and our sins are grown up to Heaven . We are in our trespasses , and cannot stand before thee , because of them . He was so ashamed , that he says , And now , O our God , what shall we say , for we have forsaken thy Commandments ? So the Penitent in Ieremiah , When I repented I was ashamed — And the Converts whom St. Paul mentions , were ashamed to think of their former practise ; What fruit had you in those things whereof you are now ashamed ? There is great Reason for this . For men are ashamed when they do any thing that is unbecoming them . It is a base thing for a man to do that which is unworthy of what he is , or professeth himself to be . Sin is the most unbecoming thing in the World , contrary to our Nature , unworthy of a reasonable Creature , absurd in regard of our state in Being ; doth debase and degrade the person that commits it . Therefore when Aaron had consented to Idolatry with the people , it is said , They made him naked to his shame . What a High Priest and worship a Calf ? A Creature and disobedient to him that made it ! It is said of the Jews , when converted , that they should loath themselves for all their abominations . Nothing can make us so vile as sinning against God. He which consents to sin , disrobes himself of the dignity of his Nature , Innocence . And when men come to that impudence , that they are not ashamed of sin , it is noted in Scripture as the height of all Villany , and is a state near to utter Ruin. Men may grow so base as to glory in their shame ; i. e. in such things of which they ought to be ashamed , as the Apostle tells us , and make no matter of it . So the Prophet Ieremiah of those in his time , Were they ashamed when they had committed abomination ; no , they were not ashamed , neither could they blush . No ; but as in another place , they had a Whores forehead , made their faces harder than a Rock . But their ruin followed at their heels , and overtook them all , except some few , who repenting , shar'd another temper , and said , We lie down in shame , and our confusion covereth us ; for we have sinned against the Lord our God , and have disobeyed his voice . So the repenting Prodigal , O Father , I have sinned against Heaven and against Thee , and am no more worthy to be called thy Son. He had done things unworthy of a Son , and being ashamed of himself , would be glad to creep out of that base self the Son , so he might be become a good Servant . He was ashamed to think he had been a Son , because he had carried himself so vilely in that state . 2. Shame is due to the folly which those who sin are guilty of . He which sins reveals his folly sufficiently in this , that either he understands not his Interest , or slights those things which are of greatest import to him ; and therefore Fool is the proper name of a sinner in Holy Language . For what good reason that Title is bestowed upon him , you may see in these four particulars . 1. He which sins thinks to be happy in a better way than that which God hath directed him to , and is so silly as not to understand the meanness of these things for which he forsakes his God , and the sad Consequences of his Disobedience . How great is the disproportion which is between the pure joy which flows into the soul from the sense of Gods favour , and the muddy pleasure which in any Channel whatsoever can be deriv'd from sin ? It is but little , and very impure , mixed with dreadful Allays . This is so great a stupidity , that the Prophet brings in the Heavens as wondring at it . Be astonished , O ye Heavens at this , and be ye horribly afraid , saith the Lord , for my people have committed two evils ; they have forsaken me the Fountain of Living Waters , and hewed them out Cisterns , broken Cisterns , which can hold no water . 'T is true it was applyed , principally to their forsaking the living God , to serve dead Idols ; Hath a Nation changed their Gods , which yet are no Gods ? but my people have changed their glory for that which doth not profit . It was a strange Impudence in those wicked Jews of whom this Prophet speaks , who when they were in a bad Condition , made such by their sins , would mend it by their sins . They were in captivity because of their wickedness , and in particular for Idolatry , and were told so by the Prophet ; See what use they made of it , We will burn Incense to the Queen of Heaven , and pour out drink-offerings to her , as did our Fathers , who were then well , and had plenty of all things — Lyars ! They were now in Famine for that Disobedience , and yet said , we will do what hath come into our minds ; when as all the Prosperity which they enjoyed before , was from observing Gods Commands ; and they bereav'd themselves of it now by forsaking God , as the Prophet told them before , that they procured this to themselves , in that they forsook the Lord their God : And that their own wickedness should correct them , and make them know that it was an evil thing and bitter that they had forsaken God , and that the fear of displeasing him was not in them ; and that it should enter into their heart , i. e. to gnaw it , when they considered what they had done . What less folly are they guilty of , who forsake the peace of Conscience and hope of Immortality , and pleasures of Divine Favour , for the embraces of an Harlot , voluptuous Riots , unjust Gain , or for all that Good that any , or all sorts of sin can bring in exchange ? When they come to themselves , as it was said of the Prodigal ( for a sinner is out of his wits ) they say to themselves as the Apostle did to the Romans , What profit have we of those things which now only produce shame in our souls ? Or as that great Souldier when he saw the folly of his base Condescension , in the sad Consequences of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; So the Prodigal , I have left the bread , and all good entertainments of my Fathers house , to feed upon Husks with Swine . I have of a Freeman made my self a slave to Corruption . When David , not weighing things in the Balance of the Sanctuary , i. e. esteeming them as God doth , according to the true worth , did undervalue the happiness of good men , because they wanted that prosperity which he saw some wicked men enjoy ; when he came to consider better , how did he condemn the folly of his former thoughts in these words , — So foolish was I and ignorant , I was as a Beast before thee . But as I have none in Heaven but thee , so in Earth there is nothing that I can desire in comparison of thee . Thy favour is better than life , or any thing in it . This was the folly of the first sinners , they would mend the estate God had put them in , by following their own counsels , and so for the slight and short pleasure which they had in eating forbidden fruit , lost the joy of Divine Favour , and the peace of their own Consciences , and flung themselves into shame and fear . Art not thou ashamed whoever thou art which consents to sin , to throw thy self out of the joy of thy soul , a serene tranquillity of mind , into melancholy and grief , when thou seest how by sin thou hast debased thy self , lost thy honour , and devested thy self of the Dignity and Pleasure of Vertue for some mean satisfaction of bodily Appetite , and indulging some vile Affection ? 2. The folly of Sin appears more ; he which disobeys God will transgress his Laws , and go beyond the bounds which God hath set , though they lay no curb upon Appetite , nor stop the course of Action be to preserve us from that mischief , into which we shall fall if we go farther than they permit . A madman will on , though you stop him only upon the top of a Precipice . Is not the pleasure of single Life enough with Chastity and Divine Love ? or if Nature requires another state ; are not the modest allowances of Marriage enough , without the unclean pleasures of forbidden Beds ? Is not the satisfaction of eating and drinking to a temperate chearfulness , much better than to be drown'd in excess of Wine , and choked with Gluttony and Surfets ? Is not a competency of worldly Means sutable to the necessities of our Condition , and number of our Relatives thankfully enjoy'd , better than the tormenting content of a ravenous Temper , which makes the man haunted with it , always to endeavour to add House to House , Land to Land , and to encrease his Heap with unjust Actions , as well as greedy Desires ? When the Fool , which makes a mock of sin , comes to himself , and is made to see what he hath done , his countenance will fall , as it was said of Cain , and he will be ashamed to have parted with the sprightly , erect temper of his Soul , which with Innocence he had in the favour of God , when by sin he finds himself depressed , grieved , undone . Sampson broke the Law of his God , which as a Nazarite he had upon him , and suffered a Harlot to cut off his Hair , but when he went out to shake himself , as he said , and found the Spirit of God departed from him , what horrour with shame , with despondence of Soul , seiz'd upon him ? 3. The folly of a sinner appears also in this , that he is not sensible of the great danger which his sin leads him into ; no , though he hath been often told of it . See this point of Folly in a few Particulars . 1. He minds not that an action once done cannot be recalled , and that therefore sin once committed cannot be undone , Non est nunquam omnino fecisse , facere cess asse , He which sins makes himself guilty . 2. He acts as supposing that he may be happy without the Divine Favour , or may disobey and not lose it ; as if God could stand Neuter among men in the World , and did not impartially weigh the actions of men , and were not of purer eyes than to behold Iniquity . But the Fool sins on , neither minding the threatnings which are annexed to the Laws which he breaks , nor considering that he who made those threatnings is Almighty , and so can both put them in execution , and appoint such punishments as we can neither imagine nor endure . 3. The sottishness of the security appears more plainly , because God hath declared that he hath appointed a day wherein he will judge the World in Righteousness . Is thy heart set to do evil , because sentence against an evil work is not executed speedily ? Shall a Malefactor think himself well , because he is not hanged as soon as condemned , when the Judge hath set a day for his Execution ? Alas ! what small security is in that short respite ? Dost thou not know that the goodness of God leads thee to Repentance , and yet wilt sin , and so treasure up wrath to thy self , by hardness of heart , against the day of the Revelation of Gods just Judgment ? The Fool puts the Evil day far from him , which how near it is , God only knows . 4. This is also one addition to this folly , that he will sin when he hath been told not only that there is a set Day of Judgment , and consequently of Punishment , though delayed a while ; but also that a sinner , by a course of impenitence , may be shut up in a state inevitably obnoxious to the punishment of that Day , a long while before the person dies , and so comes to his particular Judgment . One may so much grieve the Lord , as the Israelites did in the Wilderness , that he will swear they shall never enter into his rest — They may sin so long that no place is left for Repentance , and so no hope of Mercy . It is a dreadful curse when God saith , Let them fall from one wickedness to another , that so often , and the sins so great , that they never come into his Righteousness , Gray hairs are upon the foolish sinner , and he perceives not that he grows old in sin and guilt . My Spirit shall not always strive with men . Pharaoh having hardned his heart against several miraculous Declarations of Gods Power and Anger , was irrecoverably destinated to Ruin , though God told him that he preserved him a while to show his power and anger upon him , before he utterly destroyed him . The sins of the Amorites were not at the full . Who knows whether he hath filled up the measure which God will stop at ? yet fond sinners add to it daily . When our gracious Saviour perceived Ierusalem to be in this case , he wept over it , and said , O Ierusalem , Ierusalem , how oft would I have gathered thee ! O that thou hadst in this thy day seen the things which belong to thy peace , but now they are hid from thine eyes . We know that men by sin may grow so stupid , as to their minds , that they will pray for life to that which is dead : and as to their Affections , they may be given up to those which are so vile , as that it is a shame to mention them ; and grow so base that they will sell Heaven , as Esau did his Birth-right for a Mess of Pottage . I have heard of a man , who having been drunk overnight , and passed over a very narrow Bridge , which no sober Horsman durst attempt , being brought the next day to see what danger he went through , fell down in a swoon upon the sight of it . But sinners are so besotted with the love of sin , that they will on , though they are shewed before that the Bridge they are going to is impassable , and that the Lake of Fire and Brimstone is under it . This is enough to have shown the folly of sin , which whosoever is guilty of , when he considers it , will find reason enough to be ashamed of himself . 3. The third consideration in this matter is that high Injustice of which he makes himself guilty that sins . There is nothing in the world so due to any person , as Obedience is to God. That which is made by another , ought to receive Law from him . There is nothing more absurd in Nature , than for a Creature to be its own This was the Root upon which the misery of Mankind grew at first , that they would be sui juris , their own Law-givers : and 〈◊〉 〈◊〉 still , he which sins knows 〈◊〉 〈◊〉 but his own Appetites , and this he declares in his Actions . And sometimes it comes to that boldness that he says so in words too , as those Miscreants , Our lips are our own ; who is Lord over us ? Monstrous absurd ! It is not so unjust or shameful for Lacqueys to ride on Horseback , and Princes to attend them on foot , as for a Creature to think to be at its own dispose , and to speak and do what it will. No , said those pious souls who understood their estate , thou hast made us , and not we our selves . And therefore , as the Apostle adds , we should so speak , and so do , as those who shall be judged by the Creators Law , and give an accompt to him who will pass a severe sentence upon the injustice of Disobedience . Men are mightily concerned for their own dues , and take it ill if any deprive them of their Right . Shall not the God of heaven and earth regard what is due to him by a Right which is transcendent to all created propriety ? See what notice God takes of his wrongs , A Son honoureth his Father , and a Servant his Master . If then I be a Father , where is mine Honour ? If I be a Master , where is my fear ? Art not thou ashamed , who art by nature but a Servant , to deny the homage which is due to the Soveraign Lord of the World , and yet art very careful of those petty Rights which are only due to thee by his appointment ? Dost thou think it a shame for Creatures to do unjustly to one another , and yet dost not blush to wrong thy God ? This is so strange a thing in Gods accompt , that as the Prophet Malachi tells us God wonders at it ; Will a man rob God ? It is most unlikely ; yet you have robbed me . God had bestowed the Land of Canaan upon them , but reserved to himself , as Lord Proprietor , several Tithes and Offerings which he would have paid to him , as an Acknowledgment of himself , of whom they held what they enjoyed . They pay'd not these Dues . But God doth not care for it possibly . Doth he not ? See what follows ; ye are curs'd with a dreadful curse , because you have robbed me , even this whole Nation . He which truly repents , turns with shame for the wrong which he hath done to his God , and blushes as a penitent Thief when he brings back stollen goods . As a Thief is ashamed when he is found , so is the House of Israel . And so we read in the Confessions of those good men which prayed to God for 'em , when they made their Repentance publick , they were ashamed and confounded when they considered the wrongs which they had done to God. To thee , O Lord , belongs Righteousness , but to us shame and confusion of face : to us , not only the men of Iudah , and Inhabitants of Ierusalem , but to our Kings and Princes , because we have sinned against thee . So Ezra and others . 4. This shame is heightened by this , in that he which sins against God is guilty of most hainous Ingratitude . He which sins offends his most good God , abuseth his best Friend . Dost not thou who sinnest , slight him in whom thou livest , movest , and hast thy being , affront him who hath fed and clothed thee all thy days ? This Ingratitude is so great an aggravation of the baseness of sin , that the Prophet Isaiah astonished at it , cries out in Gods behalf , Hear O Heavens , give ear O Earth ; why , what 's the matter ? I have nourished and brought up Children , and they have rebelled against me . Why , is that such a matter that God should resent it on that fashion ? Yes . For as it follows , it is a vileness so low that Beasts are not capable of it ; The Ox knows his owner , and the Ass his Masters Crib : and as they come for meat to their Masters , so they serve in grateful return for what they receive . But Israel doth not know , my people doth not consider . They neither have a sense of me their God , nor of the Favours they have received from me , nor consider the Obligation which is upon them to obey me , nor how ungrateful they are in not obeying , nor the baseness of their Ingratitude whilst they disobey . So Ieremiah , Have I been a wilderness to Israel , or a land of darkness , that they say we are Lords , we will come no more at thee ? I thought I had been to them that Fountain of goodness at which they drank all their days . I thought that by the constant Irrigations of Mercy I had made their souls like a watered garden . But it was true of them which was said of Hezekiah , He returned not as he received , neither for his recovery from a deadly Sickness , nor deliverance from the potent Army of the Assyrians . Therefore the Penitent hath good reason to say , I am ashamed , O Lord , I blush to think how many mercies I slight , how many obligations I trample upon , how basely unthankful I have been . Doth Iesurun kick , and forget it was undeserved mercy which made him fat ? Because thou art full dost thou sin , and not remember that thou rebellest against him who fed thee ? O foolish people and unwise , do you thus requite the Lord ? Or as the Prophet , Dost thou not know that I gave thee thy Corn and Wine , saith God , and that I multiplyed thy silver and thy gold ? I will return and take away my corn , wine , and wooll , and make thee know with what ingratitude thou hast forgot thy Benefactor and chief Patron . The Penitent may do well to increase this shame in his soul , by the consideration of some of the chief mercies by which God hath laid Obligations of Obedience upon him ; and that will make him say with Ezra — Have I sinned , having received such deliverance as this ? — Was I delivered to do abominations ? O my God , I am ashamed to look up to Heaven — I blush and hide my face . And to all considerations of Ingratitude add always this , never to be forgotten , the Love of thy Saviour in dying for thy sins , and then thou wilt say , Do I please my self with committing sin , when my Saviour in pure love suffered so much pain with infinite amazements upon the Cross for it ? What am I so base as to trample under my feet the Blood of the Son of God , and to scorn the prayers and tears of my Saviour ? Those whom this consideration doth not make ashamed now , will be confounded with it for ever hereafter , and beg Rocks to fall upon them , that they may not come into the presence of that Friend whom they have so vilely abused ; not only because they see him now so great that he can take vengeance upon them , but because they perceive themselves so base by Ingratitude , that they highly deserve it . 5. Lastly , The Penitent hath great reason to be ashamed of sin , as for the aforementioned Considerations , so for this that he hath made them out of measure sinful by a horrid Perfidiousness . He which sins at first breaks the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Oath which is interwoven with our being , of which the Philosopher spoke ; God making no Creature but of which he takes an Oath , by the Law of its Nature , that it shall be obedient to him : But he is perfidious also , because he breaks those voluntary Promises which the sense of Obligations laid upon him , engaged him to make to God. Sure this will make the Penitent blush , when he finds reason to say to his soul , O my soul ! Art not thou only so vile as to consent to sin against God , but also to do it when thou hast vowed not to do so ? and when those Vows were made upon most serious deliberation , and for those Reasons which thou dost still acknowledge to be most weighty ? This is enough to have said to shew , not only how necessary Confession of sin is to Repentance , but also how fit it is that sorrow and shame for sin committed should be joyned to the Confession of it . Yet this must not be understood so , as if they were only applicable to some penitential solemn acts of Confession ; for they are to be continued through our whole life : For a good man will always be sorry , and ever ashamed that he had once sinned . Though God forgive , a true Penitent will hardly forgive himself . A Heathen could say , That if we believe there is a Providence , he which hath sinned shall not be despised if he grow good ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet he shall carry some marks of old displeasure : For as another said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there remains in the souls of Penitents the marks of old sins , as skars do in the flesh , though the wounds be healed . 2. To Confession the Penitent must add earnest Prayer for pardon . This we learn from our blessed Saviour , who hath taught us to put this into our Prayers , as a chief petition , — Forgive us our Trespasses . Shall God forgive such as do not entreat him to do so ? It is fit the sinner should fall upon his knees before the Eternal Father , and beg pardon . When Daniel understood by reading the Prophecy of Ieremiah , that the time was at hand in which God had promised so to pardon the sins of the Jews , as to return their captivity , then he set himself to seek it of God by supplication and prayer . Why so ? Because the promise was made upon condition that they should repent of their sins which carried them captive , and pray for pardon and return : For so we read , I will plant that which was desolate . and build the ruinous places — I will yet for this be enquired of by the house of Israel , to do it for them ; i. e. I will grant it to them when they pray for it . Hereupon this holy man began in prayer to do his part , and directed them to do theirs . But as Prayer for Pardon is a Duty unquestionable , so Fervency is a qualification so requisite , that without it Prayer will not be accepted , as it appears by what our Saviour hath taught us in his Sermons , the Apostles in their Epistles , sincere Penitents in their praetise , and of which we are assured , because it hath ever been made a condition of the Forgiveness promised . It is usually expressed thus , They shall find me if they seek me with their whole heart : Accordingly they are said to have sought God with their whole desire . We read of the Prayer of Faith saving the sick , and obtaining forgiveness of sins ; but the reason given in the next verse , shows what kind of Prayer it must be , The effectual fervent prayer of a righteous man availeth much ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The word signifies high , and therefore Translators use two to express the meaning of it . No doubt rightly ; For the Apostle intended such prayer as in which the most lively working of the soul expresseth it self . The same word St. Paul used , speaking of Faith which saves , where he says that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. which shows its vertue in a powerful operation , and so is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as appears by two other places in his Epistles put together : For when he says of the Word of God , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he says it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quick and powerful in working . This is enough to show the meaning of the word ; now to apply it to our purpose . If such a fervency of soul was requisite when a righteous man prayed for the forgiveness of other mens sins , what is quisite when an unrighteous man prays for the pardon of his own ? Sure he needs to do as St. Iames faith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to pray very earnestly ; vehemency being usually signified in Hebrew by the gemination or joyning the Verb with the Noun . The truth is , he which beggs forgiveness of God in a languid Prayer , doth declare plainly that he neither minds to whom he prays , nor for what : He which intreats God to forgive him his sins , and understands how great a thing he asks , and is sensible in what need he stands of it , and withal how unworthy he is to receive it , and considers the greatness of the Person of whom he begs it , and how much goodness that is which will bestow it , and consequently how high a favour it must be if he receive it , will pray with all possible earnestness for it . It is not fit to put up any cold petition to God , much less when we beg so great a matter . How earnestly would a condemned man beg his life of the Judge , if he might have it for asking ; or but hope by entreaty to revoke the sentence passed against him ? St. Paul useth another expression , well signifying the same thing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to strive earnestly in Prayer , as Iacob did when he wrestled with the Angel , and would not let him go till he blessed him . When our blessed Saviour was in an Agony , i. e. in conflict with those amazing horrours which the guilt of our sins set before him , he is said to have prayed often , and as that dreadful weight pressed harder , he prayed more earnestly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , extending , as I may say , all the power of his soul to its utmost compass ; shewing the earnest working of his soul after he had risen from his knees , by throwing his holy Body upon the ground , lying prostrate before the Eternal Father , as the Author to the Hebrews tells us , offering Supplications with strong cries and tears to him who was able to save him , and was so delivered from his fear , Hear , O Penitent , was thy Saviour so earnest in his prayers in the conflict which he endured for the sins of others , and art thou dull and flaccid in prayer for the pardon of thy own ? Sure thou art not sensible what kind of thing Divine Wrath is , or dost not believe that sin brings with it an obligation to make the Offender suffer it ? dost thou think thy self able to endure it ? or it may be persuadest thy self that it may be escaped some other way ? Awake , awake , O drouzy soul , and pray mightily to God that thy sins may be forgiven thee , that thou mayst not fall into the hands of the Living God , who is a consuming fire ; pray that thou mayst be pardoned , and so not be thrown into everlasting burnings . If thou be'st unconcerned or lazy in this matter , thou art more prophane than Esau , who though he was vile enough in selling his Birth-right , yet when the Blessing was departed from him , he not only prayed for the reversion of the sentence by which it was done , but sought it carefully with tears . Thus much will serve to have spoken of the first part of Repentance , which though it be necessary to be done , yet the second must be added to it . Having perfectly changed our minds as to what is past , and heartily begg'd pardon for it , we must be sure to have better care for the future . He which doth not the first , will never think of the second ; and though he have done the former , if he proceed not to the latter , it will do him no good , it being no better than Corn in the blade which never comes to an Ear. As Tertullian said well , Quid enim ex Poenitentia maturescit nisi Emendationis fructus ? Repentance is fruitless except it bring forth a better life . Present penitence without future obedience are words which signifie nothing in Christian Religion . When Iohn the Baptist did receive Disciples upon profession of Repentance , which they made by confessing their sins to him , he bad them not think that this would restore them to the Divine Favour , except they brought forth fruits agreeable to that Profession ; that is , works correspondent to it : and he assur'd them , that the Ax then laid to the Root of the Tree , would cut it down , if it did not bring forth those fruits ; and that fair Leaves should not save it from being cast into the fire . Of this second part of Repentance I shall speak in this Method . 1. By shewing the true nature of after Care , and what is requisite to make it acceptable . 2. By making Exhortation to this Duty , which I shall do only by these Motives , taken 1. From the Reasonableness of Repentance in its own nature . 2. From the great Encouragement which we have to it from the goodness of God , who is willing to forgive sinners if they repent . 3. From the great and inevitable mischief which awaites those who will not repent . There are two things which will make our Repentance acceptable : our Return to God will always be so , if it be 1. Speedy . 2. Sincere . 1. The vileness of sin is so great , as I show'd before , that a Penitent cannot reflect seriously upon it , but he must needs think it fit to undo it as soon as he can . This we see in St. Peter ; as soon as he thought what he had done , he went presently out and wept bitterly , endeavouring , as soon as possibly he might , to wash away his sin with tears . Excellent is the counsel which Salvian gives in this case , Illico ubi concidere consurgant & elevationem protinus meditentur in lapsu , ac si fieri ullo modo pernicitate poenitudinis potest , tam velox sit remedium resurgentis , ut u x possit vestigium apparere collapsi . He which Repents quickly declares how willing he was not to have sinned . 1. This is reasonable ; for no man is sensible of danger approaching , but he will endeavour to prevent it as soon as he can , and he may delay so long that it will grow impossible . If a mans House be on fire , will he not presently endeavour to quench it ? If he be bitten with a Serpent , doth he not seek for present remedy ? He which is fallen into sickness makes haste to send for a Physician , every body knowing that recovery is then most to be hoped for , when proper Remedies are used in time . A Disease may prevail so far by neglect of those Medicines which would have cured it at first , that neither they nor any other will be able to do it afterward . Delay in this affair makes the work grow harder . By repeating of sin the Offender hardens his heart ; and though afterwards he turn Penitent , he will find his task more difficult , because instead of a slighter disposition , which he might have more easily conquered at first , he must now conflict with a firm habit . Shall he which cannot outgo a Footman hope to outrun Horsmen ? 2. The demerit of sin encreaseth by delaying to return . Can he hope for mercy who hath stood out in rebellion to the last ? He which delays to repent treasures up wrath against himself , when as God knows , if his wrath be kindled but a little , there is no man able to endure it . It is strange that any Conceit should come into a mans Head that acknowledgeth his dependance upon God , to make him defer his return to him by repentance . It is possibly this , He means at last to repent of his negligence . Doth he , and yet is deliberately negligent at present ? It is a new sort of Vertue this , to sin pretending an intention to repent ; and as odd a kind of wisdom to abuse infinite goodness in hope to find that favour , of which the course of life which we chuse makes us infinitely unworthy , and being continued in will give us strong reasons to despair of when we dy . 3. Pardon is not to be had , no nor repentance , when we will. He who is so gracious , that he pleaseth to pardon when we truly repent , hath not promised we shall have grace to repent when we please . We are advised in Holy Writ to seek the Lord whilst he may be found : and when that is we are told , I love them that love me , and those that seek me early shall find me . How applicable this is to the matter of Repentance , we may see by what is said in the fith and sixth verses of Psalm 32. David was in great distress by reason of Divine Wrath , which lay upon him for his sins ; whereupon he took himself to repentance , speedily bewailing , and openly confessing his Faith to to God , and so returning to his duty found pardon . For this shall every one that is godly pray unto thee in a time when thou mayest be found . He that knows how great a matter it is to be reconciled to an offended God , and that there is a time of finding mercy , which if it be slipt , the sinner is eternally undone , will thereupon make what speed he can to return to God , and humbly seek his favour in a seasonable address , lest he lose himself with the opportunity . It is not many years since the Master of a Ship loitering ashore , and not taking the advantage of one Tide when the Wind blew fair , with which other Ships went out , was forced by contrary Winds to stay in the Port till the forementioned Ships made their Voiage , and return'd . They are bold people , but extremely sottish , who slight opportunities of doing that which belongs to their chief good , when they know they cannot command the stay or return of such seasons . Dost thou slight God in thy youthful health , when to have served him early is the unspeakable consolation of old age , and which they who then want it would purchase with all the World , if they had it , upon their Death-bed ? Is not old age burthen enough except it be plagued with the heavy remembrance of a wicked life ? This hath made many to cry out with him in the Tragedy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Alas for me , that men may not grow younger twice , and as often old , that so I might in my after life correct what was not well done in the former part of it . 4. Though a man begin never so soon , this work of Repentance is not to be done of a sudden : It will require great pains , and much time ; and therefore none is to be lost . Can sin , which hath taken deep root in the soul , be drawn up at the first pull ? Can our unwillingness to do it be mortified in a moment ? Is a habit of sin soon master'd ? No ; but as we have been longer in contracting it , and so making it stronger ; it will not be conquered but by the contrary habit of Vertue , which requires time to be implanted , grow and get strength in the soul. It may be that we have many Vices to overcome , and do we hope to do that presently ? We have committed many Errors , and can we repent of them all on a sudden ? We have many things to do , and those not easie to one accustomed to sin ; We are to make our selves Vessels meet for our Masters use , but it will require time to do it , considering how we are put out of order by sin ; and therefore all possible speed is necessary in the practise of Repentance . 2. As Repentance must be speedy , so it must be sincere ; and that we shall find , if it answer those descriptions of it which are given in holy Scripture , vvhere it is called The renewing of the mind , crucifying the old man and his deeds , putting off the body of sin and destroying it , crucifying the flesh with the affections and lusts , purging our selves from all filthiness of flesh and spirit , and perfecting holiness in Gods fear , being made new creatures and partakers of a Divine Nature , vvith many more expressions to the same purpose . The Sense of which is comprehended in these four Particulars . 1. Sincere Repentance begins in a change of the inward disposition ; for which Reason the true Convert is called a new man , as we learn from Eph. 4. and the alteration is so great , that it denominates the Penitent to be a new Creature ; which is not meant as to Transubstantiation of Nature , but Emendation of Temper , making the Penitent not another person , but a better Man. A few Scriptures considered will make this so plain , that every one may know what it means , and judge himself accordingly . It consists in two things , 1. In change of Apprehension . 2. In Alteration of Affection . 1. In change of Apprehension ; he which is truly Penitent hath another sense of things than he had before , which the Apostle calls renewing in the spirit of the mind , by which he now understands the goodness of God , and perceives that to be perfect and most acceptable , of which he had but mean thoughts before . The carnal mind perceives not the things of God , they are foolishness to him ; he understands no reason in them : but the true Penitent hath received another mind , is made spiritual , and so can discern them , and acknowledges that to be the chiefest wisdom , which before he accounted extream folly . He which lives in sin is so besotted with carnal Lust , that he can see no reason in Spiritual things ; no more can a blind man judge of colours . The true Penitent thinks highly now of the favour of God , which he regarded not before ; and counts all things dross in comparison of the knowledge of Christ , which he despised before ; understands the Promises to be of infinite value , which he contemned before ; he is convinced of the necessity of God's pardon , the excellency of Holiness , the reasonableness of vertue , and the necessary connexion which is between goodness and happiness . 2. It consists also in Alteration of Affections ; for as he understands things better , so he is otherwise affected towards them : without this the former would be no proof of a sincere change , but a sign of hypocrisie , which a true Penitent doth as passionately desire to throw out of his soul , as he would cast the Devil out of his House , if it were possessed by him . Many Scriptures speak this plain enough , Those who are Christs , have crucified the flesh with its affections and lusts — and have put off the old man , which is corrupt according to the deceitful lusts . The true Convert hath a new heart , another spirit , as it is called Num. 14. 24. The heart of stone is broke in pieces , and being cast away , one of flesh is put in the room of it ; which is easily known , for by its softness it receives impressions from those things which before wrought nothing upon it . The Iron sinew is broken , and the stiff neck made pliable , stoops to the yoke of Christ. Self-will is denied , and uncontrolled appetite passeth into a state of mortification ; the same mind beginning to be in the Convert which was in Christ Jesus ; he says with him , Not my will , O Father , but thine be done : That which pleaseth thee shall please me . Greedy desire ceaseth , Covetousness languishes , Pride is melted down into Humility , Feroculum illud & petulcum animal cicuratur , Insolence and abusive temper is alter'd into sweetness and respect , Goatish lasciviousness is changed into chastity of disposition , Revenge turned into Forgiveness , Malice into Charity . He which has repented sincerely , will by this find his conversion not to be a vain pretense , because he perceives Religion to have passed into his Nature , and the Gospel become a principle of new life in his soul , and that by the sincere entertainment of it there he contrarily says of himself , I am not I ; Ego non sum ille Ego , I am not that I which I was before : He is another man , a new Creature , a man now after Gods Heart : He is now a Sacrifice acceptable to God , because he is salted with fire , that is , the vigour of the holy Gospel hath eaten out the Impurity of his Affections , and like a Divine Salt dried up those corruptions which putrifie the soul. 2. The sincerity of Repentance declares it self in outward expressions agreeable to the inward change , and makes the course of life answerable to the temper of heart . The Scripture tells us of newness of life as well as of the new man. The Baptist told his Proselytes this same thing , when he bad them bring forth fruits meet for Repentance ; that is , to do works agreeable to the nature of the thing it self and the profession of it . The sincere Penitent brings forth such fruits , as demonstrate the Doctrines of the Gospel like living Roots to have been implanted in his heart ; i. e. he performs such actions as flow properly from vertuous Dispositions and Habits . This the Apostle told the Galatians in other words , If you live in the Spirit , walk in the Spirit — If you live — i. e. have made the truth of the Gospel the principle of your life — walk in the Spirit ; i. e. live according to them , and let the power of heavenly Doctrine shine forth in the beauty of holy Conversation . The Penitent now acknowledges Christ for his Master ; but to little purpose , except he do what he commands him . Without a true change of soul a man pretending to some acts of Religion , is like a dead Tree , unto which some branches of Fruit are tied ; and if he pretend to have a living Root , but brings not forth answerable fruits , he may make a plausible show , because possibly adorn'd with green leaves ; but the Tree is such as our Saviour will cut down , and cast out of his Garden . Our Saviour hath given but one Rule , and they will do foolishly that go about to make another to know the goodness of a Tree by , and that is the fruit of it ; For a good Tree bringeth forth good fruits . He doth not say that the Tree which is bad now , may not be made good , and then bring forth good fruits , for that it may ; but that so long as it brings forth corrupt fruits it is bad . Most are ready to allow this Rule when they make a Judgment of others ; but doth it not hold as well when they apply it to themselves ? Yes ; and therefore St. Iohn said well , Little Children , let no man deceive you : he that doth righteousness is righteous , even as he is righteous . Let no man deceive you — Why , were any in danger in that point ? Yes , many did then , as they do still , flatter themselves that a good heart to God , as they call it , and some certain desire of living well , will be sufficient to their Salvation : No , saith the Apostle , He that doth righteousness , is righteous : He that will be accepted of God must do righteousness , present to God an obedient Faith , by which of old , as the Author to the Hebrews tells us , they wrought righteousness : as he , that is Christ , was righteous , and so was accepted of his Father ; because , as he said himself , He always did those things which pleased him . He who vvill assure himself of his sincerity , must make no nevv Rules to judge of it , but keep true to the old one , and not rest satisfied that he knovvs his Duty , and approves of the Divine Will , or that he hath some desires to be obedient ; No , he must truly perform the actions vvhich agree vvith Gospel Principles and Lavvs , still remembring that of our Saviour , vvho is also our Judge , If you know these things , happy are you if you do them . 3. When you have got so far , and find the state of your soul right in the forementioned Particulars , then remember that you must make your conformity to the aforesaid Rules universal , and your Obedience uniform to all the parts of the Gospel . If your Obedience be partial , you vvill find nothing vvithin or vvithout that vvill keep you from being at a loss , as to the proof of your sincerity . If it be necessary to forsake sin , it is necessary to forsake all sin . It vvas the Prayer of the Psalmist , That he might be found in Gods Statutes , and so not be ashamed . Hovv did he hope to attain this ? He tells us , Then shall I not be ashamed , then I shall be sound , vvhen I have respect to all thy Commandments . Then I shall have confidence that I am a sincere Servant of God , when I indulge no sin , vvhen I devote my soul to entire Obedience , and knovvingly disregard no Law of his . This cannot be more clearly represented , than by that vvhich St. Iames hath said concerning this matter , Whosoever shall keep the whole Law , and yet offend in one point , is guilty of all . If any say , Hovv can vve keep the vvhole , and fail in part , vvhen the vvhole includes all the parts ? They may easily perceive that the Apostle means , Whosoever keeps the greater part , and fails in some particular , disobeys some Lavv of Christ , is guilty of all ; by sinning vvilfully against one , he is guilty of all ; i. e. he vvhich sincerely respects the Authority of the Lavv-giver , vvill shovv it in obedience to his vvhole Lavv ; for he vvhich slights it in one , is guilty of the breach of the rest , inasmuch as he contemns the Authority vvhich gave them all . That this is his meaning vve are taught by verse 11. vvhich says thus , For he which said , Do not commit Adultery , said also , do not kill : Now if thou commit no Adultery , yet if thou kill , thou art become a Transgressor of the Law ; and so art guilty of the breach of all , i. e. shall be as liable to Condemnation , as if thou hadst sinned against all : Neither shall Obedience performed to some Lavvs save thee from the punishment vvhich is due to the breach of others . He vvhich serves a Prince in many things , and yet offends against some Capital Lavv , vvill not find his partial obedience save him from the sentence of punishment which shall be passed upon him for that . To this I may add that excellent saying of our Saviour to the Pharisees , when they pretended to be worthy of acceptation , because they had been very observant of some things , though they neglected others ; How ! saith our Saviour , These indeed you ought to have done , no doubt of it ; but also you ought not to have left the other undone . And since they pretended to obedience , for all this , Fools that you are , saith our Saviour , did not he which made that which is without , make that which is within ? You pretend to please God with obedidience , you should do so ; for he is the supream Law-giver ; What then , will you do it with partial obedience ? Doth he expect that all his Laws should be obey'd , or doth he give you leave to pick and chuse ? Did not God , the great Former of all things , who made the inside and outside , expect that you should be pure in soul and body ? Do you think that external washings purifie the soul ? You are as foolish in these thoughts , as he should be who thinks a Cup is clean , when only the outside is washed . Will any man drink in such a Cup ? You please God indeed with your Obedience , when by sinning in some thing or other you plainly affront him . He which thinks to be accepted of God for that partial regard show'd to some of his Precepts , when he slights others , can no more obtain it , than a Lutonist can give content to such as have Musical ears , when some Strings of the Instrument upon which he plays are out of Tune . 4. Sincerity must continue to approve it self such by perseverance . This I shall explain as I find it expressed in two or three places of Sripture : — I will hear what God will speak to his servants , begging mercy of him : and what doth he say ? He will speak peace to his people , he will receive their prayers , and pardon their sins , if they repent sincerely of them : — but let them not return to folly — This he requires as a Condition of their Forgiveness , that they do not return to folly , which I have sufficiently demonstrated sin to be ; they must not relapse into their former courses , which if they should , they will add to their former sottishness , and instead of approving themselves sincere Penitents , show that they are most stupid Fools and vile Hypocrites . When our Saviour healed the Paralytick ; he bad him sin no more ; and knowing by his Divine Wisdom what he had done 38 years before , which occasioned his weakness , bad him take heed of doing any such thing again ; assuring him , if he did , that he should be worse punished , as a Contemned of the pardon now bestowed . So when the same merciful Jesus forgave a very bad woman a sin great enough , he dismissed her not carelesly , but with this severe Injunction added , That she should make her Repentance sincere by sinning no more . He did not say , Go , go , thy Accusers are as bad as thy self , live as thou wilt , I accept thy Repentance , I will save thee from punishment now and hereafter : No ; but charged her to be sincere in her Repentance ; and as a Testimony of it , to sin no more . By these Instances we may see what our Saviour takes for a proof of sincerity , and it seems that he expects it of all ; for he prescribed the same method , without alteration , to both . A sincere Penitent is one that knows sin to be so base a thing , that nothing but Infinite Goodness can forgive it ; and is so sensible of the vile stain which it leaves upon his soul , that he would , if he could , wash it off with Tears of Blood ; and can he easily go and commit it again ? He is convinced that the same wickedness and danger is in it , though set off with an agreeable Tentation , as was before in it , when his Conscience was gall'd with reflexion upon the commission of it ; and knows that he hath as much need to sin no more , after he hath repented of it , as he had to vow he would not when he did repent . Can Damnation be made plausible in any dress ? Will any man drink Poison , because he sees it sweetned with a great quantity of Sugar ? The ancient Fathers in their pious Discourses concerning Repentance did usually inveigh against those which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and rejected those Penitents , who sinning and repenting , but repenting and sinning still , checked their life all along with one and the other ; and affirm'd , that such Converts differ'd nothing from lame Unbelievers , except in this , that those false Penitents knew they sinn'd , and so were worse ; and pronounced peremptorily that those who sinned , pretended to be sorry , but sinned still , had only a vain show of Repentance ; and that the true Penitent had such a sense of the nature of sin , that he abhor'd to commit it any more . The Author to the Hebrews calls it Repentance from dead works ; of which words what St. Chrysostom said is a very good Exposition , He which repents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lactantius lib. 6. said , That to repent is to profess and affirm that we will sin no more . The Son of Sirach tells us what sense of old the Church of the God had concerning the contrary sort of Repentance , in these words , If a man wash himself from the dead , and toucheth it again , what good shall that washing do him ? The Jews having touched any dead body , were unclean by the Law given Num. 19. 11. and they were commanded to take it off by water of Purification , as it is called ; but if they had washed , and touched it again , what good would that washing do ? So he that repents and fasts too , as they did in the days of solemn Humiliation , and then goes and does the same things again , who will hear his prayer ? and what good shall his humiliation do him ? He which bewails what is passed , and hath no care to mend for future , deplores his sin , and commits it again , is like one who washeth an unburnt Brick , the more water he pours on the fowler it is . It was the saying of an ancient Writer , and what he said was warranted by one ancienter than he , St. Peter , who in his second Epistle hath defined , that it is better never to have known the way of Righteousness , which is the Gospel , than having known it to turn from it . And he there compares that Repentance , which keeps not a man from returning to sin , to the Dogs returning to his Vomit , and the washed Sows tumbling again in the next mire . I shall close this with those words of our Saviour , which he spake to such as believed on him , that they might assure themselves , and not mistake for what they saw in themselves at present — If you continue in my words , i. e. the obedience of my Doctrine , you shall be my Disciples indeed . If that which hath been said concerning Sincerity happen to raise doubts in any soul concerning his estate , and he begins to say , That either the Conditions of Salvation are very hard , or I am no true Christian. I must answer , That if those things which I have said were not true , Christs Gospel would not be that which it most certainly is , the Mystery of Godliness , i. e. the Doctrine of Holiness ; and that it cannot be denied , but that Christ doth accept his Servants to mercy , though they do not perform perfect unsinning Obedience : therefore I would speak something more to determine this matter , so as not to encourage Hypocrisie , which is confessedly the worst of sins , nor yet to discourage any that is sincere , because he is not perfect . Therefore I will show what God requires of us , and what he will accoount sincerity . I will give the Measures of it in five Particulars , which I will endeavour to adjust according to the standard of the Sanctuary , the Infallible Rule , which is the Word of God. 1. The Gospel requires great honesty of Intention , and simplicity of heart in our Return to God. So the Prophet of his Penitents , I will be their God , for they shall return to me with their whole heart , having taken it quite off from their former Idolatries , and the Indulgence which they had for their old sins . It was said of the Tribe of Zabulon , who came to restore David to his Throne , that they were not of a double heart ; pretending outwardly great love to David , but hankering in their minds to the House of Saul . Just as the Israelites set their faces towards the Holy Land , and journeyed towards it , but in their hearts turned back to Egypt . They kept the steme of the Flesh-pots in their phansies , and had the rellish of the Onions in their memories , and long'd after them ; and so went not toward the promised Land with a full heart , but would have been glad of an opportunity to have return'd to Egypt . So I remember the Philistines Cows went when they carried the Ark to Bethshemesh ; they went , but they lowed as they went , and had more mind to return to their Calves , than to go forward . Singleness of heart is necessary for all who come unto God ; and therefore the Son of Syrach warned all such to take heed of approaching him with a double heart : Which counsel St. Iames repeats , Draw nigh to God , but first purifie your hearts , you double minded , whose Souls are partly for God , partly for Sin ; which the Author to the Hebrews calls drawing near with true heart , purg'd from all Hypocrisie , because the God with whom we have to do , loves Truth in the inward parts , and can take no pleasure in such as are double minded , i. e. fluctuate between a pretence of being vertuous , and a Law of sin , called halting between two opinions ; leaning one while one way , and one while another , as those who halt do . It was not a piece , but all , which was meant in that Demand , My Son give me thy heart ; for so our Saviour inculcating a Rule long before given , says , Thou shalt love the Lord thy God with all thy heart , with thy whole heart . The contrary is so odious to God , that he declared plainly that he hated the Jews aforementioned , because their heart was not whole with him ; they did not follow him fully , as was said of Ioshuah , who had another spirit , but turn'd aside like a deceitful bow ; you may as well make a crooked Bow , carry an Arrow directly to the Mark , as present any thing acceptable to God with a false heart . Therefore our Lord in his excellent Parable of the Sower hath told us plainly , that his Gospel will grow in no soyl , but a good and honest heart . So St. Paul told the Corinthians , that they could present no fruit as an acceptable Sacrifice to God , except with unleavened bread of sincerity ; for Hypocrisie sour's the person and his actions . The true Convert endeavours to bring himself to that pass , that he can say truly , He loves God above all things ; which cannot be , if he retain still the love of any sin in his soul. That man is just as religious as the Assyrian Samaritans , mention'd 2 King. 17. 33. who blending their Heathen Ceremonies with Jewish Rites , made a Mungrel Worship , and serv'd the Lord and their own God's too . They did not know that the Law given was , Thou shalt love the Lord thy God , and him only shalt thou serve . It was good counsel of the old Philosopher , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Be one thing , deal plainly with God. Dost thou pretend to make over thy soul to God by a Deed , and art so weak as not to know that it will be abhor'd , when thou hast spoil'd the Grant which preserves , and maim'd it with a power of Revocation ? Deal fairly ; God will not be mocked . The true Penitent must bid an Eternal farewel to all his former sins , and that he may practise them no more , must cut off all affection to every sinful way ; as the wise General , when he had landed his men in the Country which he designed to Conquer , burnt the Ships which brought him thither , that so his Souldiers might not upon occasion think of a cowardly return . Our Saviour hath declared , That he who puts his hand to the heavenly Plough , and doth not renounce what may make him look back , is not fit for the Kingdom of God. He which holds the Plough , and often looks back , will make mad work on 't ; his Furrows will be all crooked . When the same our Saviour bids us , Remember Lot's wife , he signified to us plainly enough , that such as have forsaken Sodom and their sins , must not look back with hankering eyes upon them . If thy heart be sincere with God , thou mayest do well to express it to God upon thy knees in some such words as these are , O Lord , I have sinned against thee , but I repent , and thou understandest the depth of my heart , and knowest that I repent truly . Thou knowest all things ; thou knowest that I love thee . In thy sacred presence I make my Vow that I will obey thee . I will observe the Rules of my Nature so far , as by them I am taught what my Duty is : and where they fail , I will read carefully thy Gospel , and what I find there to be thy Will , shall be to me an indispensable Law. I make this solemn protestation , that I will harbour no Enemy of thine in my soul ; and lest any thing lurk there which may displease thee , let me know my heart by thy Instruction , and I will cast it out . I desire to be in thy sight an Israelite indeed , and pray that I may inherit the blessing which thou bestowest upon those in whose spirit is no guile . This is well expressed in that holy Prayer which David made in these words , Try me , O God , and seek the ground of my heart ; prove me , and examine my thoughts ; look well if there be any way of wickedness in me , and lead me in the way everlasting . 2. Honest Intention must be perfected with firm Resolution and fixed purpose of soul ; and that must be formed and settled by serious deliberation , that is , due consideration of those things which are the matter of Obedience , and also the difficulties which may occur in the doing them . He which undertakes the business of Religion thus , will find in a little time that he needed to have his Resolution so grounded . Our Saviour in several of his excellent Discourses hath taught us this ; let us consider some of them : If any man will come after me , that is , to be my Disciple , let him deny himself ; he must think now of renouncing all self-will , and resigning himself wholly to my Discipline , and take my yoke upon his Neck , yield himself wholly to be governed by my Gospel . And lest we should be mistaken , and so fly off afterward , our Saviour hath in that told us plainly what we must be , viz. Godly , Righteous , Sober , Chast , Humble , Charitable , Patient ; and hath shown us fully what the work of his Servants is . Have you considered these things ? Yes ; He requires nothing but what is exceeding good ; I cannot be happy except I be such a person as his Gospel requires . So far it is well , but this is not all ; for our Saviour adds , That he must take up his Cross and follow him ; i. e. he must not only be willing to compose his temper and life according to our Saviour's Doctrine and Example , he must also be prepar'd to bear patiently these Afflictions , which may happen to him only for being Christ's Disciple . This our Saviour declared in his general Discourses , and also when any particular persons came to be Proselytes , he dealt plainly with them ; and that they might be fully informed , and follow him upon good grounds , he acquainted them with what they might expect in his service . A certain Scribe , struck with admiration of his Miracles , and thereupon possibly expecting that in a while such a Person would make his Disciples great , professed that he would follow him wheresoever he went. Our Saviour , to see if this forward Man had any worthy Resolutions in him , told him how mean his worldly condition was , in that the Foxes have holes in Earth , and Birds have nests in Trees , but the Son of Man hath not , as it happened to divers of his Servants , any certain Habitation : No House of his own for himself , much less to entertain his followers . He bad him think of this , and then resolve what to do . For the fuller Explication of this matter concerning the right forming of Christian Resolution , let us read that Discourse which our Saviour made to a great Multitude , when he was giving them his Divine Instruction touching this affair : He which will be my Disciple , must not only embrace my Doctrine ; but must make account that possibly many things will fall out to him for his profession and practise of my Religion , which will not be very pleasing to flesh and blood ; he may perchance offend not only his Neighbours , but his Parents , and and make Enemies to him of his best Friends ; may endanger the losing of his Liberty , and after that his Life ; and yet for all this he must not forsake my service : For if any man come unto me , and doth not hate his Father , Mother , Wife , and Children , and Brethren and Sisters , yea and his own Life , cannot be my Disciple . Which words cannot be understood properly ; for it is impious to hate our Parents and other Relations , and absurd to hate ones self ; but he means , and other Scriptures teach us so , that we must love all persons and things less than our Saviour ; and that will appear , when we suffer none of them to make us desert the Obedience which we have promised him . And he that doth not take up his Cross , and come after me , &c. Not that Persecutions do always follow the profession of Christian Religion ; or that any man is bound upon the undertaking of it , to abandon all he hath in the World ; not that we should presently do it because we are Christians , but that we should be prepar'd to do it , preferring our Saviour before all things , and being resolv'd to part with all , rather than break our Faith given to him . To illustrate further what he said concerning this way of forming a Resolution , our Saviour adds two Comparisons , taken from the Rules which men follow in building Houses and making War. If any man think of raising a House , he must cast up what it will cost him , both for Materials and Work ; and if he begin to build , being either not provided for so much Charge , or not willing to lay it out , he will leave off in the middle of an imperfect Design , and be laughed at for a foolish Undertaking : Or if a man go to War , he will consult with himself whether he hath Supplies enough for his Expedition , and Forces sufficient to fight his Adversary ; else he will think it better to keep Peace if he have it , or send Ambassadours for it upon as good Conditions as he can get . So in this Spiritual building or warfare , for in divers respects Religion may be compared to both , we must be at much cost , a great deal must be laid out , and the Enemy which we have to oppose will bring much Force against us ; therefore we must prepare before hand , by considering what we will do when it comes to the push , and bear the Crosses which we may meet , and follow Christ notwithstanding any inconvenience which may happen to us for so doing . He which frames his Resolution so , will not be surprised , i. e. have his heart infeebled with sudden Assaults ; he foresaw what would come : neither will he be weakned by the Conflict , he prepared himself for the Incounter before hand . The wise Son of Syrach understood this well when he said , My son , if thon comest to serve the Lord , prepare thy soul for tentation ; which must be done by planting a firm Resolution of Obedience in the bottom of our hearts . Our Saviour hath given the reason of this in the Parable of the Sower , where he tells us of many that may receive the Seed , that is the Doctrine of his Gospel , into their hearts with joy , and it may seem to grow and flourish in their life , and yet it shall wither in the time of Tentation , because it wanted root , had not depth of earth and moisture , as the Evangelists phrase it differently , but meaning the same thing , i. e. a well fixed Resolution will maintain future Obedience , as Corn is nourished and supported by sufficiency of moysture , which it receives from a sound root fixed deep in a moist ground , and by that inabled to bring its fruit to perfection . The Hypocrite and sincere Christian considered together in this matter , seem to me to be well represented by Orphanah and Ruth , when they began a Journey with Naomi their Mother in Law , pretending that they would accompany her from the Land of Moab to her own Country — They both set out with great forwardness ; but when Naomi told them what small expectation of worldly advantage they could have in her , Orphanah's love began to vanish , and extended only a farewell kiss ; but Ruth having heard the worst of it , would not be so shaken off — I perceive how it is , but my Resolution continues firm for all that , — wheresoever thou goest I will go ; and nothing but death shall part thee and me . So the true Christian to our Saviour , I will follow thee , O Lamb of God , wherever thou goest : I do not bargain with thee for small way and fair weather ; nothing but death , no nor death it self shall part thee and me : As thy love to me , O Jesus , was stronger than death , so shall mine be to thee . Neither things present nor things to come , nor life nor death could separate St. Paul from the Love of Christ. Thus a Christian doth become stedfastly minded , or as in the Hebrew , strengthens himself in his Resolution , exhorting himself , as the Apostle did the Antiochians , to cleave to God with purpose of heart . He did not make them believe that they should not suffer much inconvenience if they did so : No ; for he told them , as others , that they must through many Tribulations enter into the Kingdom of God , but that they should resolve to suffer hardship as good Souldiers of Iesus Christ , as he told Timothy , and gave him for a pattern his own purpose , with which he was well acquainted , which was to serve Christ his Master , though he knew how many and how great Afflictions awaited him continually in all places for so doing . If any say , It is necessary to form a strong Resolution ; but will such thoughts as those do it ? will the fore-consideration of mischiefs prepare us against them ? Men by foreseeing evils that may happen , do excite themselves to take care to avoid them by steering a Course contrary to that which may lead upon them . To this I answer , That considering before hand what Inconveniencies may happen to us in a matter undertaken upon weighty Reasons , will make them hurt us less when we meet them : but that is not all which I meant as to this Method of forming our Resolution ; for that we must add the strengthening of Faith in our souls , that we may have a firm belief of these things which the Gospel hath propounded to encourage us to undertake the Obedience of it , notwithstanding all discouragements , and that is the great Reward which shall be given to obedient Souls . When our Saviour told such as came to him , that possibly they might lose Father , Mother , Lands , Life , for his sake , it had been a very poor Motive to make them embrace his Doctrine if he had said no more ; but he added , that such as did so should have an hundred fold more , that is , more true satisfaction in what they did , than they could have had in any other way in this life , and in the world to come life everlasting , or eternal happiness . Now that he who purposes to obey Christ's Gospel sincerely must fortifie his Resolution with the strength of Faith , is well expressed by an Apostle who had Experience in this matter : The Devil was in the world like a roaring Lyon , seeking whom he might devour , and would , if he could , by Persecution destroy Christianity , whom resist , being stedfast in the Faith , knowing that the same afflictions are accomplished in your Brethren who are in the world . But the God of all Grace , the most merciful God , who hath called us to eternal Glory by Christ Iesus , after you have suffered a while , make you perfect , stablish , strengthen , settle you . By what ? another Apostle tells us , by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; or as v. 7. stablished in or by Faith , by which you are fixed to your Saviour , as a Tree is to a strong Root , or a House to a deep Foundation , for he useth both Metaphors . Our Saviour hath made no new Methods since , and therefore every sincere Christian must make use of this in the forming of his Resolution , and in so doing he may say thus to himself — O my Soul , thou art now setting upon a course of holy Life according to the Precepts of thy Saviour , be real and make thy purpose strong , saying with that holy man , I have fully purposed to offend no more , I will serve thee with my whole soul from the bottom of my heart ; I make a Resignation of my self to thy will , and bind my self by a firm Vow , the strongest Bond I can find , that I will keep thy Commandments ; and when the Enemy of my soul shall tell me that thus I shall miss the pleasure of sin , I will tell him , I know it , and that they are but for a season , and to be despised in comparison of the favour of God , and joy of doing what we should ; and when he adds that probably I shall suffer in this way many things not very pleasing to the flesh , I will tell him , that whatsoever they are I reckon them unworthy to be compared to the reward of Obedience ; and when he frights me with the austerity of a strict life , I will tell him , that excellent things have difficulty , and ask him , if he have not in his Ramblings observed the careful observances of a Wrestler or Racer , how punctually they keep themselves to strict methods of preparation for their Conflict , when all that they hoped for was but a Crown of fading Leaves ; and is it irrational for me to do all I can for an eternal Crown ? When he bids me look upon those multitudes of suffering Christians , whom Religion brought into misery , in which they perished , I will tell him that I will follow their Faith , considering the end of their Conversation , the happy close of their holy Lives , which remov'd them into the regions of endless Bliss , and thither I will follow them . And if he say , But he whom you call Saviour was crucified . Yes I will Answer , and died and was buried , but he rose from the dead , and ascended into Heaven , and bade me follow him ; and because I hope ere long to be with him , I will keep in my way , which will certainly bring me unto him . 3. To these two we must add a careful use of those means which are appointed to make us such as we are commanded to be ; Christ never intended his Gospel for idle souls , i. e. such as will take no pains to be saved , who will not carefully endeavour to be made good . They are not for Christ , those delicate persons who cannot endure to think of working out their salvation with fear and trembling , nor will hear of giving diligence to be found of God in peace . Our Saviour hath told us expresly , that he will condemn that Servant , who did not prepare himself to do his Masters Will , either in the day time being girt fit for any service , and being ready with lighted Candles to expect his Master when he comes home at night . A negligent Temper is odious in this business . 1. Because it is trifling in a matter of greatest Importance . 2. Because it is sordid , and would serve the great and good God with that which costs it nothing . 1. This Temper is far from that which should be in a sincere Christian , if it be liable to the said Reproaches , as indeed it is . That man whom sin hath made sick , and will not carefully use the means appointed for his recovery , either understands not his danger , or supposeth the method prescribed for the cure of his Disease not necessary , or will not be at the trouble of undertaking such things as are requisite to his recovery , and rather than do so , will remain in his sin , that is , die of his sickness ; What prudent Physician would meddle with such a Patient ? It may be the sick Hypocrite would do some little things , when such as are very great are necessary for his health . This is well expressed in that smart Letter which Diogenes wrote to Dionysius , when some vain Philosophers flattered him in his great Vices : Alas ! man , said Diogenes , thy Diseases are such that they need cuttings and burnings ; but thou hast got together a few Dissemblers , which say to thee as fond Grandmothers and Nurses do to sick Children , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Take this my Child , pour it in , if you love me do , a little more , eat but this small bit . Triflers ! The Children are extream sick , and must be made to take their Physick , or die . The sincere Christian knows that our necessitous condition requires a great care for the repair of it ; that the Gospel which we are to obey is a Law of great Holiness , and hath in it many Commandements , requires obedience in thought , temper , and action ; yes , and that with resistance of many Temptations , strong , because agreeable to our natural Appetites , which will mak our work to go on sometimes like that of the Waterman , when he hales his Boat against the Stream — And we shall find hinderances from infirmity of Flesh , and inconstancy of Spirit , distractions of our Senses and many wild Phansies , besides the malice of a watchful Devil . By this the Penitent sees what need he hath of great care in the use of all means , which may carry him on in his course ; and he says , Since my Saviour hath showed me the value of my Soul , that it is of more worth than the acquist of all the pleasures in the World for my whole Life , and hath in great kindness told me how I may save it , I will carefully keep to his methods , knowing , that if I use not the means given me for the avoiding of sin , I shall be both guilty of the sin I commit , and of negligence in not endeavouring to prevent it , and so draw upon my self foolishly a double curse . He hath called me to the heavenly Journey , and I will undertake it . It is an easie thing to take a Map and travel over a great part of the World by the Eye ; but he that will arrive at a Country far distant from his own , must go over many craggy Hills , pass through many deep ways , and cross rough Seas before he can get thither ; he that will not begin his Journey except it be made as easie to be performed , as to be looked over in a Map , doth plainly show that he did never heartily , or else most foolishly , design it . He which hath a Watch in his Pocket may expect that it should tell him the hours of the Day , but not unless he skrew the Spring to a just strength , and wind it up at due seasons . God hath put a Divine Principle like a Spring of holy Life in our Souls , and it will show its force in us by making us feel in our selves a strong propension to God , and an inclination to all goodness ; but we must wind it up daily , and strengthen it with such Meditations and Prayers as may keep it in vigor . Of what life is a Watch , when the Spring is spoiled or unbent ? Divine Grace is like sparks of Fire hid in the Soul , but we must blow them up , as the Apostles word is ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the Fire will go out , which is not maintained with proper fewel , and the Spirit may be quenched . 2. The forementioned Temper is rejected by the sincere Christian ; because it is sordid , and would serve the great and good God with that which costs little or nothing . He that would do as little as he can in Gods service , hath but mean thoughts of that great God with whom he hath to do , and understands not the greatness of that reward which God hath in his infinite goodness promised to such as serve him sincerely ; or is so base , that however he will do no more than pleaseth himself in point of Obedience . If this Christian had been a Jew , you should have seen him go to his Fold , and there seek up and down till he had found out a sheep , either lame , or such as had but one eye , if none were quite blind , and that he would have gone and offered for a Sacrifice : but God did then , and doth still abhor that vile Temper . It 's true , God is so good , that in some cases he doth accept the Will for the Deed , when it is impossible to be performed : but when the Case is otherwise , we shall forfeit our sincerity , and for not preparing our selves to do our Master's Will be beaten with many stripes . God is so gracious , that he hath mercy upon our Ignorance , and pities our invincible infirmities , and forgives that sin which we could not possibly or probably avoid , and he helps our weaknesses : but still requires that we should always stand upon our guard , watch always against surprises , as well as abhor voluntary Transgression , desiring and endeavouring nothing so much as to please God ; and so much the rather , because we perceive that the Master whom vve serve is so gracious , that he acaccepts vvhat vve have done heartily and sincerely , though it vvas not the most vve could have done , nor done in the best manner that possibly vve could . 4. Sincerity also supposeth that vvhich Christ vvill require in every true Disciple of his , a good attainment , a competent proficiency in the state of Vertue . It vvere a mean business , if the sincerity of Christian Religion should be contracted into a few cold Wishes , and the attainment of its Professors , should not exceed the faint Wouldings of Hypocrites ; especially since the Christian Religion is the most Noble in its Design , and vvorks vvith the highest Principles , and yet improve the progress of its Disciples but into such a motion as a Door hath upon the Hinges , and so leave them in the sad condition of those Hypocrites vvhom the Apostle reproacheth , who were always learning , but never came to the knowledge of the Truth ; vvho vvere alvvays learning , came to those places vvhere the Gospel vvas taught , but vvere never able to come to experience the Truth of it in themselves . What vvas the Reason ? Because they gave heed to the Heretical Doctrine of some seducing Teachers , and so nourished their Hypocrisie in Errour ; but if they had received the Truth of the Gospel in the love of it , and resign'd themselves to the government of it vvith sincerity , it would have made them another kind of people . For this hear our Saviour — You shall know the Truth , and the Truth shall make you free — If you receive my Gospel vvith sincere Faith , it vvill shovv it self in its effects upon you , it vvill make you free . From vvhat ? from the slavery of sin , from all habitual sin , and also from the acts of gross sins , every one of vvhich is damnable ; which , as Tertullian said , a Child of God cannot do , or must cease to be the Child of God if he do them , as Murder , Adultery , Perjury , Idolatry , &c. And if the true Penitent have been formerly given to any sin , he vvill forsake that too : So David , I kept me from mine Iniquity : yes , vvhen he had repented ; and if he had not , he could not have had any testimony of sincerity . The attainment of a sincere Christian is to have goodness habitual to the soul , to be pleased vvith doing his Duty . For this see 1 Iohn 5. 3. This is the love of God , that we keep his Commandments , and his Commandments are not grievous . For whosoever is born of God overcometh the World ; and this is the victory that overcometh the World , even our Faith. The sincere Christian shovvs his Love in Obedience , and not only so , but delights to do his Duty . God's Commands are not grievous , i. e. as our Saviour said before , his yoke is easie , and his burden is light ; and being born of God , he overcometh the World by the Spirit of Faith vvhich is in him , vvhich is stronger than the Spirit that is in the World. This our Saviour expects , as vve see in the promise vvhich he made after his Ascension to him that overcometh : not to him vvhich fights only ; no , but to him that overcometh ; and this he might vvell do , because he gave povver not only to fight , but to overcome ; and said long before , that to whom much is given , of them more shall be required , that is , such improvement as may ansvver the bestovving . When our Saviour compared himself to a Vine , and his Servants to the Branches of it , supposing that he gave them sufficient vital Juyce for the purpose , he told them that they vvere to glorifie his Father by bringing forth much fruit , and then they should be , and appear plainly to be his Disciples . By which it is manifest , that our great Shepherd would have his Flock to be such Sheep as those which Epictetus mentions , who were not to bring their Hay and Grass and lay it before their Shepherds , to let them see how much they had eaten ; but having well digested their Food , were to bring it forth in Milk and Wool , and so to approve themselves to him who sed them . So sincere Christians are not to declare what they are in words or profession , much less in vain ostentation , or to make excuses for what they are not ; but having concocted our Saviour's Doctrine in their souls , do as St. Iames teacheth , Shew out of a good conversation their works with meekness of wisdome . Here I think it not unfit to admonish every one , who would have the Testimony of their Conscience concerning their sincerity , that they should take heed of excusing themselves to God , when they are not such as they should be ; no , though they may seem to have some places of Scripture on their side . And for this I think it may not be amiss to relate to you , what St. Chrysostome told his Church at Constantinople upon this occasion ; he had often reproved them for going to the Heathen shows , which by their immodesty were offensive to the chaste , and also odious by their cruel effusion of Humane blood ; After this some of his wandering Sheep had gone to them again , and when he still continued his Reproof , they answered , That truly they did what they would not , but thought that was no great matter , since St. Paul made the same Defence for himself ; and so they were not more to be blamed than he , since they disliked what they did . This hypocritical pretext put the holy man into a fit of passionate Zeal , and he fell thus upon them ; What , says he , do you not only serve sin , but abuse the holy Scripture ? Do you satisfie your lusts , and then reproach the honour of an Apostle ? I , I , every one that loves to sin , desires to find out some excuse , which might maintain his practise ; and now you fall foul upon an Apostle , though I know it is not with an intent to reproach him , but to make an Apology for your selves . Then that they might not think that St. Paul spake those words in that Chapter of himself ; but in the person of one in conflict with sin , but at present overcome by it , and being sensible of his Danger , cries out , O miserable man that I am , who shall deliver me from this body of death ? and that St. Paul himself was not now carnal , sold under sin , to obey what it commanded ; he adds , Was St. Paul carnal , in whom Christ lived , who was governed by the Holy Ghost , who had Christ always speaking in him ? &c. To which one may very well add , What , was St. Paul only a Servant of Christ's in Notion of Mind , but not in Obedience of Will , who had served him faithfully so many years , and suffered the loss of all things for him , and was ready to do so again ? Whom the Law of the Spirit of Life had made free from the Law of Sin and Death ? who lived , but no longer he , but Christ in him , willing what he would in him , and doing what he would by him ; for to him he had resign'd Soul and Body ? Strange ! Is it the Art of a true Christian to contrive how he may evade his Duty instead of doing it ? Will any wise man build the peace of his Conscience , and lay the stress of his hopes upon Excuses ? Can any man make us believe that the chief of the Apostles was so dull , as not to see a difference between an Excuse and an Aggravation ? Doth any thing aggravate a sin more than to commit it against ones conscience ? Was this the sincerity of an old Disciple , the attainment of Paul the aged ? Had he but so learn'd Christ , or taught him no better ? To excuse himself that he sinned , he did what his Conscience told him he should not have done ? He hath rejected this vile pretence as much as can be in two places , where he speaketh plainly of himself , I have lived in all good Conscience to this day ; i. e. according to the Principles of Vertue , which he had being a Jew ; and what , did he grow worse afterward ? No : for he saith , that having received Christian Principles , he did then , as being more obliged , exercise himself always to have a Conscience void of offence to God and Man. It had been a brave Defence ( had it not ? ) for the Primitive Christians to have told the Heathens according to this interpretation , that they desired to be better than they , but were indeed as bad ; especially since they had received in their Regeneration a power , which enabled them to overcome those sins to which the Heathens were slaves . For so the same Apostle , Walk in the Spirit , and you shall not fulfil the Lusts of the Flesh. Not that he meant dully , if they live in the Spirit , they should not live in the Flesh ; no , but that , if you follow the conduct of the Spirit , you will receive those assistances from it , which shall enable you to overcome those Tentations which Hypocrites pretend as the only Excuses , why they live after the Flesh. But these assistances must be made use of . A man may be overcome of another , not stronger than himself , if he will not use the Arms which he hath to defend himself . It is promised that if we resist the Devil , he shall fly from us — But can any man think that if he do not resist the Devil , he will fly from him ? or that his yielding to the Devil will be any excuse to him when he is overcome , and made his Slave , when he did not resist him ? To close this ; since foolish Excuses are useless in these matters , let every sincere Christian say to himself — O my soul , it is time for thee to know what thou hast attained in Christian Religion , to seek a proof of Christ dwelling in thee , and to find a good Evidence of true goodness . What doth all that thou hast done amount to ? Dost thou find in thy self a thankfulness which is in some good measure answerable to the goodness of Christ's Love , and the many Benefits which thou hast received from him ? Hast thou that Reverence towards him which is due to the Dignity of his Person ? Is thy Temper conformable to his Gospel , and thy Life to his holy Example ? Dost thou only please thy self in the contemplation of Divine Truths , and rest in the speculation of heavenly things ? dost thou not also endeavour to find the power of Gospel Motives working in thy soul to the ends for which they were propounded ? Dost thou carefully read the holy Gospel , that thou mayest not be ignorant of , or forget any part of thy Duty , and then pray with hearty Devotion for Grace to help thee to obey , and then makest use of what is bestowed , that thou mayest receive more , as need shall require ? Dost thou give thy self leave to make Hypocritical Excuses for Disobedience , and pretending that Christ is made Righteousness to us , thinkest that thou mayest indulge some sin in thy self ? or rather abhorring that falsness , doest thou endeavour to give Testimony of thy Love to Christ's Person , by obeying his Commands , and seekest Reconciliation with God only upon the terms which he hath appointed ? Dost thou find that as the first purposes of thy soul were to obey , so the habitual inclination of thy mind doth propound still the same way , and that the constant workings and daily motions of thy soul are all set for the accomplishment of thy holy purposes ? The good man , who finds that it is thus with him , will be conscious to himself of his sincerity to God ; the inward sense and feeling of his soul will tell him , that his Conversion is sincere : as a man knows himself to be an honest man , who endeavours in all his actions to keep himself close to the Rules of good Life . 5. To what hath been said I need ad no more , but that the sincere Christian makes a daily progress towards the perfection of degrees , goes on to perfection , as the Author to the Hebrews said . The sincere Christian doth not make it his work vainly to compare himself with others , whose defects he thinks he hath espied , and please himself in what he hath attained , because they are not so good ; but humbly desires by daily endeavors to grow better than himself , and to bring the sincerity of his estate nearer to the perfection of Degrees . He is mindful of the advice given , to grow in grace , and in the knowledge of our Lord Iesus Christ. He grows in knowledge , who understands his way to God better and better ; for the light of the Righteous shines more and more to perfect day . The Traveller that understands his way pretty well , having a great Journey to go , riseth it may be by Moon-light , or takes the first dawnings of the Morning for his Guidance ; but as the day comes on , he grows more assur'd by the clear light . But he grows in Grace too , i. e. he is bettered in soul , and does his Duty to God better , and rides on more confidently , and with more speed , as the Traveller doth when he hath more light to assure him of his way . We learn from the Apostles of the Gospel Assistances bringing a good Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to a perfect man , to that measure of stature which is full of Christ ; and makes the Christian like a man who is arrived to those years which bestow upon him a great vigor of strength , a firm constitution ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) which the Apostle prayed for the Corinthians , which he there calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , consummation in grace , which the Romans having obtained , he said of them , that they were full of goodness . Our Saviour is said to have grown in stature of body , in spirit , and in favour with God and Man , i. e. to have increased in such Vertues , and abounded in such Actions , as did exceedingly please God and Man. St. Iohn calls this prospering in soul by merciful Additions of grace , which he prayed for his Friend Gaius . That which a good man should endeavour in this matter , St. Paul hath expressed to the life in his own practise , i. e. I have not yet attained I am not made perfect , but I follow on , that I may get to the further end , Christ leading me by the hand , and helping me forward , which makes me to forget what is behind , and to add to what I have done well , creeping forward , and pressing towards the Mark , that I may not come short of the prize . I will end this Discourse with a short Gloss upon what is said by David in a pathetick Psalm , who makes mention of the great desire which the Israelites had under the Mosaick Dispensation to go to Ierusalem , that there they might enjoy the presence of God in his Temple ; and this passion did so transport them , that they envied the Happiness of Sparrows and Swallows , Birds which had leave to make their nests there ; but more admired the felicity of God's Servants who dwelt in that House , enjoying the manifestations of the Divine Presence , and praising God continually for the many and great Mercies which they had received from him , and then pronouncing them happy in whose hearts were the ways thither , i. e. who set and prepared their minds , resolving to be there , and passing from Valley to Valley ( for the Rode lay from Hill to Hill ) with unwearied steps travelled till they came to that most desirable place . — This doth every sincere Christian ; his aim is at the heavenly Ierusalem , i. e. the Vision of Peace which is in the presence of God , and he makes all his life one constant Journey thither , and is therefore truly called one of that Generation of Travellers who march towards Sion , and each day of his life is a step in his way : and though by the common accidents of this life he may be so hindred that he shall slack his pace awhile , and by the slumbers of the Night necessary to refresh his wearied Body , his more active thoughts are laid asleep ; yet the very Night passing on with silent Minutes carries him , as a ship under sail doth the Passenger sleeping in his Cabbin , nearer to his Port , and when he is awake , perceiving that he is still in his way , he goes on rejoycing , and makes what haste he can to come to his Journeys end , the fruition of God in Heaven . Having shown the Nature of Repentance , I come now to urge the Practise of it with three Motives , which are these , 1. The first is taken from the reasonableness of Repentance in its own Nature . 2. The second is that Encouragement which we have to it from the goodness of God , who is willing to forgive the Penitent . 3. The third is taken from the great and inevitable Mischief which awaites Impenitence . 1. It is fit that sinners should repent , because sin is the most unnatural thing in the World. The state of sin is a contra-natural Temper , and the actions in which it expresseth it self , are most unreasonable . When Iohn the Baptist was sent before our Saviour to prepare his way , that is , to dispose men for the receiving of his Gospel , which is called Luke 1. 17. to make a people ready prepared for the Lord , when he begun his work , by turning the disobedient to the wisdom of the just ; he was said Mat. 17. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to restore all things ; the word signifies Reponere in naturae congruentem statum , to reduce men into a state agreeable to Nature , which by sin was discomposed . What can be more unnatural , than for the hearts of Fathers to be set against their Children , and for Children to hate their Parents ? Out of that unreasonable course of sin he brought them by Repentance into their natural Station . For the reason asoresaid , sin in Scripture is called distraction of mind ; for when the Prodigal Son made sensible of his Error returned to his Duty , he is said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to come to himself ; Sin had made him mad . The Prophet Isaiah gives notice of the same thing , when he said , Shew your selves men , return to your mind , ye Transgressors . He that sins runs away from God and his own Reason both at once . Resipiscentia , the Latin word for Repentance , says the same ; for he that Repents doth , as Lactantius says , Mentem quasi ab insaniâ recipere . St. Paul in the second Epistle to Timothy , calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to awake one out of a drunken sleep . Those who slight the great Reasons of their Duties to God , and leave themselves to be hurried on in the course of their lives by brutish Appetites , act but like men who are mad or drunk ; and they will confess it , if ever they do return to a right use of their mind and settled thoughts , which he hath lost who thinks he may be and do what he will. Nothing but want of Reason will make any man prefer the loose Wit of a mad man , and the wild motions of a Lunatick , before the wise thoughts and regular actions of sober men . He which sins tears all the Obligations by which God hath engaged him to Obedience , breaks all the Bonds which his Almighty Creator hath laid upon his Soul , as the Frantick in the Gospel did those which were upon his Body ; but he hath another sense of things , and will not do so , when he is restored to a right mind . It 's true , it did not please God at first to make us immutable , yet that we might not fall into Error by sudden Actions , he made us able to deliberate ; and since we do nothing so well usually but it may be bettered , and do many things so ill that they ought to be mended , he gave us the power of Animadversion , that by reflecting upon our selves and actions , we might correct by after endeavours that which was not so well done at first ; and it is most reasonable that we should make use of this power , and fit for the Penitent to say , It was best indeed not to have sinned , but it is next best to repent ; and since I cannot recall what is past , yet I will mend it as well as I can , as he said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I will endeavour to undo what was ill done in my former life . I will , as St. Iohn said of our Saviour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do what I can to destroy my sins . Another Penicent said well , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. having committed a base sin , I will endeavour to mend it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , among other things , signifies to resume a work , to do it better , to make up a defect . A sinner , among other words in Scripture , is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies to miss the mark ; and therefore he should repent , and learn to aim better . Sin , among other names , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies a going astray . He must needs be out of his way , who by sin is departed from the God of his life ; and therefore he should take up , as the Apostles advice is , Repentance towards God ; i. e. he ought to repent and return to God. We have been told , and that truly , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the beginning and end of all happy life and perfection is the lifting up of our souls to God. And by another , that man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that a man doth naturally return to God , and therefore if we have by sin gone astray from him , and our own Nature , it is most reasonable , as his words are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to repair the mischief of our flight from above , from God and Vertue , by returning to him . To show the reasonableness of Repentance a little further , I shall only add two things to be considered , viz. 1. That sin is the sickness , deformity , and pain of the soul. 2. That it is a bold contempt of that excellent Order , which the Divine Wisdom hath planted in Humane Nature . 1. Sin is the sickness , deformity , and pain of the soul , and is as destructive of its health , beauty , and safety , as distempered humours , defect in any Member , solution of parts , or dislocation of a Joynt can be to the Body ; and if it be not timely cured , will be the death of the Soul. Therefore the recovery of a sinner is expressed in Scripture by words which signifie Restoring of health to a sick Man , the cure of a wound , the Reparation of a decayed or lost Sense , the setting of a dislocated Bone in the right place again , and giving ease to one that is in pain . And there is good Reason for it : For is not an ignorant mind as bad as a blind eye ? A will disabled to all virtuous choice worse than a lame hand ? And vile affections more ugly than distorted Members ? An evil Conscience as afflictive as a Cancer in the Breast ? Pining Envy as vexatious as the gnawing of the Stomach ? Are not the Furies of Lust , and the Rage of Drunkenness or Hellish Malice as unnatural Distempers in the Soul as Feverish heats in the Body ? Is not the Soul as much tormented with thinking of the folly of Surfeits , as the Body is afflicted with the bad consequences of them ? Is not insatiable desire of worldly Greatness , Riches , and Pleasure , as bad as the Hydropick Thirst ? A man would think himself in a bad Condition , if he should find himself deprived of Sense , deformed in any principal Member , weakned in the powers of his Body , troubled with a deaf Ear , a lame Hand , and gouty Feet , his Blood inflamed , and feel himself racked with the pain of the Stone ; he would have so little pleasure in himself that he would hate life : But he who is corrupted with sin is in a worse condition , for he hath neither beauty , health , or vigour in his Soul. He is maimed in his excellent Faculties , disabled to the use of his best powers , and hath defaced the beauty of his Soul , which is Vertue . A good man is pleased with himself , because he feels that his soul is in health , and that all his powers are in due symmetry , and finds that in his soul which should make a man in love with himself . He perceives , as Plato said , that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or as his Scholar Plotin expressed it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Psalmists words , beautiful within , that his soul is adorn'd with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Philo called it , with compleat vertue , which is the highest participation of the Divine Nature , by which we are capable to imitate God , which we then do when our souls are inriched with the sincere Love of God , true Wisdom , venerable Prudence , exact Justice , Godlike Benignity , generous Courage , lovely Temperance , pure Chastity , discreet Moderation , composed Passions ; and in short , when we have , as he said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , honest Endeavours , good Designs , prudent Conversation , temperate Manners , and indeed all the Actions and Dispositions of Vertue . These are the fair Delineations of the Divine Image , and finding those in his soul , a good man is pleased with himself , and desires to be as he is . But these beautiful Characters of Immortal Spirits are all defac'd by wickedness ; and after they are blurr'd , whensoever the sinner is forc'd to hold a Looking-glass before his soul , he throws it away , because he cannot endure to see himself . Aristotle said well concerning this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A bad man hath no love love for himself , because he finds nothing in himself that is worthy to be loved . Much to the same purpose Philo Iud. A wicked man hath no joy in himself , after he hath debauched his Nature , and vitiated whatsoever was good in it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having now nothing to rejoyce in . And writing upon that Verse in Genesis , that after man had perverted his Nature by sin , as a punishment the Earth brought forth for his sake Briers and Thorns , I , saith he , and so did his heart too , it could not do otherwise , adding these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; i. e. for what else can grow or spring upon the soul of a Fool , but such passions as do prick and wound it ? Besides that which I have said upon this matter , I must add one particular mischief , and that no small one , which will always disturb a sinner , till he return to God by Repentance ; and that is an evil Conscience , a Serpent in the Bosome , which hath been well represented in our Saviour's Discourses by a Worm gnawing the Bowels , or as a Rust fretting the heart , a Fire in the Veins . It is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Euripides calls it , a Divine Goad sticking in the soul ; which the Heathens acknowledged under the name of the Thespesian Vipers , and the merciless Furies . This Cotta the Atheist , if we may believe Tully , confessed to be a very great vexation without reference to God ; his words are these , Sine ullà Divina ratione grave ipsius conscientiae pondus est . It is as vexatious , as the company of an unpleasant Ghost to such as are haunted by it day and night , who can never be quiet till it be laid . But when respect is had to God , which it must and will have , for it is his Deputy , the case is much worse ; for it will torment the sinner , both with the sense of his Disfavour , under which it puts him at present , and with the fear of that punishment which it makes him expect in time to come . It is a huge misery to be in such a state as makes a man afraid . of God , which the guilt of sin always doth . This I cannot better say , than in the words of a forementioned Author , who speaking of the sad Condition in which Adam was after he had eaten the forbidden Fruit , and upon the sense of his Fault had hidden himself from God , hoping , at least wishing he had done so ; when God enquiring after him , though knowing well enough where he was , asked him this Question , Adam , where art thou ? He makes this Answer for him proper enough — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. I am where they are , who are not able to look upon God ; where they are , who obey not God. I am where they are , who hide themselves from their Maker ; where they are , who are fled from vertue , and are destitute of wisdom : I am where they are , who tremble by reason of guilt and cowardise . This being the melancholick condition of wretched sinners , after they come to consider how things are with them in the cool of the day , when the heats of their Wine and Lust are over , their ranting mirth ended , their Passions becalm'd , and they begin to bethink themselves , and to reflect upon their Extravagancies , and are made to hear that still voice which call'd to Adam after his prevarication ; Wise men having compared the sprightly , erect , chearful temper of good men with this Law , justly pronounced that vertuous persons do not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Not only exceed a vitious man in that which is honest , but also overcome him in pleasure , for which only the sinner seems to betake himself to wickedness . And this pleasure is so considerable , that Aristotle could say that it did exceed that of the wicked , those Fugitives from Vertue , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in that it is more pure and more solid , and so is , as another calls it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such a pleasure as one shall never have cause to repent of . But those pains which I forementioned are more considerable , because they are both more pungent and more lasting than those of the Body ; which made Simplicius say of them , That they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. that they are more grievous , stay longer , and are harder to be cured . A bodily Distemper is more easily relieved than an evil Conscience : take away the present pain , and the Body returns to its health ; but the soul is pain'd with the remembrance of what is past , and the sear of what is to come , which is so great an affliction , that many times it makes the present state intolerable . Therefore Holy Scripture and Ancient Philosophers called the state of Sin the Death of the Soul : So our Saviour said of the vitious Prodigal , that he was dead ; and the Apostle of the wicked world , that they were dead in sins and trespasses ; and the Heathen Philosopher the same , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i. e. The death of the soul is the deprivation of God and Reason , which are accompanied with a turbulent conflict of inordinate passions . And that none might think that he dully supposed that an Immortal Being can dy , he adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Not that they cease to be , but that they fall from the happiness of life . And in another place he says , that wickedness is the corruption of an Immortal Being , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it corrupts it as much as is possible ; For this reason , when any of Pythagoras's Sholars abandoned the practise of Vertue , and lest his Society , they hung up a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an empty Coffin for him , looking upon him as one dead . And they might very well do so ; for is it not the destruction of a reasonable Being , to be corrupted in those Principles which are essential to it , to be spoiled in its best Faculties , to be hindred from the free exercise of its Natural Powers , to be bereav'd of that joy which a man hath when he acts according to that which is best in him , to be deadned to a vital sense of his chief good , and to be deprived of the love of God , which is the very life of good men ? Whatsoever intercepts the favourable Influences of God's Benignity doth as much contribute to the death of the soul , as he would promote the bodie 's life , who by some fatal obstruction of the inward passages should hinder the communication of vital Spirits to all the parts of the body . What joy can a man have , when the indwelling God is grieved , and the Fool lives in contradiction to the connate Principles of his soul ? 2. This brings me to the second Demonstration of the Reasonableness of Repentance , because sin is an insolent contempt of that excellent order which God hath planted in Humane Nature , which is his Law upon it , and is the ornament and preservation of it . There are few who have so little use of their soul bestoweds upon them , but that they know they are better than their Bodies , and that the Faculties of it do transcend those of the sensual Part ; and that the mind doth not only understand what is best , but hath Authority bestowed upon it to govern the bodily Appetites , which being inferiour in Nature , and needing a Guide , ought to receive Law from it . The soul doth discover , being it self taught of God , by its natural light and super-added Revelation , what is the happiness to which it was made , the best good of which it is capable , and shows the means by which it may be attained , directs & assists in the use of them , propounds rational Arguments to persuade to use and persist in the use of them , & can baffle such Objections as are raised , either by the homebred Enemy , or Forreign Tentations , to hinder the soul in its chearful progress towards its Felicity . The soul tells us what satisfaction is allowable to the bodily appetites , disting uisheth between lawful and unlawful , & utterly forbids the latter , and commands that there be no excess in the former , shows what Moderation is , and the benefit of it , and represents the mischief as well as the sin of excess , & threatens death upon the eating of all forbidden Fruit. Order is then observed , as it ought to be , when all the Faculties do obey this Superior , upon whom God hath bestow'd power to discern Freedom of choice , and authority to command . For which reason ancient Philosophers have call'd it by very agreable Names , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it is the part to which is committed the guidance of all the rest . It was called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which rides and governs the lower Faculties , as the Charioteer doth his Horses with Rains ; because it was placed in man to guide the Affections , and conduct the Faculties of soul and body in what way they should go , and what pace , and to teach them when to rest , and when they went astray to curb their Extravagancies , and to reduce them into the right Path. It is worthy of all reasonable Beings to maintain this Dignity , and it is their Duty to see that it be not trampled upon . This made a great Philosopher say , that when a man is assaulted by any sensual Tentation , he ought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. to stir up his rational power to defend its proper Dignity , and to secure the exercise of its Faculties according to their proper nature , and so to keep the Reason of his mind from being enslav'd . Who knows not that the Irascible Faculty which is in us will tempt us , when occasion is offered , to answer Reviling with Reproach , and Wrong with Revenge ? but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is able , as Simplicius saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not to suffer the Dog which is in us to bark , much less to bite : and to return Good for Evil , both in Words and Actions , Entreating for Rudeness , and for Cursing Prayers . And for the Concupiscible part , it can deny what it craves , it can reduce the sensual Appetite to that order which Nature requires , and bring it into a less compass than the just measure of Nature , if it please : and to show its full Authority over all sensual Inclinations and Impressions , it can appoint what is contrary to their Tendence , and having resolved against it , can put what it hath decreed in Execution , and so though the Inferior part rebel , it shows its power , being enabled by God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to restrain it , and maintain its own Superiority . I'ts true , bodily Objects presented by the Senses will enter into the imagination , and by sudden Phantasms make some impression upon the soul , but the mind can cast them out again , can withdraw it self from the consideration of them , can presently think upon other things , and as it pleaseth deliberate whether that which the flesh desires be fit to be granted or no ; and if it be not , can reject it ; and not only refuse to do that which would gratifie the sensual part , but the quite contrary . St. Iames says that Lust , when it hath conceived , bringeth forth sin ; and sin , when it is finished , bringeth forth death . Tentations to sin are presented ; if the Will embrace them , Lust conceives ; and if it goes on to action it brings forth death : but if a man reject the Allurement , and deny the consent of his Will , and refuse to act according to the incitations of fleshly Appetites , the Cockatrice is killed in the shell , and so cannot live to bite and hurt . Thus we are secure in the Observation of God's Order , which if we neglect , the mischief of our disregard will soon appear in the ill Consequences which attend it : For God hath so framed the Nature of our Souls , and so ordered our most important Concerns , that we can never break his Order but we shall suffer for it . What we neglect at present will meet us in bad effects afterward . When a man hath slighted the Government of himself , and laid the Rains upon the neck of the Beast , he shall soon find himself serv'd by his unruly Passions , as Hippolytus was by his Horses , thrown and torn . Philosophers called inordinate Appetite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Beast with many Heads . It is bad enough to contest with one Beast ; but it is much more hazardous , when a man must scuffle with many . To this dangerous Combat a sinner condemns himself : When he hath parted with his Reason , he hath subjected his mind to the command of every insulting Appetite , and must comply with every foolish Phansie : Being made the slave of sin , he must , as the Apostle says , serve divers Lusts , and so must needs be in a brave condition , being under the Arbitrary Command not of one Tyrannical Patron , but many , having indeed as many Lords as Lusts ; and how basely they use their vitious slaves , commanding by turns , the poor wretches feel to their grief , by the perpetual disturbance which they receive from them ; being sometimes more then half drowned with Wine , sometimes set on fire with Wrath , at other times swelled till they are ready to break with Pride , and often thrown into all dirty pleasures . I am not ignorant that some hardned sinners say , That they feel not the pains of sin which are so talked of , neither are they much concerned , though they break that precise order which is forementioned : They are well pleased with the life of Sense , and are willing to go as their Appetites lead them ; they esteem that order good enough which some call Hurry ; though they be censured , yet they think themselves well paid for what they do with sleshly Divertisements ; and whatever Divines or Philosophers say to the contrary , they see no cause to repent of their course . To these men I shall only say two things ; 1. That it is no sign of health in a man to want feeling . 2. That there are Monsters in the World , but no Argument can be made from them against Nature . 1. It is no sign of health in a man to want feeling . Is a man to be acounted well , because he is in an Apoplexie , and so not sensible of what you say or do to him ? Doth any man reckon it a perfection in his body to want feeling or any other sense ? The soul hath its Apoplexie too . A man may so debauch his Nature with vitious practises , that at last he shall be past feeling , and commit all filthiness with greediness , as the Apostle saith . He sins , and pleaseth himself that he feels no remorse ; Is glad that he is listed in the number of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He become a whining Penitent ? No , he is one of the Fortes Esprites : He makes a mock of sin . Tell him of Repentance ? tell them that are weary of their lives , he is well enough . Let the sick send for the Physician out of his Bed : He may sleep long enough for him , he needs him not . It s ridiculous talk to speak to him of a spiritual Guide , he can govern himself . This seems to be well ; but the Friends of a sick person are much troubled , when they perceive that he is not sensible of pain or danger , and they take it for a sign of approaching death ; neither do they entertain any hope of life , till they have brought him to a sense of his sickness & weakness . The Scripture tells us of a seared Conscience , & of such whose minds are darkned , and of a reprobate mind , an undiscerning soul , and of a hardned heart as callous as a Labourer's hand , and of a heart waxen gross , that is , a soul which hath no more sense of God , than the fat heart of an Ox , which in other places is called the spirit of slumber ; nothing can awake such a person to mind his most important concerns . A wicked life benums a sinner , and we are no more to regard his judgment of things , than what a blind man says of colours . A reprobate mind is that sad punishment which God doth often inflict upon wilful sinners . Since we know this , we need not wonder that they do not repent , though their Condition be most dangerous ; for they understand it not . 2. There are Monsters in the World , but no Argument can be taken from them against Nature . Will any body say that all should be as they are ? Shall Error be set for a Rule ? If one be born deformed , or wanting some of those integral parts which make up a Body , would any that is in his Wits be willing to be conform'd to that unnatural Idea ? If a man had a Child born defective in any Limb , blind , lame , or any way mishapen ; would he not think it a great favour , if it might be granted to him , to have this Child born again in a handsom form , and restored to a beautiful proportion ? Wise men have ever thought , that it is a greater monstrosity to be mishapen in Soul ; the Mind corrupted , the Affections corrupted with Lust , and so made dishonourable to the state of Human Nature . The Holy Scripture doth very justly call this a Corruption of Human Nature ; for every thing deserves that name , when it hath lost that power which is the proper Excellency of its Nature , and by which it is fitted to its End. This Degeneracy is so great , that the Holy Scripture saith , Men are degraded by it into the condition of brute Beasts , 2 Pet. 2. 12. and in other places . The Philosophers saw it by the Light of Nature , and have spoken more highly in the case : Arrian calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. the most unhappy among Beasts — and adds , that if there be any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more wretched and abject , a man depraved with sin is that . The Poets meant the same when they spoke of the Transformation of Vlysses his Companions , who by Debauchery were turned into Swine , grunting in Circe's Prison , and there thrusting out their Snouts through the Grates in which they were kept Slaves . So monstrous is the state of the Soul , when it is made to truckle under every ungoverned Passion . Second Motive . This is enough to have shown the reasonableness of Repentance ; and I might now add the danger which a sinner incurs by Impenitence ; for he makes himself liable to that Vengeance , which God will take for the contempt of his Orders . But before I speak of that , I shall discourse of my second Motive to Repentance , which is taken from the Goodness of God who is willing to forgive the Penitent sinner ; and that is so great an Encouragement to this Duty , that the Apostle says it leads us to Repentance . That it doth so , will be seen plainly in the Account which I shall give of it in six Particulars . 1. The first Encouragement is that Declaration which God hath made concerning his own Nature , that it is not implacable ; but that he is willing to forgive those who have sinned , if they repent of their sins . This Goodness of the Divine Nature God made to pass before Moses , when he desired to see the the glory of the Godhead , when God proclaimed himself to be the Lord , the Lord God , merciful and gracious , long suffering , and abundant in goodness and truth , keeping mercy for thousands , forgiveing iniquity transgression and sin . This glorious Name was given , as that by which God was willing to be known to the World ; and it doth give us notice of that which doth most concern us to know of the Deity . God by his Royal Prerogative hath power to forgive , if he please . By right of Creation he is the Sovereign Rector of the World. He who made all things , must need have authority to give them Law ; it is fit that all Creatures should obey him who gave them their Being . As he hath power to give Law ; so also to threaten in case of Disobedience , and so he only is Dominus poenarum : the punishment of sin is solely at his appointment ; for whatsoever mischief sin may do in the Consequences of it to others , it is his Law which is violated by it , it is his Authority which is affronted . But as God hath only right to punish ; so , if he please , it is his Prerogative not to punish . His Threatnings are Conditional , and so in themselves capable of Relaxation . He may depart from his Right , if he will , and forgive us what we are not able to pay . He may pass by those wrongs for which we can never make him amends , as indeed we cannot for one Sin ; For , as Daniel said , To the Lord our God belong Mercies and Forgiveness , though we have rebelled against him . As it his Royal Prerogative , that he can forgive ; so it is his Divine Benignity , that he is willing to do it . The goodness of God , for which we constantly adore him , is a voluntary propension of the Divine Nature to do good to his Creatures according to their several Capacities ; and he hath a particular Love to Mankind , which makes him willing to promote their Happiness ; and as sin is the only hindrance of that , he hath declared his love by his willingness to prevent the mischievous effects of it by forgiveness . Here the Divine goodness doth magnifie it self against our wickedness , the Divine Wisdom finds a way to save the Offender from the ruin of his own Folly , and God's Justice shows it self wise and good , not reaching after that satisfaction which cannot be had , to wit , not requiring that the Offence be undone , for that cannot be ; nor yet seeking the utmost which may be had , which is , that the sinner be destroyed ; but is content with such a Reparation as may be made of the Divine Honour by Repentance , by which sin is extirpated , and the sinner saved . I have spoken of this Particular more largely , to fix a right Notion of the temper of the Deity in mens Souls . It is no small comfort to us that we know God is not necessitated to execute his Threatnings , and that he is of so Benign a Nature , that he is willing to part with his Right , rather than ruin his Creatures . This is a mighty Encouragement to Repentance , and should make every sinner say , as the Prophet did , Who is a God like unto thee , that pardoneth iniquity , and passeth by the transgression of the remnant of his Heritage ? He retaineth not his anger for ever , because he delighteth in mercy . Art thou so good , though I have been so bad ? I will rebel no more ; I hope in thy Mercy , I will return . We read that Benhadad and his great Army invaded Israel ; and when they were beaten , the very Report that the Kings of Israel were merciful , made them come with Sackcloth upon their Loyns , and Ropes about their Necks , Suing for Pardon with all the signs of Penitence and Submission . We are told also in the Story of Augustus Caesar , That there was one Corocotta , a Spanish Thief , so famous for doing Mischief , that the Emperor promised Ten thousand Sesterces to him that should bring him alive into his presence . Here upon Corocotta fearing his danger if he continued his Course , and having heard of the generous temper of Augustus , carried himself to him . It could not be the hope of the price set upon his head that could make him do so ; for what pleasure can a man take in telling money , when he is going to be hanged ? but the hope of Pardon , which he obtained , and by the Nobleness of Caesar , the money too . Sure the Report which we have heard of God , that he is rich in Mercy , should encourage us to bring the Penitent Rebel into his presence , and throw him prostrate before his Footstool . The Throne is a Seat of Grace , and the King who sits upon it is the Father of Mercies . If we repent we may come boldly , and have a good hope to find favour . Princes do invite rebellious Subjects many times to lay down their Arms by offering Acts of Oblivion , and it usually prevails ; but however it may be the Wisdom as well as Clemency of Princes , to offer pardon , because they know no better way to overcome sturdy Rebels : But the Argument is more cogent to make sinners repent , when God offers pardon , because he is Almighty , & so needs no Arts to reduce the Obstinate ; he can destroy them when he pleaseth ; what he offers is mere Grace ; he would not have them perish through their foolish wilfulness : would he not ? O then , Rebel Heart , wilt thou not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Clem. Alexandr . Says , wilt thou not run away from thy disobedient Party ? If thou hadst been shut up in Despair , as the Devils are , imprison'd and made to know that thou wert reserved in Chains without hope , till the Judgment of the great Day , thou mightest have some colour for the hardness of thy heart ; but now , when Grace is not denied , if thou repentest not thou wilt have nothing to say for thy self . 2. Especially since God hath assured thee by an Oath , That he delights not in the death of sinners , nor is pleased with the ruin of such as have rebelled against him . As I live , saith the Lord , I have no pleasure in the death of the wicked , but that the wicked turn from his way and live . According to that of St. Peter , He is not willing that any should perish , but that all should come to repentance : And that of St. Paul , He would have all men to be saved , and come to the knowledge of the truth . It 's true , the Heathens painted the Godhead after a wild sort , making their Pagods in dismal shapes of grim Monsters , armed with Claws and Teeth ; Pictures not unfit to represent those Devils whom they worshipped . Who having shown their Enmity to God in making his Creatures Idolaters , declared also their Malice to Men , by making Cruelty a great part of their Worship : not only whilst they forced them to tear their Skin with their Nails , and cut their Flesh with Knives , as the Worshippers of Baal did , of whom wa read 1 Kings 18. 28. and as other Idolaters did , of whom we read in Heathen Authors ; but made them sacrifice their Sons and Daughters to Devils : or as in the next Verse , to the Idols of Canaan , in whom they were worshipped , and whose bloody Rites they appointed : They made their Children pass through the Fire to Moloch ; whether they made them perish miserably in the hollow breast of a burning Image , or drew them so long between two Fires that they died , the Cruelty was so great , that they were fain to stifle the sound of their dreadful Shrieks with the noise of Drums . This was the sense and practise of the Eastern World ; and the West was not unlike to it , for to one Idol of America , Vitzliputsli , they offered in some solemn Sacrifices many thousands of Men and Women flay'd alive , their breasts being cut open , and their warm hearts taken out and presented to the bloody Idol . How far our God is from that temper , he hath sufficiently declared , since instead of making us all dreadful Examples of just Vengeance in our own persons , he gave his own dear Son to die for us . That blessed Son was of the same temper too , as you may see in that part of his Story which is recorded Luke . 18. 41. in which we are told of his approach to Ierusalem , not long before his death , where foreseeing that great Change , which for their sins their then flourishing Estate should in a short time suffer , it is said , he wept over it . Wept over it ? They had given him cause to insult over them , they were as bad as sinners could be . They had rejected him the Messiah , the great promise of God to their Nation , who came to them according to all the prefigurations and predictions which were given to their Fathers : they acknowledged Miracles to be a sufficient Testimony of God's mind , and yet disbelieved him who gave them that proof : they scorned the Doctrine of perfect Goodness which he taught , and yet confessed , that never man spake as he spake : they despised the unparalleld Example of all Vertues which he gave in his life , and put him to death who had done them all the good he could whilst he lived — yet knowing that for these things in a while they should be punished with inexpressible Miseries , the foresight made his tears fall from his eyes ; and to these he added his blood , for he died for those who killed him , and joyned his Prayers to it for the pardon of such as had made him as miserable as they could . After this how can any sinner be afraid of God , if he repent ? 3. The third Enconragement is , That God hath by all manner of Invitations called sinners to Repentance . The Scripture abounds with frequent Exhortations to this Duty , and Declarations of God's desire of mens Return ; sometimes it records his Expostulations with the Obstinate , whom he also beseecheth by his Servants , and Sometimes bad them in his Name to command sinners to save themselves this way . Exhortations we find often in the Sermons of the Prophets , whom he sent of old , rising early , and sitting up late , to warn sinners of their danger , and charged the blood of such as perished upon them , if they did not do it . This was the first Sermon of our Saviour's Forerunner , and his own , Repent , and believe the Gospel . How desirous God was always of this in his Creatures , these , among many other Expressions , give witness — Oh that there were such an heart in them , that they would fear me , that it might be well with them ! O that they were wise , that they would understand ! O that my people had hearkened to me ! O that thou hadst known in this thy day the things which belong unto thy peace ! He expostulates with them , Why will ye die ? and by his Servants beseecheth them — We are Ambassadours for Christ , as though God did beseech you by us , We pray you in Christ's stead , be ye reconciled to God. And he commands all men every where to repent . 4. To perfect this Encouragement , he hath assured pardon to the Penitent by many plain Promises , in which God's goodness is obliged by his Truth ; which being made , the Apostle said well , that now , God is faithful and just to forgive sinners . The Benignity of the Divine Nature is a good encouragement ; but when that hath declared it self in particular promises ensured by God's Veracity , we have firm grounds of Hope , plain measures of Expectation , and he which doth not give credit unto them , makes God a lyar , as St. Iohn says ; puts the same contempt upon God which men do upon the words of vain persons , who never mean what they say , or are unable to perform what they promise . Without this Revelation a Heathen could say , Qui desperat Deum exasperat , nec bonum credit , i. e. He which despairs makes God angry , and doth not believe him to be good . After all this wilt thou not repent ? 5. Especially when God hath given a mighty Demonstration of his full purpose to fulfil what he hath promised to penitent sinners , not only declaring these Promises by his dear son , but by making him 1. A Sacrifice of Expiation for sinners in his Death , and 2. Also an Advocate for them since his Resurrection . 1. God hath made him a Sacrifice of Expiation in his Death . An Expiatory Sacrifice is when one suffers for another , and so saves the other from suffering ; when Body is given for Body , Life for Life . Such was our Saviour's Passion for sinners : And therefore the Apostle said , He gave himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a ransom for all men ; Or as our Saviour said himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Ransom for many . He gave his Life as such a price , by which Captives or Slaves are set at Liberty ; and therefore he is said to have redeemed us from the Curse , being made a Curse for us : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He bought us off with a great price from the Curse due to our sins , being himself content to be used for our sakes as one who is accursed . What worse things could happen to any mortal man , than those which Christ suffered ? His Death was esteemed by all men as the most infamous and most painful , and was looked upon by the Eternal Father as the common Penance of Mankind , for whom he suffered it . Thus our Saviour became our ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gave his life for ours ; and we have ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Redemption through his blood , the forgiveness of our sins ; Yes , through his blood : For he nail'd our Bond to his Cross , and so cancel'd it , and freed us from our Debt . Thus hath God been willing to let us know , how unwilling he is to punish us if we repent . Though it be of the nature of punishment that it be inflicted for sin , yet it is not necessary that it should be upon the person offending , if the offended will accept of another to suffer for him , and so free him . This is our Case ; for God was pleased to accept of the Temporal Death of his dear Son , to free all penitent sinners from Death Eternal . 2. I need not prosecute this comfortable Argument any further ; God hath by it abundantly signified his mind to relieve trembling sinners , having made his Son a Propitiation for them in his Death , and declared also that he is an Advocate for them since his Resurrection . If any man sin , we have an Advocate with the Father . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place signifies one who deprecates Anger , mitigates Wrath , begs pardon for such as have offended . The Design of the Gospel is to preserve us from sin ; but if one chance to fall into sin , left he sin also into Despair , it gives this encouragement to rise by Repentance , because we have an Advocate with the Father , the Son of God , who intercedes for us , pleads our cause in Heaven . This Encouragement is great upon many accounts ; 1. Because long before his Incarnation he was designed to that merciful Office by the Eternal Father : So we read in Isaiah ( which the Evangelist Mark applies to our Saviour ) He shall make Intercession for Transgressors , deprecate the Divine Anger for them , appear in the presence of God for them . It is a great satisfaction to all thoughtful minds , that they are assured of the truth of his Commission : We are ignorant upon what grounds some have bestowed this part of his Mediation upon Saints or Angels . The Scripture hath told us that Abraham knows us not , and that Israel is ignorant of us , and that no man taketh to him the honour of mediating for others with God , but he that is called of God. But we have great hope in this one Mediator , because God hath given him the honour to stand at his Right Hand , and plead for sinners . He is the great Angelus Orationis , as I think Tertullian called him ; who , when the prayers of Saints goes up to Heaven , puts in his Merits to make them acceptable . As for others , alas , poor Souls ! they have no merits to make their own Prayers sweet , and how then shall they perfume those of others ? 2. This our Advocate was always , and is the most beloved Son of God. He dwelt eternally in the Bosom of the Father ; a phrase which signifies Intimacy and Love. He is one to whom the Father never denied any thing : so he said himself , I know that thou hearest me always . 3. It is a great Encouragement that we have such an Advocate , who by his Death merited a just Right to intercede with God for sinners . He might well pray for pardon , who offered himself a Sacrifice of Expiation , and demand the Release of Captives for whom he had paid the Ransom . We are not to think that in Heaven our Saviour prays for sinners , offering up cries with tears for them ; but intercedes with the Authority of Mediation , which he obtained by his Death . He appears in the presence of God for us , offering great Reasons for our pardon . 4. To this add , that he hath , whilst he doth this , strong desires in himself to have us made partakers of it . We are told that he is a merciful High Priest in things pertaining to God ; and that he is willing to make Reconciliation for us : not like the Masters of Requests in this World , who many times are so hard to come at , that it is easier to get a Petition granted by the King , than presented by his Servant . No ; he is so merciful , that he hath bid us come boldly to the Throne of Grace , and to be confident that we shall obtain mercy , and find grace to help in time of need ; we may come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , freely declare our case to God , have free access to him for that purpose , and we shall not be turned away with shame , as people are when their Petitions are slighted . This goodness of our Saviour's Temper is an inward Advocate for us , always dwelling in his Breast , making him willing to receive the Petitions which we offer to him , and also to present them to the Eternal Father , and to add to them what may make them acceptable . He show'd his benign Disposition before he left this World , in that kind Excuse which he made for the neglect of his Friends , who failed him in a time when he much needed their Service . For though he reproved them for their fault — What ? could you not watch with me one hour in this my great Agony ? yet he mercifully both told them their Danger , and how to avoid it , and made some Excuse for them , saying , The Spirit is willing , but the Flesh weak . Besides this , he plainly showed his good Temper , when upon the Cross he deprecated the Vengeance of the Eternal Father , and prayed it might not fall upon such as had sufficiently deserved it . These Considerations do give vast encouragement to sinners to repent , since by them they see how easily they may come to Mercy . To which I shall only add one more , which is , That God hath declared himself highly pleased when sinners do repent , and accept of his pardon . For this take our Saviour's word , I say unto you , that there is great joy in the presence of the Angels of God over one sinner that repenteth . This our Saviour further expresseth in the Parable of the Prodigal , which follows in the same Chapter ; for when he came back from his vicious Course , it is said there , that his Father , when he was afar off , had compassion on him , ran to meet him , fell on his Neck and kissed him , that is , gave him all signs of Reconciliation , & expressed all decent Joy for his Return , in killing the fatted Calf to make him a Feast , and adding Musick and Dancing to make it pleasant . Though these things are spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet we think worthily and rightly of God , when by such Expressions we understand how acceptable our Repentance is to him , and by that are moved to repent . And now upon the forementioned Considerations , how can the sinner but fall upon his knees , and say ? O Lord , I am sensible of my folly , I am pain'd with my guilt ; I am so obnoxious to thy wrath , that if thou shouldst mark my sin in order to punishment , I know I should not be able to abide it ; but I see there is mercy with thee that thou mayst be feared ; thy goodness leads me to Repentance , and I will follow its gentle conduct , and return to thee : And thus I make my Prayer ; O Lord , though I most justly deserve to be condemned , yet I beseech thee not to condemn me . What profit is there in my Blood ? Behold , I offer thee for my Ransom a better Life than my own , that of thy dear Son : and since thou didst commend thy Love to mankind , that he should die for sinners ; O grant me part in that Love. Since thou wast pleased to make to meet upon him the Iniquities of us all , lay mine upon him I beseech thee . It is easier for thee to pardon my sins , than to have given thy dear Son to be a Sacrifice for them . He hath more pleased thee by his Obedience , than I have grieved thee by my Disobedience . The voice of his Blood cries lowder for pardon , than my sins for vengeance . Since thy beloved Son died for our sins , and rose again for our justification ; since thou hast reconciled me to thee by his death , now much more let me be saved by his life . And , O blessed Jesus , since thou didst not refuse to die for my sins , I pray thee that I may not die for them too . After thy Incarnation thou didst declare that thou camest not to be ministred unto , but to serve others , and ( O unexpressible kindness ! ) to give thy life a Ransom for many ; it is sufficient for the sins of all the World ; leave not mine out I beseech thee , but let me be one of the Redeemed made happy by thee , because thou madest thy Soul an Offering for their sins . Thou wast pleased , among thy Titles of Glory , to take this of a Saviour ; and as thou didst not then despise that merciful Office , so neither art thou yet weary of it ; Save me , even me also , I pray thee , and say unto my Soul , that thou art my salvation . It is long ago that thou didst call to thee all such as are weary and heavy laden , I am one of those , O Lord , my sins ly heavy upon me like a load of Sand , and without thy help the Burden will grow intolerable ; I beseech thee , according to thy gracious promise , to take it off and give me ease , O Lamb of God , who takest away the sins of the World. Thou wast pleased in the days of thy Flesh to pity the miseries of sinners ; Thy Compassion is not withered ; thy pity is not dried up , it extends it self from Generation to Generation ; thou shewest mercy to thousands , and savest to the utmost of all times all that come unto God by thee : I come unto the Eternal Father hoping in thy mediation ; save me I beseech thee , O Prince of pity . Thou didst command thy Servants to preach Repentance and Remision of sins in thy Name , and didst pray for such as should believe in thee through their Word ; I am one of those , most merciful Jesus , let the benefit of thy prayer reach me also . Thou undertookest to make Intercession for sinners , and didst beg their Release , as well thou mightest , for thou didst pay their Debt ; O pray for me also , most merciful Advocate . When thou wentest into thy Glory , thou didst not leave the Remembrance of poor Souls behind thee , but didst let them know before thy departure hence , that thou wast going to appear in the presence of God for them ; remember me too now thou art in thy Kingdom , O Lover of Souls , who ever livest to make Intercession . Before I proceed to the last Motive , lest the former should miss their desired Effect , I will stay here , and briefly answer two Objections , which without any just ground some have made to their own hinderance in this Affair . 1. One saith , That notwithstanding all which hath been discoursed concerning the goodnefs of God , yet I do not know whether he intends any kindness towards me in his Declarations , because he may be some secret will have debarred me from having any benefit by them . 2. Another saith , It may be God would pardon me if I did repent ; but what am I better for that , since I find in my self no Power to repent ? 1. To the first ; After all that full Declaration which God hath made of his goodness , dost thou doubt his Reality ? And though he hath affirmed his readiness to save , doft thou think that by some hidden Will he hath resolved thy Damnation ? Let me then say to thee , in the words of a late Divine of this Church — O thou Hypocrite ! because thou hast two wills , one in thy Words , and another in thy mind , dost thou think that God hath so too ? that he speaks one thing , and means another ? That he hath a secret will contradictory to his revealed ? If it be secret , how camest thou to know it ? No ; thou art wicked in making God a lyar and dissembler like thy self , So he . I will add , That such blasphemous words , without Repentance , will be severely accounted for one day ; and that God will reprove thee , and set this , among thy other sins , in order before thee . Leave of these vile Imaginations , and never let it enter into thy mind to think , that God hath declared one thing to men in his Word , and hath decreed another concerning them in himself . He is the God of Truth ; and therefore repent , and trust in his mercy . 2. To the other , Who says he would , but hath no power to Repent , and so looks upon the goodness of God in forgiving the Penitent as not available to him , I answer ; That it is true , since our fall we cannot return to God by our own weak power ; but that is no Excuse for Impenitence , because God is ready to supply that Defect with the Assiistance of his Grace . God was pleased to make his dear Son a Saviour to give repentance and remission of sins ; not only to pardon sinners upon their repentance , but to give them grace to enable them to repent , and so obtain pardon . This grace may be had for asking — He will give his Holy Spirit to them that ask him . It is the good pleasure of him who hath commanded us to will and do what we ought , to enable us to will and do what we ought . This assistance of the Divine grace I shall express in St. Augustine's words , Non in eo divinitus adjuvamur ad operandam justitiam , quod Legem Deus dedit plenam bonis praeceptis ; sed quod ipsa voluntas nostra , sine qua operari bonum non possumus , adjuvatur & erigitur impartito Spiritu Gratiae ; i. e. we are not divinely assisted to the working of Righteousness in this , that God hath given us a Law full of good Precepts ; but because our Will , without which we cannot do good , is helpt and erected by the Spirit of grace bestowed upon us . It is a great favour , that God hath been pleased to give us his Gospel , which St. Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saving grace ; It shows the way of Salvation to us : by it we are made to understand the most important concerns of our souls ; that shows us the gracious conditions of our pardon , and lays before us strong Reasons to convince us of the necessity of our complyance with what God hath propounded , if we will be happy , and demonstrates the reasonableness of Obedience . But God is pleased also to invigorate his Gospel Methods with the gracious Operation of his benign Spirit , which makes a Divine Light shine into the Mind , clears up the mist of Ignorance which lay upon it before , and makes us know the things which belong to our peace ; awakens our Consciences , and makes us apprehensive of the danger of sin , and affrights us with the truth of Divine Threatnings ; makes us consider heavenly Motives , opens our hearts , as it did Lydia's , to attend to the things which are spoken to us , and inclines us to comply with the reason of them ; it raiseth our wills out of sloth and languor by a secret ardor of life conveyed into our Souls , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by ways which God knows , as St. Basil saith , and so puts into our minds good Desires , and makes us begin to feel in our Souls a hunger after Righteousness ; it melts us with the Love of God and his dear Son , makes us ashamed to sin any more , and comforts us with the hope of Pardon and Restoration to the Divine Favour , and so conjures us by potent Arguments to enter into the Bands of the Covenant , and perswades us to submit thankfully to the terms of the Gospel . Thus our blessed Saviour stands at the Door and knocks ; thus the heavenly Father draws us to his Son : and the sinner should say — I find the gracious Spirit of God leading me towards the Land of the Living . I will resign my self to his Conduct , I will be led by him , I will follow the Lamb wheresoever he goes . Doth my Saviour vouchsafe to knock at my Door ? I am infinitely beholden to him , I will open to him , I will let him in , and give him the possession of my Soul. This is the Divine grace , and it is our Duty to make a careful use of it ; and then we shall have more to help us to perfect what is well begun . A ready complyance with such merciful Assistance is highly requisite ; for if we resist God's kind Motions , and slight the help bestowed , we may frustrate the design of his Mercy against our selves , and make that grace ineffectual which would have saved us , if we had improved it with our concurrent endeavours . We must not expect that God should pull us out of a state of sin , and drag us into a state of vertue by an irresistible force : God is pleased in Conversion to draw us towards himself by the Cords of a Man , by such Arguments as we understand to be most reasonable , and by such Motives as are apt to perswade such as will consider , and by the gentle Swasions of his good Spirit , with the Cords of Love , and the Bands of Kindness . We must not think that God should act upon us to the extent of his Omnipotence , but according to his Wisdom . He knows what help is sufficient for us , and how fit it is that we should thankfully use what is enough , without asking what is too much . He takes what method he pleaseth in the dispensing of his grace , which we are not to appoint , but obeserve . Our Duty is to accept of sufficient grace , and use it , that we may be converted , and not teach God how to convert us . God was always displeased with men , when neglecting the kindness which he showed them , they would prescribe him methods for the communication of his goodness . When the Israelites were led through the Wilderness , they were well enough provided for by God's care , and should have been not only content , but thankful : they were neither ; but lothing the Bread of Heaven , which God had appointed for them , they would have Quails . They had them ; but they had better have been without them : for God was angry at their rude unthankfulness — For the limited the Holy One of Israel . They would not only be provided for , but in such a way as they themselves should describe . We have a very good account of this matter in that excellent Parable of Isaiah , where God speaking of the Jewish people , whom he calls his Vineyard , saith , That he planted it in a fat Soyl , hedged it , that is , guarded it with his Providence , set a Vine which was generous , gave them excellent Laws , the teachings of inspired men , and the assistances of his grace , and all sufficient means to promote their bringing forth Fruit answerable to his Care : But after all , instead of good Grapes , they brought forth wild Grapes ; God was displeased , and for the Justice of his Anger he appealed to the Judgment and Conscience of those who had slighted his Favours , and said , What could I have done more to my Vineyard than I have done ? I have done what I thought fit for me to do , and bestowed what I thought enough for them to receive , and because they have made me no answerable Returns , I will take away my Hedge , and lay them waste . Now sinner , take heed what will become of thee , and have a care of Folly in pretending to teach God what he might have done more for thee , and bring forth Fruits meet for Repentance , according to the grace bestowed . Remember the Fig-tree in the Gospel , which having no Fruit upon it when our Saviour sought it , was cursed and withered : And take St. Chrysost. counsel concerning it ; We were beaten in this type , thou art frighted in this tree , thou art instructed , to thee is given wholsome Admonition ; prevent the coming of the Lord with good Fruits : What God expects from thee let him find , let him have what he desires , lest what happened to this Tree from God , happen to thee also . It is not fit for sinners to dispute concerning grace , but to make use of it , and repent . 2. Of this they ought to be more careful , because God doth allow fair space of time to make use of the grace bestowed ; he repeats his methods of Salvation , and sometimes alters them , which is a great demonstration of his benignity , and ought to move us effectually to make use of it . Though the Divine Spirit will not always strive with men , yet he continues his merciful Contest a great while . Though sinners be dull in apprehending , and careless in the consideration of grace offered ; yet God is not presently weary , but waits to see if at last they will understand . It is mentioned as a great Favour which God bestowed upon the Canaanites , that he did not destroy them at once , though they highly deserved it , but gave them space for Repentance . Thou didst punish the condemned with deliberation , giving them time and place whereby they might be delivered from their malice . God is pleased to lengthen the tranquility of sinners , as Daniel saith , and so gives opportunity to make use of grace not only offered , but for some considerable time slighted , that so they might be saved , if they will yet make use of his Favour before their hearts are quite hardened through the deceitfulness of sin . We read of the Jews in the Wilderness , that they vexed the Holy Spirit with their Disobedience ; yet we read , that he bore with their ill manners ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 40 years , and so gave them fair space to repent of their Ingratitude , and so save their Souls , though their Carkases fell in the Desart . After they were come to Canaan he used the same Patience , sending his Prophets , rising up early and sending them , because he had compassion on his People — and this he did till there was no remedy . This same gentleness did our Saviour use towards them in the days of his Flesh , which made him say , when his grace was slighted , O Ierusalem , Ierusalem , how oft would I have gathered thy Children together , as a Hen doth gather her Brood under her Wings , and ye would not ? The same gracious patience doth he express towards us still . How oft hath God warned us by our Spiritual Guides , and the Checks of our own Consciences ? How oft hath he advised us by such , whose known Prudence and great Charity was most likely to have made their counsel acceptable ? How mercifully hath he tim'd his Proposals , taking such seasons in which we were in a temper most likely to be wrought upon , both when our hearts were softned with the sense of some merciful Providences , and melted with kindness , the sparks of Ingenuity being blown up into a flame , or when sickness or some great affliction had shaken off our Carelesness , made us see great reason to think , and shown us necessity to hearken to advice ? Shall not the forementioned Assistances , granted with so much patience , make the sinner say ? O Lord , I am that barren Fig-tree to which thou mightest have said long ago , Never fruit grow on thee : ( O heavy Curse ! ) How oft have I given thee cause to say , Cut it down , why cumbreth it the ground ? And when I have begged that thou wouldst stay another year , and promised to dig about it , and did not ; O Lord , thou hast not cut me down , but spared me one year , and another , and another . I thank thee , and now I will abuse thy goodness no longer . I will dig about it with prayers , sighs , fasting , and watching ; I will water it with my tears , and endeavour that it may bring forth fruit answerable to thy just expectation . O foolish Soul ! Is it nothing to play with Divine Patience , and to make God stand by whilst thou entertainest thy self with every trifling Vanity ? O merciful Lord , how many years have I grieved thee in this Wilderness ? How long hast thou born with my manners ? How oft have I given thee cause to say to me as once thou didst , being neglected by thy sleepy Spouse , who slumbred whilst thou stoodest knocking , and made thee suffer the Injuries of the weather , My Head is filled with Dew , and my Locks with the Drops of the Night , before thou couldst have admittance ? There are many besides the Gadarens , who have turned thee out of their Coasts by their rudeness ; O Lord , I am one of them , I confess it with shame . But , O blessed Jesus , go not from me , though I deserve it . Return according to thy Infinite goodness ; I will ever watch , I will never permit the Door of my Soul to be shut against thee . The Third Motive . 3. The third Motive to Repentance is taken from that extreme misery which doth await the Impenitent , and will unavoidably fall upon them . This is told us plainly , Thinkest thou this , O Man , that judgest them who do such things , and doest the same , that thou shalt escape the Iudgment of God ? Or despisest thou the Riches of his Goodness , and forbearance , and long suffering , not knowing that the goodness of God leadeth thee to Repentance ? But after thy hardness and impenitent heart , treasurest up to thy self wrath against the day of Wrath and Revelation of the righteous Iudgment of God. The goodness of God , as I have shown , leads the sinner to Repentance , and so to Happiness by Pardon . This goodness he despiseth , and maintains in himself the hardness of an impenitent heart , a heart that will not relent . But thinkest thou this , O man , that so doing thou canst escape the Judgment of God ? No ; thou dost but treasure up wrath to thy self against the day of Wrath. Every sinner hath his measure for Iniquity , and the Impenitent fills it up ; God also hath his Store-house for Vengeance , and the obstinate sinner doth there lay up wrath against himself . At present this is a hidden Treasure , but it shall be opened in the day of Wrath , when God will reveal the Righteousness of his Judgment upon such as would not repent . God hath always declared this to be the last state of obdurate sinners ; He will wound the head of his Enemies , and the hairy Scalp of such a one as goes on still in his wickedness . Long before this it was said plainly by Moses , If it come to pass , when he heareth the words of this Curse , that he bless himself in his heart , saying , I shall have peace though I walk in the imagination of my heart , to add drunkenness to thirst ; The Lord will not spare him , but then the Anger of the Lord and his Iealousie shall smoke against that man , and all the Curses that are written in this Book shall lie upon him , and the Lord shall blot out his Name from under Heaven . He that despiseth the methods of God's grace , and continues his Disobedience , and yet perswades himself that all shall be well with him , doth highly provoke God. The Hope of the Disobedient is a great part of their Disobedience ; for it is a presumptuous believing against the express Declarations of God's Will , and they shall be punished for it as an aggravation of their other sins . Such people slight the Divine Threatnings , disbelieve the Truth and Power of God concerning their performance ; but they shall pay dear for it , especially in the great day of Wrath , when Christ will come in flaming Fire to render Vengeance to those who acknowledge God no better , and do wilfully disobey his Gospel . This misery is dreadful , because the Sufferings , to which the Impenitent will be condemned , are so great , that now they would be intolerable , but which then they shall be made to endure . Of this I shall give account , 1. By a brief Rehearsal of the Descriptions of them which we find in Holy Scripture . 2. By the deep Impressions which they will make upon the spirits of damned Impenitents , of which we are told in Holy Writ . 3. By setting down four particular Notices , which we have received concerning the dreadfulness of that state . 1. By a brief Rehearsal of the Descriptions of the misery of Impenitents , which we find recorded in Holy Scripture . It hath pleased God to express the future Torments of Impenitent Souls , by taking resemblances from the bodily pains with which they are now acquainted ; and hath chosen the most sharp of those which men suffer on Earth , to be Emblems of those far greater which they shall suffer in Hell. I shall name a few of them . Sometimes that miserable Condition is described by the Torment of Fire , than which nothing is more sharp ; which is called Matth. 5. 22. Hell Fire ; which , Chap. 13. 49 , 50. is called a Furnace of Fire , into which the wicked shall be cast in the end of the World ; and Rev. 21. 8. a Lake of Fire and Brimstone , into which several sorts of sinners there named shall be thrown ; Heb. 10. 27. it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is translated Fiery Indignation , because of the fierceness of Divine Vengeance . This is terrible , and therefore such as are obnoxious to it are there said to be under a fearful expectation of Iudgment . It was a pain unspeakably dreadful which those old sinners endured , who were inclosed in Sodom , and made to perish in the noysom smoke of Brimstone , and the unsupportable Torment of Fire : But that is nothing to that which will be kindled in Hell , where the Fire will never go out , nor the Persons who are burnt in it ever be consumed . Sometimes this Punishment is called the Gnawing of the never dying Worm ; sometimes it is represented by utter Darkness , which signifies the utmost disconsolateness of a dismal Condition . Happiness in Holy Writ is called Light , and Heaven the Inheritance of the Saints in Light. Those who are cast into utter Darkness , are removed to the farthest Distance from God , who is the Fountain of Life , and in whose Light the Blessed see Light. It is called The Blackness of Darkness , i. e. the most Horrid , into which no glimpse of Light shines . This state is worse than that of a Malefactor , who is condemned to be made up between two Walls , there to perish in Darkness , Hunger , and Solitude . Sometime this dreadful misery is signified by a Pit which hath no bottom , into which the ungodly are to be cast ; and sometime by the Torment of a perpetual Rack : sometime by a Cup of Wrath , called the Wine of the Wrath of God , mixt with bitter Ingredients ; and in this World God doth make sinners to drink some drops , but in the great day he will make them drink up the Dregs of it , the bitter Wrath which lies in the bottom , in which is no Alloy of Mercy . Lastly , by the pains of the second Death which the ungodly must endure ; which is a thousand times worse than the first ; for that is but a Temporal separation of the Soul from the Body , this an Eternal separation of Body and Soul from God. 2. The greatness of this Misery is plainly declared by the deep impressions , which we are told it will make upon the spirits of damned Impenitents , as we perceive the acuteness of pain which men suffer by the grievousness of their Cries . Our Saviour says , that in the place to which the Impenitent shall be condemned , there will be weeping and gnashing of Teeth . These are Expressions of extreme grief , and show the extremity of Misery . A small matter will not make one cry out , nor a little cold make the Teeth chatter . No , it is because the great day of wrath is come , and who shall be able to abide it ? The Impenitent would then be glad of Annihilation ; it would be good for them that they were nothing , or as our Saviour says , That they had never been born . In great Anguish they will say to the Mountains , fall on us , and to the Rocks , cover us , and hide us from the face of him that sitteth upon the Throne , and from the wrath of the Lamb : But the Rocks will be as deaf to the Impenitent then , as they are to God now . 3. Thirdly , The Impenitents misery is made known to them by four particular Notices which are given them of their dreadful Condition in the other World. 1. They are told beforehand what Company they shall have in Hell , and that is no better than the Devil and his Angels , Haters and hated of God : So the Sentence runs , Go ye cursed into the Fire prepared for the Devil and his Angels . You hold of his side , and it is fit you should share in his Lot. I called you to the hopes of my Mercy , and offered you a part in the happiness of Obedient Souls ; but you rather chose to comply with your own and my Enemy , and to perish with Satan , rather than to hearken to me . Get you gone from me and all the blessed into that Fire , which was not designed for you , but was appointed as the punishment of Devils ; but since you would have your portion in it , I confirm your choice . This is sad : For the Devils were always , and are still , Enemies to Mankind : They were Murderers from the beginning , and are Malicious to the end . To be shut up with such Companions is a greater Torment than to be nailed up in a Vessel among Serpents . Will impenitent sinners be able to endure this ? Can they dwell with everlasting Burnings ? Can they make an agreement with Hell , and a League with Devils ? Do they think that cursed Fiends will make them welcome in Hell , because they have perswaded them to come thither ? Can they expect entertainment from such as are shut up in a lothsom Dungeon ? What help will they give others , who are themselves in unspeakable Torments , and who are so malicious , that , if they could , they would not ? It is better to repent , than to go to such Company . 2. The Impenitent will be exceedingly pain'd , because they will then see that it was their own folly , which brought them into the Misery which they shall then suffer ; and that their Obstinacy deprived them of the Eternal Happiness , of which they might have been possessors . Those who in their life time would not be at leisure to be saved , shall then be forced to entertain multitudes of thoughts which will blow the Coles of the unquenchable Fire . They will be galled perpetually by considering how sottishly they perished , sillily preferring a few short Pleasures before everlasting Felicity , and that notwithstanding it was offered them , and they often perswaded to chuse it . They will then see , and grieve to see it was folly enough to have chosen the Temporary Pleasures of sin , though for that they should only have been deprived of Eternal Joys ; but that it was the highest Madness , when for that they shall also suffer Eternal Pains , and find that the greatness of their Worldly Prosperity , which they so much desired , having heightened their sin , shall also add to the sharpness of their punishment . They will then see how sottishly they followed the evil Example of their fellow sinners , trampling upon God's Commands , and be sensible of the meanness of the Excuse which they made for their Unbelief , when they said , They could not think there was such a place as Hell , because they never talked with any that was there , or ever heard it proved by Philosophy . And they will wish then that they had believed God , who told them that there was such a place , that they might endeavour to escape it , and not have hearkened to their Ranting Companions , who not being able to produce any Arguments against it , made it their work to huff the belief of it out of the World ; and that the rather , because they well knew , that if there be such a place , they themselves must be forced to take an undesirable Lodging in it . They will then see that it was unreasonable to ask for Demonstrations in matters of Divine Revelation , where God demands Faith upon his Word , remembring how sillily the old World laughed at Noah for building a Ship to sail , as they thought , upon dry ground , refusing to believe that there would be a Deluge , till they were aflote upon the Waves of it . They will see then that Disbelief , after plain Declarations of God's Will , was not Courage , but stupid Presumption ; and that continuance in sin against great Reasons to the contrary , was a malicious Obstinacy . They will then confess that no Tentation was a just Counterpoise to God's Promises , and that their sensual Appetites were no lawful warrant for the contradiction of the Reason of their Minds , and that it was extreme folly to slight the Motions of God's Spirit , and hearken to the Suggestions of the Devil . Will any dare to say to God then , I knew thou wast austere , and reapest where thou didst not sow ? No ; but remembring that they were graciously and often assisted , they will then too late curse the baseness of their Negligence and Ingratitude . They will then be ashamed to return to God , having done nothing of the Errand upon which he sent them into the World , but very much to the contrary of it ; and be afraid , because they go away not having left any Testimony of their Vertue behind them , but many damning Examples of Vice. They will hate their Being , perceiving by the sharp Remorse of their once baffled Consciences , that they must be their own Tormentors : whilst the space which was granted them for Repentance , makes their Impenitence more Criminal ; and the sense of their having highly deserved what they suffer will make them acknowledge , that they are but justly deprived of that small Relief , which is commonly allowed to the Miserable , Pity . 3. Thirdly , The Impenitent will be gal'd with Envy , to see others possess that Happiness which once they might have enjoyed , but then slighted , and of which they are now for ever deprived . This we learn from our Saviour , There shall be weeping and gnashing of Teeth , when ye shall see Abraham , and Isaac , and Jacob , and all the Prophets , in the Kingdom of God , and you your selves thrust out . And they shall come from the East , and from the West , and from the North , and from the South , and shall sit down in the Kingdom of God. This sight will whet the Teeth of the never dying Worm , which will not only bite with the never ceasing remembrance of their un worthiness , and vex with the pain of late Repentance and continual Self-accusation ; but also pine with Envy to see others happy in what they threw away . That which our Saviour added in this matter , is very considerable , There are last which shall be first , and there are first which shall be last . There are many which proud sinners despise , as persons a great way farther from Happiness than themselves , whom they laugh at for their Ignorance , slight for their mean Condition , and jeer for their precise Life , which shall enter into the Kingdom of God , when they themselves shall be stopt . So it was with the Jews to whom our Saviour spoke , they looked upon themselves as Sons of the Kingdom , Heirs of Happiness , great in Knowledge , splendid in their Family , beloved of God , satisfied in present Enjoyments , and big with Expectation ; yet these so seemingly forward should be over-run by such as they thought unworthy to eat with them ; and these should sit down with their pious Ancestors , where they , their boastful Progeny , should be excluded . This matter is well expressed Wisd. 5. from the first Verse to the seventh , Then shall the righteous man stand in great boldness before the face of such as have afflicted him , and made no account of his Labours . When they see it , they shall be troubled with terrible fear , and shall be amazed at the strangeness of his salvation , so far beyond all that they looked for . And they repenting and groaning for anguish of spirit , shall say within themselves , This was he whom we had sometime in Derision , and a Proverb of Reproach . We Fools accounted his life madness , and his end to be without honour . How is he numbred among the Children of God , and his lot is among the Saints ? Therefore have we erred from the way of Truth , and the Light of Righteousness hath not shined upon us . This excellent Author gives an account of these Hectors , Chap. 2. where he tells us of them , that they placed all Happiness in this present Life — Verse 2. We are born at all adventure , and we shall be hereafter as though we had never been : and therefore they crown'd their Heads with Rose-buds , and filled themselves with wine , being careful lest they should go away without their part of Iollity . As to the Righteous man , he declares their carriage verse 10 , 12 , 13 , 14 , 15. Therefore they abused him with Rudeness , and treated him with all Cruelty in this World ; but when they come into the other , and see him stand in great boldness before God , they are seized with a terrible fear , and vexed with Indignation at his Happiness , amazed at the strangeness of his salvation , whom before they scorn'd . All Impenitent sinners will be in such pain at our Saviour's coming , when they see obedient Souls taken up to meet him in the Air , and find themselves left upon the burning Earth , till they be called before his Throne , and be there adjudged to a worse Fire . The Author to the Hebrews set a sharp Edge upon his Exhortation , when he put it into these words , Let us therefore fear , lest a promise being left us of entring into his Rest , any of you should come short of it . It is not easie to imagin what grief seized the Unbelieving Jews , when they saw Canaan , and beheld those before them who were to go into that good Land , but themselves bar'd from it . After the pronuntiation of that sad Doom , with what pain did they wear away the hated remnant of their Lives , wandring in the Wilderness ? Much more grievous will it be to see the Saviour of the World come with his glorious Attendants , and take up all good men and women , and carry them to the Heavenly Canaan , and leave the Impenitent , not to perish in the Wilderness , but to be carried to that Company and Torment which I have mentioned before . Who would not repent that knows this ? 4. The misery of the Impenitent will be unsupportable , because they will despair of ever mending their Condition . It must needs put Vinegar into their Wounds , when they are assured that they cannot be healed . This Assurance depends upon two things , 1. Upon this , That they are told before hand that the Sentence which will be pronounced , is irreversible . 2. Upon this , That they know that he who pronounceth it , is Omnipotent , and so can secure the Execution of it . 1. The Sentence is recorded in Scripture , and there we find it Irreversible : It is , Go into ever lasting Fire , into Fire which shall never be quenched ; the Worm which torments you shall never die . The Punishment is everlasting . Those who are cast into the Lake are ordered to be tormented there for ever and ever . This is the Sentence , and he who pronounceth it is Omnipotent , and so can secure the Execution of it . He who could hinder the Fire of Nebuchadnezzar's Furnace from burning , tormenting , or consuming his Servants , must needs be able to make a Fire which will burn and torment , and yet not consume his Enemies . Shall bold sinners be annihilated because they desire it , knowing they shall have no part of Felicity , if there be any in the other World ? No ; God hath appointed them worse than so ; and it is but just . Why should not God punish such as long as he pleaseth , who sinned as long as they could ? Why should their punishment have an end , who would never leave sinning ? Life was propounded upon good terms , which if it were refused , it was declared that Death would be the Consequent : they were perswaded to chuse Life , they would not ; and having refused it , will they be angry that they suffer what they would have ? A Law was given by the Soveraign Rector of the World , Death was threatned upon the breach of it ; they would break it : they were condemned by that Law ; yet Pardon was offered , they would not accept it : so that they perisht not because they sinned , nor yet because they were condemned ; but because they would be Executed . Their Misery is their Choice . But , as I said , this makes it unspeakably great , it will have no end . There is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the LXXII . translate the twentieth Verse of Psalm 55. no Ransom for such hereafter , as would not return from sin by Repentance here . Dives was not only vexed with Envy , when he looked up and saw Lazarus in Abraham's bosom , but mad with Rage when he saw the unpassable Gulf between himself and them . That Parable is a Map of the future state of Impenitents , they have no hope to ascend out of the Infernal Pit ; they are sent Prisoners to that Goal , whose Bars are made too strong for all created Power to break . The Conclusion . Now I am come to the Close of this Discourse , which I shall shut up with this short Exhortation ; Let us all , in the fear of God , endeavour by timely and true Repentance to escape the Wrath to come : Knowing the Terrors of the Lord , let us perswade our selves to this Duty . Let us not baffle all the Methods of his Grace , and amongst others this of his Threatnings . Have we no Passion upon which God can work ? Are not the Threatnings which I have mentioned dreadful ? Have we no Fear in us ? or are we afraid of any thing but God ? Have we lost the use of the Natural Principle of Self-preservation , when it is applied to our greatest Danger ? Are Eternal Happiness and Misery words only ? Do they not signifie things of greatest Importance ? And yet do they make no Impression upon our hard hearts ? Sure then they are grown perfect Stone , and not to be softned , except in the Lake of Fire and Brimstone . No , rather , O merciful God , take them out of our Breasts , and into their room put hearts of Flesh. Must we needs sin on though we be damned for it ? What is it that makes sin so dear to us ? We have been told by one whom we ought to believe , That it were much better for us to go into Heave with an Eye plucked out , with the loss of a right Hand , or a Foot cut off , than to carry a whole Body into Hell. Yes ; but we sin for fear . How ? Do we fear them , who can kill the Body ( if they be permitted from above ) but after that can do no more , and not dread him who can cast both Body and Soul into Hell ? It is a dreadful thing to fall into the Hands of the Living God. Impenitent , to what purpose dost thou sin on , and put the Evil Day from thee , whose approach thou canst no more delay , than hinder the Morning Sun from rising at the appointed Minute ? Dost thou not know that thy Iudgment doth not linger , and that thy Damnation slumbereth not ? Pardon upon Repentance is given at an easie rate , and upon that it may be had . Sure thou darest not ask of God leave to sin ; what then makes thee so bold as not to repent ? He that sins , Rebels ; He that Repents not continues his Rebellion ; And can that man think that God will not be even with him ? How can such a one escape the Damnation of Hell ? Shall God ever hearken to thee crying from Hell , who dost despise him who hath spoken to thee from Heaven ? Be wise , fear and repent , remembring that good advice which is given thee Luke 12. 57 , 58 , 59. Why even of your selves judge ye not what is right ? When thou goest with thine Adversary to the Magistrate , as thou art in the way , give diligence that thou mayest be delivered from him ; lest he hale thee to the Iudge , and the Iudge deliver thee to the Officer , and the Officer cast thee into Prison . I tell thee thou shall not depart thence till thou hast paid the very last mite . In these words our Saviour doth reproach men , for not using the same prudence in managing their affairs with God , which they do with men . It is their known practise , that when they have a difference of Concern with another who hath an Advantage against them , they compose it as soon as they can , hoping the sooner they do it to have fairer terms , and fearing that if they put off the matter till it come before the Judge , he will pronounce severely against them , and that having stood out to the last , their Adversary will make his benefit of the Sentence , and force them to pay the whole Debt , or else lie in Prison . How much more should we give diligence to be reconciled to God ? Shall we maintain an Action at Law in which we are sure to be cast , and that against God ? Do we contend with the Lord ? Are we stronger than He ? No ; let us humble our selves speedily before him , and make our peace as soon as we can . He that stands out in sin can hope for no pardon at the day of Judgment . Let us do as the Psalmist bids us , Kiss the Son lest he be angry , and ye perish in the way ; when his wrath is kindled but a little , blessed are all they that put their trust in him . Let us with all Expressions of humble Subjection address our selves to the Son of God , who only can reconcile us to his Father ; and do it speedily , lest loitering in the way of sin , his Wrath overtake us , and we perish in our sinful Course . If his Anger once begin to burn , there is no Happiness , but for such who beforehand have made him their Friend , and so can now put their Trust in him . And let every Penitent for his Encouragement know , that in so doing he doth comply with the Intentions of God , who designing our good , hath made his Threatnings one means of our Salvation . He hath menaced sin , and let us know the sad Doom of the Impenitent ; not that thereby we should be affrighted into Despair , but that by this means we might be more easily perswaded to sin no more , and so escape the Punishment threatned : For our Saviour hath told us what he hath said of the Wrath to come , as he hath all other things in his Gospel , to this end , that we might be saved . FINIS . ERRATA . Pag. 15. lin . 7. for bad , read bold . p. 28. l. 13. r. but. p. 30. l. penult . r. what shame , what . p. 50. l. 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 67. l. 15. r. faults . p. 78. l. 9. r. can truly say . p. 84. l. 11. r. sound . p. 93. l. 11. r. chequer'd . l. 14. r. plain . p. 101. l. 2. r. Love. p. 103. l. 17. r. with Reserves . p. 118. l. 1. r. smooth . p. 123. l. 16. r. pleasures . p. 124. l. 13. for careful observance , r. carefulness . p. 132. l. 19. for life , r. use . p. 137. l. 12. for in , r. with . p. 151. l. 15. r. perpend . p. 155. l. ult . r. reaching . p. 174. l. 1. r. up in . p. 177. l. ult . r. have . p. 178. l. 4. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 182. l. 9. for bodies , r. ceasing of bodily . p. 185. l. 17. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 187. l. 14. after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , add , the Divine part . p. 219. l. 3. dele full . SOME CONSIDERATIONS ABOUT The Reconcileableness OF REASON AND RELIGION . By T. E. A LAY-MAN . To which is annex'd by the Publisher , A Discourse of Mr. Boyle , ABOUT THE POSSIBILITY OF THE RESURRECTION . Homines absque rerum discrimine incredulos esse , summae est imperitiae . Verulam . in Novo Organo . LONDON , Printed by T. N. for H. Herringman , at the Anchor in the Lower Walk of the New Exchange . 1675. THE Publisher TO THE READER . THese Considerations about Religion and Reason , deliver'd by a Person of an excellent Genius and Ability to consider the Nature of the things he is wont to discourse upon , being fallen into my hands , nor being forbidden to publish them ; I thought the Subject so weighty , and the way of handling it both so discreet and solid , that I could not forbear recommending it to the Press , being fully persuaded , the Publick in general , as well as all Persons in particular that are concern'd for the safety both of Reason and Religion , and consequently for their Dignity as they are Men , and their Nobleness as they are Christians , will find sufficient cause to be pleased with the publication of it . To which I have nothing to add but that , whereas at the beginning of the following Discourse there is mention made of its being to consist of Two Parts ; one , to shew , that a Christian need not lay aside his Reason ; and the other , that he is not commanded to do so : The Author thought fit to keep that Paper , which concern'd the latter , from now accompanying the former , which seems the most seasonable , and likeliest to make impressions on that sort of Persons , whom he chiefly designs to persuade . THE Preface . 'T Is the just Grief , and frequent Complaint of those that take to heart the Concerns of Religion , that they see it now more furiously assaulted and studiously undermin'd than ever , not only by the vicious Lives of Men , but by their licentious Discourses . I know , there have been Vices in the World , as long as there have been Men : And 't is an observation as old as Solomon , Eccles. 7. 10. That Men are apt to look upon their own Times as worse than those that preceded them . And because I remember too , that in reciting this Complaint he disapproves it ; I shall not dispute , whether other Ages have been less faulty than this we live in : But this I think I may say with as much Truth as Grief , that , among us here in England , the Times , to which our memory can reach , have been less guilty , than the present Time is , of a spreading and bold Profaneness . For , though many allow'd themselves to court Gold , and Cups , and Mistresses , little less than now they do ; yet these were still acknowledg'd to be Faults even by those that committed them , and the Precepts and the Counsels of Religion were neglected or disobeyed , but not their Authority thrown off or affronted ; Men retaining yet such a kind of respect for Her , as the elder Son in the Parable did for his Father , when , receiving a command from him to go and work in his Vineyard , he answer'd , I go Sir , though he went not , Mat. 21. 30. But now too many of the Vicious do not only scandalously violate the Laws of Religion , but question the Truth , and despise the very Name of it . They rather choose to imitate the Rebels in the other Parable , and say of Religion what they did of their lawful King , when they insolently declar'd , that they would not have him to reign over them , Luke 19. 14. They seek not to hide their sins like Adam , but think either to cover or protect all others by that greatest of all , Impiety ; and , instead of cheating Conscience into silence , ( as sinners , not impudent , are wont to do , ) by deceitful promises of repenting hereafter of their sins , they endeavour to stifle or depose it , by maintaining , that Repentance is a weakness of mind , and Conscience ought not to be look'd on as the Vicegerent of a Deity , whose very Existence or Providence they dispute . And that which more troubled me , and made me most apprehend the spreading of this Impiety , was , that it was propagated in a new way , that made me fear , the Arguments not only of vulgar Preachers , but even of learned Divines themselves , would be much less fit than formerly to give a check to its progress . For , till of late , the generality of our Infidels did , either as Philologers , question the Historical part of the Scriptures , and perhaps cavil at some of the Doctrines ; or , if they employed Philosophical Arguments , as Pomponatius and Vaninus did , they borrow'd them from Aristotle , or the Peripatetick School . And against both these sorts of Adversaries , the learneder Champions of the Christian Religion , such as Vives , Mornay , and Grotius , had furnish'd Divines with good and proper Weapons . For , the Historical part of the Scriptures , and especially the Miracles , were strongly confirmable by competent Testimonies , and other Moral Proofs , sufficient in their kind . And Aristotle being himself a dark and dubious Writer , and his Followers being on that account divided into Sects and Parties , which for the most part had nothing to alledge but his single Authority , 't was not difficult to answer the Arguments drawn from the Peripatetick Philosophy ; and , if that could not have been done , it had not been difficult to reject the Doctrines themselves as false or precarious . But our new Libertines take another and shorter way , ( though I hope it will not be a more prosperous one , ) to undermine Religion . For , not troubling themselves to examine the Historical or Doctrinal parts of Christian Theology , in such a way as Jews , Pagans , Mahometans , would do ; These deny those very Principles of Natural Theology , wherein the Christian , and those other differing , Religions agree , and which are suppos'd in almost all Religions , that pretend to Revelation , namely , the Existence and Providence of a Deity , and a Future State ( after this life is ended . ) For , these Libertines own themselves to be so upon the account of the Epicurean or other Mechanical , Principles of Philosophy , and therefore to press them with the Authorities wont to be employ'd by Preachers , is improper , since they are so far from paying any respect to the venerable Fathers of the Church , that they slight the generality of the Heathen Philosophers themselves , judging no Writers worthy of that name , but those that , like Leucippus , Democritus , Epicurus , &c. explicate things by Matter and Local Motion ; and therefore 't is not to be expected , that they should reverence any more the Peripatetick Arguments of Scotus or Aquinas , than the Homilies of St. Augustine , or St. Chrysostom ; and to give Aristotle himself the Title of The Philosopher , were enough to make some of them conclude the Ascriber were no Philosopher . And this , by the way , may excuse me for not having brought into the following Papers the Sentences of the Fathers or the Moralists , or the Authority of Aristotle , or any of the School-Philosophers , which I should have declin'd to employ , though my frequent removes from place to place , when I was writing these Papers , had not deny'd me the convenience of a Library . Things being at this pass , though the Title of this Discourse acknowledges the Author of it to be a Layman ; yet I shall not beg pardon for the ensuing Papers as for an intrenchment upon the Ecclesiasticks . For besides that , though I know some Functions , yet I know no Truths , of Religion , that have the peculiarity of the Shew-bread under the Law , Mat. 12. 4. with which it was lawful only for the Priests to meddle ; I will not so far mistrust the Charity of Churchmen , as not to suppose , that they will rather thank than blame any man , that being not altogether a stranger to this warfare , offers them his assistance against the common Enemy in so important a quarrel , and so great a danger . The Fathers , and other Divines , being wont to compare the Church Militant to a ship , 't will not be an improper extension of the Comparison , to say , that , when the Vessel is threatned with shipwrack , or boarded by Pyrates , it may be the Duty not only of profess'd Seamen , but any private Passenger , to lend his helping hand in that common danger . And I wish , I were as sure , that my endeavors will prove successful , as I am , that such Churchmen as I most esteem will think them neither needless nor unseasonable . Nay , perhaps my being a Secular person , may the better qualifie me to work on those I am to deal with , and may make my Arguments , though not more solid in themselves , yet more prevalent with men that usually ( though how justly , let them consider , ) have a particular pique at the Clergy , and look with prejudice upon whatever is taught by men , whose interest is advantag'd by having what they teach believed . And I was the more invited not to be a meer Spectator , or a lazy Deplorer of the danger I saw Religion in , because it seem'd not unlikely , that Philosophical Infidels , as they would be thought , would be less tractable to Divines , though never so good Humanists and Antiquaries , than to a person that reasons with them upon their own grounds , and discourses with them in their own way , having had a somewhat more than ordinary curiosity to acquaint himself with the Epicurean and Cartesian Principles , and exercise himself in that Philosophy , which is very conversant with things Corporeal , and strives to explain them by Matter and Motion , and shakes off all Authority ( at least that is not infallible . ) Vpon such Considerations as these , I comply'd with an occasion I had of solemnly asking Reason the Question , that Joshua once ask'd the Angel that appear'd to him in the Plains of Jericho , Art thou for us , or for our Adversaries ? Josh. 5. 14 ; and of committing to Paper those thoughts that should occur to me on that Subject . And this I the rather did , that I might thereby as well contribute to my own satisfaction as to that of my Friends . For , as I think , that there is nothing that belongs to this life , that so much deserves our serious care as what will become of us when we are past it ; so I think , that he who takes a resolution either to embrace or reject so important a thing as Religion , without seriously examining why he does it , may happen to make a good Choice , but can be but a bad Chooser . And that I might not exclude , by too early a method , those things , that , for ought I knew , might hereafter be pertinent and useful , I threw my Reflections into one Book , as into a Repository , to be kept there only as a heap of differing materials , that , if they appear'd worth it , they might be afterwards review'd , and sorted , and drawn into an orderly Discourse . But , before I began to do what I intended , a succession of accidents , ( wherewith 't would not be proper to trouble the Reader , ) quite diverted me to employments of a very distant nature ; so that these Papers , being thrown by , did for divers years lie neglected , with many others , till at length the person , for whose perusal I in the first place design'd them , join'd with some other intelligent Friends to urge me to send them abroad , though I was not in a condition to give them the finishing strokes , or so much as to fill up several of the Blanks , my haste had made me leave to be supply'd when I should be at leisure . And indeed , notwithstanding the just aversness I had from letting a piece so incomplete and uncorrected appear in this Critical Age ; yet the hopes , they confidently gave me , that this piece , such as it is , might not be unacceptable nor useless , were not , I confess , altogether groundless . Novelty being a thing very acceptable in this age , and particularly to the persons I am to deal with , to whom perhaps 't is none of the least endearments of their Errors , I despair not , that 't will somewhat recommend these Papers , to which I designed to commit not Transcripts of what I thought they may have already met with in Authors , but such considerations , as a serious attention , and the nature of the things I treated of , suggested to me ; so that most of the things will perhaps be thought new ; and some few things coincident with what they may have elsewhere met with , may possibly appear rather to have been suggested by considering the same subjects , to other Authors and to me , than to have been borrowed by me of them . But some few things , I confess , I employ , that were commonly enough employed before , and I hope , I may in that have done Religion no disservice ; For having taken notice , that some of the more familiar Arguments had a real force in them , but had been so unwarily proposed as to be lyable to exceptions that had discredited them ; I made it my care , by proposing them more cautiously , to prevent such objections , which alone kept their force from being apparent . I was not unmindful of the great Disadvantage this Tract was likely to undergo , partly for want of a more curious method , and partly because my other occasions required , that if I Published it at all , it must be left to come abroad unpolish'd and unfinished . But though this Inconvenience had like to have supprest this Discourse ; yet the force of it was much weaken'd by this consideration , that this immethodical way of Writing would best comply with what was designed and pretended in this Paper , which was , not to write a compleat Treatise of the Subject of it ; but only to suggest about it some of those many considerations , that ( questionless ) might have occurred to ( what I do not pretend to ) an Enlightned and Penetrating Intellect . And the Loadstone , divers of whose Phenomena are mention'd in the body of this little Tract , suggested somewhat to me in reference to the Publication of it , by exciting in me a hope , that , if this Discourse have any thing near as much Truth as I endeavour'd to furnish it with , that Truth will have its operation upon sincere Lovers of it , notwithstanding the want of regularity in the method : As a good Loadstone will not , by being rough and rudely shap'd , be hinder'd from exercising its Attractive and Directive powers upon Steel and Iron . As for the Style , I was rather shy than ambitious of bringing in the Thorns of the School-men or the Flowers of Rhetoric : For , the latter , though they had of their own accord sprung up under my Pen , I should have thogh improper to be imployed in so serious and Philosophical a Subject : And as to the former , I declin'd them , in complaisance to the humor of my Infidels , who are generally so prejudic'd against the School-men , that scarce any thing can be presented them with more disadvantage than in a Scholastick dress ; and a Demonstration will scarce pass for a good Argument with some of them , if it be formed into a Syllogism in mode and figure . That therefore , which I chiefly aim'd at in my expressions , was significancy and clearness , that my Reader might see , that I was willing to make him judge of the strength of my Arguments , and would not put him to the trouble of divining in what it lay , nor inveigle him by ornaments of speech , to think it greater than it was . I was also led by my Reason , as well as by my Inclination , to be careful not to rail at my Infidels : And though I have some cause to think , that many of them had their understandings debauch'd by their lives , and were seduc'd from the Church not by Diagoras or Pyrrho , but by Bacchus and Venus ; yet I treat them as supposing them to be what they would be thought , Friends to Philosophy : And being but a Layman , I did not think my self obliged to talk to them as out of a Pulpit , and threaten them with Damnation unless they believ'd me , but chose to discourse to them rather as to erring Virtuosi , than Wicked wretches . This moderation that I have us'd towards them , will , I hope , induce them to grant me two or three reasonable requests ; whereof the first shall be , that they would not make a final judgment of these Papers till they have perus'd them quite through ; especially having in their Eye what is declar'd in the Preamble , where both the design and scope of the whole discourse , and what it does not pretend to , is exprest . The next thing I am to request of them , and my Readers , is , that they would not have the meaner thoughts of my Arguments for not being propos'd with the confidence , wherewith many Writers are wont to recommend weaker proofs . For I wrote to intelligent Men , and , in the judgment of such , I never observ'd that a Demonstration ceas'd to be thought one for being modestly propos'd ; but I have often known a good Argument lose of its credit by the invidious Title of a Demonstration . And I must further beg my Readers , to estimate my Design in these Papers by the Title of them , in which I do not pretend to make Religion trample upon Reason , but only to shew the Reconcileableness of the one to the other , and the friendly agreement between them . I am a person , who looking upon it as my Honour and Happiness to be both a Man , and a Christian , would neither write nor believe any thing , that might misbecome me in either of those two capacities . I am not a Christian , because it is the Religion of my Countrey , and my Friends ; nor , because I am a stranger to the Principles either of the Atomical , or the Mechanical Philosophy . I admit no mans Opinions in the whole lump , and have not scrupled , on occasion , to own dissents from the generality of learned men , whether Philosophers or Divines : And when I choose to travel in the beaten Road , 't is not because I find 't is the Road , but because I judge 't is the Way . Possibly I should have much fewer Adversaries , if all those that yet are so , had as attentively and impartially consider'd the Points in Controversie as I have endeavour'd to do . They would then , 't is like , have seen , that the Question I handle , is not whether Rational Beings ought to avoid Vnreasonable Assents , but whether , when the Historical and other Moral Proofs clearly sway the Scales in favour of Christianity , we ought to flie from the Difficulties that attend the granting of a Deity and Providence , to Hypotheses , whether Epicurean or others , that are themselves incumber'd with confounding Difficulties : On which account I conceive , that the Question between them and me is not , whether They , or I , ought to submit to Reason ( for we both agree in thinking our selves bound to that ; ) but whether They or I submit to Reason the fulliest inform'd , and least byass'd by Sensuality , Vanity , or Secular Interest . I reverence and cherish Reason as much , I hope , as any of them ; but I would have Reason practise Ingenuity as well as Curiosity , and both industriously pry into things within her sphere , and frankly acknowledge ( what no Philosopher that considers will deny ) that there are some things beyond it . And in these it is , that I think it as well her Duty to admit Revelation , as her Happiness to have it propos'd to her : And , even as to Revelations themselves , I allow Reason to judge of them , before she judges by them . The following Papers will , I hope , manifest , that the main difference betwixt my Adversaries and me is , that they judge upon particular Difficulties and Objections , and I , upon the whole matter . And to conclude ; as I make use of my Watch to estimate Time , when ever the Sun is absent or clouded , but when he shines clearly forth , I scruple not to correct and adjust my Watch by his Beams cast on a Dial ; so , wherever no better Light is to be had , I estimate Truth by my own Reason ; but where Divine Revelation can be consulted , I willingly submit my fallible Reason to the sure Informations afforded by Celestial Light. I should here put an end to this long Preface , but that to the things , which have been said concerning what I have written of my own , I see 't is requisite that I add a few words about what I quote from other Writers ; especially because in this very Preface I mention my having intended to entertain my Friend with my own Thoughts . Of the Citations therefore that my Reader will meet with in the following Papers , I have this Account to give him : ( 1. ) That I had written the Considerations and Distinctions to which they are annexed , before I met with these cited Passages , which I afterwards inserted in the Margent , and other vacant places of my Epistle . ( 2. ) That these Passages are not borrow'd from Books that treat of the Truth of the Christian Religion , or of Christian Theology at all , but are tak'n from Authors that write of Philosophical Subjects , and are by me apply'd to Mine , which are usually very distant from Theirs . ( 3. ) If you then ask me , why I make use of their Authority , and did not content my self with my own Ratiocinations ? I have this to Answer ; that my design being to convince another who had no reason to look upon my Authority , and whom I had cause to suspect to have entertain'd some prejudices against any Reasons that should come from one that confessedly aim'd at the defending of the Christian Religion , I thought it very proper and expedient to let him see , that divers of the same things ( for substance , ) that I deliver'd in favour of that Religion , had been taught as Philosophical Truths by Men that were not profess'd Divines , and were Philosophers , and such strict Naturalists too , as to be extraordinarily careful not to take any thing into their Philosophy upon the account of Revelation . And on this occasion let me observe to you , that there are some Arguments , which being clearly built upon Sense or evident Experiments , need borrow no Assistance from the Refutation of any of the Proposers or Approvers , and may , I think , be fitly enough compar'd to Arrows shot out of a Cross-Bow , or Bullets shot out of a Gun , which have the same strength , and pierce equally , whether they be discharg'd by a Child , or a strong Man. But then , there are other Ratiocinations , which either do , or are suppos'd to depend , in some measure , upon the judgment and skill of those that make the Observations whereon they are grounded , and their Ability to discern Truth from Counterfeits , and Solid things from those that are but Superficial ones : And these may be compar'd to Arrows shot out of a Long-Bow , which make much the greater impression , by being shot by a strong and skilful Archer . And therefore when we question , what Doctrines ought or ought not to be thought Reasonable , it do's not a little facilitate a Propositions appearing ( not Contrary , but ) Consonant to Reason , that 't is look'd upon as such by those that are acknowledged the Masters of that Faculty . ERRATA . PAg. 38. line 6. read of for or . ib. l. 9. dele all that is contained in that whole parenthesis . ib. l. 19. The discourse , beginning in that line with the words , if no body , and ending p. 43. l. 7. with the words , contiguous and moved , is to be included between two signs of a Parathesis , [ ] . P. 43. l. 18. del . Parenthesis before the words , as were , and put it l. 20. before the word , and. SOME CONSIDERATIONS ABOUT The Reconcileableness OF REASON & RELIGION . The First Part. AS to what you write in your Friends name , near the bottom of the first page of your Letter , perhaps I shall not mistake , if I guess , that , when He seems but to propose a Question , he means an Objection ; and covertly intimates , that I , among many others , am reduc'd to that pass , that to embrace our Religion , we must renounce our Reason ; and consequently , that to be a Christian , one must cease to be a Man , and much more , leave off being a Philosopher . What liberal Concessions soever some others have been pleas'd to make on such an Occasion as this , they do not concern me ; who , being ask'd but my own Opinion , do not think my self responsible for that of others . And therefore , that I may frame my Answer so , as to meet both with the obvious sense of the Question , and the intimated meaning of Him that proposes it , I shall roundly make a Negative Reply , and say , That I do not think , that a Christian , to be truly so , is oblig'd to forego his Reason ; either by denying the Dictates of right Reason , or by laying aside the Vse of it . I doubt not but this Answer is differing enough from what your Friend expects ; and perhaps those Grants , that have been made by the Indulgence or Inadvertency of many persons , eminent for being Pious or Learned , may make you your self startle at this Declaration : And therefore , though you will not , I know , expect an Answer to what Objections your Friend may make , since he has express'd but what He thinks ought to be a Christian's Opinion , not what he has to object against what is so ; yet , to satisfie those Scruples that you your self may retain , I shall endeavor ( but with the Brevity that becomes a Letter ) to acquaint you by themselves , with some of the Positive Inducements , that have led me to this Opinion , and interweave some others , in answering the chief Objections that I think likely to be made against it . And this Preamble , short as it is , will , I hope , serve to keep you from mistaking my design ; which , as you may gather from what I have intimated , is not to give you the positive proofs of the Christian Religion ( which is not here to be expected from a bare Defendant , ) but to give you some Specimens of such general Considerations , as may probably shew , that the Matter ( or Essential Doctrines ) peculiar to the Christian Religion , is not so repugnant to the Principles of true Natural Philosophy , as that to believe them , a Man must cease to act like a Rational Man , any more than he would be oblig'd to do by embracing other Religions , or ev'n the Tenents that have been held without disparagement to their Intellectuals , by the meer Philosophers themselves ; which last Clause I add , because I presume , you do not expect , that I should be follicitous to vindicate the Christians belief of a Deity from being Irrational ; since , besides that perhaps your Friend would think himself affronted to be dealt with as an Atheist , without having profess'd himself one , the Acknowledgment of a Deity blemishes the Christian's Reason no more , than it do's that of Men of all Religions , not to say of all Mankind ; and imports no other contradiction to Reason , than what has been judg'd to be none at all by the Greatest , if not by all , of the Philosophers that were fam'd for being guided by Reason ( without Revelation . ) And I shall venture to add ( upon the by ) that , as I do not for my own part think the Atheists Philosophical Objections ( if your Friend had produc'd them ) to be near so considerable for weight or number , as not only those few that deny a God , but many of those that believe one , are wont to think ; so the Christian is not reduc'd , as is imagin'd , to make the Being of a Deity a meer Postulatum ; since , besides the Philosophical Arguments he can alledge in common with the best Champions for a Deity , he has a peculiar Historical Proof that may suffice ; the Miracles perform'd by Christ and his followers being such , that if the matter of Fact can be ( as it may be ) well evinc'd , they will not only prove the rest of the Christian Religion , but in the first place , That there must be a God to be the Author of them . But though of the two things which my design obliges me to Endeavor the making good of , the most Natural order seems to be , that I should first shew , That no Precepts of Christianity do command a Man to lay aside his Reason in matters of Religion ; and then , That there is nothing in the Nature of the Christian Doctrine it self that makes a Man need to do so ; Yet I think it not amiss in treating of these two Subjects to invert the Order , and first consider that difficulty which is the Principal , and which your Friend and You jointly desire to have my thoughts of ; namely , Whether there be a necessity for a Christian to deny his Reason ? And then we shall proceed to examine , Whether , though he need not disclaim his Reason , it be nevertheless his Duty so to do ? SECT . I. To proceed then to the Considerations that make up the former Part of this Epistle ; I shall in the first place distinguish betwixt that which the Christian Religion it self teaches , and that which is taught by this or that Church or Sect of Christians , and much more by this or that particular Divine or Schoolman . I Need not persuade you , who cannot but know it so well already , that there are many things taught about the Attributes and Decrees of God , the Mysteries of the Trinity , and Incarnation , and divers other Theological Subjects , about which not only private Christians , but Churches of Christians do not at all agree . There are too many Men , whose Ambition , or Boldness , or Self-conceit , or Interest , leads them to obtrude upon others , as parts of Religion , Things that are not only Strangers , but oftentimes Enemies to it . And there are others , who out of an indiscreet Devotion are so sollicitous to increase the Number and the Wonderfulness of Mysteries , that , to hear them propose and Discourse of things , one would judge , that they think it is the office of Faith , not to elevate , but to trample upon Reason ; and that things are then fittest to be believ'd , when they are not clearly to be proved or understood . And indeed , when on the one side I consider the charitable design of the Gospel , and the candid simplicity that shines in what it proposes , or commands ; and on the other side , what strange and wild Speculations and Inferences have been father'd upon it , not only in the Metaphysical Writings of some Schoolmen , but in the Articles of Faith of some Churches ; I cannot but think , that if all these Doctrines are parts of the Christian Religion , the Apostles , if they were now alive , would be at best but Catechumini ; and I doubt not but many of the nice Points that are now much valued and urg'd by some , would be as well disapproved by St. Paul , as by Aristotle ; and should be as little entertain'd by an Orthodox Divine , as a Rigid Philosopher . I do not therefore allow all that for Gospel , which is taught for such in a Preachers Pulpit , or ev'n a Professors Chair . And therefore , if Scholastick Writers , of what Church soever , take the liberty of imposing upon the Christian Religion their Metaphysical Speculations , or any other meerly humane Doctrines , as matters of Faith , I who , not without some Examination , think Metaphysicks themselves not to have been for the most part over-well understood , and apply'd , shall make bold to leave all such private Doctrines to be defended by their own Broachers or Abettors ; and shall deny , that it will follow , That in case of this multitude of Placets , which some bold Men have been pleased to adopt into the Catalogue of Christian Verities , any or all should be found inconsistent with right Reason , the Christian Religion must be so too . For by that name I understand onely that System of Reveal'd Truths that are clearly deliver'd in the Scriptures ; or by legitimate and manifest consequences deduc'd thence . And by this one Declaration so many unnecessary and perhaps hurtful Retainers to Christianity will be at once thrown off , that I doubt not , but if you consider the Matter aright , you will easily discern , that by this first Distinction I have much lessen'd the work that is to be done by those that are to follow it . SECT . II. In the next place , among the things that seem not rational in Religion , I make a great difference between those , in which unenlightned Reason is manifestly a competent Iudge , and those which Natural Reason it self may discern to be out of its Sphere . You will allow me , That Natural Theology is sufficient to evince the Existence of the Deity ; and we know that many of the old Philosophers , that were unassisted by Revelation , were , by the force of Reason , led to discover and confess a God , that is , a Being supremely perfect ; under which Notion divers of them expresly represent him . Now , if there be such a Being , 't is but reasonable to conceive , that there may be many things relating to his Nature , his Will , and his management of things , that are without the Sphere of meer or unassisted Reason . For , if his Attributes and Perfections be not fully comprehensible to our Reason , we can have but inadequate Conceptions of them ; and since God is a Being , toto Coelo , as they speak , differing from all other Beings , there may be some things in his Nature , and in the manner of his Existence , which is without all Example or perfect Analogy in inferior Beings . For we see , that ev'n in Man himself the Coexistence and intimate Union of the Soul and Body , that is , an Immaterial and a Corporeal substance , is without all President or Parallel in Nature . And though the truth of this Union may be prov'd ; yet the manner of it was never yet , nor perhaps ever will be , in this Life clearly understood , ( to which purpose I shall elsewhere say more . ) Moreover , if we suppose God to be Omnipotent , ( that is , to be able to do whatever involves no Contradiction that it should be done , ) we must allow him to be able to do many things that no other Agent can afford us any Examples of , and some of them perhaps such , as we , who are but finite , and are wont to judge of things by Analogy , cannot conceive how they can be perform'd . Of the last sort of things may be the recollecting a sufficient quantity of the scatter'd matter of a Dead humane Body , and the contriving of it so , that ( whether alone or with some addition of other Particles ) upon a reconjunction with the Soul , it may again constitute a living Man , and so effect that Wonder we call the Resurrection . Of the latter sort is the Creation of Matter out of nothing , and much more the like Production of those Rational and Intelligent Beings , Humane Souls . For as for Angels ( good or bad , ) I doubt , whether meer Philosophy can evince their Existence , though I think it may the possibility thereof . And since we allow the Deity a Wisdom equal to this boundless Power , 't is but reasonable to conceive , that these unlimited Attributes conspiring may produce Contrivances and frame Designs , which we Men must be unable ( at least of our selves ) sufficiently to understand , and to reach to the bottom of . And by this way of arguing it may be made to appear , That there may be many things relating to the Deity above the reach of unenlightned humane Reason . Not that I affirm all these things to be in their own Nature incomprehensible to us ( though some of them may be so , ) when they are once propos'd ; but that Reason by its own light could not discover them particularly , and therefore it must owe its knowledge of them to Divine Revelation . And if God vouchsafes to disclose those things to us , since not only he must needs know about his own Nature , Attributes , &c. what we cannot possibly know unless he tells us , and since we know , that whatever he tells us is infallibly true , we have abundant Reason to believe rather what he declares to us concerning Himself and Divine things , than what we should conclude or guess about them by Analogy to things of a nature infinitely distant from his , or by Maxims fram'd according to the nature of inferior Beings . If therefore he clearly reveal to us , That there is in the Godhead , Three distinct Persons , and yet that God is One , we , that think our selves bound to believe God's Testimony in all other Cases , ought sure not to disbelieve it concerning himself , but to acknowledge , that in an unparallel'd and incomprehensible Being , there may be a manner of Existence not to be parallel'd in any other Being , though it should never be understood by us Men , who cannot clearly comprehend , how in our selves two such distant Natures as that of a gross Body and an immaterial Spirit , should be united so as to make up one Man. In such cases therefore as we are now speaking of , there must indeed be something that looks like captivating ones Reason , but 't is a submission that Reason it self obliges us to make ; and he that in such points as these believes rather what the Divine Writings teach him , than what he would think if they had never inform'd him , does not renounce or inslave his Reason , but suffers it to be Pupil to an Omniscient and Infallible Instructer , who can teach him such things , as neither his own meer Reason , nor any others could ever have discovered to him . I thought to have here dismiss'd this Proposition , but I must not omit to give it a confirmation afforded me by chance ( or rather Providence : ) For , since I writ the last Paragraph , resuming a Philosophical Enquiry , I met in prosecuting it with a couple of Testimonies of the truth of what I was lately telling you , which are given not by Divines or Schoolmen , but by a couple of famous Mathematicians , that have both led the way to many of the Modern Philosophers to shake off the reverence wont to be born to the Authority of great Names , and have advanc'd Reason in a few years more than such as Vaninus and Pomponatius would do in many Ages ; and have always boldly , and sometimes successfully attempted to explain intelligibly those things , which others scrupled not either openly or tacitly to confess inexplicable . The first of these Testimonies I met with in a little French Treatise put out by some Mathematician , who , though he conceals his Name , appears by his way of writing to be a great Virtuoso , and takes upon him to give his Readers in French the new thoughts of Galilaeo , by making that the Title of his Book . This Writer then speaking of a Paradox ( which I but recite ) of Galilaeo's , that makes a point equal to a Circle , adds , Et per consequent l'on peut dire , i. e. and consequently one may say , that all Circles are equal between themselves , since each of them is equal to a point . For though the imagination be overpower'd by this Idea or Notion ; yet Reason will suffer it self to be persuaded of it . I know ( continues he ) divers other excellent Persons ( besides Galilaeo ) who conclude the same thing by other ways , but all are constrain'd to acknowledge , that indivisible and infinite are things that do so swallow up the mind of Man , that he scarce knows what to pitch on , when he contemplates them . For it will follow from Galilaeo's Speculation , &c. which passage I have cited , to shew you , that Galilaeo is not the only Philosopher and Mathematician who has confess'd his Reason quite passed about the Attributes of what is Infinite . The other Testimony I mention'd to you , is that of the excellent Des-Cartes in the second Part of his Principles of Philosophy , where speaking of the Circle to be made by Matter moving through places still lesser and lesser , he has this ingenious acknowledgment ; Fatendum tamen est ( sayes he ) in motu isto aliquid reperiri , quod mens quidem nostra percipit esse verum , sed tamen quo pacto fiat non comprehendit , nempe Divisionem quarundam particularum Materiae in infinitum , sive indefinitam , atque in tot partes ut nulla cogitatione determinare possimus tam exiguam , quin intelligamus ipsam in alias adhuc minores reipsa esse divisam . And in the Close of the next Paragraph , he gives this for a Reason , why , though we cannot comprehend this indefinite division , yet we ought not to doubt of the truth of it , That we discern it to be of that kind of things that cannot be compriz'd by our minds as being but finite . If then such bold and piercing Wits , and such excellent Mathematicians are forc'd to confess , that not only their own Reason , but that of Mankind may be passed and non-plus'd about Quantity , which is an Object of contemplation Natural , nay , Mathematical , and which is the Subject of the rigid Demonstrations of pure Mathematicks ; why should we think it unfit to be believ'd , and to be acknowledg'd , that in the Attributes of God , who is essentially an Infinite Being , and an Ens singularissimum , and in divers other Divine things , of which we can have no knowledge without Revelation , there should be some things , that our Finite understandings cannot , especially in this life , clearly comprehend . SECT . III. To this Consideration , I shall for Affinities sake subjoin another , which I leave to your Liberty to look upon , as a distinct one , or as an Enlargement and Application of the former . I consider then , that there is a great difference between a Doctrines being repugnant to the general and well-weigh'd Rules or Dictates of Reason , in the forming of which Rules it may be suppos'd to have been duly consider'd ; and its disagreeing with Axioms , at the Establishment whereof the Doctrine in Question was probably never thought on . There are several Rules that pass current ev'n among the most Learned Men , and which are indeed of very great use when restrain'd to those things whence they took their Rise , and others of the like nature ; which yet ought not to overthrow those Divine Doctrines that seem not consonant to them . For the Framers of these Rules having generally built them upon the Observations they had made of Natural and Moral things , since ( as we lately argued ) Reason it self cannot but acknowledge , there are some things out of its Sphere , we must not think it impossible , that there may be Rules , which will hold in all inferior Beings for which they were made ; and yet not reach to that infinite and most singular Being call'd God , and to some Divine matters which were not taken into Consideration when those Rules were fram'd . And indeed , if we consider God as the Author of the Universe , and the free Establisher of the Laws of Motion , whose general Concourse is necessary to the Conservation and Efficacy of every particular Physical Agent , we cannot but acknowledge , that by with-holding his Concourse or changing these Laws of Motion , which depend perfectly upon his Will , he may invalidate most , if not all , the Axioms and Theorems of Natural Philosophy : These supposing the Course of Nature , and especially the Establish'd Laws of Motion among the parts of the Universal Matter , as those upon which all the Phaenomena of Nature depend . 'T is a Rule in Natural Philosophy , that Causae necessariae semper agunt quantum possunt ; But it will not follow from thence , that the Fire must necessarily burn Daniel's three Companions or their Cloaths , that were cast by the Babylonian King's Command into the midst of a Burning fiery Furnace , when the Author of Nature was pleas'd to withdraw his Concourse to the Operation of the flames , or supernaturally to defend against them the Bodies that were exposed to them . That Men once truly dead cannot be brought to life again , hath been in all Ages the Doctrine of meer Philosophers ; but though this be true according to the Course of Nature , yet it will not follow but that the contrary may be true , if God interpose either to recall the departed Soul and reconjoin it to the Body , if the Organization of this be not too much vitiated , or by so altering the Fabrick of the matter whereof the Carkass consists , as to restore it to a fitness for the Exercise of the Functions of Life . Agreably to this let me observe to you , that , though it be unreasonable to believe a Miraculous Effect when attributed onely to a meer Physical Agent ; yet the same thing may reasonably be believ'd , when ascrib'd to God , or to Agents assisted with his absolute or supernatural Power . That a Man born blind should in a trice recover his sight upon the Application of Clay and Spittle , would justly appear incredible , if the Cure were ascrib'd to one that acted as a meer Man ; but it will not follow , that it ought to be incredible , that the Son of God should work it . And the like may be said of all the Miracles perform'd by Christ , and those Apostles and other Disciples of his , that acted by virtue of a Divine Power and Commission . For in all these and the like Cases it suffices not to make ones Belief irrational , that the things believ'd are impossible to be true according to the course of Nature ; but it must be shewn , either that they are impossible even to the Power of God to which they are ascrib'd , or that the Records , we have of them , are not sufficient to beget Belief in the nature of a Testimony ; which latter Objection against these Relations is Forreign to our present Discourse . And as the Rules about the power of Agents will not all of them hold in God ; so I might shew the like , if I had time , concerning some of his other Attributes : Insomuch that ev'n in point of Justice , wherein we think we may freeliest make Estimates of what may or may not be done , there may be some cases , wherein God's supreme Dominion , as Maker and Governor of the World , places him above some of those Rules ; I say , some , for I say not above all those Rules of Justice which oblige all inferior Beings , without excepting the greatest and most absolute Monarchs themselves . I will not give Examples of his Power of Pardoning or Remitting Penalties , which is but a relaxing of his own Right ; but will rather give an instance in his Power of afflicting and exterminating Men , without any Provocation given him by them . I will not here enter upon the Controversie de Iure Dei in Creaturas , upon what it is founded , and how far it reaches . For , without making my self a party in that Quarrel , I think , I may safely say , that God by his right of Dominion , might , without any violation of the Laws of Justice , have destroy'd and ev'n annihilated Adam and Eve before they had eaten of the forbidden Fruit , or had been commanded to abstain from it . For Man being as much and as intirely God's Workmanship as any of the other Creatures ; unless God had oblig'd himself by some promise or pact to limit the Exercise of his absolute dominion over him , God was no more bound to preserve Adam and Eve long alive , than he was to preserve a Lamb , or a Pigeon ; and therefore , as we allow , that he might justly recall the Lives he had given those innocent Creatures when he pleas'd , ( as actually he often order'd them to be kill'd and burn'd in Sacrifice to him : ) so he might , for the declaration of his Power to the Angels , or for other Reasons , have suddenly taken away the Lives of Adam and Eve , though they had never offended him . And upon the same grounds he might without Injustice have annihilated , I say not , damn'd their Souls ; he being no more bound to continue Existence to a Nobler , than a less noble Creature : As he is no more bound to keep an Eagle than an Oyster always alive . I know , there is a difference betwixt Gods resuming a Being he lent Adam , and his doing the same to inferior Creatures : But that disparity , if it concern any of his Attributes , will concern some other than his Justice ; which allow'd him to resume at pleasure the Being he had only lent them , or lay any Affliction on them that were lesser than that Good could countervail . But mentioning this instance only occasionally , I shall not prosecute it any further , but rather mind you of the Result of this and the foregoing Consideration ; which is , That Divinely reveal'd Truths may seem to be repugnant to the dictates of Reason , when they do but seem to be so : Nor does Christianity oblige us to question such Rules as to the cases they were fram'd for , but the application of them to the Nature of God , who has already been truly said to be Ens singularissimum , and to his absolute Power and Will ; so that we do not reject the Rules we speak of , but rather limit them ; and when we have restrain'd them to their due bounds , we may safely admit them . From Mens not taking notice of , or not pondering this necessary limitation of many Axioms deliver'd in general terms , seems to have proceeded a great Error , which has made so many Learned Men presume to say , That this or that thing is true in Philosophy , but false in Divinity , or on the contrary : As for instance , that a Virgin , continuing such , may have a Child , is look'd upon as an Article which Theology asserts to be true , and Philosophy pronounces impossible . But the Objection is grounded upon a mistake , which might have been prevented by wording the Propositions more warily and fully . For though we grant , that , Physically speaking , 't is false , that a Virgin can bring forth a Child ; yet that signifies no more , than that , according to the course of Nature , such a thing cannot come to pass ; but speaking absolutely and indefinitely , without confining the Effect to meer Physical Agents , it may safely be deny'd that Philosophy pronounces it impossible that a Virgin should be a Mother . For why should the Author of Nature be confin'd to the ways of working of dependent and finite Agents ? And to apply the Answer to the Divines that hold the Opinion I oppose ; I shall demand , why God may not out of the substance of a Woman form a Man , without the help of a Man , as well as at the beginning of the substance of a Man he form'd a Woman without the concurrence of a Woman ? And so , that Iron being a Body far heavier , ( in specie , as they speak , ) will , if upheld by no other Body , sink in water , is a Truth in Natural Philosophy ; but since Physicks themselves lead Men to the acknowledgment of a God , 't is not repugnant to Reason , that , if God please to interpose his Power , he may ( as in Elisha's case ) make Iron swim , either by withholding his concourse to the Agents , whatever they be that cause Gravity in Bodies , or perhaps by other ways unknown to us ; since a vigorous Loadstone may , as I have more than once try'd , keep a piece of Iron , which it touches not , swimming in the Air , though this thin Body must contribute far less , than water would , to the sustaining it aloft . That strict Philosopher Des Cartes , who has with great Wit and no less Applause attempted to carry the Mechanical Powers of matters higher than any of the Modern Philosophers ; this Naturalist , I say , that ascribes so great a power to Matter and Motion , was so far from thinking , that what was impossible to them , must be so to God too , that , though he were urg'd by a learned Adversary with an Argument as likely as any to give him a strong Temptation to limit the Omnipotence of God ; yet ev'n on this occasion he scruples not to make this ingenious and wary Acknowledgment , and that in a private Letter ; For my part , says he , I think we ought never to say of any thing that 't is impossible to God. For all that is true and good being dependent on his Almightiness , I dare not so much as say , that God cannot make a Mountain without a Valley or cannot make it true , that one and two shall not make three ; but I say only , that he has given me a Soul of such a nature , that I cannot conceive a Mountain without a Valley , nor that the Aggregate of one and of two shall not make three , &c. and I say only , that such things imply a Contradiction in my Conception . And consonantly to this in his Principles of Philosophy he gives on a certain occasion this useful Caution , — Quod ut satis tutò & sine errandi periculo aggrediamur , eâ nobis cautela est utendum , ut semper quàm maxime recordemur , & Deum Autorem rerum esse infinitum , & Nos omnino sinitos . SECT . IV. In the next place , I think we ought to distinguish between Reason consider'd in it self , and Reason consider'd in the Exercise of it , by this or that Philosopher or by this or that Man , or by this or that Company or Society of Men , whether all of one Sect , or of more . If you will allow me to borrow a School-phrase , I shall express this more shortly by saying I distinguish between Reason in Abstracto , and in Concreto . To clear this matter , we may consider , That whatever you make the Faculty of Reason to be in it self , yet the Ratiocinations it produces are made by Men , either singly reasoning , or concurring in the same Ratiocinations and Opinions ; and consequently , if these Men do not make the best use of their Reasoning Faculty , it will not be necessary , that what thwarts their Ratiocinations , must likewise thwart the Principles or the Dictates of right Reason . For , Man having a Will and Affections as well as an Intellect , though our Dijudications and Tenents ought indeed ( in matters speculative ) to be made and pitch'd upon by our unbiass'd Understandings ; yet really our Intellectual Weaknesses , or our Prejudices , or Prepossession by Custom , Education , &c. our Interest , Passions , Vices , and I know not how many other things , have so great and swaying an Influence on them , that there are very few Conclusions that we make , or Opinions that we espouse , that are so much the pure Results of our Reason , that no personal Disability , Prejudice , or Fault , has any Interest in them . This I have elsewhere more amply discours'd of on another occasion ; wherefore I shall now add but this , That the distinction , I have been proposing , does ( if I mistake not ) reach a great deal further than you may be aware of . For not only whole Sects , whether in Religion or Philosophy , are in many cases subject to Prepossessions , Envy , Ambition , Interest , and other misleading things , as well as single Persons ; but , which is more considerable to our present purpose , the very Body of Mankind may be embued with Prejudices , and Errors , and that from their Childhood , and some also ev'n from their Birth , by which means they continue undiscern'd and consequently unreform'd . This you will think an Accusation as bold as high ; but to let you see , that the Philosophers , you most respect , have made the same Observation , though not apply'd to the same case , I must put you in mind , that Monsieur Des Cartes begins his Principles of Philosophy with taking notice , That , because we are born Children , we make divers unright Judgments of things , which afterwards are wont to continue with us all our Lives , and prove radicated Prejudices , that mislead our Judgments on so many occasions , that he elsewhere tells us , he found no other way to secure himself from their Influence , but once in his Life solemnly to doubt of the Truth of all that he had till then believ'd , in order to the re-examining of his former Dijudications . But I remember , our illustrious Verulam warrants a yet further Prejudice against many things that are wont to be look'd on as the suggestions of Reason . For having told us , That the Mind of Man is besieg'd with four differing kinds of Idols or Phantasms , when he comes to enumerate them , he teaches , that there are not only such as Men get by Conversation and Discourse one with another , and such as proceed from the divers Hypotheses or Theories and Opinions of Philosophers , and from the perverse ways of Demonstration , and likewise such as are personal to this or that Man , proceeding from his Education , Temperament , Studies , &c. but such as he calls Idola tribus , because they are founded in humane Nature it self , and in the very Tribe or Nation of Mankind ; and of these he particularly discourses of seven or eight ; As that the Intellect of Man has an innate Propensity to suppose in things a greater order and equality than it finds , and that being unable to rest or acquiesce , it does alwayes tend further and further ; to which he adds divers other innate prejudices of Mankind , which he sollicitously as well as judiciously endeavors to remove . Now , if not only single Philosophers , and particular Sects , but the whole body of Mankind be subject to be sway'd by innate and unheeded Prejudices and Proclivities to Errors about matters that are neither Divine , nor Moral , nor Political , but Physical , where the attainment of Truth is exceeding pleasant to humane Nature , and is not attended with consequences distasteful to it : Why may not we justly suspect not only this or that Philosopher or particular Sect ; but the generality of Men , of having some secret propensities to err about Divine things , and indispositions to admit Truths , which not only detect the weaknesses of our Nature , and our personal disabilities , and thereby offend or mortifie our Pride and our Ambition , but shine into the Mind with so clear as well as pure and chaste a light , as is proper both to discover to our selves and others our Vices and Faults , and oftentimes to cross our Designs and Interests ? And to this purpose we may take notice , that divers of those very Idols , which my Lord Bacon observes to besiege or pervert Mens Judgments in reference to things Natural , may probably have the same kind of influence ( and that much stronger ) on the minds of Men in reference to Supernatural things . Thus he takes notice , that , if some things have once pleas'd the Understanding , 't is apt to draw all others to comport with , and give Suffrage , to them , though perhaps the Inducements to the contrary belief be either more numerous or more weighty . He observes also , that Man is apt to look upon his senses and other perceptions as the measures of things , and also , that the understanding of Man is not sincerely dispos'd to receive the light of Truth , but receives an infusion as it were of adventitious Colours ( that disguise the light ) from the Will and Affections , which makes him sooner believe those things that he is desirous should be true , and reject many others upon Accounts that do no way infer their being false . Now if we apply these things to Divine Truths ( to which 't were well they were less justly applicable ) and consider , that in our Youth we generally converse but with things Corporeal , and are sway'd by Affections that have them for their Objects , we shall not much wonder , that Men should be very prone , either to frame such Notions of Divine things as they were wont to have about others of a far different and meaner nature ; or else to reject them for not being Analogous to those things which they have been us'd to employ for the measures of truth and falsity . And if we consider the inbred pride of man , which is such , that if we will believe the Sacred story , ev'n Adam in Paradise affected to be like God knowing good and evil , we shall not so much marvel , that almost every man in particular makes the Notions he has entertain'd already , and his Senses , his Inclinations and his Interests , the Standards by which he estimates and judges of all other things , whether natural or reveal'd . And as Heraclitus justly complain'd , that every man sought the knowledge of natural things in the Microcosm , that is , himself , and not in the Macrocosm , the World ; so we may justly complain , that men seek all the knowledge , they care to find , or will admit , either in these little worlds themselves , or from that great World , the Universe ; but not from the Omniscient Author of them both . And lastly , if ev'n in purely Physical things , where one would not think it likely , that rational Beings should seek Truth with any other designs than of finding and enjoying it , our Understandings are so universally byass'd , and impos'd upon by our Wills and Affections ; how can we admire , especially if we admit the fall of our first Parents , that our Passions and Interests , and oftentimes our Vices should pervert our Intellects about those reveal'd Truths ; divers of which we discern to be above our comprehensions , and more of which we find to be directly contrary to our Inclinations , SECT . V. And now 't will be seasonable for me to tell you , That I think , there may be a great difference betwixt a things being contrary to right Reason , or so much as to any true Philosophy , and its being contrary to the receiv'd Opinions of Philosophers , or to the Principles or Conclusions of this or that Sect of them . For here I may justly apply to my present purpose , what Clemens Alexandrinus judiciously said on another Occasion , that Philosophy was neither Peripatetical , nor Stoical , nor Epicurean , but whatsoever among all those several parties was fit to be approv'd . And indeed if we survey the Hypotheses and Opinions of the several Sects of Philosophers , especially in those points wherein they hold things repugnant to Theological Truths , we shall find many of them so slightly grounded , and so disagreeing among themselves , that a severe and inquisitive Examiner would see little cause to admit them upon the bare Account of his being a Philosopher , though he did not see any to reject them upon the Account of his being a Christian. And in particular , as to the Peripateticks , who by invading all the Schools of Europe ( and some in Asia and Africk ) have made their Sect almost Catholick , and have produc'd divers of the famous Questioners of Christianity in the last Age , and the first part of this ; the World begins to be apace undeceiv'd as to many of their Doctrines , which were as confidently taught and believ'd for many Ages , as those that are repugnant to our Religion ; and there is now scarce any of the modern Philosophers that allow themselves the free use of their Reason , who believes any longer , that there is an Element of Fire lodg'd under the suppos'd Sphere of the Moon ; that Heaven consists of solid Orbs ; that all Celestial Bodies are ingenerable and incorruptible ; that the Heart , rather than the Brain , is the Origine of Nerves ; that the torrid Zone is uninhabitable ; and I know not how many other Doctrines of the Aristotelians , which our Corpuscularian Philosophers think so little worth being believ'd , that they would censure him , that should now think them worthy to be sollicitously confuted ; upon which score , I presume you will allow me to leave those and divers others as weak Peripatetick conceits , to fall by their own groundlesness . But you will tell me , that the Epicureans , and the Somatici , that will allow nothing but Body in the World , nor no Author of it but Chance , are more formidable Enemies to Religion than the Aristotelians . And indeed I am apt to think they are so , but they may well be so without deserving to have any of their Sects look'd upon as Philosophy it self , there being none of them that I know of , that maintain any Opinion inconsistent with Christianity , that I think may not be made appear to be also repugnant to Reason , or at least not demonstrable by it . You will not expect I should descend to particulars , especially having expresly discours'd against the Epicurean Hypothesis of the Origine of the World in another Paper ; and therefore I shall observe to you in general , that the Cartesian Philosophers , who lay aside all Supernatural Revelation in their Inquiries into Natural things , do yet both think , and , as to the two first of them , very plausibly prove , the three grand Principles of Epicurus , That the little Bodies he calls Atoms are indivisible , That they all have their motion from themselves , and That there is a vacuum in rerum naturá , to be as repugnant to meer Reason , as the Epicureans think the Notion of an Incorporeal Substance , or the Creation of the World , or the Immortality of the Soul. And as for the new Somatici , such as Mr. Hobbs ( and some few others ) by what I have yet seen of his , I am not much tempted to forsake any thing that I look'd upon as a Truth before , ev'n in Natural Philosophy it self , upon the score of what he ( though never so confidently ) delivers , by which hitherto I see not , that he hath made any great discovery either of new Truths , or old Errors . An Honourable Member of the Royal Society , hath elsewhere purposely shewn , how ill he has prov'd his own Opinions about the Air , and some other Physical Subjects , and how ill he has understood and oppos'd those of his Adversary . But to give you in this place a Specimen how little their repugnancy to his Principles or Natural Philosophy , ought to affright us from those Theological Doctrines they contradict , I shall here ( but not in the Body of this Discourse , for fear of too much interrupting it ) examine the fundamental Maxim of his whole Physicks , That nothing is removed but by a Body contiguous and moved ; it having been already shewn ( by the Gentleman newly mention'd ) that , as to the next to it , which is , that there is no vacuum , whether it be true or no , he has not prov'd it . If no Body can possibly be moved but by a Body contiguous and moved , as Mr. Hobbs teaches ; I demand , How there comes to be Local motion in the World ? For , either all the portions of matter that compos'd the Universe , have motion belonging to their Nature , which the Epicureans affirm'd for their Atoms ; or some parts of Matter have this motive power , and some have not ; or else none of them have it , but all of them are naturally devoid of Motion . If it be granted , that Motion does naturally belong to all parts of Matter , the dispute is at an end , the concession quite overthrowing the Hypothesis . If it be said , that naturally some portions of Matter have Motion , and others not , then the Assertion will not be Universally true : For though it may hold in the parts that are naturally moveless or quiescent , yet it will not do so in the others , there being nothing that may shew a necessity , why a Body , to which Motion is natural , should not be capable of moving without being put into motion by another contiguous and moved . And if there be no Body to which Motion is natural , but every Body needs an outward movent , it may well be demanded , How there comes to be any thing Locally mov'd in the World ; which yet constant and obvious experience demonstrates , and Mr. Hobbs himself cannot deny . For if no part of Matter have any Motion but what it must owe to another that is contiguous to it , and being it self in Motion impels it ; and if there be nothing but Matter in the World , how can there come to be any Motion amongst Bodies , since they neither have it upon the score of their own nature , nor can receive it from external Agents . If Mr. Hobbs should reply , that the Motion is impress'd upon any of the parts of the Matter by God , he will say that which I most readily grant to be true , but will not serve his turn , if he would speak congruously to his own Hypothesis . For I demand , Whether this Supreme Being , that the Assertion has recourse to , be a Corporeal or an Incorporeal Substance ? If it be the latter , and yet be the efficient Cause of Motion in Bodies , then it will not be Universally true , that whatsoever Body is moved , is so by a Body contiguous and moved . For , in our supposition , the Bodies that God moves either immediately or by the intervention of any other Immaterial Being , are not moved by a Body contiguous , but by an Incorporeal Spirit . But because Mr. Hobbs , in some Writings of his , is believed to think the very Notion of an Immaterial Substance to be absurd , and to involve a Contradiction , and because it may be subsum'd , that if God be not an Immaterial Substance , he must by Consequence be a Material and Corporeal one , there being no Medium Negationis , or third Substance that is none of those two : I answer , That , if this be said , and so that Mr. Hobbs's Deity be a Corporeal one , the same difficulty will recurr , that I urg'd before . For this Body will not , by Mr. Hobbs's calling or thinking it divine , cease to be a true Body , and consequently a portion of Divine Matter will not be able to move a portion of our Mundane Matter without it be it self contiguous and moved ; which it cannot be but by another portion of Divine Matter so qualified to impress a Motion , nor this again but by another portion . And besides , that it will breed a strange confusion in rendring the Physical Causes of things , unless an expedient be found to teach us how to distinguish accurately the Mundane Bodies from the Divine ( which will perhaps prove no easie task ; ) I see not yet , how this Corporeal Deity will make good the Hypothesis I examine . For I demand , How this Divine Matter comes to have this Local Motion that is ascrib'd to it ? If it be answer'd , That it hath it from its own Nature , without any other Cause ; since the Epicureans affirm the same of their Atoms , or meerly Mundane Matter , I demand , How the Truth of Mr. Hobbs's Opinion will appear to me , to whom it seems as likely by the Phaenomena of Nature that occur , that Mundane Matter should have a congenit Motion , as that any thing that is Corporeal can be God , and capable of moving it ; which to be , it must , for ought we know , have its Subsistence divided into as many minute parts , as there are Corpuscles and Particles in the World that move separately from their neighbouring ones . And , to draw towards a Conclusion , I say , that these minute Divine Bodies , that thus moved those portions of Mundane Matter , concerning which Mr. Hobbs denies that they can be moved but by Bodies contiguous and moved , these Divine Substances , I say , are , according to the late supposition , true Bodies , and yet are moved themselves not by Bodies contiguous and moved , but by a Motion which must be Innate , deriv'd or flowing from their very essence or nature , since no such Body is pretended to have a Being as cannot be refer'd as a portion , either to the Mundane , or the Divine Matter . In short , since Local Motion is to be found in one , if not in both , of these two Matters , it must be natural to ( at least some parts of ) one of them in Mr. Hobbs's Hypothesis ; for , though he should grant an Immaterial Being , yet it could not produce a Motion in any Body , since , according to him , no Body can be moved but by another Body contiguous and mov'd . As then to this grand Position of Mr. Hobbs , though , if it were cautiously propos'd as it is by Des Cartes , it may perhaps be safely admitted , because Cartesius acknowledges , the first Impulse that set Matter a moving , and the Conservation of Motion once begun , to come from God ; yet , as 't is crudely propos'd by the favourers of Mr. Hobbs , I am so far from seeing any such cogent Proof for it , ( as were to be wish'd for a Principle on which he builds so much , and which yet is not at all evident by its own light , ) that I see no competent Reason to admit it . I expect your Friend should here oppose to what I have been saying , that formerly recited Sentence , that is so commonly employ'd in the Schools as well of Divines as of Philosophers : That such or such an Opinion is true in Divinity , but false in Philosophy ; or on the contrary , Philosophically true , but Theologically false . Upon what Warrant those , that are wont to employ such Expressions , ground their Practice , I leave to them to make out ; but as to the Objection it self , as it supposes these ways of speaking to be well grounded , give me leave to consider , That Philosophy may signifie two things , which I take to be very differing . For first 't is most commonly employ'd to signifie a System or Body of the Opinions and other Doctrines of the particular Sect of those Philosophers that make use of the Word . As when an Aristotelian talks of Philosophy , he usually means the Peripatetick , as an Epicurean do's the Atomical , or a Platonist the Platonick . But we may also in a more general and no less just Acception of the term , understand by Philosophy , a Comprehension of all those Truths or Doctrines , which the natural Reason of man , freed from Prejudices and Partiality , and assisted by Learning , Attention , Exercise , Experiments , &c. can manifestly make out , or by necessary consequence deduce from clear and certain Principles . This being briefly premis'd , I must in the next place put you in mind of what I formerly observ'd to you , that many Opinions are maintain'd by this or that Sect of Christians , or perhaps by the Divinity-Schools of more than one or two Sects , which either do not at all belong to the Christian Religion , or at least ought not to be look'd upon as parts of it , but upon supposition , that the Philosophical Principles and Ratiocinations , upon which , and not upon express or meer Revelation , they are presum'd to be founded , are agreable to right Reason . And having premis'd these two things , I now answer more directly to the Objection ; that , if Philosophy be taken in the first sense above-mention'd , its teaching things repugnant to Theology , especially taking this word in the more large and vulgar sense of it , will not cogently conclude any thing against the Christian Religion . But , if Philosophy be taken in the latter sense for true Philosophy , and Divinity only for a System of those Articles that are clearly reveal'd as Truths in the Scriptures ; I shall not allow any thing to be false in Philosophy so understood that is true in Divinity so explain'd , till I see some clearer Proof of it than I have yet met with . I have had occasion in the foregoing Discourse , to say something , that may be apply'd to the Point under debate ; and in the following part of this Letter I shall have Occasion to touch upon it again : And therefore I shall now say but this in short , That 't is not likely , that God , being the Author of Reason as well as Revelation , should make it mens Duty to believe as true that which there is just Reason to reject as false . There is indeed a Sense , wherein the Phrases , I disapprove , may be tolerated . For if by saying , that such a thing is true in Divinity , but false in Philosophy , it were meant , that if the Doctrine were propos'd to a meer Philosopher , to be judg'd of according to the Principles of his Sect , or at most according to what he , being suppos'd not to have heard of the Christian Religion , or had it duly propos'd to him , would reject it , the Phrase might be allow'd , or at least indulg'd . But then we must consider , that the Reason why such a Philosopher would reject the Articles of Christian Faith , would not be , because they could by no Mediums be possibly prov'd , but because these Doctrines being founded upon a Revelation , which he is presum'd either not to have heard of , or not to have had sufficiently propos'd to him , he must , as a Rational man , refuse to believe them upon the score of their Prooflesness . And the same Philosopher , supposing him to be a true one , though he will be very wary , how he admits any thing as true that is not prov'd , if it fall properly under the cognizance of Philosophy ; yet he will be as wary , how he pronounces things to be false or impossible in matters which he discerns to be beyond the reach of meer natural Reason , especially if Sober and Learned men do very confidently pretend to know something of those matters by Divine Revelation , which though he will not easily believe to be a true one , yet he will admit , in case it should be prov'd true , to be a fit Medium to evince Truths , which , upon the Account of meer natural Light , he could not discover or embrace . To be short , such a Philosopher would indeed reject some of the Articles of our Faith hypothetically , i. e. upon supposition that he need employ no other Touchstone to examine them by , than the Principles and Dictates of Natural Philosophy , that he is acquainted with ( upon which score I shall hereafter shew , that divers strange Chymical Experiments , and other Discoveries would also be rejected ; ) but yet he would not pronounce them false , but upon supposition that the Arguments , by which they lay claim to Divine Revelation , are incompetent in their kind . For as he will not easily believe any thing within the Sphere of Nature that agrees not with the Establish'd Laws of it ; so he will not easily adventure to pronounce one way or other in matters that are beyond the Sphere of Nature : He will indeed ( as he justly may , ) expect as full a Proof of the Divine Testimony that is pretended , as the Nature of the thing requires and allows ; but he will not be backward to acknowledge , that God , to whom that Testimony is ascrib'd , is able to know and to do many more things than we can explicate How He can discover , or imagine How any Physical Agent can perform . [ Since I propos'd to you this fifth Consideration , I happen'd to light on a passage in Des Cartes's Principles , which affords of what I have been discovering the Suffrage of a Philosopher , that is wont to be accus'd of excluding Theology too scrupulously out of his Philosophy . His words are so full to my present Purpose , that I need not , to accommodate them to it , alter one of them , and therefore shall transcribe them just as they lie : Si fortè nobis Deus de seipso , vel aliis , aliquid revelet , quod naturales Ingenii nostri vires excedat , qualia sunt mysteria Incarnationis & Trinitatis , non recusabimus illa credere , quamvis non clarè intelligamus , nec ullo modo mirabimur , multa esse tum in immensa ejus natura , tum etiam in rebus ab eo creatis , quae captum nostrum excedant . ] And let me add on this occasion , that whereas the main Scruples that are said to be suggested by Philosophy against some mysterious Articles of Religion , are grounded upon this , that the Modus , as they speak , of those things is not clearly conceivable , or at least is very hardly explicable ; these objections are not always so weighty as perhaps by the confidence wherewith they are urg'd , you may think them . For whereas I observ'd to you already , that there are divers things maintain'd by School Divines , which are not contained in the Scripture , that observation is chiefly applicable to the things we are considering ; since in several of these nice Points , the Scripture affirms only the thing , and the Schoolmen are pleas'd to add the Modus : And as by their unwarrantable boldness the School Divines determine many things without Book ; so the scruples and objections that are made against what the Scripture really delivers , are usually grounded upon the Erroneous or Precarious Assertions of the School Philosophers , who often give the Title of Metaphysical Truths to Conceits that do very little deserve that name , and to which a rigid Philosopher would perhaps think that of Sublime Nonsense more proper . But of this I elsewhere say enough , and therefore shall now proceed to the consideration I chiefly intended , viz. That from hence , That the Modus of a revealed Truth is either very hard , or not at all explicable , it will not necessarily follow , that the thing it self is irrational , provided the positive Proofs of its Truth be sufficient in their kind . For ev'n in Natural things Philosophers themselves do and must admit several things , whereof they cannot clearly explicate or perhaps conceive the Modus . I will not here mention the Origine of Substantial Forms as an instance in this kind , because though it may be a fit one as to the Peripatetick Philosophy ; yet not admitting that there are any such Beings , I will take no further notice of them ; especially because for a clear Instance to our present purpose , we need go no further than our selves , and consider the Union of the Soul and Body in man. For who can Physically explain , both how an immaterial Substance should be able to guide or determine , and excite the motions of a Body , and yet not be able to produce motion in it ( as by dead Palsies , great Faintnesses , &c. it appears the Soul cannot , ) and , which is far more difficult , how an incorporeal Substance should receive such Impressions from the motions of a Body , as to be thereby affected with real pain and pleasure ; to which I elsewhere add some other properties of this Union , which , though not taken notice of , are perhaps no less difficult to be conceiv'd and accounted for . For how can we comprehend , that there should be naturally such an intimate Union betwixt two such distant Substances as an ( Incorporeal ) Spirit and a Body , as that the former may not , when it pleases , quit the latter , which cannot possibly have any strings or chains that can tye or fasten to it that which has no Body on which they may take bold . And I there shew , that 't is full as difficult , Physically to explicate how these so differing Beings come to be united , as how they are kept from parting at pleasure , both the one and the other being to be resolv'd into the meer appointment of God. And if to avoid the abstruseness of the Modus of this Conjunction betwixt the Rational Soul and the Humane Body , it be said , as 't is by the Epicureans , that the former is but a certain Contexture of the finer and most subtle parts of the latter , the formerly propos'd abstruseness of the Union betwixt the Soul and the Body will indeed be shifted off ; but 't will be by a Doctrine that will not much relieve us . For those that will allow no Soul in Man but what is Corporeal , have a Modus to explain , that I doubt they will alwayes leave a Riddle . For of such I desire , that they would explain to me , ( who know no effects that Matter can produce but by Local Motion and Rest , and the consequences of it , ) how meer matter , ( let them suppose it as fine as they please , and contrive it as well as they can ) can make Syllogisms , and have Conceptions of Universals , and invent speculative Sciences and Demonstrations , and in a word do all those things which are done by Man , and by no other Animal ; and he that shall intelligibly explicate to me the Modus of matters , framing Theories and Ratiocinations , will , I confess , not only instruct me , but surprize me too . And now give me leave to make this short Reflection on what has been said in this Section , compar'd with what formerly I said in the first Section : That if on the one hand we lay aside all the Irrational Opinions that the Schoolmen and other bold Writers have unwarrantably father'd on Christian Religion , and on the other hand all the Erroneous Conceits repugnant to Christianity , which the Schoolmen and others have prooflesly father'd upon Philosophy , the seeming Contradictions betwixt solid Divinity and true Philosophy will appear to be but few , as I think the Real ones will be found to be none at all . SECT . VI. The next Consideration I shall propose , is , That a thing may , if singly or precisely consider'd , appear Unreasonable , which yet may be very Credible , if consider'd as a Part of , or a manifest Consequence from , a Doctrine that is highly so . Of this I could give you more Instances in several Arts and Sciences , than I think fit to be here specifi'd ; and therefore I shall content my self to mention three or four . When Astronomers tell us that the Sun , which seems not to us a foot broad , nor considerably bigger than the Moon , is above a hundred and threescore times bigger than the whole Globe of the Earth , which yet is forty times greater than the Moon ; the thing thus nakedly propos'd , seems very Incredible . But yet , because Astronomers very skilful in their Art , have , by finding the Semidiameter of the Earth , and observing the Parallaxes of the Planets , concluded the proportion of these three Bodies to be such as has been mention'd , or thereabout , ev'n Learn'd and Judicious Men of all sorts , ( Philosophers , Divines , and others , ) think it not Credulity to admit what they affirm . So the relations of Earthquakes that have reach'd divers hundreds of miles ; of Eruptions of fire , that have at once overflown and burn'd vast Scopes of Land ; of the blowing up of Mountains by their own fires ; of the Casting up of new Islands in the Sea it self , and other Prodigies of too unquestionable Truth ; ( for I know what work Ignorance and Superstition have made about other Prodigies : ) If they were attested but by slight and ordinary Witness , they would be judg'd Incredible , but we scruple not to believe them , when the Relations are attested with such Circumstances , as make the Testimony as strong as the things attested are strange . If ever you have consider'd , what Clavius , and divers other Geometricians teach upon the sixteenth Proposition of the third Book of Euclide , ( which contains a Theorem about the Tangent and the Circumference of a Circle , ) you cannot but have taken notice , that there are scarce greater Paradoxes deliver'd by Philosophers or Divines , than you will find asserted by Geometricians themselves . And though of late the Learned Jesuit Tacquet , and some rigid Mathematicians , have question'd divers of those things , yet ev'n what some of these severe Examiners confess to be Geometrically demonstrable from that Proposition , contains things so strange , that Philosophers themselves , that are not well acquainted with that Proposition and its Corollaries , can scarce look upon them as other than Incomprehensible , or at least Incredible , things ; which yet , as improbable as they are consider'd in themselves , ev'n rigid Demonstrators refuse not to admit , because they are legitimately deducible from an Acknowledg'd truth . And so also among the Magnetical Phaenomena there are divers things , which being nakedly propos'd must seem altogether unfit to be believ'd , as indeed having nothing like them in all nature ; whereas those that are vers'd in Magnetick Philosophy , ev'n before they have made particular Trials of them , will look upon them as credible , because , how great Paradoxes soever they may seem to others , they are consonant and consequent to the Doctrine of Magnetism , whose grand Axioms ( from what cause soever Magnetisms are to be deriv'd ) are sufficiently manifest ; and therefore a Magnetical Philosopher would not , though an ordinary Philosopher would , think it unreasonable to believe , that one part of the same Loadstone should draw a Needle to it , and the other part drive the same Needle from it ; and that the Needle in a Seamans Compass , after having been carry'd perhaps many hunder'd Leagues ( through differing Climates , and in stormy weather ) without varying its Declination , may upon a sudden , without any manifest cause , point at some part of the Horizons several whole degrees distant from that which it pointed to before . To which might here be added divers other scarce credible things , which either others or I have try'd about Magnetical Bodies ; but I shall hereafter have occasion to take notice of some of them in a fitter place . Wherefore , when something deliver'd in or clearly deduc'd from Scripture is objected against , as a thing which it is not reasonable to believe , we must not only consider , whether , if it were not deliver'd in that Book , we should upon its own single Account think it fit or unworthy to be believ'd ; but whether or no it is so improbable , that 't is more fit to be believ'd , that all the proofs that can be brought for the Authority of the Scripture are to be Rejected , than that this thing which comes manifestly recommended to our belief by that Authority , is worthy to be Admitted : I say , manifestly recommended by that Authority , because that , if the thing be not clearly deliver'd in Scripture , or be not clearly and cogently deduc'd thence , so far as that clearness is wanting , so far the thing it self wants of the full Authority of the Scripture , to impose it on our assent . [ Perhaps it will procure what I have said the better Reception , if I add a couple of Testimonies not of any modern Bigots , no nor of any devout Fathers of the Church ; but of two modern Authors of Sects , and who in their kinds have been thought extremely subtle Reasoners , and no less rigid Exacters of Reason in whatever they admitted . The first passage I shall alledge , is the Confession of Socinus , who in his second Epistle to Andreas Dudithius , speaks thus : I am verò ut rem in pauca conferam , quod ad meas aliorúmve opiniones , quae novitatis prae se ferunt speciem , attinet , mihi ita videtur ; si detur , Scripturam sacram ejus esse Authoritatis , ut nullo modo ei contradici possit , ac de interpretatione illius omnis duntaxat sit scrupulus , ( which he allows ) nihil , utut veri simile aut ratione conclusum videatur , asserri contra eas possit quod ullarum sit virium , quotiescunque illae sententiis atque verbis illius Libri aut rationibus liquidò inde deduct is probatae atque assertae fuerint . Which confession of Socinus is surpass'd by that of his Champion Smalcius , to be produc'd elsewhere in this Paper . The other passage I met with in the Excellent Monsieur Des Cartes's Principles of Philosophy , where discoursing of the either Infinite or Indefinite Division of the Particles of Matter , which is necessary to make them fill exactly all the differingly figur'd spaces , through which various motions do sometimes make them pass ; he confesses ( as he well may , ) that the point is exceedingly abstruse , and yet concludes : Et quamvis quomodo fiat indefinita ista Divisio cogitatione comprehendere nequeamus , non ideo tamen debemus dubitare quin fiat , quia clarè percipimus illam necessario sequi ex natura materiae nobis evidentissimè cognitā , &c. ] And in this place it may be seasonable as well as pertinent , to take notice of three or four particulars , which , though they be in some measure imply'd in the former general Consideration , yet deserve to be distinctly inculcated here , both for their importance , and because they may as well be deduc'd as Corollaries from the foregoing Discourse , as be confirmed by the proofs I shall add to each of them . Of these the first shall be this , that we must not presently conclude a thing to be contrary to Reason , because Learned Men profess or ev'n complain , that they are not able clearly to comprehend it , provided there be competent proof that it is true , and the thing be Primary or Heteroclite . For it is not alwayes necessary to the making the belief of a thing Rational , that we have such a Comprehension of the thing believ'd as may be had and justly required in ordinary Cases ; since we may be sure of the Truth of a thing , not only by Arguments suggested by the Nature of the thing it self clearly understood by us ; but by the external Testimony of such a Witness , as we know will not deceive us , and cannot ( at least in our Case ) be reasonably suspected to be himself deceiv'd . And therefore it may in some Cases suffice to make our belief Rational , that we clearly discern sufficient Reason to believe that a thing is true , whether that Reason spring from the Evidence and Cogency of the extrinsick Motives we have to believe , or from the Proofs suggested to us by what we know of the Thing believ'd , nay , though there be something in the nature of that Thing , which do's puzzle and pose our Understanding . That many things that are very hard , and require a great attention , and a good judgment to be made out , may yet be true , will be manifest from what I shall within a Page or two note about divers Geometrical Demonstrations , which require , besides a good stock of knowledge in those matters , an almost invincible Patience to carry so many things along in ones Mind , and go thorow with them . That also there are other things , which , though they be as manifestly Existent , as those newly mention'd can be demonstratively True , are yet of so abstruse a kind , that it is exceeding difficult to frame clear and satisfactory Notions of their Nature , we might learn , if we were inquisitive enough , ev'n from some of the most obvious things ; such as , for instance , Matter and Time : As to the former whereof , ( Matter , ) though the World and our own Bodies be made of it , yet the Idea's that are wont to be framed of it ev'n by the greatest Clerks , are incumber'd with too great difficulties ( some of which I elsewhere mention ) to be easily acquiesc'd in by considering Men. And as for the latter , ( Time , ) though that justly celebrated saying of Augustine , Si nemo ex me quaerat quid sit Tempus , scio ; si quaerenti explicare velim , nescio ; seem in the first part of it to own a knowledge of what Time is , yet by the latter part , ( wherein he confesses he cannot declare what it is , ) I am not only allow'd to believe that he could not propose an intelligible Idea of it , but invited to think that in the first part of the sentence he only meant , that when he did not attentively consider the Nature of it , he thought he understood it , or that he knew that there is such a thing as Time , though he could not explain what it is . And indeed , though Time be that , which all Men allow to be , yet , if per impossibile ( as the Schools speak ) a Man could have no other Notion or Proof of Time and Eternity , ( even such Eternity as must be conceded to something , ) than what he could collect from the best Descriptions of its Nature and Properties that are wont to be given ; I scarce doubt , but he would look upon it as an unintelligible thing , and incumber'd with too many Difficulties to be fit to be admitted into a wise mans Belief . And this perhaps you will grant me , if you have ever put your self to the Penance of perusing those confounding Disputes and Speculations about Time and Eternity , that partly in Aristotle and his Commentators , and partly among the Schoolmen , and others , are to be met with upon these abstruse Subjects . And no wonder , since the Learned Gassendus and his Followers have very plausibly ( if not solidly ) shewn , that Duration , ( and Time is but Duration measur'd ) is neither a Substance nor an Accident , which they also hold of Space ; about which the Altercations among Philosophers and Schoolmen are but little , if at all , inferiour to those about Time. And I the rather choose to mention these instances of Time and Space , because they agree very well with what I intimated by the expression of Primary or Heteroclite things . To which may be referr'd some of those things , that are call'd Spiritual or Supernatural , about which the same Considerations may have place , especially by Reason of this Affinity between them , that when we treat of either , some Proofs may in certain Cases be sufficient , in spite of such Objections , as in other ( and more ordinary Cases ) would invalidate Arguments seemingly as strong as those Proofs . If it be here objected , That I am too bold in venturing without the Precedence or Authority of Learned Men , to introduce so great a difference betwixt other things and those which I call Primary and Heteroclite : I answer , That I shall not solicitously enquire , whether any others have had the same thoughts that I propos'd ; since , whether they be new or no , they ought not to be rejected , if they be Rational . And I have this inducement to suppose , that there ought to be in some cases a great difference between them and other things , and consequently between the judgments we make of the ways of arguing about them , and about other things ; so that they are exceeding difficult to be clearly conceiv'd and explicated by our imperfect Faculties , and by that difficulty apt to make what Men say of them , though true , to be less satisfactory and acquiesced in , than things not more true or rational , suggested upon enquiries about Subjects more familiar , or which are at least more proportionate to our Faculties : For , those abstruse things , of which we have been speaking , being such , as either have no proper and clear Genus , by the help of which they may be comprehended , or have not any thing in Nature , that is ( sufficiently ) like them , by a resemblance to which we may conceive them ; or being perhaps both Primary and Heteroclite too , as not being deriv'd from the common Physical Causes of other things , and having a Nature widely differing from the rest of things ; 't is no wonder , that our limited and imperfect Understandings should not be able to reach to a full and clear Comprehension of them ; but should be swallow'd up with the Scruples and Difficulties that may be suggested by a bold and nice enquiry into things , to which there seems to belong , in some respect or other , a kind of Infinity . Upon these , and other Considerations of kin to them , I count it not irrational , to think that things Primary and Heteroclite , as also by a parity of Reason , some things Immaterial and Supernatural , may be sufficiently prov'd in their kind , if there be such a positive proof of them as would be competent and satisfactory , in case there were no considerable Objections made against the thing prov'd ( especially supposing that the asserted Doctrine be not incumbred with much greater inconveniencies than the contrary Doctrine , or than any other , propos'd concerning that Subject : ) Nay , I know not , why we may not , in judging of Primary and of Immaterial things , safely enough prefer that Opinion , which has the more Cogent Positive Proofs , though it seem liable to somewhat the greater inconveniencies ; because in such cases our understanding is gratify'd with what it most requires in all cases , that is competent Positive Inducements to assent ; and it is not confounded by the Objections , because a disability to answer them directly and fully may very well proceed either from the too abstruse Nature of the thing , or the limitedness and weakness of our humane Intellects . And thus we may render a Reason , why , when we discourse of such uncommon Matters , we may sometimes reasonably acquiesce in proofs in spight of such Objections as in ordinary cases would be prevailing ones . For the things , about which these proofs are conversant , being Primary or Heteroclite , or of as abstruse a Nature as if they were so , it too often happens , that , what Opinion soever we choose about them , we must admit something that is incumbred with great difficulties , and therefore will be liable to great Objections , that perhaps will never be directly and satisfactorily answer'd . And since it may fare thus with us , where two opposite Opinions are contradictory , we may conclude , that those difficulties will not cogently evince the falsity of a Theological Opinion , which are but such , that the same , or as great , may be objected against another , that either is manifestly or confessedly a Truth , or which must necessarily be admitted to be one , if the contrary Theological Tenet be suppos'd not to be one . 2. Another Corollary that may be drawn from the Discourse that afforded us the former , may be this ; That it may not be unreasonable to believe a thing , though its Proof be very difficult to be understood . To manifest this , I shall need no other Argument , than what may be afforded by divers Geometrical and other Mathematical Demonstrations ; some of which are fetch'd by intermediate Conclusions from Principles so very remote , and require so long a series of Mediums to be employ'd about them , that not only a Man that were of Pilate's temper , who having ask'd Him that could best tell him , What is Truth , would not stay awhile to be satisfi'd about his Inquiry , would before he reaches half way to the End of the Demonstration , or perhaps of the Lemma's , be quite discourag'd from proceeding any further ; but ev'n sedulous and heedful Perusers do find themselves oftentimes unable to carry along such a chain of Inferences in their minds , as clearly to discern whether the whole Ratiocination be coherent , and all the particulars have their due strength and connection . And if you please to make a Tryal upon some of the Demonstrations of Vitellio , or ev'n of Clavius , that I can direct you to , I doubt they will put you to the full Exercise of your Patience , and quite tire your Attention : And though the modern Algebrists by their Excellent way of expressing Quantities by Symbols , have so abridg'd Geometrical and Arithmetical Demonstrations , that by the help of species 't is sometimes easie to Demonstrate that in a Line , which in the ordinary way would require a whole Page , ( as our most Learned Friend Dr. Ward has ingeniously shewn , by giving the Demonstrations of about twenty of Mr. Hobbs's Theorems in less than so many Lines ; ) yet some Demonstrable Truths are so abstruse , that ev'n in the Symbolical way Men need more attention to discern them , than most Men would employ in any Speculation whatsoever . And Des-Cartes himself , as famous and expert a Master as he was in this way , confesses in a Letter to one of his Friends , that the Solution of a Problem in Pappus cost him no less than six weeks study ; though now , most Mathematical Demonstrations do indeed seem far shorter than they are , because that Euelid's Elements being generally receiv'd among Mathematicians , all his Propositions are so many Lemmata , which need be but refer'd to in the Margin , being known and demonstrated already . By all which it may appear , that , granting some Theological Truths to be complain'd of by many as things so mysterious and abstruse , that they cannot readily discern the force of those Proofs , that Des-Cartes , and other subtile Speculators have propos'd to evince them ; yet if other Learned Men , that are competent Estimators , and are accustomed to bring much Patience and Attention to the discernment of difficult and important Truths , profess themselves satisfi'd with them , the Probations may yet be cogent , notwithstanding the difficulty to have their strength apprehended . For if such a difficulty ought to pass for a mark that a Ratiocination is not valid , no Reasonings will be found fitter to be rejected or distrusted , than many of those whose Cogency has procur'd such a Repute to Mathematical Demonstrations . 3. It may also be deduc'd from the foregoing discourse , That 't is not always against Reason to embrace an Opinion which may be incumbred with a great Difficulty , or liable to an Objection not easie to be solv'd ; especially if the Subject be such , that other Opinions about it avoid not either the same Inconveniencies , or as great ones . The first part of what is said in this Consideration , will often follow from the Supposition made in the precedent Discourse . For those things that render a Doctrine or Assertion difficult to be conceiv'd and explain'd , will easily supply the Adversaries of it with Objections against it . And as for the latter , viz. the Clause which takes notice that the Consideration , to which 't is annex'd , will chiefly take place in that sort of Opinions that are specifi'd in it ; it will need but little of distinct Proof . For 't is manifest enough , that if the Subject or Object , about which the Opinion propos'd is conversant , be such , that not only the contradictory Opinion , but others also , are obnoxious either to the same Inconveniencies , or to others that are equal or greater ; the difficulties that are urg'd against a Theological Doctrine , may ( as hath been shewn already in the first Corollary ) be rationally enough attributed , not to the unreasonableness of the Opinion , but to somewhat else . The last Consectary , that ( as I intimated ) may be deduc'd from the precedent Discourse , is , That 't is not always Unreasonable to believe something Theological for a Truth , which ( I do not say is truly inconsistent with , but ) we do not clearly discern to comport very well with something else that we also take for a Truth , or perhaps that is one indeed ; if the Theological Tenet be sufficiently prov'd in its kind , and be of that sort of things that we have been of late and are yet discoursing of . The generality of our Philosophers , as well as Divines , believe , That God has a foreknowledge of all future Contingencies ; and yet how a certain Prescience can consist with the Free-will of Man , ( which yet is generally granted him , in things meerly Moral or Civil , ) is so difficult to discern , that the Socinians are wont to deny such things , as depend upon the will of free Agents , to be the proper Objects of Omniscience ; and the Head of the Remonstrants , though a very subtle Writer , confesses that he knows not , how clearly to make out the consistency of Gods Prescience and Mans freedom ; both which he yet confesses to be Truths , being compell'd to acknowledge the former , ( for the latter is evident , ) as well by the Infiniteness that must be ascrib'd to Gods Perfections , as by the Prophetick Predictions , whereby such contingent Events have been actually foretold . And the reconcilement of these Truths is not a difficulty peculiar to the Christian Religion , but concerns speculative Men in all Religions , who acknowledge the Deity to be infinitely perfect , and allow Man , as they do , to be a free Agent . [ But I have made this Section so prolix already , that I must not enlarge on this third particular . And therefore I shall shut it up with an acknowledgment of Des-Cartes , which may be apply'd not only to it , but to almost all that has been discours'd in this Section , and indeed to a great part of this Letter . He then in an Epistle , that came not forth till some years after the Writers death , speaks thus to the Philosophical Adversary to whom 't is addressed : As I have often said , when the Question is about things that relate to God , or to what is Infinite , we must not consider what we can comprehend of them , ( since we know that they ought not to be comprehended by us ) but only what we can conceive of them , or can attain to by any certain Reason or Argument . SECT . VII . And now 't is time to advance to one of the main Considerations I had to propose to you concerning the Subject of this Letter , and it is this ; That when we are to judge , whether a thing be contrary to Reason or not , there is a great deal of difference , whether we take Reason for the Faculty furnish'd only with its own innate Principle , and such Notions as are generally obvious , ( nay , and if you please , with this or that Philosophical Theory ; ) or for the Faculty illuminated by Divine Revelation , especially that which is contain'd in the Books commonly call'd the Scripture . To clear and inforce this the better , I shall invite you to take notice with me of the two following particulars . We may then in the first place consider , That ev'n in things meerly Natural , Men do not think it at all Irrational , to believe divers such things upon extrinsecal Proofs , especially the Testimony of the skilful , as , if it were not for that Testimony , a Man , though born with good parts , and possibly very Learn'd in the Peripatetick or some other particular Philosophy , would look upon as Irrational to be believ'd , and contrary to the Laws of Nature . Of this I shall give you some Instances in the Phaenomena of the Loadstone , and particularly such as these ; That the Loadstone , though ( as was above intimated ) with one part it will draw , yet with another the same stone will repel the same point of the same excited Needle ; and yet at the same time be fit to attract either point of another Needle that never came near a Loadstone before : That though it be the Loadstone that imparts an attractive virtue to the Iron , yet when the Loadstone is cap'd , as they call'd it , and so a piece of Iron ( and consequently a distance ) is interpos'd betwixt the stone and the weight to be rais'd , it will take up by many times more than if it be it self apply'd immediately thereunto , insomuch that Mersennus relates , * that ( if there be no mistake , ) he had a Loadstone that of it self would take up but half an Ounce of Iron , which when arm'd ( or cap'd ) would lift up ten Pounds , which ( says he ) exceeded the former weight three hundred and twenty times : That a Mariners Needle , being once touch'd with a vigorous Loadstone , will afterwards , when freely poiz'd , turn it self North and South ; and if it be by force made to regard the East and West , or any other points of the Compass , as soon as 't is left at liberty , 't will of its self return to its former Position : That a Loadstone floating on water , will as well come to , and follow a piece of , Iron that is kept from advancing towards it ; as , when it self is fix'd , and the Iron at liberty , 't will draw that Metal to it : That without any sensible alteration in the Agent or the Patient , the Loadstone will in a trice communicate all its virtues to a piece of Steel , and enable that to communicate them to another piece of the same Metal : That if a Loadstone , having been markt at one end , be cut long-wise according to its Axis , and one Segment be freely suspended over the other , the halves of the markt end , that touch'd one another before , will not now lie together , but the lower will drive away the upper ; and that which regarded the North in the markt end of the intire Loadstone , will join with that extreme of the lower half , which in the intire stone regarded the South : That ( as appears by this last nam'd Property ) there are the same Magnetical Qualities in the separated parts of a Magnet , as in the intire stone ; and if it be cut , or even rudely broken into a great many parts or fragments , every one of these portions , though perhaps not so big as a Corn of Wheat , will , if I may so speak , set up for its self , and have its own Northern and Southern Poles , and become a little Magnet , sui juris , or independent upon the stone from which 't was sever'd , and from all its other parts : That , if a Loadstone be skilfully made Spherical , this little Magnetick Globe , very fitly by our Gilbert call'd a Terrella , will not only , being freely plac'd , turn North and South , and retain that Position , but have its Poles , its Meridians , its AEquator , &c. upon good grounds designable upon it , as they are upon the great Globe of the Earth And this will hold , whether the Terrella be great or small . I might not only much encrease the number of these odd Magnetical Phaenomena's , but add others about other Subjects : But these may suffice to suggest to us this Reflection , That there is no doubt to be made , but that a Man , who never had the opportunity to see or hear of Magnetical Experiments , would look upon these as contrary to the Principles of Nature , and therefore to the Dictates of Reason , as ( accordingly ) some Learned Aristotelians , to whom I had occasion to propose some of them , rejected them as Incredible . And I doubt not , but I could frame as plausible Arguments from the meer Axioms of Philosophers , and the Doctrine of Philosophick Schools against some Magnetical Phaenomena , which Experience hath satisfi'd me of , as are wont to be drawn from the same Topicks against the Mysterious Articles of Faith ; since among the strange Properties of the Loadstone there are some , which are not only admirable and stupendious , but seem repugnant to the Dictates of the received Philosophy and the course of Nature . For , whereas Natural Bodies , how subtile soever , require some particular Dispositions in the Medium through which their Corpuscles are to be diffus'd , or their Actions transmitted , so that Light it self , whether it be a most subtile Body , or a naked Quality , is resisted by all opacous Mediums , and the very effluvia of Amber and other Electricks will not permeate the thinnest Glass , or even a sheet of fine Paper ; yet the Loadstone readily performing his Operations through all kind of Mediums , without excepting Glass it self . If the Poles of two Magnetick Needles do both of them regard the North , another Philosopher would conclude them to have a Sympathy , at least to be unlikely to disagree ; and yet , if he bring these Extremes of the same Denomination within the reach of one another , one will presently drive away the other as if there were a powerful Antipathy between them . A somewhat long Needle being plac'd horizontally , and exactly poiz'd upon the point of a Pin , if you gently touch one end with the Pole of a vigorous Magnet , that end shall manifestly dip or stoop , though you often take it off the Pin , and put it on again . And this inclination of the Needle will continue many years , and yet there is not only no other sensible change made in the Metal by the Contact of the Loadstone ; but one end has requir'd a durable Preponderancy , though the other be not lighter , nor the whole Needle heavier than before . And the Inclination of the Magnetick Needle may be by another touch of the Loadstone taken away without lessning the weight of the part that is depriv'd of it . The Operation that in a trice the Loadstone has on a Mariners Needle , though it makes no sensible change in it , or weakens the Loadstone it self , will not be lost , though you carry it as far as the Southern Hemisphere ; but it will not be the same in all places , but in some the Magnetick Needle will point directly at the North , in others 't will deviate or decline some degrees towards the East or the West : And , which seems yet more strange , the same Needle in the same place will not always regard the same point of the Compass , but , lookt on at distant times , may vary from the true Meridian , sometimes to the West , and afterwards to the East . All the communicable virtues of the Magnet may be imparted to Iron , without any actual Contact of the two Bodies , but barely by approaching in a convenient way the Iron to the Loadstone for a few moments . And the Metal may likewise be depriv'd of those virtues in a trice , without any immediate Contact by the same or another Loadstone . If you mark one end of a Rod , or other oblong piece of Iron , that never came near a Magnet , and hold it perpendicularly , you may at pleasure , and in the hundreth part of a minute , make it become the North or South Pole of a Magnetical Body . For it , when 't is held upright , you apply to the bottom of it the North-extreme of an excited and well-poiz'd Needle , the lower end of the Iron will drive away that Extreme , which yet will be drawn by the upper end of the same Iron . And if by inverting you make this lower end the uppermost , it will not attract , but repel the same Lilly or North-point of the Needle , just under which it is to be perpendicularly held . Though , vis unita fortior , be a receiv'd Rule among Naturalists ; yet oftentimes , if a Magnet be cut into pieces , these will take up and sustain much more Iron than the intire stone was able to do . If of two good Loadstones the former be much bigger , and on that account stronger than the other , the greater will draw a piece of Iron , and retain it much more strongly than the lesser ; and yet , when the Iron sticks fast to the greater and stronger Loadstone , the lesser and weaker may draw the Iron from it , and take it quite away . These Phaenomena , ( to mention now no more , ) are so repugnant to the common sentiments of Naturalists , and the ordinary course of things , that , if antecedently to any Testimony of experience these Magnetical Properties had been propos'd to Aristotle himself , he would probably have judg'd them fictitious things , as repugnant to the Laws of Nature : Nevertheless , though it seems incredible , that the bare touch of a Loadstone should impart to the Mariners Needle a Property , which , ( as far as we know ) nothing in the whole World that is not Magnetical can communicate or possess ; and should operate ( as Men suppose ) upon it at three or four thousand Leagues distance ; yet this is believ'd by the Peripateticks themselves upon the Testimony of those Navigators that have fail'd to the East and West-Indies ; and divers even of the more rigid of the modern Philosophers believe more than this , upon the Testimony of Gilbert , Cabaeus , Kircherus , and other Learned Magnetical Writers , who have affirmed these things ; most of which I can also averr to you upon my own knowledge . Thus the Habitableness of the Torrid Zone , though ( as I lately noted ) upon probable grounds deny'd by Aristotle , and the generality of Philosophers for many Ages ; yet not only that , but its Populousness is now confidently believed by the Peripatetick Schoolmen themselves , who never were there . And though Ptolomy , and some other eminent Astronomers , did with great care and skill , and by the help of Geometry , as well as Observations , frame a Theory of the Planets so plausibly contriv'd , that most of the succeeding Mathematicians for 12 or 14 Ages acquiesc'd in it ; yet almost all the modern Philosophers and Astronomers , that have search'd into these matters with a readiness to believe their Eyes , and allow their Reason to act freely , have been forc'd , if not to reject the whole Theory , yet at least to alter it quite , as to the Number and Order of the Planets , though these last nam'd Innovations are sometimes solely , and always mainly built upon the Phaenomena discover'd to us by two or three pieces of glass plac'd in a long hollow Cane , and honour'd with the name of a Telescope . The last of the two things I invited you to consider with me , is this , That when we are to judge , which of two disagreeing Opinions is most Rational , i. e. to be judg'd most agreeable to right Reason , we ought to give sentence , not for that which the Faculty , furnish'd only with such and such Notions , whether vulgar or borrow'd from this or that Sect of Philosophers , would prefer , but that which is prefer'd by the Faculty furnish'd either with all the Evidence requisite or advantagious to make it give a right Judgment in the case lying before it ; or , when that cannot be had , with the best and fullest Informations that it can procure . This is so evident by its own light , that your Friend might look upon it as an affront to his Judgment , if I should go about solicitously to prove it . And therefore I shall only advertise you , that , provided the Information be such as a man has just cause to believe , and perceives that he clearly understands , it will not alter the case , whether he have it by Reason , as that is taken for the Faculty furnish'd but with its inbred Notions and the more common Observations , or by some Philosophical Theory , or by Experiments purposely devis'd , or by Testimony Humane or Divine , which last we call Revelation . For all these are but differing ways of informing the Understanding , and of signifying to it the same thing ; as the Sight and the Touch may assure a Man , that a Body is smooth or rough , or in motion or at rest ; ( and in some other instances several senses discover to us the same Object , which is therefore call'd Objectum Commune ; ) and provided these Informations have the conditions lately intimated , which way soever the Understanding receives them , it may safely reason and build Opinions upon them . Astronomers have within these 100 years observ'd , that a Star hath appeared among the Fix'd ones for some time , and having afterwards disappear'd , has yet some years after that , shew'd it self again . And though , as to this surprising Phaenomenon , our Experimental Philosophers could have contributed nothing to the producing it , and though 't is quite out of all the received Systems of the Heavens that Astronomers have hitherto deliver'd ; yet the Star it self may be a true Celestial light , and may allow us to Philosophize upon it , and draw Inferences from the Discoveries it makes us ; as well as we can from the Phaenomena of those Stars that are not extraordinary , and of those Falling Stars that are within our own Ken and Region . That the Supernatural things , said to be perform'd by Witches and Evil Spirits , might , if true , supply us with Hypotheses and Mediums whereby to constitute and prove Theories , as well as the Phaenomena of meer nature , seems tacitely indeed , but yet sufficiently , to be acknowledg'd , by those modern Naturalists , that care not to take any other way to decline the Consequences that may be drawn from such Relations , than sollicitously to shew , that the Relations themselves are all ( as I fear most of them are ) false , and occasion'd by the Credulity or Imposture of Men. But not to do any more than glance at these matters , let us proceed upon what is more unquestionable , and consider , that , since ev'n our most Critical Philosophers do admit many of the astonishing Attributes of Magnetick Bodies , which themselves never had occasion to see , upon the Testimony of Gilbert , and others , who never were able to give the true causes of them ; because they look upon those Relators as honest Men , and judicious enough not to be impos'd upon as to the matter of Fact : Since ( I say ) such amazing things are believ'd by such severe Naturalists , upon the Authority of Men who did not know the intimate nature of Magnetick Bodies ; and since these strange Phaenonomena are not only assented to as true by the Philosophers we speak of , but many Philosophical consequences are without haesitancy deduc'd from them , without any blemish to the judgment of those that give their Assent both to the Things and the Inferences ; why should it be contrary to Reason to believe the Testimony of God either about his Nature , which He can best , and He alone can fully know , or about the things which either he himself has done , as the Creation of the World and of Man ; or which he means to do , as the destroying the World , ( whether the whole World , or our great Vortex only , I dispute not , ) and the raising both of good and bad Men to life again , to receive Rewards and Punishments , according to their Demerits . For methinks that Apostle argues very well , who says , If we receive the testimony of men , the testimony of God is greater ; especially about such things concerning his own Nature , Will , and Purposes , as 't is evident that Reason , by its own unassisted light , cannot give us the knowledge of . So that we Christians in assenting to Doctrines upon the account of Revelation , need not , nor do not , reject the Authority of Reason , but only appeal from Reason to it self , i. e. from Reason , as it is more slightly , to its Dictates , as 't is more fully inform'd . Of which two sorts of Dictates there is nothing more rational , than to prefer the latter to the former . And for my part I am apt to think , that , if what has been represented in this Section were duly consider'd , this alone would very much contribute to prevent or answer most of the Objections , that make such of the Questioners of Religion , as are not resolutely vitious , entertain such hard thoughts of some Articles of the Christian Faith , as if they were directly repugnant to Reason . For , ( as we were observing ) that is not to be look'd on as the judgment of Reason , that is pronounc'd ev'n by a rational Man according to a Set of Notions , though the Inferences from these would be rational , in case there were nothing else fit to be taken into consideration by him that judges ; but that is rather to be look'd upon as the judgment of Reason , which takes in the most Information procurable , that is pertinent to the things under consideration . And therefore Men , though otherwise learn'd and witty , shew themselves not equal Estimators of the case of those that believe the Articles we speak of , when they pronounce them to assent Irrationally , because the things they assent to cannot be demonstrated or maintain'd by meer natural Reason , and would probably be rejected by Democritus , Epicurus , Aristotle , or any other of the ancient Philosophers , to whom they should be nakedly propos'd , and whose judgment should be desir'd about them . For , although this Allegation would signifie much , if we pretended to prove what we believe only by Arguments drawn from the nature of the thing assented to ; yet it will not signifie much in our case , wherein we pretend to prove what we believe , chiefly by Divine Testimony , and therefore ought not to be concluded guilty of an Irrational Assent , unless it can be shewn , either that Divine Testimony is not duly challeng'd by us for the main of our Religion ; or that in the particular Articles we father something on that Testimony which is not contain'd in it , or rightly deducible from it . And to put us upon the proving our particular Articles of Faith , sufficiently deliver'd in the Scriptures , and not knowable without Revelation , by Arguments meerly natural , without taking notice of those we can bring for the proof of that Revelation on whose account we embrace those Articles , is to challenge a Man to a Duel , upon condition he shall make no use of his best weapons ; and is as unreasonable , as if a Schoolman should challenge your Friend to prove , that the Torrid Zone is inhabited , against the Reasons that the Aristotelians are wont to give to prove it uninhabitable , without allowing him to make use of the testimony of Navigators , who assure us of the constant Brises that daily ventilate the Air , and qualifie that heat which otherwise would not be supported , and who furnish us with those other circumstances whereon to build our proofs , which we , that were never there , can have but by Relation . And indeed , the limitations , that Christian Religion puts to some of the dictates of Philosophy , which were wont to be admitted in a more general and unrestrained Sense , and the Doctrines about God and the Soul , &c. that it superadds to those which the light of Nature might lead Men to about the same Subjects ; though to some they may seem injurious to Philosophy and Reason , are as little unkind to either , as is the Gardener to a Crab-stock , or some such other wild Plant , when by cutting off some of the Branches , and by making a slit in the Bark , that he may graft on it a Pare-main , or some other choice Apples , by this seemingly hard usage he brings it to bear much nobler fruit , than , if left to its own natural condition , it ever would have done . I know not , whether to all that hath been said in this Section , I may not add thus much further , that it sometimes happens , that those very things , which at first were propos'd to the understanding , and believ'd upon the score of Revelation , are afterward assented to by it upon the account of meer Reason . To which purpose I consider , that not any of the ancient Philosophers , nay ( as far as I have read ) ev'n of those that believ'd God to be the Author of the World , dream'd , that He created Matter of nothing , but only form'd the World out of praeexistent Matter , whereas Christian Divines usually teach as an Article of Faith , That , besides what they call a mediate Creation , as when Fishes were made out of the water , or Adam's body was made out of the earth , there was an immediate Production of Matter it self out of nothing . SECT . VIII . After what has been hitherto discours'd , it may be seasonable to consider , what kind of Probation , or what degree of Evidence may reasonably be thought sufficient to make the Christian Religion thought fit to be embrac'd . Perhaps I shall not need to tell you , that , besides the Demonstrations wont to be treated of in vulgar Logick , there are among Philosophers three distinct , whether kinds or degrees , of Demonstration . For there is a Metaphysical Demonstration , as we may call that , where the Conclusion is manifestly built on those general Metaphysical Axioms that can never be other than true ; such as Nihil potest simul esse & non esse ; Non Entis nullae sunt Proprietates Reales , &c. There are also Physical Demonstrations , where the Conclusion is evidently deduc'd from Physical Principles ; such as are , Ex nihilo nihil fit . Nulla substantia in nihilum redigitur , &c. which are not so absolutely certain as the former , because , if there be a God , He may ( at least for ought we know ) be able to create and annihilate Substances ; and yet are held unquestionable by the ancient Naturalists , who still suppose them in their Theories . And lastly , there are Moral Demonstrations , such as those where the Conclusion is built either upon some one such proof cogent in its kind ; or some concurrence of probabilities that it cannot be but allowed , supposing the truth of the most receiv'd Rules of Prudence and Principles of Practical Philosophy . And this third kind of Probation , though it come behind the two others in certainty , yet it is the surest guide , which the Actions of Men , though not their Contemplations , have regularly allow'd them to follow . And the Conclusions of a Moral Demonstration are the surest that Men aspire to , not only in the conduct of private Mens affairs , but in the Government of States , and ev'n of the greatest Monarchies and Empires . And this is considerable in Moral Demonstrations , that such may consist , and be as it were made up of particulars , that are each of them but probable ; of which the Laws establisht by God himself among his own People , as well as the practice of our Courts of Justice here in England , afford us a manifest instance in the case of Murder , and some other Criminal Causes . For , though the Testimony of a single Witness shall not suffice to prove the accus'd party guilty of Murder ; yet the Testimony of two Witnesses , though but of equal Credit , that is , a second Testimony added to the first , though of it self never a whit more credible than the former , shall ordinarily suffice to prove a Man guilty ; because it is thought reasonable to suppose , that , though each Testimony single be but probable , yet a concurrence of such Probabilities ( which ought in Reason to be attributed to the Truth of what they jointly tend to prove ) may well amount to a Moral certainty , i. e. such a certainty as may warrant the Judge to proceed to the sentence of death against the Indicted party . To apply these things now to the Christian Religion : If you consider , with how much approbation from discerning Men that judicious Observation of Aristotle has been entertain'd , where he says , that 't is as unskilful and improper a thing to require Mathematical Demonstrations in Moral Affairs , as to take up with Moral Arguments in matters Mathematical ; you will not deny , but that those Articles of the Christian Religion that can be prov'd by a Moral , though not by a Metaphysical or Physical , Demonstration , may without any blemish to a Man's Reason be assented to ; and that consequently ( by vertue of the foregoing Considerations ) those other Articles of the Christian Faith , that are clearly and legitimately deducible from the so demonstrated Truths , may likewise without disparagement be assented to . We may also here consider further , That the choosing or refusing to embrace the Christian Religion , which is not propos'd to us only as a System of Speculative Doctrines , but also as a Body of Laws , according to which it teaches us , that God commands us to worship Him , and regulate our Lives ; the embracing , I say , or not embracing this Religion , is an act of humane choice , and therefore ought to be determin'd according to the dictates of Prudence . Now , though in matters that very much import us , we may wish for and endeavor after such Reasons , whereby to determine our Resolves , as may amount to Moral Demonstrations ; yet Prudence will not always require , that we should refuse to act upon Arguments of a less Cogency than Moral Demonstrations . For oftentimes in humane Affairs it so falls out , that divers hazards or other inconveniences will attend whatever resolution we take ; and in that case , all that Prudence requires , or can enable us to do , is , to take that resolution which upon the whole matter seems to be preferable to any other ; though that which is thus prefer'd , may perhaps be liable to some Objection that cannot be directly answer'd , but only obliquely , by the preponderancy of the Arguments that persuade the choice against which the Objection is made . But here perhaps you will tell me , that the safest way in a case of such importance , is to suspend an action that is every way attended with difficulties , and to forbear either embracing or rejecting the Christian Religion , till the truth or falseness of it come to appear evident and unquestionable . To which I answer , that indeed in matters of bare Speculation , about which our Vnderstandings only need to be conversant , the suspension of Assent is not only practicable , but usually the safest way ; but Des. Cartes himself , who has been the greatest Example and Inculcator of this Suspension , declares , that he would have it practis'd onely about humane Speculations , not about humane Actions ; Sed haec interim dubitatio ad solam contemplationem veritatis restringenda ; non quantum ad usum vitae : quia persaepe rerum agendarum occasio praeteriret , antequam nos dubiis nostris exolvere possemus . Non raro quod tantum est verisimile cogimur amplecti , vel etiam interdum , etsi è duobus unum altero verisimiliùs non appareat , alterutrum tamen eligere . And in some of his other writings he speaks so much to shew , that 't is unreasonable to expect in matters , where embracing or rejecting a course that requires practice is necessary , such a certainty as he judges necessary to make a true Philosopher acquiesce in reference to Propositions about speculative matters , that I find by one of his Letters , that he was vehemently accus'd for having taught , that Men need not have as sure grounds for choosing vertuous and avoiding vitious courses , as for determining about things meerly Notional . And here let me observe to you the difference , that I take notice of in the cases where we are put upon deliberating , whether we will choose or refuse a thing propos'd . For it may be propounded to us , either as a proffer on whose acceptance an advantage may be hop'd , or as a duty , which , besides the advantage it promises to the performance , has a Penalty annex'd to the non-performance , or as an onely expedient to avoid a great mischief , or obtain a great good . Thus when in the Theatrum Chymicum some of its chief Authors , as Lully , Geber , Artephius , who pretend to have been Adepti , i. e. Possessors of the Elixir , very earnestly exhort their Readers to apply themselves to so noble and useful a study as Alchymy ( by the help of which , the last nam'd Artephius is said to have liv'd a 1000 years , ) they make but a Proposition of the first sort . For though a prosperous attempt to make the Philosophers stone ( supposing there be such a thing ) would possess a Man of an inestimable Treasure ; yet , if he either refuse to believe these Writers , or , if he do believe them , refuses to take the pains requir'd of him that would follow their counsel , he can only miss of the wealth , &c. they would make him hope for , but is really never a whit the poorer , or in a worse condition than if they had not endeavour'd to engage him . But if an absolute Sovereign commands something to be done by his Subjects ; and to enforce his Command , does not only propose great Recompenses to those that shall perform what is prescrib'd , but threatens heavy penalties to the disobedient ; this will belong to the second sort of Cases above mention'd , in which , as 't is evident , a Man has not the same latitude allow'd him as in the first . But if we suppose , that a Man by a translation of very peccant Matter has got a spreading Gangrene in his Arm , and a skilful Chirurgion tell him , that , if he will part with his Arm , he may be recover'd , and save his life , which else he will certainly lose : This Case will belong to the last sort above mention'd ; the Patients parting with his Arm being the onely remedy of the Gangrene , and expedient to save his life , and recover his health . And here also 't is manifest , that there are far stronger Motives , than those mention'd in the first Case , to make a positive and timely Resolution . To bring this home to our Subject , I need but mind you , that the Christian Doctrine does not only promise a Heaven to sincere Believers , but threatens no less than a Hell to the Refractory . The voice of Moses to the Iews is this , Behold , I set before you this day a blessing and a curse ; a blessing , if ye obey the Commandments of the Lord your God , which I command you this day ; and a curse , if ye will not obey the Commandment of the Lord your God , but turn aside out of the way which I command you this day . And the Commission that Christ gave his Apostles to preach the Gospel , runs thus : Go ye into all the world , and preach the Gospel to every creature , i. e. to all Mankind ; he that believeth , and is baptiz'd , shall be sav'd ; but he that believeth not , shall be damn'd . By this you may perceive , that as far as there is either truth or probability in the Christian Religion , so far forth he that refuses to become a Disciple to it , runs a venture , not only to lose the greatest blessings that Men can hope , but to fall eternally into the greatest miseries that they can fear . And indeed our Case in reference to the Christian Religion may not only be refer'd to the second sort of Cases lately mention'd , but to the third sort too . For as the language of the Author of the Christian Religion was to his Auditors , If ye believe not that I am He ( the Messias ) ye shall dye in your sins ; so of the two greatest Heralds of it , the one tells the Iews that neither is there salvation in any other : For , there is no other Name under heaven given among men whereby we must be saved : And the other tells the Thessalonians , That the Lord Iesus shall be reveal'd from heaven with his mighty Angels in flaming fire , taking vengeance on them that know not God , and obey not the Gospel of our Lord Iesus Christ ; who shall be punish'd with everlasting destruction from the presence of the Lord , and from the glory of his power . By all this it appears , that the Christian Religion is not propos'd barely as a proffer of Heaven in case Men embrace it , but as a Law that Men should embrace it upon the greatest penalty , and as the onely expedient and remedy to attain eternal happiness , and escape endless misery ; so that the forbearing to submit our necks to the yoke of Christ , being as well a ruinous course , as to reject it , that which Reason here puts us upon , is , not so much to consider , whether or no the Arguments for the Christian Religion be Demonstrations , and will enable a Man to answer directly all Objections and Scruples ; ( for there are divers courses that Prudence may enjoin a Man to steer , whilst Philosophy suggests speculative doubts about the grounds of such Resolutions : ) but whether it be more likely to be true , than not to be true , or rather , whether it be not more adviseable to perform the conditions it requires upon a probable expectation of obtaining the blessings it promises , than by refusing it to run a probable hazard of incurring such great and endless miseries as it peremptorily threatens . It will perhaps be said , that this is a hard Case But that is an Allegation I am not here to consider ; since it properly belongs to the Doctrine about the Providence of God , who being the only Author and absolute Lord of the Creatures , who can receive neither Laws nor Benefits from them , that can oblige him to them ; has a right to prescribe them what Laws he thinks fit , that are not impossible for them to obey , and to punish their disobedience to such Laws ; and much more has a right to annex what conditions he pleases to that inestimable Felicity he holds forth ; the proffer of it upon any terms being a free act of his meer goodness , and the value of it incomparably surpassing whatever we Men can do or suffer to obtain it ; especially considering , that , as he might enforce his Commands , as Sovereigns commonly do by threatning Penalties to the disobedient , without proposing Rewards to the performers ; so he has given Men such probable Arguments to ground their expectations on , that they will be self-condemn'd , if they reject the Religion he proposes , and yet maintain it to be decent ( if I may so speak ) for him to crown their Faith with unvaluable blessings . But , as I was saying , the direct and full Answer to this Allegation belongs not to this place , where it may suffice to say , that whether the Case be hard or no , yet this is the Case . And therefore though the proofs of the Christian Religion did not amount ( which yet I do not grant ) to Moral Demonstrations , a Man may act rationally in embracing that Religion , if , all things consider'd , it appear more likely to be true , than not to be true . And I shall by and by shew you , that this is not the onely Case , where Prudence puts us upon making resolutions notwithstanding contrary doubts . I know the harshness of the Case is by most Men made to consist in this , That for a Religion , whereof the truth suppos'd in its promises and threats is not demonstratively prov'd , we must resign up our pleasures , and sometimes undergo considerable hardships and losses , and consequently we must quit what is certain , for what is uncertain . I have in another Paper had occasion to say something else to this Objection , than what ( to avoid repetition ) shall make up my present Answer , which consists of two parts . The first whereof is , That what we are to give up to become Christians , is not really so valuable in itself as the Objecters think , and that 't is of scarce any value at all , if compar'd to the goods we may acquire by parting with them . For alas ! what is it that Christianity requires us to forego , but small petty enjoyments ? which those , that have had the most of , have found them , and pronounced them unsatisfactory whilst they possest them , and which manifest experience shews to be no less transitory , than they have been declar'd empty , since a thousand Accidents may take them from us , and Death will infallibly after a short time ( which can be but a moment compar'd to Eternity ) take us from them . And if it be said , that these Enjoyments , such as they are , are at least the only happiness that we can make our selves sure of , I must freely profess , that I think it therefore the more reasonable to part with them , if it be necessary upon the hopes that Christian Religion gives us . For ( especially if a Man behold those things not only with a Philosophical eye that can look through them , but with a Christian eye that can look beyond them , ) if there be no greater happiness , I do not think so poor a thing as Men call Happiness worth being greedily desir'd ; and if there be such a transcendent happiness as Christianity holds forth , I am sure , that deserves to be the object of my Ambition . So that either the Meanness of worldly happiness will make me think it no great misery to want it , or the Excellency of heavenly Felicity will make me think it great wisdom to part with earthly for it . And now , in the second part of my Answer , I must invite you to consider with me , that Christian Religion requires not of us actions more imprudent , than divers others , that are generally look'd upon as complying with the dictates of Prudence , and some of them practis'd by great Politicians themselves in the weighty affairs of State. You know what a common practice it is in great storms at Sea , for the Merchants themselves to throw over-board their Goods , and perhaps too their Victuals , ( as in Paul's case ) though they be sure to lose what they cast away , and are not certain either that this loss will save the ship , or that the ship may not be sav'd without it . The wisest , and ev'n the worldliest Men , whether Princes or private persons , think themselves never more so , than when they toyl and lay out their care and time , and usually deny themselves many things to provide advantagiously for Children which they have but a Womans word for , and consequently a bare Moral probability to assure them to be theirs . In the Small Pox many Physitians are for Bleeding , and others ( as most of our English Practitioners ) are very much against it . Supposing then ( which is no very rare Case ) that a person invaded by that disease , be told by one of his Physitians , that unless Nature be eas'd of part of her burden by Phlebotomy , she will never be able to overcome the disease ; and on the contrary , the other assures him , that , if by exhausting the treasure of life ( the Blood ) he further weakens Nature which is but too weak already , the disease must needs overcome her : What can a prudent Man do in this Case , where he can take no resolution , against which probable Arguments , that are not directly and fully to be answer'd , may not be oppos'd , and where yet the suspension of his resolution may be as ruinous , as the venturing to take either of those he is invited to ? And in the formerly mentioned Case , of a Man that has a spreading Gangrene in his Arm , if he consents that it be cut off , which Prudence often requires that he should do , he is certain to lose one of his usefullest limbs , and is not certain but that he may save his life without that loss , nor that he shall save it by that loss . And to give you an Instance or two of a more publick nature : How many Examples does History afford us of famous Generals , and other great Commanders , who have ventur'd their Forces and their Lives to seize upon places promis'd to be betray'd to them by those they had corrupted with money ; though the ground , upon which they run this hazard , be the engagement of some , who , if they were not Traytors that could falsifie their faith , would never have been brib'd to make so criminal and ignominious an engagement ? How often have the greatest Politicians either resolv'd to enter into a War , or taken courses that they foresee will end in a War , upon the informations they receive from those they have corrupted in other Princes Councils ; though , to believe such Intelligencers , those who venture so much upon their informations , must suppose them faithless and perfidious Men ? It were not difficult , to add other Instances to the same purpose , by which join'd with what has been above discours'd , it may appear , that a Man need not renounce or lay aside his Reason to resolve to fulfill the conditions of the Gospel , though the Arguments for it were none of them demonstrative ones . For so much as a Probability of attaining by it such inestimable blessings , as it proposes , and little more than a bare Probability of incurring , by rejecting it , such unspeakable miseries as it threatens , may rationally induce a Man to resolve upon fulfilling its reasonable conditions , and his Prudence may very well be justifi'd if it do but appear , that ( 1 ) It is more probable that some Religion should be true , than that so many well attested Miracles alledg'd by the ancient Christians should be false ; and that God who is the Author of the World , and of Men , ( for so much , I think , may be Physically prov'd ) should leave Man whom he has so fitted , and by benefits and internal Laws obliged to worship him , without any express direction how to do it : And that ( 2 ) If there be any true Religion , the Christian is the most likely to be that , in regard not only of the excellency of its Doctrine and Promises , but of the Prophecies and Miracles that bare witness to it , the Records of which were made by honest plain Men , who taught and practised the strictest virtue , and who knew their Religion condemn'd Lying , freely join'd their Doctrine and Narratives with their blood : the truth of which was so manifest in the times when they were said to be done , that the evidence seem'd abundantly sufficient to convert whole Nations , and among them many considerable and prudent persons , who had great opportunity as well as concern to examine the truth of them , and who were by their interest and education so indispos'd to embrace Christianity , that , to make a sincere profession of it , they must necessarily relinquish both their former Religion , and their former Vices , and venturously expose for it not only their Fortunes , but their Lives . If it be here objected , that it is very harsh , if not unreasonable , to exact upon so great penalty as Damnation so firm an assent , as is requisite to Faith , to such Doctrines as are either obscurely delivered , or have not their truth demonstratively made out : I answer , that whatever others may think , I don't believe , that there is any degree of Faith absolutely necessary to salvation , that is not sutable to the evidence that Men may have of it , if they be not wanting to themselves through Laziness , Prejudices , Vice , Passion , Interest , or some other culpable defect . For considering that God is just , and gracious , and has been pleas'd to promulgate the Gospel , that Men whom it supposes to act as such ( that is , as rational Creatures ) should be brought to salvation by it ; I see no just cause to think , that he intends to make any thing absolutely necessary to salvation , that they may not so far clearly understand as they are commanded distinctly and explicitely to believe it ; and what is not so deliver'd , I should , for that very Reason , unwillingly admit to be necessary to salvation : And you may here remember , that I formerly told you , I was far from thinking all the Tenents either of the Schools , or of particular Churches , to be so much as Christian Verities , and therefore am very unlike to allow them here to be fundamental and necessary ones ; and I take it to be almost as great as common a mistake , that all the Doctrines that concern fundamental Articles , must be fundamental too ; as if because the Head is a noble part of the Body , and essential to life , therefore all the hair that grows upon it , must be thought such too . But then as to the absolute firmness of Assent , that is supposed to be exacted by Christianity to the Articles it delivers , I am not sure that 't is so necessary in all cases to true and saving Faith , as very many take it to be . For first the Scripture itself tells us , that some of the Truths it reveals , are unfathomable Mysteries , and some other Points are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hard to be understood ; and 't is unreasonable to suppose , that the highest firmness of Assent is to be given to such Articles , or to those parts of them , as their obscurity keeps us from having so much reason to think that we clearly understand them , as we have to suppose we understand those that are far more plainly reveal'd . And ( secondly ) to speak more generally , 't is harsh to say , that the same degree of Faith is necessary to all Persons , since Mens natural capacities and dispositions , and their education , and the opportunities they have had of being informed , do very much , yet perhaps not culpably , dispose some more than others to be diffident , and apt to haesitate , and frame doubts . And the same Arguments may appear evident enough to one Man to make it his duty to believe firmly what they persuade , which in another , naturally more sceptical , or better acquainted with the difficulties and objections urged by the opposite Party , may leave some doubts and scruples excusable enough . And when either the Doctrine itself is not clearly deliver'd , or the Proofs of it , that a Man could yet meet with , are not fully cogent ; for that Man , not to give such Truths the same degree of Assent that Demonstration may produce , is not , as many interpret it , an affront to the Veracity of God , since he may be heartily disposed and ready to believe all that shall appear to him to be revealed by God , and only doubts , whether the thing proposed be indeed revealed by him , or whether the diffident Party rightly understands the sense of these words wherein the Revelation is contain'd ; which is not to distrust God , but himself : And that in some cases , a degree of Faith not exempt from doubts , may , through Gods goodness , be accepted , we may learn from hence , that the Apostles themselves , who were so much in Christs favour , made it their Prayer to him , That he would encrease their Faith : And he that beg'd , that if he could do any thing for his son , and cryed out , Lord I believe , help thou my unbelief , was so far accepted by that merciful High Priest , who is apt to be toucht with the sense of our infirmities , that his Request was granted , though it could not be so but by having a Miracle done in his favor . The Disciples distrest by a storm , and crying to their Master , as thinking themselves upon the very point of perishing , were saved by him at the same time when he gave them the Epithet of men of little faith : And at another time , Peter walking upon the Sea , though he had lost a degree of that Faith that made him first engage upon that adventure , and was reproved for it by Christ , was yet rescued from that sinking condition which both he and his Faith were in . And we are told , in the Gospel , of a Faith , which , though no bigger than a grain of Mustard-seed , may enable a Man to remove Mountains : And though this passage speaks not primarily of justifying Faith , yet still it may serve to shew , that degrees of Assent , far short of the greatest , may be so far accepted by God , as to be owned by miraculous Exertions of his Power . For the Faith then that is made a necessary condition under the Gospel , as the genuine fruit and scope of it is Obedience ; so 't is not indispensably such a Faith as excludes doubts , but refusals . And though the Assent be not so strong as may be produced by a Demonstration ; yet it may be graciously accepted , if it be but strong enough to produce Obedience ; and accordingly whereas Paul in one place declares , that in Christ Iesus neither circumcision availeth any thing , nor uncircumcision , but faith operative through love ; we may learn his meaning from a parallel place , where varying the words , and not the sense , of the latter part of the sentence , he says , that in Christ Iesus neither circumcision availeth any thing , nor uncircumcision but the keeping of the Commandments of God. I readily grant , that attainment of a higher degree of Faith is always a blessing , and cannot be sufficiently prized , without being sincerely aimed at ; but there are in some Virtues and Graces degrees , which though to reach be a great happiness , yet 't is but the endeavoring after them that is an indispensible Duty . Likewise 't is true , that the firmness of assent to Divine Verities , does , in some regard , bring much honour to God ; as 't is said of the Father of the Faithful , ( who in reference to the promise made him of Isaac , did not consider his own age , nor Sarahs long barrenness , so as to entertain any diffidence of what God had told him , ) that being mighty in faith , he gave glory to God : But 't is true too , that in another respect a practical assent built upon a less undoubted evidence , may have its preheminence ; for when Christ now risen from the dead , had said to the distrustful Didimus , Thomas , Because thou hast seen me , thou hast believed ; he immediately adds , But blessed ( that is , peculiarly and preferably blessed ) are those that have not seen , and yet have believed ; and indeed he does not a little honour God , ( in that sense wherein Mortals may be said to honour him ) who is so willing to obey and serve him , and so ambitious to be in an estate where he may always do so , that upon what he yet discerns to be but a probability of the Christian Religions being the most acceptable to God , he embraces it with all its difficulties and dangers , and upon this score venturously resolves to submit , if need be , to a present and actual dereliction of all his Sins and Lusts , and perhaps his Interest and his Life too , upon a comparatively uncertain expectation of living with him hereafter . The Conclusion of the First Part. And here I will put a Period ' to my Answer to your Friends Question in one of the two senses of it , and so to the first Part of this Discourse . Against all which perhaps your Friend will object , That at this rate of arguing for the Christian Religion , one may Apologize for any Opinion , and reconcile the most unreasonable ones to right Reason . But 't is not difficult for me to reply , That this Objection is grounded either upon a mistake of the design of this Letter , or upon the overlooking of what is suppos'd in it . For I do not pretend , that the Considerations hitherto alledg'd should pass for Demonstrations of the Truth of Christianity , which is to be prov'd by the excellency of the Doctrines it reaches , and that of the Rewards it promises , ( both which are worthy of God , ) and by divers other Arguments , especially the Divine Miracles that attest it : But that which I was here to do , was , not to lay down the grounds why I receiv'd the Christian Religion , but to return an Answer , backt with Reasons , to the Question that was propos'd : Whether I did not think , that a Christian , to continue such , must deny or lay aside his Reason ? The sum of the Answer is this , That the Doctrines really propos'd by the Christian Religion , seeming to me to be by proper Arguments sufficiently prov'd in their kind , so as that the proofs of it , whether they be demonstrative or no , are sufficient , ( the nature of the things to be prov'd , consider'd ) to justifie a rational and prudent Man's embracing it ; this Religion ( I say ) seeming to me to have such positive Proofs for it , I do not think , that the Objections , that are said to be drawn from Reason against it , do really prove the belief of it to be inconsistent with right Reason , and do outweigh the Arguments alledgable in that Religions behalf . To propose some of the general grounds of this Answer of mine , was the design of the Considerations hitherto discours'd of ; which ( as I hinted to you at the beginning ) could be no other than general , unless you had mention'd to me some of your Friends particular Objections , which when he tells you , you will perhaps find that I have already given you the grounds of answering them . And though to propose Arguments to evince positively the Truth of our Religion after the example of the excellent Grotius , and some other very learned Writers , be not , as you see , either my task or my design ; yet if you attentively consider what I write in that short Discourse , wherein I manage but that seemingly popular Argument for Christianity , that is drawn from the Miracles that are said to attest it , you will perchance be invited to think , that when all the other Proofs of it are taken in , a Man may , without renouncing or affronting his Reason , be a Christian. But to proceed to the more considerable part of what I presum'd your Friend will object , I answer , That the considerations I have alledg'd in the behalf of some Mysteries of the Christian Religion , will not be equally applicable to the most absurd or unreasonable Opinions . For these Considerations are offer'd as Apologies for Christian Doctrines , but upon two or all of these three Suppositions . The first , That the Truth of the main Religion of which such Doctrines make a part , is so far positively prov'd by real and uncontroul'd Miracles , and other competent Arguments , that nothing , but the manifest and irreconcileable Repugnancy of its Doctrines to right Reason , ought to hinder us from believing them . The second , That divers of the things , at which reasonable Men are wont to take exception , are such , as Reason it self may discern to be very difficult , or perhaps impossible for us to understand perfectly by our own natural light . And the third , That some things in Christianity which many Men think contrary to Reason , are , at most , but contrary to it , as 't is incompetently inform'd and assisted , but not when 't is more fully instructed , and particularly when 't is inlightned and assisted by Divine Revelation . And as I think these three Suppositions are not justly applicable , ( I say not , as the Objection does , to the most absurd , or unreasonable Opinions , but , ) to any other Religion than the true , which is the Christian ; so the last of these Suppositions prompts me to take notice to you , that , though we ought to be exceeding wary , how we admit what pretends to be supernaturally reveal'd ; yet if it be attended with sufficient evidence of its being so , we do very much wrong and prejudice our selves , if out of an unreasonable jealousie , or , to acquire or maintain the repute of being wiser than others , we shut our eyes against the light it offers . For besides that a Man may as well err by rejecting or ignoring the Truth , as by mistaking a falshood for it ; I consider ; that those Men that have an Instrument of knowledge , which other Men either have not , or , ( which is as bad ) refuse to employ , have a very great advantage above others towards the acquiring of Truth , and with far less parts than they , may discover divers things , which the others , with all their Pride and Industry , shall never attain to . As when Galilaeo alone among the modern Astronomers was Master of a Telescope , 't was easie for him to make noble discoveries in Heaven of things , to which not only Ptolomy , Alphonsus , and Ticho , but ev'n his Masters , Aristarchus Samius , and Copernicus , themselves never dream'd of , and which other Astronomers cannot see but by making use of the same kind of Instrument . And on this occasion let me carry the Comparison , suggested by the Telescope , a little further , and take notice , that if Men having heard , that there were four Planets moving about Iupiter , and that Venus is an opacous body , and sometimes horn'd like the Moon , had resolv'd to examine these things by their naked eyes , as by the proper Organs of Sight , without employing the Telescope , by which they might suspect , that Galilaeo might put some Optical delusion upon them ; they would perhaps have assembled in great multitudes to gaze at Venus and Iupiter , that ( since plus vident Oculi quam Oculus ) the number of eyes might make amends for their dimness . This attempt not succeeding , they would perhaps choose out some of the youngest and sharpest sighted Men , that by their piercing eyes that may be discover'd which ordinary ones could not reach . And this Expedient not succeeding neither , they would perhaps diet their Stargazers , and prescribe them the inward use of Fennel , and Eye-bright , and externally apply Collyriums and Eye-waters , and those to as little purpose as the rest . With such a pity , mix'd with Indignation , as Galilaeo would probably have look'd on such vain and fruitless attempts with , may a judicious Christian , that upon a due examination admits the Truth of the Scriptures , look upon the presumptuous and vain endeavors of those Men , who , by the goodness of their natural parts , or by the improvements of them , or by the number of those that conspire in the same search , think , with the bare eye of Reason to make as great discoveries of heavenly Truths , as a person assisted by the Revelations , contain'd in the Scripture , can with great ease and satisfactoriness attain . To which let me add this further improvement of the Comparison , that as a skilful Astronomer will indeed first severely examine , whether the Telescope be an Instrument fit to be trusted , and not likely to impose upon him ; but being once resolv'd of that , will confidently believe the discoveries it makes him , however contrary to the receiv'd Theories of the Celestial Bodies , and to what he himself believ'd before , and would still , if the Telescope did not otherwise inform him , continue to believe ; so a well qualifi'd Inquirer into Religions , though he will be very wary , upon what terms he admits Scripture ; yet if he once be fully satisfi'd , that he ought to admit it , he will not scruple to receive upon its authority whatever supernatural Truths it clearly discloses to him ; though perhaps contrary to the Opinions he formerly held , and which , if the Scripture did not teach him otherwise , he would yet assent to . And as the Galaxy and other whitish parts of the Sky , were by Aristotle and his Followers , and many other Philosophers , who look'd on them only with their naked eyes , for many Ages reputed to be but Meteors ; but to those that look on them with an eye assisted by the Telescope , they plainly appear true Constellations made up of a multitude of bright ( though little ) Stars ; so there are Theological Doctrines , which to Philosophers , and others that look on them with the naked eye of Natural Reason , seem to be but light and fantastical things ; which yet , when Reason , assisted and heightned by Revelation , comes to contemplate , it manifestly sees them to be true and celestial Lights , which only their sublimity keeps conceal'd from our weak ( naked ) eyes . FINIS . Notes, typically marginal, from the original text Notes for div A45885-e170 2 Cor. 7. 9. Acts 2. Psal. 51. Psal. 6. 6. Tertul. de Iudicitia , & de Paenitentia . Greg. Naz. de Poenitentia . Ezr. 9. 6. v. 15. v. 10. Ier. 31. 19. Rom. 6. 21. Ier. 6 15. Ier. 5. 3. — 3 25. Ier. 2. 12 , 13. v. 11. Ier. 44. v. 17. Ier. 2. 17 , 19. Ps. 73. 22. Ps. 63. 2. Acts 17. 31 Exod. Gen. 1. 5. Ps. 12. 4. Iames. Mat. 1. 6. Mal. 3. 8. 9. Ier. 2. 26. Dan. 9. 7 , 8. Isa. 1. 2 , 3. Ier. 2. 31. 2 Chron. 32. 25. Deut. 32. 6. Hos. 2. 8 , 9. Dan 9. 2 , 3. Ezek. 36. 37. 2 Chron. 15. 15. Iames 5. 5. v. 16. Gal. 5. 6. 1 Thess. 2. 13. Heb. 4. 12. Iames 17. Col 4. 12. Matt. 3. 7 , 8. Acts 26. 20. Isa. 5. 5 , 6 Prov. 8. 17. Euripid. Gal. 6. Gal. 5. Eph. 4. 22 Mat. 3. Gal. 5. 25. Matt. 7. 16. 1 Ioh. 3. 7. Ioh. 8. 29. Ioh. 13. 17. Ps. 119. 18 v. 6. Iames 2. 10. Luk. 11. 42. v. 40. Ps. 85. 8. v. 7. Ioh. 5. 14. Ioh. 8. 11. Tom. 6. Orat. 19. Ecclus. 34. 25 , 26. 2 Pet 2. 21 , 22. Ioh. 8. 31. Ier. 24. 7. 1 Chron. 12. 33. Ecclus. 1. 28. Iam. 4. 8. Hebr. 10. 22. Nam . 14. 24. 1 Cor. 5. 6. Luke 9. 62. Luke 17. 32. Psa. 139. 23 , 24. Matt. 16. 24. Matt. 8. 19 , 20. Luke 14. 26 , 27 , &c. v. 33. Ruth 1. 10. v. 16. Acts 11. 23. 1 Pet. 5. 9 , 10. Col. 2. 5. Luke 12. 47. 2 Tim. 1. 6. 1 Thess. 5. 19. 2 Tim. 3. 7. Ioh. 8 32 Ps. 18. 23. Ioh. 15. 8. Iam. 3. 13. Act. 13. 1. Acts 24. 16. Gal. 5. 16. Eph. 4. 13 2 Cor. 13. 9. Rom. 15. 14. Luke 25. 2. 3 Ioh. 2. Phil. 3. 12 , 13 , 14. Psal. 84. Psal. 24. Luke 15. 17. Isa. 46. 8. 2 Tim. 2. 5. Acts 20. 21. Arist. ad Nicom . l. 9. c. 4. De Nat. D●or . Hier. 177 ●●g . 252. Iam. 1. 15 1 Tim 4. 2 Eph. 4. 18 , 19. 2 Tim. 3. 9 Eph. 4. 22 Rom. 1. Arrian . l. 1. c. 3. Rom. 2. 4. Exod. 34 , 5 , 6. Dan. 9. 9. Micah . 7. 18. 1 Kings 20. 30. Eph. 2. 4. Ezek. 33. 11. 2 Pet. 3. 7. 1 Tim. 2. 4. Psa. 106. v. 38. Matth. 3. Mark 1. Deut. 5. 29. 32. 29. Psal. 81. 31. Luke 19. 42. Ezek. 18. 31. 2 Cor. 5. 20. Act. 17. 30. Petron. 1 Tim. 2. 6. Matth. 20. 28. Gal. 3. 13. Eph. 1. 7. Col. 3. 12. 1 Ioh. 2. 1. Is. 53. 12. Is. 63. 16. Heb. 5. 4. Heb. 4. 16. 1 Ioh. 2. 18. Matt. 26. 40 , 41. Luke 15. 10. Act. 5. 31. Luke 11. 13. Phil. 2. Delit. & spir . c. 12. Act. 16. 14 Rev. 3. 20. Io. 6. 44. Ps. 78. 41. Isa. 5. Matth. 21. 18. Wisd. 12. 20. Isa. Act. 13 18. 2 Chron. 36. 15 , 16. Luke 13. 34. Cant. 5. 2. Rom. 2. 3 , 4 , 5. Ps. 68. 21. Deu. 29. 19 , 20. Matth. 9. 44. Col. 1. 12. Psal. 2 Pet. 2. 17 Rev. 14. 10. Ps. 75. 8. Matth. 8. 12. Rev. 6. 17. Matth. 25. 41. Wisd. 2. 24. Luke 13. 28 , 29. v. 30. Heb. 4. 1. Matt. 25. ult . Rev. 20. 14. Matth. 10. 28. 2 Pet. 2. 3. Matt. 23. 33. Ps. 2. 12. Iob. 5. 34. Notes for div A45885-e12900 Pag. 22 , 23. Numb . 34 : Volum . second Lettre vi . Parte prima . Artic. 24. About the Diversity of Religions . Princip . Philos . part . prima . Artic. 25. Part. 2. Artic. 34 , 35. Volume 2. Letter 16. * In his little Tract de Magnetis Proprictatibus . p. m. 350. 1 John. v. 9. Deutr. 11. 26 , 27 , 28. Mark 16. 15 , 16. John 8. 24. Acts 4. 12. 2 Thess. 1. 7 , 8 , 9. 
A41445	----	The penitent pardoned, or, A discourse of the nature of sin, and the efficacy of repentance under the parable of the prodigal son / by J. Goodman ... Goodman, John, 1625 or 6-1690. 1679 Approx. 765 KB of XML-encoded text transcribed from 219 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A41445 Wing G1115 ESTC R1956 12369305 ocm 12369305 60521 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41445) Transcribed from: (Early English Books Online ; image set 60521) Images scanned from microfilm: (Early English books, 1641-1700 ; 917:7) The penitent pardoned, or, A discourse of the nature of sin, and the efficacy of repentance under the parable of the prodigal son / by J. Goodman ... Goodman, John, 1625 or 6-1690. [24], 381, [3] p., [8] p. of plates : ill. Printed by E. Flesher, for R. Royston ..., London : 1679. Reproduction of original in Cambridge University Library. Added title page. Table of contents: p. [16]-[23] Errata: p. [1] at end. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prodigal son (Parable) -- Criticism, interpretation, etc. Sin -- Early works to 1800. Repentance. 2007-09 TCP Assigned for keying and markup 2007-11 Aptara Keyed and coded from ProQuest page images 2007-12 John Latta Sampled and proofread 2007-12 John Latta Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE PENITENT PARDON'D S t. PETER . Cor contritum . S t. MARY MAGDALENE . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE Penitent Pardoned : OR A Discourse of the NATURE of SIN , AND THE EFFICACY of REPENTANCE , Under the PARABLE OF THE PRODIGAL SON . By J. GOODMAN , D. D. Rectour of Hadham . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S. Chrysost . LONDON , Printed by E. Flesher , for R. Royston , Bookseller to His most Sacred MAJESTY , An. Dom. MDCLXXIX . Imprimatur hic Liber cui Titulus , The Parable of the Prodigal Son. Maii 14. 1678. Guil. Sill , R. P. D. Henr. Episc . Lond. à Sacris Domesticis . To the Right Honourable ARTHUR , Earl of Essex , VICOUNT Malden , BARON of Hadham , LORD LIEUTENANT of the County of Hartford , One of the LORDS of his MAJESTIE's Most Honourable Privy Council , &c. My Lord , I Have so deep a sense of those manifold and great Favours which through the course of many years without interruption it hath pleased your Lordship to confer upon me , That though I know it is impossible for me to make any proportionable return , yet it is equally impossible for me to omit any opportunity of making my just acknowledgments . And forasmuch as my obligations to your Lordship are as well known to the World as great in themselves , I think it becomes me , and am persuaded all men ( but your Lord shp ) expect it from me , that I should make some publick expression of my gratitude . I will therefore do that right to my self to acknowledge , that when I first deliberated about the adventuring these Papers to the Press , it was a principal argument to determine me so to do , because by the Dedication of this part of my Studies to your Lordship's Name , I should have opportunity of performing so just a duty , and of doing honour to so great Vertue and Goodness . But , my Lord , I must needs confess , that when I came to make reflection upon the Subject , and the tenour of the present Discourse , I was quickly sensible how great an errour my zeal was likely to betray me into , in Intitling a work almost wholly levelled against debauchery , to a Personage of so severe Vertue and Sanctity ; for I considered your Lordship's early , as well as eminent and habitual Piety , and what need ( thought I ) is there of Physick to those that are in perfect health ? and if as S. Paul asserts , The Law is not made for a Righteous man , because such are able to be a Law to themselves ; much less is the Doctrine of Repentance suitably Preached to those that ( in the words of our Saviour ) need no Repentance : Thus I felt a conflict within my self , my discretion opposing the designs of my gratitude , and my present reason staggering my former resolution . But then , my Lord , I considered also on the other hand , that seeing the Divine Majesty himself is well pleased with those Oblations that are beneficial to the World though they are not usefull to himself , nor make any addition to his own glory and happiness ; I could not doubt but your Lordship who hath so great a zeal to the common good of mankind , would permit your Name to be made use of to countenance a design of bringing men home to God , to themselves , and their own happiness ; and of recovering the Age from the mischiefs of extravagancy and debauchery , which it too lamentably groans under . And this , my Lord , re-fixed my resolutions to Intitle your Lordship to this plain Piece of Practical Divinity ; and so much the rather , because it is reasonable to hope , that the directing men's eyes and thoughts to so great and rare an Example of clear and unspotted Vertue , amidst all the disturbances of business , and the temptations of a plentifull fortune , will be able to confute all their objections against the possibility of heroick goodness ; and may have as much efficacy to convince and shame them out of their follies , as the very reason of this Discourse to incourage their amendment . And should I now , as well in pursuance of the design of my Book , as of my gratitude , make a draught of your Lordship in your full proportions ; that is , endeavour to represent you as great as your own Vertues added to the Nobility of your Bloud have made you , I might ( if my skill failed me not ) exhibit to the World a piece of that Masculine perfection wherein the most curious would not know what to desire , nor the most envious what to suspect . Forasmuch as not only this whole Kingdom , and that of Ireland , but several of the Neighbour States and Kingdoms also , can bear witness to your Lordship's steadiness in the Protestant Religion ; your Loyalty to your Prince , your Piety , Humanity , Justice , Temperance , Prudence , Courage , and all other great and Illustrious Ornaments . Nor do I fear by such a Character to derive any envy upon your Lordship , since very few of your Lawrels were the meer Favours of Fortune , but tht Rewards of Vertue , the Acquests of Prudence and Conduct , and won by Wise Counsels , by Generous Resolutions , and Noble Employments ; and in such a case it is to be hoped that Men will not have the Impudence to Envy the Effects , when they have not the Bravery to Imitate the Causes . Thus my Lord , I could satisfy my own Conscience and do right to the World , in setting before them such a Pattern as would at once inflame the Generous , and shame the Slothfull and Vicious . But I know your Lordship's Temper , and the Greatness of your Mind too well to think , that hereby I should do an Acceptable Service to your Lordship ; wherefore I add no more but my Hearty Prayers , that it will please Almighty God to Bless your Lordship , and your most Noble and Pious Countess with long Life and Prosperity , to succeed your Lordship's Studies and Endeavours , to the benefit of Religion , your Prince and Countrey , and to preserve your hopefull Off-spring that they may Uphold your Family , Name and HOnour to after Generations . This my Lord , is the Constant Duty , and shall be the Incessant Desire of My Lord , Your Lordship 's Most Humble Servant , JO. GOODMAN . Octob. 1. 1678. The Preface to the Reader . IT is not unlikely that these Papers may a little surprize some of those into whose hands they may fall . Not so much in regard that this Subject hath been handled by others , for I modestly hope , that notwithstanding any thing I have seen or heard of from other Pens , this Discourse may have its place and use ; but because I am aware that some of my Friends who have been privy to my Intentions , and to the course of my Studies , have made me a debtor to the Publick of a Work of a different nature from this which I now present . And I am not unwilling so far to own the Obligation , as to acknowledge that I have now for a good time applied my thoughts to the Discovery and Explication of the Nature and Reason of Religion in general ; and I do hope , if it please God to continue me life and health , that in due time I shall in some good measure acquit the credit of my Friends in that point , and satisfy the expectation of sober men . But because a Work of that nature and importance requires the most mature deliberation , and exactest discussion ; And because I willingly confess my self to be none of those who are as wise at the first prospect of a business , as ever they intend to be ; and who , as if they had an intuitive knowledge , presently jump into an Infallibility of Opinion , which they can never after find in their hearts to retract or outgrow : I therefore think it both fittest and safest that a Work of that nature should be digested by several reflections upon it , and ripened by time , which certainly is the best Counseller in the World. Vpon this account kind Reader , it comes to pass , that instead of a more close and speculative , this plain and practical Discourse is now put into thy hand , and recommended to thy candour ; which notwithstanding , if all things be duely considered , is not altogether so remote from the design of the other , as may at first glimpse be imagined . For it is very considerable , that the Apostle S. Paul , Gal. 5. 20. reckons heresies , amongst the works of the flesh , as if the exorbitancy of men's Opinions were occasioned by the irregularity and violence of their passions , and the sentiments of men's mind depraved and byassed by the corrupt inclinations of the animal powers . And if we observe the World , we shall find not only very witty men to be oftentimes most absurdly and barbarously vicious , but which is more strange , we shall see very bad men of very good Opinions ; and on the contrary , very good and vertuous persons under most silly and despicable persuasions . By which it plainly appears , that reason and the right notion of things do not so much govern the World , as either natural probity , or a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last mentioned case ; or else interest and humour in the other . From whence it comes to pass , that as the Platonist said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . One may calculate what religious pretensions most men will be of , from the contemplation of their temper or interests . For so we shall see a swaggering Hector become an easy Proselyte to the Hobbian Philosophy ; a licentious Voluptuary presently commences an Epicurean Atheist ; and an undevout temper sets up for a Theist ; or something worse . Vpon consideration of all which , I am of Opinion that the most successfull way of recovering the generality of men to right notions of Religion , and putting them under the power of them , is to imitate Physicians , who when the Head is ill affected , apply not immediately to that ( which though it be the principal part , is seldom primarily affected ) but to the Stomach , or Hypochondria , or some other inferiour faculty which influence upon it , and make it bear a share of the consequences of their respective disorders . Agreeably whereunto I have endeavoured in this Treatise to strike at Debauchery , as at the Root of most of the calamities of Religion ; and which doth not more deform men's lives , then distort their reason ; and either stifle or pervert the very principles of their Mind and Conscience . And though I will not be guilty of Libelling the Age we live in , by ripping up the disorders thereof , thereby to raise the value of this small performance ; yet I am certain of these two things , that I have both designed publick good in this undertaking , and not varied from the substance of that which I have told thee was my first projection . But dismissing all further considerations of that kind , as for the present discourse , I have neither such a fondness to my own production , nor am so much a stranger either to the humours of men , or the condition of the Times , but that I think it had been much easier to have gratified the curiosity of both some other way : Notwithstanding , since it is apparent that there is now a daies more light then heat , and less seriousness then either ; and consequently more need that the principles of Conscience should be stirred up , then any notion started , or controversy moved : I am therefore apt to hope this Labour will not seem unseasonable ; or however , I am well content to be one of those that had rather save one Soul then please ten thousand . I know there is nothing so serious but may be exposed to Drollery by Atheistical Wits , who have had the impudence not to spare the sacred Scripture it self : and I know the World is never free from a sort of idle invidious persons , who finding it a far easier matter to find faults then to mend , carp at every thing that is made publick under this only security , that by reason of their own unprofitableness and sloth , no body can find any thing of theirs wherein to pay them in their own coin . Neither of these sorts of men will I trouble my self about , and as for wise men I know they will see many imperfections in this Book , but they will also pardon them ; especially considering that no man can think or write in all things just to the gust of another , but only those that have mercenary Pens , and parasytical prostituted Consciences . It may be some of those whom I design to profit by this Discourse will think they observe some very necessary things omitted , or but slightly touched upon ; such as especially concerning Faith in Christ Jesus , &c. To which my answer is , that I would as gladly , and as copiously have discoursed on that Point as any other , had either the nature of my Design , or indeed the series of the Parable lead me thereto . Vpon the whole matter I have endeavoured to do good to as many as I could , and to give offence to none ; neither to the Jew nor to the Greek , nor to the Church of God : If any thing seem obscure in any one part of this Book , I am persuaded that he that reads on shall find it cleared up in some other place . But if any thing be unadvisedly delivered ( which God forbid ) that is , either not agreeable to the Doctrine of the Church of England , or to the sense of wise and good Men , I wish it unsaid , and hereby retract it under my Hand . The Bookseller was not unwilling to be at the charge to represent the principal parts of the Parable in Sculpture , which if it serve either to illustrate the matter , or to invite thy attention , the cost is well bestowed . The Contents of the several Parts and Chapters of this Work. PART I. CHAP. I. THE Curious and admirable Structure of the Parable of the Prodigal Son briefly represented . Page 1 , 2. The special design and meaning of it ; the usefullness of explaining it , and the intention of the Author in the present explication . p. 3 , 4 , 5. Of Parables in general . Of the obscurity of the Gentile Oracles , Old Philosophers , &c. and of the figurative way of the Holy Scriptures both of the Old and of the New Testament . p. 5 , 6. Some reasons of the affected obscurity of Pagan Writers . p. 7. Reasons of the Allegorical way of the Old Testament , p. 8 , 9. Of the Figures and Parables of our Saviour . p. 10 , 11 , 12. Of the danger and mischief of Allegorical interpretations . p. 13. And the caution of the Author in this particular . p. 15. CHAP. II. The self-contradiction amongst the Adversaries of Christianity , both Jews and Gentiles , some accusing it as too difficult an institution , others as a doctrine of looseness . p. 17 , 18. A famous but feigned Story of Constantine M. to that purpose . p. 19. The special occasion of the Jew's mistake of our Saviour's designs . p. 20. Three ranks of the Jewish Religionists ; a mistake of theirs built upon that distinction . p. 23. Their misunderstanding the design of God in the covenant made with them on Mount Sinai , and consequently of the meaning of the Prophets . p. 25. Vpon account of both which it is no wonder that they mistake our Saviour , who therefore vindicates himself by this Parable . p. 27. A literal Paraphrase of this Parable . p. 28. Particularly who is meant by the Elder , and who by the Younger Son. p. 35. The division and parts of the Parable . p. 43. CHAP. III. The three sorts of Laws mankind is under , ( viz. ) Natural , Divine , and Humane ; and that all sin is a violation of some of these : the mischief of mistake herein . p. 45. Sin is a violation of a known Law , and that God hath some way or other sufficiently promulged his Laws . p. 51. The danger of mistake herein . p. 54. All sin is voluntary . Cautions in that point . p. 56. A remarkable passage in S. James paraphrased . p. 61. The difference between sins of infirmity and presumption . p. 65. Instances of sins of infirmity . p. 66. Instances of presumptuous sins . p. 68. S. John 1 Ep. 3. Chap. 4. Vers . opened . p. 69. About reluctancy of Conscience , and whether that abates of the guilt of sin . p. 71. Of the several stations of Vertue , and divers ranks of Sinners . p. 74. CHAP. IV. The Sinner's Progress . Pride is ordinarily the first beginning of a sinfull course , As appears in the Apostasy of Angels , the Fall of Man , the Temptations of our Saviour , and the Method of the Gospel . p. 83. Neglect of God's Worship , &c. the second step towards a wicked life : the dependence between Piety and Morality . p. 92. Riot and Intemperance the third step towards Hell ; an account of the Talents God ordinarily vouchsafes men , and how vice imbezils them . p. 96. When men have abused their faculties , and mis-spent their talents , they become slaves to Sathan . p. 106. The drudgery he puts them to . p. 109. The desolate condition of an habitual sinner when the pleasures of sin fail him . p. 116. CHAP. V. The import of the phrase [ when he came to himself . ] That sin is a kind of madness . p. 121. Proved by the description of madness , and the usual symptoms of it . p. 123. An objection against this assertion answered . p. 129. The application and conclusion of the First Part. p. 130. PART II. Of Repentance . CHAP. I. THE general importance of Repentance ; and why notwithstanding , little notice is taken of it in the Law of Moses . p. 135. Three parts of Repentance . 1. Consideration . What is meant thereby , and the great necessity thereof . p. 140. It is usually affliction which brings vicious men to consideration ; prosperity rendring them light and vain . p. 149. The special considerations and thoughts of a Penitent . p. 153. CHAP. II. Of Resolution , the second step towards Repentance . What is meant thereby , and the force and efficacy thereof , against the Devil , Sense , Custom , Example , and Reason it self . p. 162. The properties of a penitent resolution . p. 167. First , It is serious and deliberate , not rash and sudden . Secondly , It is peremptory . p. 171. Thirdly , It must be present , not dilatory . p. 173. Lastly , It is uniform and universal . p. 176. The principal motives that bring the Sinner ( when he considers ) to a resolution of Repentance . 1. That it will be acceptable to God , even yet . p. 179. 2. Not impossible to reform . p. 187. 3. That it is easy . p. 191. 4. Absolutely necessary . p. 194. CHAP. III. Of Confession and Contrition . The nature and instances of hearty contrition . p. 199. The efficacy and availableness thereof , as doing right to the Divine Sovereignty ; to his Wisedom , Justice and Goodness ; to his Omniscience , to the holiness and pity of his Nature . p. 205. It gives security against relapses into sin . p. 208. CHAP. IV. Of Actual Reformation . It consists in , 1. A singular care of God's Worship in all the parts thereof . p. 212. 2. Conscientious obedience to his commands . p. 216. 3. Submission to his providence . p. 221. CHAP. V. A recital of several opinions which debauch men's minds in this great affair of Repentance . p. 226. Several arguments demonstrating the absurdity of all those opinions jointly , and the necessity of such reformation as is before described . p. 229. Exceptions removed . p. 238. PART III. CHAP. I. Of Reconciliation . THE passionate Story of Jacob and Joseph parallel to this of the Prodigal Son. p. 242. The notice God takes of the beginnings of goodness , and the use of that consideration . p. 247. God's Spirit assists all beginnings of good . p. 250. A memorable Story out of Eusebius , and reflections thereupon . p. 254. God fully and freely pardons all sin upon Repentance . p. 257. 1. Great and many sins . p. 259. 2. Relapsed sinners . p. 261. The Novatian Doctrine . 3. Without Reservation . p. 263. Applications of the former Doctrine . 1. The comfortableness of a state of pardon . p. 265. 2. The great obligation to love God. p. 267. 3. That we imitate the Divine Goodness in our dealing with our Brethren . p. 268. 4. It should lead us to repentance . p. 269. CHAP. II. Of Sanctification . What is meant by the Best Robe . p. 273. In what sense Sanctification goes before Justification , and in what sense it follows after it . p. 275. Three remarkable differences in the measures of Sanctification in a beginner , and in a grown Christian . p. 277. By what means those fuller measures of Sanctification are attained . p. 284. CHAP. III. Of the gift of the Holy Ghost , and that by the Ring this is intimated . p. 290. The difference between the motions of God's Spirit , and the gift or residence of it . p. 291. The great advantages of the residence of the Holy Spirit in several respects . p. 293. A passage of the Revel . 2. 17. opened . p. 297. Whence it comes to pass that some good men have no experience of the residence of the Holy Spirit . p. 300. How to distinguish the motions of God's Spirit from our own fancies , or the illusions of Sathan . p. 303. CHAP. IV. The great trust God reposes in those he pardons , and their obligations to faithfullness and activity in his service . p. 306. Several ways wherein a pious man may be serviceable to the Souls of men without invading the Ministerial Office. p. 312. The peculiar fitness of those that have been converted from an evil course , for this purpose in many respects . p. 314. A brief description of a perfect Christian . p. 319. CHAP. V. The splendid entertainment , or the joys of Heaven . That by the Feast upon the Fatted Calf those are intended . p. 324. Several figurative expressions of that state in Holy Scripture : ( viz. ) Paradise , Rest , a City , a Kingdom , a Feast . p. 329. An essay of describing the felicities of the World to come , according to the Scriptures ; especially in four particulars : 1. The Resurrection of the Body ; the wonderfullness and comfortableness whereof , although it be not doubted but Souls are happy before . p. 331. 2. The perfection of all the powers of Soul and Body , and suitable objects to all those powers . p. 336. 3. The eternity of that State. p. 345. 4. The blessed and glorious Society of God , the Holy Jesus , Angels , and Spirits of just men made perfect . p. 349. CHAP. Last . A Vindication of the Divine Goodness in all the aforesaid dispensation , or in his thus treating penitent sinners . p. 357. THE PARABLE . S. Luke , Chap. XV. Vers . 11. A Certain man had two Sons : 12. And the Younger of them said to his Father , Father , give me the portion of goods that falleth to me . And he divided unto them his living . 13. And not many daies after , the Younger Son gathered all together and took his journey into a far Countrey , and there wasted his substance with riotous living . 14. And when he had spent all , there arose a mighty famine in that land ; and he began to be in want . 15. And he went and joined himself to a Citizen of that Countrey ; and he sent him into his fields to feed Swine . 16. And he would fain have filled his belly with the husks that the Swine did eat : and no man gave unto him . 17. And when he came to himself , he said , How many hired servants of my Father have Bread enough and to spare , and I perish with hunger ? 18. I will arise , and go to my Father , & will say unto him , Father , I have sinned against heaven and before thee , 19. And am no more worthy to be called thy Son : make me as one of thy hired servants . 20. And he arose , and came to his Father . But when he was yet a great way off , his Father saw him , and had compassion , and ran , and fell on his neck , and kissed him . 21. And the Son said unto him , Father , I have sinned against Heaven and in thy sight , and am no more worthy to be called thy Son. 22. But the Father said to his servants , Bring forth the best Robe , and put it on him , and put a Ring on his hand , and Shoes on his feet . 23. And being hither the fatted Calf , and kill it ; and let us eat and be merry . 24. For this my Son was dead , and is alive again ; he was lost , and is found . And they began to be merry . 25. Now his Elder Son was in the field : and as he came , and drew nigh to the house , he heard musick and dancing . 26. And he called one of the servants , and asked what these things meant . 27. And he said unto him , Thy Brother is come ; and thy Father hath killed the fatted Calf , because he hath received him safe and sound . 28. And he was angry , and would not go in : therefore came his Father out , and intreated him . 29. And he answering , said to his Father , Lo , these many years do I serve thee , neither transgressed I at any time thy commandment , and yet thou never gavest me a Kid , that I might make merry with my friends : 30. But as soon as this thy Son was come , which hath devoured thy living with harlots , thou hast killed for him the fatted Calf . 31. And he said unto him , Son , thou art ever with me , and all that I have is thine . 32. It was meet that we should make merry , and be glad : for this thy Brother was dead , and is alive again ; and was lost , and is found . THE PARABLE OF THE Prodigal Son. PART I. CHAP. I. The peculiar Excellency of this Parable of our Saviour ; and touching Parables in General . THE CONTENTS . § I. The curious Scheme and admirable structure of this Parable , the special Design of it , and the intention of the Authour of this Discourse in handling it . § II. The Obscurity of the Gentile Oracles , Old Philosophers , and Ancient Writers of all kinds . Of the Allegories of the Old Testament , and the Figurative way of our Saviour in the New. § III. The reasons of the Pagan obscurity , and of the Figures of the Old Testament ; especially of our Saviour's so much use of Parables . § IV. Of the danger of Allegorical Interpretations : the peculiar advantage and security of doing it in this Parable : the caution of the Authour therein . § I. I Verily persuade my self that there is no intelligent person who shall happen to reade the passage of Holy Scripture now before us , but will presently , and at the first prospect of it , take notice of a very beautifull and affecting scene of things represented to him : wherein it will be very hard for him to determine , whether the variety of matter , just proportions of the particulars , or decent and natural order of things , do more vie with each other , or more equally conspire to fill his imagination , and affect his heart . For in the very letter of this Parable he will see described , first , the Benignity , indulgence and condescension of a Father to his Son , together with the Folly and licentiousness of youth ; then the Gradual progress and sad catastrophe of a course of debauchery ; after this the usual misgivings of heart and change of mind upon such change of affairs , the serious reflexions upon , and late repentance of such follies : Then again a description of Parental affections ; the exorableness of a Father upon his Son's submission ; the profuseness of his kindness upon his reformation ; and , lastly , the transports of his joy upon his plenary recovery . And indeed the most powerfull passions of humane nature are here drawn with that admirable skill as to equal the very life it self . It was not therefore pronounced at adventure by the Learned Hugo Grotius , but agreeably to his usual sagacity , when he said , This Parable of the Prodigal Son is the most remarkable of all those which were delivered by our Saviour , as being the most passionate and affecting , set out and adorned with the most lively colours , and beautifull similitudes . All which is discernible upon the most transient glance upon it . But he that , not contenting himself with so superficial a view , shall defix his thoughts , and maturely consider the intendment of our Saviour in this Figure , will partly by the Occasion upon which it was delivered , and partly by the thread of the Parable it self , most assuredly be led into an apprehension of some greater mystery therein contained . For taking his view from such station , and thence attentively surveying the whole scope and design of this Scripture , he will find in the general , that herein is traced out the journey from Aegypt ( a state of servitude ) to the Land of Promise , through a troublesome and disconsolate wilderness ; or the passage from the brink of Hell to the gates of Heaven . More particularly he will observe the unhappy onset and beginnings , the crooked and anfractuous proceedings , the dangerous precipices , and the horrid and fatall mischiefs of a sinfull course , graphically described : He will also descry the direct , but laborious , the sorrowfull , but certain way of recovery : And lastly , the glorious triumph , the comfortable condition , and the sure station of him that hath happily conquered the aforesaid difficulties , and is arrived at the serene top of Vertue ; together with the general applause , and universal Jubilee of Heaven and Earth upon such an atchievement . And in confidence that all these things are pointed at , and intended in the scene before us , ( as I do not doubt but will be evident by and by , ) I do design to take occasion from hence to discourse somewhat fully and practically of these three very important particulars . ( viz. ) 1. Of the nature of Sin , and the mischiefs of a wicked course . 2. Of the nature and admirable efficacy of Repentance . Lastly , Of the exorableness of the Divine Majesty , and the unexpressible benignity and graciousness with which he entertains returning sinners . And , provided the management prove answerable to the design , I cannot in the least mistrust the acceptableness of a work of this nature to any sort of men , who have so much seriousness and manly sense in them , as to value things in proportion to their real usefulness ; forasmuch as there is not that subject to be treated of , which comes more close and home to the greatest concerns of all mankind . For , In the first place , There are scarcely any so prodigiously vain , as not to acknowledge themselves to be sinners : and what can be of more use to him that makes that acknowledgement , then to understand what it is which makes Sin to be sinfull , what gives it its malignity , and makes guilt inseparably to adhere to it , what are the several states of sin and sinners , and especially what is the natural course and tendency , the sudden growth and unhappy progress of sin ? since hereby his conscience being inlightned , will be both better able to make just reflexions upon what is past , and also be made more cautious and diligent for the time to come . And although it be true that every man hath not run the same mad risk of sin which is here decyphered in the Prodigal Son : yet as that is owing to the especial providence and preventing grace of God , where-ever the case is such ; so that happy person will , by observing the wild extravagancies , the extreme follies and horrid mischiefs , which others incurr before conversion , be the more provoked to adore the Divine Goodness in his own preservation . Again , What can be of more moment to those that are apprehensive of the Majesty and Purity of God , of the holiness of his Laws , of the certainty of a Judgement to come , and withall are sensible of the frailty of humane nature , and conscious of their own many and great miscarriages , then to behold the nature of Repentance plainly described , and to be instructed in the methods of making good their retreat , of redintegrating themselves , and successfully recommending their deplorable estate and condition to the Divine Philanthropy and mercy ? Lastly , What can be more ravishingly comfortable to a contrite sinner , then to understand the efficacy of true Repentance , to see a door of hope open to the worst of sinners upon their coming to themselves , and returning to their duty , to be assured of the hearty compassions of the Divine Majesty , to see the arms of the Almighty open to receive and embrace returning Children ; and all this as it were in perspective , lively represented ? § II. But in regard it is a Parable which we have in hand , I think my self obliged ( in order to the laying a good foundation of what we shall afterwards build upon it ) here in our entrance to premise something briefly , first , touching the ancient use of this Schematical and Figurative way of expression , and the Reason of such usage ; secondly , touching the Explication and Application of such kind of discourses . And for the first of these , I cannot reasonably imagine , that any man who shall peruse these papers , should be so great a stranger to all that hath past in former times , as not to be aware , that it was the general custome of Wise men of old , to deliver their Sentiments after this manner and in such a style ; and this not onely in meer humane and common Writings , but even in Sacred Writ it self . To say nothing of the famous Oracles of the Gentiles , which in other circumstances as well as in this of Mysteriousness , have been observed to Ape and imitate those of the true God : And to pass by the ancient Poets , who were reputed as both the Divines and the Philosophers of the Ages in which they lived , and who were well known to have affected an Oracular obscurity , as much as the Oracles affected their way of versifying : If we take notice of the ancient Proverbs of Nations , which are supposed to carry the marks of the wisedom of their respective times and people , these we find for the most part obscure and Aenigmatical . And for the ancient Philosophers , and men of renown , such as the Wise men of Greece , distinctively so called , or such as Pythagoras , Socrates , &c. who were no whit inferiour to the former , he knows nothing of them that is not sensible , not onely of accidental , but also of designed obscurity in their writings and sayings . As for the Sacred Writings of the Old Testament , though with all good men I worthily adore that Divine Spirit which made choice of and directed the Pen-men of Holy Scripture ; and readily acknowledge both the plainness and perspicuity thereof in the necessary rules of life , without which it could not have answered the ends of the Divine Wisedom in the enditing of it ; and also that wheresoever it is abstruse , it is as far from phantastry and affected obscurity , as the Pagan Oracles were notoriously guilty thereof : notwithstanding it cannot be denied , but that as well the Prophets as other holy Pen-men , do frequently make use of Metaphors , Allegories , and other Schematical forms , which must needs be attended with competent obscurity , these being as it were a veil drawn over the face of Divine Truth . Hence it is that Solomon makes the words of the wise , and their dark sayings , to be two expressions denoting the same thing : for , as he in another place speaks , their discourses are like Apples of Gold in Pictures of Silver ; that is , besides a truth and beauty in the outside or case of the letter , they had a more rich and precious meaning within . And accordingly we may observe the Apostles of our Lord , in the New Testament , frequently to fix upon and pursue a mystical sense of some of those passages in the Old Testament , which would to an ordinary Reader have seemed most strictly and literally to be understood . Yet I do not think this will prove a sufficient warrant for Philo , or some other Jewish Writers , to turn all those sacred records into Allegory : nor that it will altogether excuse those ancient Learned Christians from all mistake , who thought there was no way of reaching the full sense of the Old Testament , but by tracing a perpetual Metaphor , and looking every-where beyond the letter . However their practice makes it sufficiently evident , that it was the common sense of Antiquity , that the style of those Writings was mysterious and figurative , which is enough for my present purpose . § III. If now we proceed to enquire into the Reasons of this usage ; so far as concerns the Pagan Mysteries , we may say with justice enough , that it was their interest to hide those things from the light , that could not endure the trial of it : and for a great many of their Philosophers , they designed more to procure a veneration to their own persons , then to benefit the world ; and chose rather to seem wise themselves , then endeavoured to make others to be so . Or at least the not improbable account which S. Clement of Alexandria gives of this matter may satisfie us ; whose words are these , The manner and style in which the Greek Philosophers handled their Philosophy was like to that of the Hebrews , dark and aenigmatical : for from them , whom they esteemed and called Barbarians , did those admired Sages ( as that Learned Authour shews at large ) borrow or steal most of that which was remarkable amongst them : and then no wonder if they took the Casket with the Jewel ; the manner of delivery , as well as the matter they delivered . But now if our curiosity lead us farther , to consider , what should be the reasons why the Sacred Writers themselves observed this style , there are several things may be noted as of great moment in the case . Namely , 1. Forasmuch as the Divine Wisedom saw it fit in the infancy of the world , to exhibit a discovery of his mind and will , suitable to the capacity of the men and the Age , reserving the more full and adequate delivery of himself to the fulness of time , when the minds of men , having been opened and inlarged by degrees , should by those previous applications be prepared and made capable of those brighter beams of Divine Truth , which he ultimately intended to display : Hereupon it was necessary , that the Prophets and holy Pen-men should be directed in such sort , as that on the one hand , and in the letter , their discourses should condescend to the present dispensation ; but yet withall should on the other hand reflect and glance upon , and give some hints of , that which was principally intended , and hereafter to be clearly revealed . From whence it must needs come to passe , ( both the aforesaid purposes being jointly to be pursued ) that there must be a frequent use of Figures and Allegories , and consequently some Obscurity . 2. But then , secondly , Because it was not the mind of God , wholly to cloud and obscure the glories that were afterwards to appear , he ordered it so , that such a thin veil drawn over the matter should not more set off the beauty , then stir up the attention of the mind , and allure men to a very diligent inquisition . For , as much as utter obscurity of the matter , or absolute impossibility of accomplishing what is designed , do discourage and blast both enquiry and endeavour : so much doth moderate and not insuperable , either difficulty or obscurity , inflame a generous mind to comprehend and conquer ; and as none but fools reach at plain impossibilities , so none but ignoble and little spirits are beaten off by meer difficulty . Thus in effect this way of writing became a Lapis Lydius , or Touchstone of minds , fit for and capable of excellent improvements . And this is the very account which S. Justin the Philosopher and Martyr gives of this matter . The Prophets ( saith he ) did cover the things they delivered under Types and Parables , insomuch that it was not easie for every one to understand many of those things which they spoke of , and the rather because they would exercise the diligence and study of those that applied themselves to their instructions . Again thirdly , this way of expression recommended it self upon this account , that whatsoever was represented in this Parabolical way , was apt to insinuate more closely , and work more powerfully upon the affections . Forasmuch as in this case the mind was not onely addressed to , by the meer dint of reason , but truth was in a manner made visible , and set off in such lively colours , that the imagination being impregnated , the passions were easily carried along too . To which adde , that hereby also the memory was exceedingly fortified ; for such things as we feel and see , or which our imaginations have an expresse image of , and our affections relish , those things always stick by us . All which considerations laid together , will amount to a satisfaction of the reasonableness of that figurative obscurity , which we observe in the writings of the Old Testament , and may in part also extend to whatever is of that kind in the New. But yet perhaps there may remain some difficulty , why our Saviour who came to make a full , clear and ultimate discovery of the mind of God to the sons of men , should think fit to use this figurative way of expression at so great a rate , as that the Evangelist saith , without a parable spake he not unto them . Touching which I have these things further to say . First , by what hath been said already it appears , the people of the Jews , amongst whom our Saviour came , had been always trained up in an Allegorical way , and had it in such esteem , that they thought no man fit to teach that could not handsomely conceal and shade his sense , si quis noverit uti perplexiloquio , loquatur , sin minùs taceat . And therefore by an admirable dexterity in the use of Parables , he marvellously recommended his discourses to the gust of that people ; and had it not been that they were filled with intolerable prejudices against him for the meanness of his outward appearance , and upon other such like accounts , they must of necessity have had his wisedom in great veneration . But besides this general account , our Saviour himself gives us a peculiar reason of this his practice , especially upon that kind of people , in these words , Mat. 13. 11 , 12 , 13 , 14 , 15. To you it is given ( speaking to his Disciples ) to understand the mysteries of the Kingdom of Heaven . But to them ( meaning the generality of the Jews ) it is not given ; for whosoever hath , to him shall be given , and he shall have more abundance ; but from him that hath not shall be taken away even that which he hath . Therefore speak I to them in Parables , because they seeing see not , and hearing they hear not , neither do they understand . And in them is fulfilled the Prophecie of Isaiah , saying , hearing ye shall hear , &c. As if our Saviour had said , You my Disciples who are of an humble and docible temper , and are content to use means , and to resort to me for the understanding of such things as I deliver ; to you it shall be no disadvantage that they are cloathed in Parables : for besides that I am ready to interpret every thing to you , my discourses are so ordered , as to become plain and intelligible to such unprejudicate minds ; the truth will shine through the veil , and the shadow shall guide you to the body and substance . But as for these proud and conceited Pharisees , that are transported with their own prejudices , and will neither understand nor practise things plainly delivered ; for the just hardning of them , and such as they are , I deliver my self in such a manner as will not readily be apprehended by men of their temper . They shall choak themselves with the husks whilest you feed upon the kernel . Much like to this is the account which Iamblicus gives of the obscurity of Pythagoras ; saith he , Pythagoras studied some obscurity in his dictates , to the intent that those onely who were vertuously disposed and so prepared for his notions , might be benefited by his discourses ; but as for others , they as ( Homer saith of Tantalus ) should be surrounded with such things as were in themselves very desirable , but not be able to touch or taste them . To which I adde in the last place , this way of Parables , which our Saviour made such use of , in many cases came more home to men's consciences , and carried more conviction with it , then any other more expresse and direct way of speaking . For the Parables were commonly taken , è medio , from the common affairs of life , and grounded upon experience or acknowledged maximes : and now whilest men readily acknowledged that in the Protasis or former part of the Parable , not knowing whither it tended , or what the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be , they were utterly surprized and confounded afterwards by the patness of the application . For though they could have been willing to have disallowed what they saw touched their concern ; yet having already unawares granted that from which it would unavoidably follow , they were intangled in a net and could neither go backward nor forward : for if they went forward , they came over to him and quitted their principles ; and to go backward , was basely to deny their own concessions . Thus it fared with David in the famous Parable of Nathan , upon occasion of the Adultery with Bathsheba and Murther of her husband Vriah , the King presently condemns the fact , so long as he knew not the Malefactour , and therefore when the Prophet came over him saying , thou art the man , he was left without all evasion or apology , and so brought to repentance . And in like manner the same David was intrapped by a like Parable which Joah put into the mouth of the woman of Tekoah , for the re-calling of Absolom . And after this rate our Saviour several times circumvents the Pharisees , and especially in this present Parable , as will evidently appear anon when we come to open the occasion of it , but so much for the first point . § IV. 2. Touching the Second , viz. the application of this kind of discourses , I am well aware that sundry Judicious Divines both of former and later times , have complained of great mistakes in doctrine , and many mischiefs done to religion by the too curious and particular Interpretations of Parabolicall passages of Scripture : and not without cause ; for it is too easie to observe those that having taken their rise from the letter of a Text , have soared so aloft in a strain of allegory , that they have gone a pitch beyond all sober sense , at least out of the ken of all ordinary understandings , and strained a metaphor so far that they have broken all in pieces . Others have forced similitudes to run of all four , and upon some obscure and far fetched resemblance have given countenance to their own dreams and phansies , and represented the Holy Spirit of God as intimating what he never intended . I remember also what an acute person of the last Age pronounced , that it was not to be called an exposition , but a divination , which departed from the letter ; and he that used such liberty was rather a law-maker then an interpreter of laws , and might dictate whatsoever he pleased at this rate . All this is well said . But then on the other side it must be acknowledged too , that at least the general design and greater lines of a sacred Parable are argumentative , otherwise our Saviour would not have made such use of them as he did , nor would they have had that effect they had frequently upon the hearers : and if this were not true , a great part of the Gospels would be onely Romance to amuse us , and not Doctrine to instruct us . And although it be true that such proof will not be convictive upon some kind of men , yet that is no objection in the case , forasmuch as no other , the most direct proofs , will serve the turn with some persons : nor was it the design of God as I have intimated already to put a flat necessity upon men , and to render it impossible for them not to believe ; it is sufficient to the intention of the Holy Scripture that an honest mind , may by considering the occasion , and comparing therewith the make and fabrick of a Parable , discern what is drove at through the whole . But besides , I think this Parable before us hath peculiar advantages of all other , and that it was designed by the wisedom of our Saviour , not onely to fit the occasion in general , but also to carry a resemblance in particular , and graphically to describe the very nature and manner of the thing he was discoursing of . And that which confirms me in this persuasion ( besides the natural accord of things , and wonderfull easiness of application without force or straining ) is , that I observe men of the greatest learning and judgement both ancient and modern , and who are apparently the most free and untainted with the aforesaid humour of Allegorizing , to follow the traces of the figure with a moral application quite through this Parable . Out of the great number of which I will select onely two for instances , St. Jerome amongst the ancients , and Hugo Grotius for the modern . The former of which at the intreaty of no less a man then Pope Damasus , makes a particular interpretation of this Parable in all the branches of it , which is the substance of his 146. Epistle , whose exposition I have for the most part followed in this present discourse . The other , I mean the Judicious Hugo Grotius , to the words I lately cited from him , for the excellency of this parable subjoins these following , ( in ver . 22. ) Besides a general resemblance of the thing , it seems to carry on the allegory through the particular parts also . And again a while after , Though ( saith he ) we are not sollicitously to inquire for a moral meaning of every passage in these allusive discourses ; yet in this Parable where the phrases made use of are by other Scriptures interpreted to such a particular sense , it is unreasonable to neglect it . These reasons and authorities together , will ( I doubt not ) justifie a particular application of this Parable : Notwithstanding , that there may be the fullest security against the mischiefs specified in the entrance of this point , I will take care that in the following discourse , no doctrine shall be obtruded upon the bare warrant of similitude or figurative resemblance , but whatsoever shall be delivered , shall be both grounded upon some express and literal Texts of Scripture , and attested by the consent of the Ancient Fathers . And now ( these things premised ) I proceed more closely to pursue my purpose in the particular handling of the Parable . CHAP. II. The occasion and exposition of this Parable . THE CONTENTS . § I. The adversaries of our Saviour's Doctrine contradict each other , some accusing it of too great difficulty , others as a Doctrine of licentiousness , the occasion of this latter misprision of it amongst the Gentiles , a fabulous story of Constantine's conversion , the occasion of the Jew's misapprehension . § II. Three ranks of Jews , a maxime of theirs built upon that distinction , the crasse sense they had of the Mosaick Covenant , which things in special gave rise to their calumnies against his doctrine and practice , from which he vindicates himself by this Parable . § III. A literal paraphrase upon the Parable . § IV. The true interpretation of the Parable , who is meant by the elder , and who by the younger brother , the parts of the Parable , and of the ensuing discourse . IT is a necessary rule amongst all Expositors to look attentively on the occasion , and from the rise to judge of the scope and tendency of the discourse : and this is most especially requisite to be done in the interpretation of figurative passages , in regard there is nothing so like but it is also unlike , nor so resembles any one thing but in some respects it may resemble another , and therefore here like those that sail in a narrow channel , where the Stars or the Card are too general directors , they are forced to sail by coasting as they call it , so must we in the explication of a Parable ( where there is not alwaies to be expected a determinate and necessary sense of every phrase as in more direct discourses , ) govern our selves by the general aim , and be sure to set out right at first from the design of it . Now in order to the discovery of the true occasion of this Parable it is of use to note , That as it was the lot of our Saviour himself when he was arraigned by the Jews , to be accused by such as agreed no better amongst themselves then with the truth ; and whose several testimonies more impeached the credit of each other then pressed him against whom they were suborned : so it hath often fared with his Doctrine and Religion , to be accused of things inconsistent with each other ; insomuch that commonly the several imputations mutually confuting each other , have jointly vindicated ( instead of aspersing ) Christianity . The special instance which I am now concerned to assign of this matter , is , that the same institution hath by different persons been accused of difficulty and facility ; as an intolerable burthen by some , as a doctrine of looseness and licentiousness by others . The former of these accusers have commonly been a sort of loose pretenders to Christianity , who because the Gospell requires that we love the Lord our God with all our hearts , and soul , and strength , that we live in all good conscience both towards God and man , that we restrain not onely the outward acts of sin , but subdue the very passion and inclination thereto , and upon such like accounts cry out durus sermo , that it is a strict and severe Law , and if this be Evangelical obedience , it is impossible , and who then can be saved ? And to help themselves out of these difficulties they run into wild persuasions , that either Christ Jesus himself ( who delivered this institution ) must in his own person so perform it instead of all that are to be saved , as to excuse them the doing it , or else God must be pleased by miracle to overbear them into the performance of it . But since these men profess Christianity , I leave them to be silenced by the express declaration of our Saviour , Matth. 11. 10. My yoke is easie , and my burthen is light . The contrary sort are those I am more concerned in at present , namely such as reproach Christianity as a doctrine of ease and looseness . Touching whom it is plain by the former objections , that this second sort of men must be absolute strangers to the tenour of the Religion they thus accuse , i. e. they must be either Jews or Gentiles . For the Pagans , they either hearing that Faith was insisted upon as the prime qualification of a Christian , looked therefore upon the whole Religion as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a bare credulity , a meer facility of mind , or a supine abandoning ones self to the dictates and suggestions of others ; or else considering that this Religion neither required nor practised the troublesome and costly sacrifices then in use amongst other people , nor so much as made any account of those nice observances , and very austere rites , that were in great reputation with all the world besides , judged it therefore to be a very cheap and easie thing to be a Christian : or lastly observing that many who were conscious of having lived wickedly heretofore , betook themselves to , and found both cure and comfort in this institution , they thereupon concluded it to be an Asylum and Sanctuary to looseness and debauchery . Upon some or all of these accounts , the Pagans were generally abused into the aforesaid misprision of Christianity , touching the third and last of which stumbling blocks I think it will not be unacceptable to the Reader that I rehearse a famous story from the Ecclesiastical Historians to this effect . When the great Constantine to his own immortal glory , and the great advantage of Christianity , espoused that Religion ; the Pagans to slurr him and Religion together , devised this tale of him . That he having basely murthered his brother Crispus , and others of his near kindred , and feeling some remorse in his conscience for so great Barbarities , applied himself to Sopater the Philosopher and Successor of Plotinus , to be directed by him to some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or expiation , But Sopater tells him , that Philosophy afforded no remedy in so desperate a case . He then ( saith the Story ) goes to the Christian Bishops to get ease to his guilty and affrighted conscience ; and they readily receiving and incouraging him that a little Baptismal water would wash out all that stain , and ease the smart ; he hereupon finding this a Religion wherein a man might reconcile the gratification of the most exorbitant passions with a quiet mind , became a Christian . Theodoret who relates this fable , thinks ( as well he might ) that it concerned his profession of Christianity to shew the falshood of it . And therefore after he had first retorted it upon the Pagans themselves , shewing that if it had been true , it was no more then had been allowed amongst them in the case of their famous Hercules ; he afterwards demonstrates the utter absurdity and impossibility of the fiction , in regard it might appear by Authentick records , that Crispus was alive long after Constantine became Christian , surviving to the twentieth year of his reign , and subscribing laws with him . Notwithstanding the Story sufficiently evidences , that the Pagans had entertained such a sinister conceit of Christianity , as that it favoured vice and licentiousness , and thereupon were prejudiced against it . But to pass over their crasse misapprehensions , and come to the Jews , they also had alike dishonourable opinions of the Christian institution as a doctrine of looseness . And these they seem to have taken up , partly upon occasion that they observed our Saviour to lay no great stress upon their idle traditions , which they were infinitely scrupulous about ; partly also because though they could not but observe that he was a most holy and diligent observer of the Law , yet in some cases , as that of the Sabbath , and such like , he interpreted it ex aequo & bono , and made the letter submit to the reason and sense of it , whereupon they cried out he dissolved the law . Neither was it a small accession to their suspicions , that upon all occasions he exposed the sanctimoniousness of their admired Pharisees , whose reputation was so great with them , that they were ready to think all Religion was struck at , when the inward rottenness of those painted sepulchres was discovered . But above all they seem to have been confirmed in this ill opinion of Christ Jesus and his doctrine , when they noted that whereas the grave and demure Pharisees , the learned Scribes , the chief Priests and Rulers , and all the zealots of their Religion stood at a distance , and defied this new doctrine , those that resorted to our Saviour , and became his disciples , were generally persons not only of mean quality , but had been many of them formerly infamous for their life and conversation , for so we find in the first and second verses of this Chapter , Then drew near unto him all the Publicans and sinners for to hear him , and the Scribes and Pharisees murmured , saying , This man receiveth sinners , and eateth with them , whereupon our Saviour takes up this and other Parables in this Chapter . For the more clear understanding of which occasion , and consequently of the scope of the whole Parable , these things following are to be considered . § II. 1. That the Jews ( as to the affair of Religion ) were wont to distinguish themselves into three ranks or classes , the first and most eminent amongst them were the Pharises or Separatists , ( as their name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly imports ) called also frequently in their own writings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we may appositely render Frieries or Fraternities : a very precise and strict sort of men in their way , as who obliged themselves to the most strict measures of ritual observance , fasting twice a week , frequent and curious in their washings , long in their prayers , broad in their phylacteries , demure in their behaviour , stately in their meine , starched and stiff in every thing . They had a custome of disfiguring their faces to seem pale and mortified : and as they had artificial faces , so they had consciences too , wondrous tender and sensible of little punctilio's , and the veriest trifle that was out of the road of their sect , but brawny and insensible of the highest violations of the laws of God. Their Religion was a kind of clock-work drawn up by the hand , and moving in a certain order , but without life or sense . In short , they had all the outward shews of admirable men , but nothing else ; their devotions being calculated to take men , not to please God , and to better their interest and reputation with the people , not to benefit the world , or improve their ▪ own tempers . However what by their own confident pretensions , and what by the credulity of those that take all for gold that glisters , these men obtained the reputation of the first rate of Religionists . In the second rank were those which were called Sapientum discipuli , the disciples of the wise men ; these did not constitute a peculiar sect as the former , neither did they oblige themselves to all the punctuality and phantastry which the other did , but they were such as applied themselves diligently to the study of the law , and governed themselves by the traditions of the great Rabbins , and by such interpretations as they had been pleased to make upon the Text. These I take it are those who are commonly called by the name of Scribes in the New Testament , and sometimes Lawyers also , for that those two names were of the same signification , seems to be evident by S. Luk. 11. 44 , 45. When our Saviour had a great while inveighed against the Pharisees , and at last had joined the Scribes with them , Then answered one of the Lawyers and said , Master , now thou reproachest us also . And these men whether called Lawyers , or Scribes , or Wise men , though they distinguished themselves by no peculiar garb and cognizance as the former , nor made a sect in Religion , yet because they devoted themselves to the study of their religious writings , were looked upon as conservators of their Religion , and arrived at a great opinion of sanctity . Insomuch that there is a well known saying amongst the Jews , that if but two men were to be saved , or have a part in the other world , the one would certainly be a Pharisee and the other a Scribe . And in relation to this opinion of theirs , our Saviour saith to his disciples , Matth. 5. 20. Except your righteousness exceed the righteousness of the Scribes and Pharisees ye shall not enter into the Kingdome of heaven , i. e. if you be my disciples indeed , you must outstrip those two admired sorts of men , as much as they are supposed to outgoe all others . The third rank were ordinary Jews , called in contempt populus terrae , the people of the land , who lived a common life without any nicety of observation , or peculiar note of distinction . These men might perhaps live honestly , and it may be also exceed both the former in real vertues of the soul ; but forasmuch as they exacted of themselves nothing singular , nor affected any curiosity , they had no remark upon them , but were valued much after the rate that we commonly signify when we say a good honest moral well-meaning man. But now for such as were found guilty of living in any open and scandalous sins , such as fornication , and the like ; these were held ( and that deservedly enough ) in no rank of Religion , and amongst these they reckoned Publicans also ; that is , such as being native Jews , became instruments of the Roman power , collecting tribute for them of their own Nation , and both the one and the other of these were in no other estimation then Heathens , for so we find Publicans and Sinners , Heathens and Publicans , commonly joined together under the same brand of reproach and contempt in the Gospel . 2. It is to be observed in consequence of the former distinction , that whereas for the third sort of men of whom they had no great esteem , it was accounted no wonder that they being filii terrae , men of a meer secular character , did hold correspondence , and had intercourse with Publicans and Sinners , that is , such as were proscribed the Cense of Religion ; Nevertheless for any person of the two first ranks so to have done , namely , to be found maintaining any kind of society or friendly conversation with such infamous persons , was held not only dishonourable and unbecoming , but flatly unlawfull . For according to a tradition yet extant in their writings , it is reckoned as one of the six scandals that those higher Orders of Religionists are charged by all means to avoid , namely , to dine , eat or drink with such . Now this seems to be the first occasion of quarrel against our Saviour , that he pretending to be some extraordinary person , at least a student of the law , did not use such branded persons with the same supercile and disdain that their great men were wont to do , but familiarly discoursed , eat and drank with them . For so we read , Matth. 9. 10 , 11. And it came to pass as Jesus sate at meat , many Publicans and Sinners came and sate down with him and his disciples , and when the Pharisees saw it , they said unto his disciples , Why eateth your Master with Publicans and Sinners , &c. Let it be farther noted in the third place , That the covenant which God made with this people on Mount Sinai , admitted of propitiation by sacrifice , and thereby gave hopes of pardon onely to some smaller offences , but seemed to exclude all great and notorious transgressors , shutting them up under wrath , and appointing them to be cut off from amongst their people . And the minds of the Jews not being elevated above this literal dispensation , nor being able to distinguish betwixt this political transaction , and the eternal standard of justice and mercy in the divine mind , they were induced to believe , that God would exercise mercy upon no other terms then what he therein proclaimed , and that he was inexorable and implacable in all other cases beyond the tenour of that indulgence : whence it came to pass that they themselves in proportion ( as they thought ) to the divine proceedings , abandoned all the aforesaid kinds of notorious sinners as castaways , conceiving neither hopes of their pardon , nor usefulness of indeavouring to bring them to repentance . And although the excellent discourses of the Prophets might have instructed them with better and more worthy notions of God , yet they superstitiously contracting those Evangelical expressions in the Prophets to the narrow sense of the Law , rather then improving the text of the Law by the divine Commentaries of the Prophets , continued still under the same mean and narrow apprehensions of divine mercy , and consequently thereof must needs pronounce very sad and dismal dooms upon all great sinners . But forasmuch as they could not but remember the very great and foul miscarriages of some ( otherwise ) very holy men in the Old Testament , and particularly of David in his Adultery with Bathshebah , and the Murther of Vriah , for neither of which sins any sacrifice or propitiation was appointed in the Law , but the offender in such cases was to be cut off without mercy : therefore that they might not be constrained in consequence of the aforesaid persuasion , to exclude such men from all hopes of pardon too , they had artifices of extenuating such mens sins , ( as no doubt they had of their own ) and rather then forgoe their hide-bound notion of God , chose against all sense to make those black crimes , meer peccadillo's , lest by the example of such great men ( as David , &c. ) other sinners should be incouraged to hope for mercy , beyond the tenour of their Law. Now our Saviour preaching repentance , and giving hopes of pardon to the greatest of sinners , upon condition of their present , hearty , and thorough reformation ; several poor souls who had been reprobated and damned by these severe Interpreters of the Law , were marvellously transported at so comfortable a doctrine , and with great affection and frequency resort to it . Hereupon these demure but dogged Leguleians are offended , and insinuate a suspicion of our Saviour , that he was a friend and favourer of lewd and vicious persons . This ( I take it ) is the true state of the case , and the rise of the excellent discourses in this Chapter . For in answer to their unjust imputation , our Saviour who could ( if he had pleased ) have shewed the sandy foundation of all their aforesaid Hypothesis , by discovering the designs of the divine wisedom in that manner of transaction with that people in that covenant , or by large deductions from the Prophets have demonstrated the uncircumscribedness of the divine goodness , or with admirable wisedom silenced them by a Philosophick discourse of the divine Philanthropy ; He I say that could have vindicated his own doctrine and practice , and both baffled their arrogance , and shamed their ignorance , any of these or other ways , waves all this , and takes a more plain and popular argument , confounding them by an appeal to the common sense of mankind , much after the manner that God silences the petulant disgusts of the Prophet Jonah . Jonah was angry with God for being more exorable towards the Ninevites then he expected , and would needs have had a vast and populous City destroyed , meerly to make good his own prediction . But God convinces him of his unreasonableness by a lively Emblem . There was a Gourd suddenly sprung up which refreshed the Prophet with its verdure , and covered him with its shadow . God who had caused the Gourd to grow , quickly smites it ; hereupon Jonah is angry again , and expostulates the matter with his Maker . Thou hadst pity on a contemptible Gourd for which thou didst not labour , and which came up in a night and perished in a night , And should not I spare Nineveh that great City , ( upon their repentance ) wherein are more then one hundred and twenty thousand persons that cannot discern between their right hand and their left , &c. In like manner our Saviour here silences the murmurings of these hard-hearted Jews , by three Parables : The first concerning a Lost Sheep , vers . 4. The second concerning a Lost Groat , vers . 8. And the third of a Lost Son , vers . 11. In all which he appeals to common experience and the sense of humanity , for evidence of the fitness of his proceedings , and the absurdity of their complaints ; shewing that it is the common course of men , to express most solicitude for that which is lost , and most joy upon the recovery of that which was given up as desperate . And forasmuch as the souls of men must needs be more valuable with a wise God , and a gracious Creatour , then those other things can be with men , he leaves it to them to infer how reasonable it is to think that the divine goodness is both highly pleased with the recovery of lost sinners , and with the means thereunto subservient . The consequence of which would be , that they must certainly see great reason to admire our Saviour's compassion , and condescension to the needs and sad condition of such men , as hugely agreeable and conducent to the ends of divine goodness , and none at all of traducing either his doctrine or carriage , as guilty of giving incouragement to looseness and extravagancy . Thus we see the occasion which led our Saviour to make use of this Parable , and thereby we are directed to the main scope and drift of it , by advantage whereof of we will in the next place make the following paraphrastical exposition of it . § III. As if our Saviour had exprest himself more at large to this effect : A certain man had two sons , one whereof , and he the eldest , continued always in his family , content with his provision , subject to his government , and in diligent obedience to all his commands . But the other , ( viz. ) the younger , full of juvenile heat and confidence , considers himself at the age of discretion , grows impatient of restraint , and desirous of liberty , especially fancying that he could live better to his own content , and every whit as well provide for himself , if he were at his own disposal . Therefore he desires his Father to set him out his share , and to put his portion into his own hands , and leave him to his own conduct . The Father gratifies him in all his desires , gives him his portion and his liberty . Which done , the Son , as if his Father's presence or vicinage would put too great a restraint upon him , and give check to his freedom , betakes himself to another Country , out of his Fathers eye , reach , and controll , and there indulges himself the highest surfeit of licentiousness . By which means in a short time ( whilest he injoying the present took no care for the future ) the stock his Father allotted him was utterly exhausted , and with that his pleasures also fail , the roots that ministred to them being thus dryed up . And where his pleasures end , his cares begin ; for now he hath leisure to look a little about him , and finds himself in a bad case , having no course left , but either to return to his Father , and confessing his folly implore his compassion ; or to put himself a servant to a stranger , thereby to get a mean livelihood . The younger son gathers all together and took his journey into a far Country . S t. LVKE . 15. 13. Non mulla posi institutionem humani aeneris , placuit animae per liberum arbitrium serre secum quandam velut potentiam naturae 〈…〉 . The former of these he was yet loth to come to , having not as he thought tryed sufficiently the folly of his own counsels ; and to take to himself the shame of his own ill conduct by so plain a retreat , was thought a sharper calamity then any he yet felt : therefore he resolves upon the latter , as if the severities of a stranger were more tolerable then the reproaches of a Father ; for he concluded a man was not perfectly miserable that had no body to upbraid his folly . And now being in a strange Countrey , he comforted himself with this , that if he should find none to pity him , he was sure there would be none could torture him with the grating remembrance of what he was and might have been . Well , he becomes a servant , and he that could not brook the grave restraint of paternal authority , now feels the heavy yoke of servile obedience ; for he is put to the base drudgery of feeding Swine , and hath the coursest fare for his maintenance , the swine and the servant seed alike , upon husks , onely with this difference , some body cares for the hoggs but no body for the slave ; and the former have enough of that which agrees with them , but the latter is pinched with hunger , having not allowance of that sordid dyet answerable to the importunity of his needs . Being sorely afflicted with this , he that formerly dreamed of nothing but the sweets of liberty , and the surfeits of voluptuousness , and never once thought of that hungry wolf , want and necessity , which now stands at his door , after many a sad sigh , discourses thus with himself : Ah fool that I was who knew not when I was well , that understood not contentment without satisfaction , nor could take up with the substance but must grasp at shadows till I lost both ; that knew not what it was to be happy , but by the sad experiment of becoming miserable ; that could not distinguish between the chastisements of a Father and the wounds of an enemy , nor believe but all yokes were equal , untill I was convinc'd by trial ; that could not brook the government and restraints of my Father's family , though indeared by the reverence of my relation , and sweetned by the benignity of his countenance and liberal provision for all necessity and delight ; nor be satisfied of my Father's wisedom , but by the effects of my own rashness and folly . Time was when I had the respect and dignity of a Son at home , who now find the contempt of a servant abroad . I was then put to no drudgery , nor had other task then to serve the honour and interest of my Father : and in so doing I consulted also mine own ; for my duty and my happiness were then united . But I am now put to the basest office , to the vilest employment , as if my drudgery were not so much imposed in order to my Master's profit , as to my own contumely . But that which comes nearer to me yet , and pinches me very sore , is , that whereas in my Father's house I could neither feel nor fear want , I can now hope for nothing else : There the meanest servant had bread , not onely to the full , but to superfluity ; much less was any thing wanting to me then a Son. Now the case is sadly alter'd , I that seldome had so much hunger as might serve for sawce to the plenty of my Father's table , feel now the difference between the liberal hand of a Father , and the evil and niggardly eye of a hard Master . Oh the difference between the sweet sumes of plenty , and the gnawing pains of wind and emptiness ! what would I give now for what I have formerly wasted or despised ! Then I loathed wholsome food , and now feed upon husks . How do I now envy the meanest servant in my Father's house ; they have enough of all things , and I the want of all things ; they surfeit and I starve . But alas it is to no purpose to complain here , the swine I feed cannot pity me , and the Master I serve will not . There is no other choice left me now , but I must return to my Father or perish ; little did I think what would come of it when I forsook him , and perhaps as little doth he think what I have suffered since . If my sufferings have brought down my proud heart and taught me submission , it may be my deplorable condition may move his bowels . It is true he cast me not out , but I forsook and abandoned him ; my youthfull heat and folly precipitated me upon my own ruine : but as he hath more wisedom then I , so perhaps the affections of a Father are more strong then those of a child ; and the more he sees my foolishness , the more arguments will he find to shew me mercy . At least I will make trial of his clemency , I will humbly prostrate my self before him , I 'le embrace those knees that educated me , I 'le lick the dust of that threshold which I contemptuously forsook , I 'le own my fault and take shame to my self , and so both magnify his mercy if he receive me , and justify his proceedings if he reject me . I know my Father is subject or obnoxious to no body ; who shall blame him for pardoning , or set limits to his mercy ? nay who can tell the measure of a Father's bowels ? It may be too there is irresistible eloquence in misery , and the spectacle of a sons adversity may have rhetorick enough in it to carry the cause where a Father is Judge . Or if he provoked by my folly at first , and extravagancy since , will no more own me as a son , perhaps he may receive me as a servant ; for if my rebellion hath extinguished in him the peculiar affections of a Father , yet it hath not destroyed the common passions of humanity , mercy and pity . If he will receive me in that lower quality , I am now broken to the condition of a servant , and shall think his yoke easy hereafter , having been inured to so sharp and heavy an one ; I will chearfully submit my ear to be bored to his door-post , and be his servant for ever . Or lastly , if he will not trust a runnagate , nor believe that he will ever prove a constant and perpetual servant that hath once deserted his station , let him be pleased to take me as an hired servant whom he may turn off at pleasure ; make trial of me , and admit me only upon good behaviour . But if all fail , and he should utterly cast me off , ( which yet I hope he will not ) I can but perish , and that I doe however . Well , this being resolved , he casts a longing look towards his Fathers house , and puts himself on his way thither . But no sooner was he on his way , ( though yet a great way off ) but his Father spies him : those lean and wan cheeks , and the hollow sunken eyes his extremity had reduced him to , had not so disfigured him , nor those rags unable to cover his nakedness so disguised him , but his Father knew him ; and the memory of his former disobedience had not so cancelled the interests of a son , or shut up the bowels of a Father , but that the sight of his present misery kindled his compassion . And whilest the son , partly through that weakness which his vices and his sufferings had conspired to bring upon him , and partly through a combination of shame and just fear of his Fathers indignation , with difficulty makes towards him ; the Father prompted by paternal affection , and transported between joy and pity , runs to meet him , falls on his neck and kisses him . The Son , though astonished at this condescension , and surprized with the unexpected benignity of such a reception , yet could not but remember what his Fathers joy made him forget ; namely , his former disingenuity and rebellion : And therefore humbly falls on his knees again , and with shame and remorse makes his contrite acknowledgement after this manner . Father ( for so this admirable goodness of yours gives me incouragement to call you , more then the bloud and life which I derived from you , ) I have I confess forfeited all the interest the priviledges of my birth might have afforded me in your affection , having become a rebel both towards God and you ; had I not first neglected him , I am sure I had never grieved you ; and having forsaken you , I have not onely violated the greatest obligation I had upon me , ( save that to his divine Majesty ) but also despised and affronted a goodness like to his : whatsoever therefore I have suffered was but the just demerit of my folly and contumacy , and whatsoever sentence you shall pass upon me further I submit to , and here expect my doom from you : I condemn my self as no more worthy to be called your Son , be pleased to admit me but into the condition of your meanest servant , and I have more then my miscarriages give me reason to hope for . Whilest the Son was going on at this rate , the Fathers bowels yearned too earnestly to admit of the delay of long Apologies , and therefore chooses rather to interrupt him in his discourse , then to adjourn his own joys or the others comfort : And because he thought words not sufficient in the case , he makes deeds the interpreters of his mind , commanding his servants forthwith to bring out the best robe and to put it upon his Son , together with a ring on his hand , and shoes on his feet ; i. e. in all points to habit him as his Son , and as the Son of such a Father , by all which he maketh the full demonstration of a perfect reconciliation : And not content herewith to give vent to his own joy , that it might not overpower him whilest he confined it to his own bosom , and perhaps also that those who had shared with him in his sorrows for the loss of a beloved Son , might participate also in the joy of his recovery , he goes on , Bring out also the fatted calf and kill it , and let us eat and be merry ; for this my Son was dead and is alive again , was lost and is found : and they began to be merry . In the midst of this extraordinary jollity , it happens the Elder Son , who ( as we said before ) had always continued in his duty towards his Father , comes out of the fields where he had been negotiating his Fathers affairs , and wonders at the unusual Jubilee : And when ( demanding the occasion ) they of the family had made him acquainted with the whole matter , he takes it ill , and interpreting this marvellous transport of joy at his Brothers return to be in derogation from himself ; as if his Father was too easy and inclinable towards him , but severe to himself , and unmindfull of the long and faithfull service he had done him , begins to expostulate the matter somewhat warmly with his Father . But the good old man mildly replies , Son I am very sensible of , and set a just value upon the long course of your obedience , and I have it both in my power and in my will to reward you : 't is true I have not hitherto made such solemn expressions of my love to you , as I have now done upon this occasion , for the case did not require it ; you , as you have been always dutifull to me , so you have had my house and all I have constantly to accommodate you ; as you have never rebelled against me , so you have never felt the hardships your poor Brother hath undergone by his foolishness ; and as you that have never offended me never could distrust my favour , nor need such demonstrations of my reconciliation , which the former guilt and extravagancies of your now penitent Brother renders necessary in his case ; so also was I never overwhelmed with grief for you who were never lost . But forasmuch as we have beyond all expectation received your Brother again , whom we long since despaired of , and had given up for lost , you cannot wonder , and you must allow me this unusual transport ; for I say again this your Brother was lost and is found , was dead and is alive again . Thus far the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or letter of the Parable , wherein all things are so lively and natural , and the divine wisedom of our Saviour hath so accurately described the workings of humane minds , the natural motions of all the passions ; as that if the Parable became matter of history , it could not be otherwise acted . But now for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or application of the Parable to the matter in hand . §IV . In the first place it is certain , that by the Father of the two Sons in the mystical sense is meant God Almighty ; of whom the whole family of heaven and earth is called . But who should be the two Sons is not so universally agreed . Some of the Ancients have been of opinion , that by the Elder Son , was meant that higher order of intellectual Beings which never forfeited their Station , nor revolted from their Allegeance : and by the Younger Son , the whole race of mankind under Adam their head ; on whom ( being fallen ) God had such compassion , as he did not shew to the Rebel Angels ; for which cause amongst other they are supposed to conceive hatred against God , and envy against men . But this interpretation is rejected by others , and not without great cause ; for in this same Chapter , vers . 10. our Saviour tells us the holy Angels rejoyce at the conversion of a sinner : and therefore they cannot be represented , as expostulating and murmuring at the favour extended towards such , which is said here of the Elder Brother . Again , others have imagined that by the two Brethren were meant the Jews and Gentiles ; the Jews representing the Elder Brother , as having been God's ancient people ; and the Gentiles the Younger , as who ran on in a long course of Idolatry , and estrangedness from God , till they were by the grace of God in the Gospel , admitted into the birthright and priviledges of the Jews , to their great regret and indignation . And indeed besides the opinion of the Ancients , it is not improbale in it self , but that our Saviour foreseeing the emulation which would afterwards happen between those two ranks of mankind , might have respect to it , and deliver himself suitably thereto in this Parable ; notwithstanding that cannot be supposed to be the primary meaning , which is utterly besides the occasion of the discourse : for as St. Jerome well observes , the controversy was not yet risen between Jew and Gentile about priviledges , the latter being not yet called nor admitted to the grace of the Gospel ; but the question was only , whether great and notorious sinners ( though Jews ) should be admitted to hopes of pardon upon repentance : and the Publicans in the Text , though they were Ministers of the Roman Power , and reputed Instruments of the Jewish servitude , and therefore hated by them ; yet were not Gentiles but a looser sort of Jews , as the same St. Jerome fully makes appear . Therefore by the two sons here must be understood any two men , or any two sorts of men , ( whether Jews or Pagans it matters not ) who as to piety and vertue have for a great while run a quite contrary course , but at last happen to meet at the same point of sincere goodness . Namely , by the Elder Son are described those , who from their younger years and minority , have been by the preventing grace of God , preserved from the common extravagancies and corruptions of the world ; and by the blessing of God upon pious education or otherwise , have been by degrees trained up , and insensibly led on in the ways of Religion . As our Saviour elsewhere saith of the Corn , that it grows whilest men sleep and wake , that is , we can see it doth grow , but cannot discern the gradual progress it maketh : so such persons become sincerely good and run a race of vertue , though we cannot see where and when they set out , nor assign any date of their conversion , by reason the change was not so palpably great , nor so sudden as in the conversion of notorious sinners . Such a person as we are now speaking of seems to have been Obadiah , 1 Kings 18. 12. who sticks not to say of himself , I thy servant fear the Lord from my youth . And such another was Timothy , concerning whom we have the testimony of the Apostle , 2 Tim. 1. 5. that by the carefull instructions of his Grandmother Lois , and his Mother Eunice , he had been from his youth principled with a sense of piety and religion . To these instances I will adde for the nearness of matter what Pontius Diaconus saith of St. Cyprian , He so early and presently conceived a sense of piety , that his proficiency almost prevented all instruction . Nor can I forget what * St. Greg. Nazianzen hath left upon record touching his own Father , He was ( saith he ) a Sheep of Christ's flock before he came into his fold , and a Christian before he came within the Church ; the probity of his temper , and singular vertues of his life , made him a Christian as it were by anticipation . But perhaps these last expressions are somewhat too florid and rhetorical , that which I am saying is plain and easy , that there are some persons of whom the Grace of God takes early hold , and the good Spirit of God inhabiting them , not onely prevents the enterprizes of the Devil , but carries them on in an even and constant course of holiness : their Christianity bearing equal date with their manhood , and reason and religion , like warp and woof running together , make up one web of a wife and vertuous life . This is a most happy case wherever it happens , for besides that there is no more sweet nor beautifull thing in the whole world then the early buds of piety , upon which account it is probably supposed , that our Saviour ( who was far from a soft fondness of youth or admiration of external beauty ) gave such signal tokens of affection to St. John , that he was called the beloved Disciple . Besides this , I say , it is so much a more comfortable thing to escape the pollutions that are in the world through lust , by an early ingagement in a holy course , as it is more desirable to escape shipwreck , then to be saved by a plank ; or to have no wound , then to experiment the most sovereign balsom ; which if it work a cure , yet usually leaves a sear behind . Moreover he that begins his race betimes hath all along the comfort of his progress and proficiency , and feels himself daily approaching towards his desired end : whereas he that sets out wrong hath the hard and uncomfortable part of going quite back again , and undoing all he hath done , besides the agonies of conscience , and the strong convulsions which he must suffer , that casts off a long settled and habitual course of sin . To which adde , that whatever diligence or zeal of God's glory a late Convert that comes into the vineyard , as it were at the eleventh hour , may express at last , yet it is certain he hath done God a great dishonour heretofore : whereas he we now speak of , is one that coming in at the first hour , labours all day in God's work , and equally carries on the affair of God's glory and his own comfort here , and salvation hereafter . Now all these things considered , if there shall be any man so rash and injudicious , as notwithstanding to press all men without distinction in order to their title to the mercies of God and hopes of Heaven , to make the same severe reflexions upon themselves , or to shew the like sensible and discernible change in their lives , let them know by this unskilfulness of theirs , they unreasonably minister trouble to the best and happiest of men ; and have a design quite contrary to that of our Saviour , who professed he came not to call the righteous but sinners to repentance . And in the seventh verse of this Chapter he speaks of just men which need no repentance ; that is , have no need to make a change of their whole course and begin a new , as notorious sinners ought to doe . Both which places , I take , to be clearly interpreted , and to the sense we are assigning to them , by that other passage of our Saviour , Jo. 13. 10. He that is washed , needeth not , save to wash his feet onely : that is , he that is already ingaged in a holy course , and habituate to the ways of piety , hath only need to be duely cleansed from those occasional soils and defilements , which the infirmity of humane nature and conversation in the world suffer no man wholly to escape , but not to enter upon a new state , or begin a whole course of repentance . To which effect I understand those words of Origen in his Books against Celsus , Christ Jesus ( saith he ) was sent indeed a Physician to cure and recover sinners , but to improve and instruct those further in the mysteries of the Kingdom of Heaven , that were already vertuous . I 'le conclude and confirm all I have said of this kind with the sense of Manasses , which he expresses in his famous penitential prayer . Thou O Lord , that art the God of the just , hast not appointed repentance to the just , as to Abraham and Isaac and Jacob , &c. but thou hast appointed repentance unto me who am a sinner , &c. This I take to be sufficient for the determination who is meant by the Elder Brother , and then we cannot be much to seek who is denoted by the Younger ; for what we have now said being granted , it necessarily follow , that by the Younger Son , are described all such persons as have run a dangerous risk of sin and impiety , that have committed gross and hainous transgressions , and continued in a state of disobedience and impenitency , after such manner as the Publicans and Sinners in the text are supposed to have done : These are said to forsake their Father's house and presence , to mispend their portion in riotous living , who yet at last being reduced to extremity , come to themselves , turn serious penitents , bewail their folly , resolve upon amendment , implore pardon , double their diligence and care for the time to come , and of old sinners become young Saints , whereupon they are by a gracious God admitted to pardon and reconciliation , and adoption ; for these the best robe is fetched out , the fatted calf slain , and upon their conversion as a thing utterly despaired of and unexpected , there is joy in Heaven , and amongst the holy Angels . These were dead in trespasses and sins , but are now quickned and revived by the grace of God ; they were Strangers and Aliens from the covenant of Grace , but now become of the houshold of God , and heirs of eternal life . And now these two points being resolved of , we have a key by which we may easily open all the circumstances of the whole Parable , so that it will not be necessary that I insist longer upon a general interpretation . Neverthelesse lest there should seem one difficulty not sufficiently provided against , or any man should yet be at a losse , how if the Elder Brother denote sincerely good men , it can stand with their character to grumble at the mercifull reception of poor penitents , as here he is represented to doe . And moreover it may raise another doubt , if the Elder Brother be set to describe men of constant and unblemished Sanctity , how such a person should be fit to denote the Scribes and Pharisees , who were certainly very evil and corrupt men . Unlesse a plain account can be given of these , it must follow , that either we have not hit the occasion of the Parable , or the Parable did not answer to the occasion . Wherefore to these I answer joyntly , That our Saviour the more effectually to convince these Jews that reproached and censured him , proceeds with them upon their own Hypothesis ; namely , taking it for granted that they were as eminently good and holy men , as they either took themselves , or pretended to be ; and that the Publicans and Sinners were indeed as bad as they esteemed them : I mean he doth not intend to signifie that these censorious persons were indeed good men , for upon all occasions ( we see ) he upbraids their rottennesse and hypocrisie ; but because they out of opinion of their own sanctity and contempt of others , reproached his carriage in this matter , therefore the designs to shew them , that if that was true which is utterly false , and they as good men as they were extremely bad , yet upon due consideration they ought not to blame his management of himself , and gracious condescension to sinners . As if he had said : You Scribes and Pharisees wonder that instead of applying my self to your conversation , who are men of great note for sanctity and devotion , and never blemished with any great disorder ; I rather chuse to lay out my self upon the recovery of flagitious and desperate sinners : now see your own unreasonablenesse in this instance ; You will allow a Father to be more passionately concerned for , and expresse a greater joy upon the recovery of a Lost Son , then he usually doth about him that was always with him and out of danger ; and if that Son who had never departed from his Father , and so never given him occasion for those change of passions , should expostulate with his Father for his affectionateness in such a case , you would in your own thoughts blame him , as envious and undutifull . Now apply this to your selves , and think as well as you can of your selves , yet upon the premisses , you will see no reason to calumniate my endeavours of reclaiming sinners , or my kindnesse and benignity towards them upon their repentance . By this time I doubt not but the whole drift of the Parable is made plain and perspicuous to an ordinary capacity . Wherefore now I proceed to handle the particular branches of it : of which there are these three most remarkable in the Parable , and which as I have already intimated , are the designed subject of the subsequent discourse . First , we have here a graphical description of the state and condition of an habitual sinner before repentance , from vers . 11. to vers . 17. Secondly , a type or portraicture of true repentance and turning to God , from vers . 17. to vers . 20. Thirdly , an Emblematical representation of God's unspeakable mercy in the gracious reception of such penitents , from vers . 20. to the end of the Chapter , but especially to vers . 24. Of these three points I will treat in order according as the series of the Parable leads me . But yet because I apprehend it will be not onely profitable in it self , but also peculiarly subservient to the present design , that before I apply my self to a direct prosecution of the traces of the Parable , I give a strict and Philosophical account of the Nature of Sin , and the several Stations of Sinners , as which will give both light and weight , especially to the first of the mentioned particulars , and in good measure to all the rest ; This therefore I will endeavour in the next immediate Chapter . CHAP. III. Of the Nature of Sin , and of the divers States of Sinners . THE CONTENTS . § I. A definition of sin : the three sorts of Laws mankind is under ; ( viz. ) Natural , Divine , and Humane . All sin is a violation of some or other of them . The mischief of mistake herein . § II. A law that obliges must be known or knowable . Several ways of promulging the Divine Laws . The guilt of sin rises in proportion to the clearnesse of the promulgation of that law whereof it is a violation . The mischiefs of mistake herein , and the remedy . § III. All sin is voluntary . Cautions for the right understanding of that assertion : the proofs of the truth of it , and absurd consequences of the contrary . § IV. A passage of S. James , Chap. I. vers . 13. &c. explained , and the nativity of sin thereby discovered . § V. The usefulnesse of the foregoing definition , and explication . The distinction between presumptuous sins , and sins of infirmity , and their different effects . § VI. Of reluctancy of Conscience , and whether that extenuates or increases the guilt of sin . § VII . Of the several states and mansions of sinners , upon the consideration of which return is made to the Parable . § I. IF we take just measures of the nature of sin ( at least so far as it falls under our present consideration , for it is not within the compass of my subject to treat of Original sin , ) it is thus to be Defined , namely , Sin is a voluntary breach of a known Law. Or to speak more fully and distinctly , there are these three things concurrent to make man guilty , or to denominate any action of his sinfull . 1. That by some act or omission of his , there be a going contrary to , and violation of some Law in being . 2. That the Law so violated , be such as is , or might have been known to the Offender . 3. That the Action or Omission by which such Law is violated , be consented to , and the breach voluntary . All these three things together in conjunction are the ingredients which make up the deadly poyson of sin . And for defect of due consideration of the necessary concurrence of all of them to that unhappy production , It is hard to say whether greater Errours have ensued in Doctrine , or more Vices in practice ; whether more perplexities have infested mens Consciences , or more uncharitableness hath imbittered their Spirits . For if the first ingredient be left out , Sin is thereby rendred either nothing at all or of so indefinite and uncertain a nature , as that loose and profane men will laugh at it : and on the contrary good and devout persons will never be free from suspicions of it . If the second be omitted , the consequence will be , that severe and sad judgments will be passed upon the finall estate of the greatest part of mankind , and therewith very unworthy reflections be made upon the Divine Majesty ; And if the third branch be omitted , the number of sins will be vastly multiplied , but the nature and guilt thereof so extenuated , as that men will be tempted to be more afraid of God then of sinning against him . But all this and a great deale more will better appear upon a breif explication of the particulars . First then , wherever there is sin there is a breach of some Law in being : this though it be not the full and adequate notion , yet is the first reason of sin . And accordingly we may easily observe that in most if not in all Languages , the very words that are made use of to express moral evil or sin , do all import the breach of some Law or rule of action . Especially the Hebrew Tongue ( which is most significant in this kind ) hath three words most usuall in the case which we find all together , Psal . 32. v. 1 , 2. and all leading us directly to this notion of sin . Blessed is be whose Transgression is forgiven , whose sin is covered : blessed is the man to whom the Lord imputeth not Iniquity . The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render transgression , properly signifying to pass set Bounds or transgress prefixed Limits . The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate sin , denoteth a missing of the aim or mark we were to have directed our selves towards . And the last of the three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity , implies the making of a crooked and wandring path . So that we see whatever kind , condition or degree of sin it be that is spoken of , it is still expressed by respect to some Law or Rule , in deviation from which it consists . The like may be observed in the Greek Tongue , in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and generally in other Languages . But we need not insist upon niceties , when that which we are saying is the express assertion of two Apostles St. Paul and St. John , the former telling us , Rom. 4. 15. Where there is no Law , there is no Transgression . The other , Ep. 1. chap. 3. vers , 4. He that sinneth transgresseth also the Law : for sin is a transgression of the Law. Now for that Law which sin is a violation of , it is threefold , ( viz. ) Either first the Law of nature and reason , that is , those differences of good and evill which the mind of man is of it self able to collect by attentive consideration of the nature of God , and our relation to him , the state of the whole Creation , and the mutuall aspects of the severall parts thereof upon each other , and upon our selves ; ( of which we shall have occasion to speak more hereafter . ) Or secondly the express and positive declarations of the Divine will concerning things to be done or avoided by us , which is commonly called Revelation or Divine Law. Or thirdly , the institutions , commands and prohibitions of such men as it hath pleased God to invest with Authority ( under himself ) of obliging others , which we call Humane Law. To these some would adde Custome as a fourth rule of action , because they observe there are many cases wherein ( all the former ceasing ) wise and good men are wont to govern themselves by laudable and prevailing customs ; but this so far as it is obliging , may be reduced to Humane Law. Others also would adde the Law of Charity , or of avoiding scandall as a fifth , but this is both provided for by the positive Law of God , and also deducible from naturall principles . Therefore the three aforesaid measures comprize all that which can fall under the notion of Law , and consequently every such thing as is to be esteemed a sin must consist in a deviation from or going cross to either all or some one or other of them . For it is evident of it self that every thing is free till something restrain and circumscribe it , and it cannot be evill but good to make use of that liberty , which derogates from no other , which infringes no Authority , being retrenched by none . And it is as evident that we owe account of our selves and carriage only to God ultimately , forasmuch as we derive our being and we have and are from him and him only : he therefore who gave us our being and all our powers and faculties and their respective accommodations , and who continually supports us in the exercise of them , may justly prescribe to us and set us what boundaries shall seem fit to his infinite Wisedome . Now there are but three ways wherein he hath imposed any obligation or restraint upon us . viz. Either by such footsteps of his Will , as the mind of man may trace in the order of the Creation , those intimations of good and evill which are interwoven in the very nature and order of things , and to be observed by naturall reason . Or secondly by extraordinary interposition , expresly dictating his mind and will to the sons of men . Or lastly , delegating Authority to those whom his Providence hath constituted in Superiority , to prescribe to us in all such things as were not foreprized by the two former , i. e. that in all cases where neither the Laws of nature nor the Divine Law were infringed , there it was his will we should govern our selves by the Laws of men . These I say are all the ways God hath thought fit , and all that are imaginable of laying any obligation upon us . Therefore wherever there is sin , either some plain dictate of Reason is contradicted , or some positive Law of God violated , or the Sanction of human authority opposed ; and where neither of these is done , there can be no sin upon the forecited reason of the Apostle , where there is no law there is no transgression . WHICH plain truth we have thus carefully deduced principally for the prevention or remedy of two mistakes very rife in this matter . The former is of certain honest and well-meaning , but timorous and superstitious persons , who not content to approve themselves to the aforesaid measures , nor thinking it sufficient for their security , that neither the Law of Nature , nor any expresse either divine or humane Law disallow their actions , are afraid of their own shadows , and suspect sin and danger they know not why nor whence ; their heart misgives them , when there is nothing in the case , but either that the thing they are about is contrary to the course of their education , or forbidden by the imperious dictate of some person , to whose usurped authority they have prostituted their judgments . Now would such persons be induced to consider , that lawfull and unlawfull are relative terms , and respect some definite rule or other , which must determine any action to be this or that ; that God is well pleased that his laws be observed , and is not so severe and rigid as to oblige us negatively , that is , that we shall doe nothing but what he commands ; that there is a great field of liberty interjacent between expresse sin and expresse duty , and in that we may expatiate without offence ; that all actions are good within that scope , and though they admit of such different degrees as that some may be much better then others , yet none are evil that touch not upon the bounds and limits of Law : If , I say , these things were considered , which are no more then the effect of what I said before , then would those honest minds be undeceived and enfranchised , who for want of such consideration are put to the unhappy choice , either to be dispoiled of all liberty , or deprived of all peace ; besides that by such jealousies they tempt both themselves and others to think hardly of God , and consequently of that , provoke all such men as are strangers to Religion to nauseate and abhorr it . THE other mistake which we here seek to prevent , is of those that quite contrary to the former , are so far from thinking the three Rules of Action we laid down to be insufficient , that they persuade themselves it is no great matter for Law or Rule . The persuasion of a man 's own conscience , an honest intention and a zeal of God are able to bear out and justifie an undertaking , though against the expresse and literal direction of some Law in being . This conceit , ( strange as it is , ) hath neverthelesse had its Patrons and Proselytes both amongst Jews and Christians , and been the cause of mischief enough to both . Now it is true that it is within the power of Conscience , to make that which was before indifferent in the general , to become good and laudable in particular ; or contrariwise by its dissent to render it evil and vicious , because God having given it a judicature , its consent is to be had in what we doe ; in which sense , I take it , that of the Apostle is to be understood , Whatsoever is not of faith is sin ; and for that reason an erring conscience ( as I shall shew by and by ) is also some mitigation of a miscarriage in practice . But it is far from that prerogative of being able to legitimate any action prohibited by any of the aforesaid rules , for it is but a Judge not a Law , and must be governed by the measures forelaid . Or if we allow too , that the light of conscience is one of those measures , ( as we doe ) yet must it not bear down both the other ; that is , it is onely a Law , and justifies an action when neither divine nor humane Laws have restrained it , and not else . Wherefore upon the whole matter it is apparent , that the three Rules aforesaid in conjunction make up the standard of good and evil ; every thing is a sin that goes contrary to any of them , and nothing is so , that doth not . § II. 2. BUT Secondly , to render any action of ours culpable , it is not sufficient that some Law in being be broken , unlesse that Law be also promulged ; i. e. such as is or may be known , for otherwise in effect it is no Law. And that government would justly be accounted arbitrary and tyrannical , and the Sovereign rather thought to lie at catch for the penalty then to desire just obedience , who shall impute that for a fault , which he had not given sufficient caution against by a plain declaration of his will and pleasure . For non esse & non apparere aequiparantur in Jure , that which cannot appear is in Laws all one as if it were not at all ; because an unknown Law can have no influence upon those it should concern , neither directing them what to do , nor forewarning what to avoid ; neither giving notice of their duty , nor their danger ; and consequently works neither upon their reason , nor their passion , and therefore not at all . IT is true that all Laws have not the same way and manner of publication , for even amongst men several Nations have their several and peculiar forms of doing it . The old Romans by Tables hung up in the Market , and places of publick congresse ; some have done the same thing by the voice of a publick Herald , or by the sound of Trumpet , &c. but however they differed in the circumstance , they all agreed in the thing , that Laws were not perfect and obliging till they were promulged . And so it is with the Laws of God Almighty , he never expects that men should govern themselves by the secret decrees of Heaven , nor leaves them to guesse at the transactions in his Cabinet-Counsel , but first publishes his Law , and then requires conformity to it ; though that in divers manners , as it seemed best to his divine wisedom . Sometimes he exprest himself by an audible voice from Heaven , wherein the Angels were employed as his Ministers , namely , when he gave his Laws upon Mount Sinai : other times by inspiration of Prophets and Holy Men , and making them the Interpreters of his mind to the world . When to give the more full assurance that it was he that sent and instructed them , he was wont also to send along with them some miraculous power or other , as his Credential Letters under his privy Signet . But most gloriously of all did he proclaim his mind , when he sent his Son into the world , whose every circumstance from the miracles of his Birth to the glories of his Resurrection and Ascension , sufficiently proclaimed him the Messias , the Messenger of the Covenant . AND for the Laws of Nature , these , though by some perverse men they have been denied to have the nature of Laws obligatory , because they have not had the like solemnity of publication , as others have had , yet * forasmuch as these have either been written upon the fleshly tables of men's hearts , where all that will look inward may read them , or rather , ( as I have intimated already ) are ingraven and inserted into the very nature of things , and texture of the universe , where whosoever hath not unmanned himself , and debauched his reason , may be able to discover them . And besides they have manifestly the sanction of rewards and punishments , in the constant experience of good and evil , attending the observation and contempt of them respectively , upon which accounts they must needs seem to all honest and unprejudiced minds , sufficiently promulged . SO that constantly some way or other according as it seemed best to him , God hath always been pleased to make his mind sufficiently and certainly known to all those upon whom he intended it should have the force and obligation of a Law , and he never required obedience otherwise then in proportion to such manifestation . Accordingly we observe , that when he had given Laws to the people of the Jews , and proclaimed them very gloriously and solemnly as aforesaid ; yet in regard such proclamation could not certainly reach to all other Nations , ( for that as well as for other reasons , ) he did not exact of any other people conformity to those institutions , nor judged them thereby . So the Apostle assures us , Rom. 2. 12. Such as have sinned without the Law , shall perish without the Law ; and as many as have sinned under the Law , shall be judged by the Law. AND it is further very remarkable , that even the Gospell it self , which was ( what the Religion of the Jews was not , namely ) an Institution fitted for all Countries , Nations , and Ages ; and which therefore our Lord Christ took care by his Apostles as his Heralds to proclaim all the world over : This Gospell I say , till it was fully published , and untill men had time given them to consider well of it , and to overcome their prejudices against it , made a favourable interpretation of men's unbelief . This I take to be the import of those words of our Saviour , Joh. 9. 39. 41. For judgment am I come into the world , that they that see not might see ; and that they that see , might be made blind . If ye were blind , ye should have no sin : but now ye say , we see , therefore your sin remaineth . And to the same purpose , Joh. 15. 22. If I had not come , and spoken amongst them , they had not had sin : but now they have no cloak for their sin . And of the truth of this , S. Paul himself was a great instance , for so he tells us , 1 Tim. 1. 13. I obtained mercy , because I did it ignorantly in unbelief . q. d. I lay under mighty prejudices by reason of my education in the stiff way of a Pharisee ; and it required a great sincerity to be willing to listen to new proposals , a huge sagacity to be able to see through those mists that were cast before my eyes , and a most generous resolution to break through these and all other difficulties ; in consideration whereof , God was pleased to make abatements of the guilt of my unbelief in proportion to the temptations I had thereto . It is indeed both a well known , and as well received a Maxime , Ignorantia Juris non excusat , that it is no excuse of a fault to say non putâram , I did not know the Law ; because when a Law is once promulged , every man is bound to take notice of it , and it can be imputed to nothing else but supine and affected ignorance , if he shall then continue ignorant . Notwithstanding upon the self same supposition it seems to be granted , that where the case is otherwise , that is , where the Law not being sufficiently published , cannot be known , by an honest diligence , there ignorance is no fault , because indeed ( as I said ) there the Law is no Law. THOSE who consider not this point , must needs be tempted to passe very dismal and damnatory sentences against the greatest part of mankind , and consequently cannot avoid very hard thoughts of God : for the prevention of both which great evils , as also to confirm what hath been now said , there is nothing more usefull then to study well the Parable of our Saviour concerning the Talents , Matt. 25. 14. by the due consideration whereof , we shall amongst other instructions be led into the apprehension , that God proceeds not with men Arithmetically , but Geometrically , and that the vertue or vice which God rewards or punishes consists not in puncto , but is estimated according to men's diligence or neglect of improving those means and advantages which have been afforded them . For as there is the same proportion between 1. and 2. as between 5. and 10. so he that having but half ( suppose ) of the advantages which another man enjoyed , proves to be as good as that other , is really much better . Whereas he that having double the advantages , is not better then he whom he this way so much excells , is not good at all , nor will be acceptable to God when he shall be weighed in the balance of the Sanctuary . Because whosoever had been furnished with true internal probity of mind , and was of an obedient temper , and had a sincere love of godnesse , would most certainly have advanced in the measures of vertue proportionably to the opportunities he had of so doing ; i. e. in the words of our Saviour , He that was faithfull in little , would have been so in much . And on the contrary , he that under great advantages hath not been proportionable in the improvements of his temper and life , it may truely be said of such a man , God hath been very good to him , but he for his part is not good at all . Which consideration will be of use , both to make us more wary in pronouncing concerning the final estate of other men , and also enable us to passe a better judgment of our own actions and state ; forasmuch as it hereby appears , that it is not the bare conformity or inconformity of our actions to a Law or Rule from whence their value or their guilt arises , but respect is had to the knowledge or knowablenesse of that Rule . And so we have the second ingredient of sin . § III. 3. LASTLY , to render sin compleat and perfectly criminal , it is neither enough that for the matter of it , it be against some Law , nor that such Law be known , but the act or omission must be voluntary ; that is , not what a man was overborn into by some fatal necessity , or compelled to by the force of some violent impression , not what he could neither help nor hinder ; but what was so far subject to his own free choice , that he willingly did what he did , and could have done otherwise , or omitted doing if he had been so pleased . For whatsoever is not of this nature is not properly an humane act , and therefore cannot involve him in the guilt of sin , no more then the effects and productions of natural causes can be esteemed vicious . And though men have understanding which those other causes are destitute of , yet that being onely the Criterion or Test of truth and falshood , not of moral good and evil , therefore vertue and vice are not imputable to the understanding but to the will , which being the Helm of the soul determines all its motions , and accordingly is accountable for them . For the more clear understanding of which , and of whatsoever I may have occasion to say hereafter touching this matter , I think it usefull to precaution these three things . 1. THAT it is not to be doubted , but that notwithstanding the liberty which the will of man hath to chuse evil , yet it is not so uncontrollable in its elections , but that it is subject to the power of God's grace to be checked and controlled by him at his pleasure ; for the divine wisedom may well be supposed to have a thousand ways of diverting man from his course without offering any direct violence to his faculties , some of which might easily be instanced if it were needfull ; nay there is no reason to question , but divine omnipotence may ( if it so please ) irresistibly incline , move , and determine it to that which is good , of which some instances also may be assigned , though these last must be expected to be very rare , partly because that ordinarily to invert the nature of things , and put his creation out of course , makes not so much for his wisedom as it may seem to doe for the demonstration of his power , and partly also because thus taking away the natural and evident reason of rewards and punishments , would obscure that justice which he designs to glorifie . But this is all that is asserted at present , that whatsoever God may please to doe , either for the hindring of evil , or the effecting of good , he doth not necessarily determine or over-rule the wills of men to that which is evil , but therein they are left to themselves . 2. AS some excellently good men may arrive at such a perfection , such a new nature , and such habits of goodnesse , as that it shall be morally impossible they should chuse evil ; ( of which I shall treat more at large hereafter ) so on the other side , it is neither impossible nor unusual for evil men to forfeit the freedom of their wills , so far as to bring not onely a biass upon their spirits , but a kind of fatal propension to evil , and render it in a manner necessary that they sin . Namely , by long custome and inveterate habits of sin , they lose the aequilibrium and balance of their souls , and thenceforth wholly incline to evil . But forasmuch as this ( wherever it comes to passe ) is onely the effect of their own choice , it contradicts not what we are asserting ; for whereas the habits were voluntarily contracted , the effects are interpretably so too . And therefore as we noted before under the former Head , that the reason why ignorance of the Law did not excuse a default , was because the Law being once sufficiently promulged , such ignorance must needs be supine and affected , that is , voluntary ; for the same reason such men as we now speak of , cannot excuse their miscarriages , by laying the blame upon their present necessity or impotency ; because having first crippled themselves voluntarily , their actual halting afterwards is so too , in as much as it was free in its causes , though not in the special instances . 3. BUT that which is principally to be considered , is , that there is a vast difference betwixt the power or capacity of doing good , or of avoiding evil ; or willing so to doe on the one side , and of doing or willing that which is evil on the other . For to the former of these there is a necessity of the concurrence of divine grace and assistance , which no man can deny without falling in with the Pelagians ; and therefore when a man is said to have it in his power to doe good , that which is true is no more but this , that such grace and assistance which is necessary , is always ready and at hand ; which jointly concludes for God's goodness and man's liberty , making the actions of man punishable when he doth evil , because grace was ready to have assissed him otherwise if he had not refused it ; and rewardable when he doth well , because when he might have refused God's help he did not ; and in short gives God the glory of what-ever is good , because it could not be done without him ; and leaves no man without incouragement of his diligence and industry , because God will not be wanting to him . But for the latter , namely , the doing or willing that which is evil , there is nothing more requisite , but the will it self ( provided God extraordinarily interpose not to hinder it . ) THESE things premised , I am not aware of the least suspicion that can lie against what we are asserting ; namely , that a necessary and principal ingredient of sin , is the voluntarinesse thereof ; and of the truth hereof , the proofs are as many and pregnant , as the absurdities of the contrary are manifest . For what ground can there be imaginable , why God should use exhortations and persuasions , reproofs and expostulations with men for sin , if it were not in their power to withstand it ? wherefore should he upbraid them for their wilfullnesse , condemn them for stubbornnesse , and after all severely punish them for what they could not help ? If the insupportable weight of necessity lies upon them , or some latent and irresistible cause overpower them , they are patients rather then agents , and deserve pity rather then blame or punishment . It was a discreet saying of Porphyry , A man that is moved by force onely , is properly enough said to be where he was , as if he had not been moved at all . For whatsoever seeming alteration necessity and violence may make for the present , when once the force is over , every thing returns to its own nature again , and is what it was before ; but without doubt in all moral consideration , man is reasonably to be interpreted to be in that state all the while , where he was by his own choice , and would have continued had not force expulsed him . And Seneca said very well , Necessity is the great sanctuary of humane infirmity ; which whosoever can lay claim to , obtains protection . for it perfectly excuses all the faults it commits . Whatever can justly be pretended to be necessary , if it be evil , is a natural one and not a moral , and an unhappinesse or punishment rather then a sin . So the Romans judged also in a well known case , It is the free mind which onely is capable of guilt , dull matter and body , whatsoever is passive cannot be blamed , because they cannot chuse . NEITHER is it possible any man should repent of doing what he could not but doe , or of omitting to doe what was never in his power to effect ; no more then that he cannot fly like a Bird , or move like an Angel. What remorse , or shame , or trouble of conscience can there be , that a man is not another kind of creature then he was made , that he did what was natural and necessary for him to doe , or for such things as may indeed be said to be done by him , and yet not be his act , that is , the act of a man , because he could not doe otherwise ? God hath set up Conscience as his Vicegerent , and a judge within us ; but as we said before , it is not so absolute as to judge without a Law , so neither can it be so unjust and absurd , as to condemn and torture without conviction of guilt . And though there is no doubt of the prerogative of God to impose what Laws he pleases ; yet we have the manifold security of his goodnesse , wisedom and justice , besides his truth and faithfullnesse , that he will not oppresse us with his sovereignty , but in all his dispensations will consider our frame and circumstances , and remember that we are but dust and ashes . IN short , if there be any so absurd , as to affirm sin to be any way necessary , to all other absurdities they bring in the surly paradox of the Stoicks , and make all sins equal , representing the most pitiable infirmities of humane nature , equal to the most dissolute enormities : they infinitely increase the number of sins , but take off the weight and guilt , render it little more then a notion , and teach men to have no horrid apprehensions of it . They excuse man , and lay the fault ( if there be any ) somewhere else ; but wherever that is , it will revolve at last upon God blessed for ever . § 4. BUT I persuade my self I need not proceed further in exaggerating this matter ; wherefore both to close and to confirm what I have said , I will only subjoin the Authority of the Apostle S. James , in that remarkeable passage of his Epistle , Chap. 1. vers . 13 , 14 , 15. wherein he describes the conception , formation , growth , perfection and nativity of sin . The words are these ; Let not any man say when he is tempted , I am tempted of God ; for God is not tempted of evil , neither tempteth he any man. But every man is tempted when he is drawn away of his own lust , and inticed . Then when lust hath conceived , it bringeth forth sin ; and sin when it is finished , bringeth forth death . Upon which , let me crave leave to use the liberty of this lesse strict Paraphrase . As if he had said , Let no man imagine , that God by any act of his providence , provokes or prompts , or much lesse puts any necessity upon men to sin ; for as he by the perfection of his divine nature is infinitely above the reach of any temptation to act it himself , so it is so contrary to him that he abhorrs it wherever it is , and therefore can by no means contribute to it , nor have any hand in the production of it . And though several of his designs suppose it , and his providence be exercised about the regulation of it ; yet this is no argument that he either ordained it , or effects it . For his wisedom is sufficient to inable him to see through all the series of causes , and to foreknow what they are pregnant with , and what they will in their respective times be delivered of , without peremptory determination of them thereunto . And again , although it be true , that sin could not have been in the world unlesse he had thought fit to permit it , yet it is never the more by him , since it takes its rise from nothing else , but the unhappy use of that great blessing and priviledge of liberty which he endowed rational creatures withal . Would you then understand more particularly the generation of this sponte-nascent ? take it thus . FIRST then you are to know , that the great and wise Creatour of all things for weighty reasons thought fit to create mankind of a middle nature and condition , betwixt purely spirituall beings , and the inferiour world of meer animal and natural , making him participate of both ; and agreeably hereunto , endowed him both with intellectual and sensitive powers . The former whereof , namely the intellectual , were to enable him to serve his Creatour , to render him capable of noble and excellent delights , and that he might by them order and govern the inferiour and sensitive faculties . And these latter were given him , partly to relax his mind by a moderate and seasonable condescension to the sweetnesse of the senses , but principally to be a field and exercise for those active , vigorous and noble capacities of the mind . AGAIN , Secondly , you are to consider , that as that wise and benign Majesty never made any thing but what was good in its kind , and happy according to its proportion ; so especially in this part of his workmanship , he prepared and apportioned objects suitable to the aforesaid different capacities , and allowed the use and exercise of both , onely with this remarkable difference , that the objects and entertainments of sense were little and narrow , but present at hand ; those of the intellectual powers great , but out of view and at distance ; by which means it became somewhat difficult , but not impossible , for those higher faculties to maintain that authority over the inferiour which he designed them for , and expected from them . 3. THEN further to afford those higher powers opportunity to shew themselves , he retrenches in some measure the liberty of the sensitive faculties , forbidding some kinds of enjoyments of their proper objects ; in which case those strong , but unjudging faculties , being restrained in those things which were natural to them , and wherein they found a quick relish and delight , have ( as it cannot be expected but they should ) a pronenesse and inclination to such things , notwithstanding the divine prohibition . This is that which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Lust ; and which I think the Schoolmen mean by motus primo-primi ; and although sin takes its rise hence , yet hitherto there is no sin ; for did the higher faculties now quit themselves as they might and ought , and in consideration of the reverence due to the divine Majesty , and those boundaries he hath set , give check to these inclinations , all were well . BUT now begins the mischief ; For whilest those objects of sense continually present themselves to , and court their proper powers and reason , not stepping in to disturb and forbid the parly , that pronenesse or connaturalnesse ( of which we spake ) quickly starts up into the desire of such things as God hath forbidden , in which consists the first conception of sin : and hitherto the higher faculties are guilty as accessories only , because they did not interpose to hinder these beginnings . But then in the next place , phansie and imagination being employed about the object so desired , do in that manner paint and set it out , or by a kind of Chymistry so wonderfully sublime and heighten it , that the value is mightily raised , the desire inflamed , and in despight of all danger must not be denied . Thus the Embryo is cherished in the womb of the soul , and gathers strength . And now it was high time for the higher powers to correct their first error , to rally their forces , to call in all the aids of Religion , and set in vigorously , and stop the further progresse of the mischief . But reason either laid asleep by the fumes of sense forgets the danger , and le ts fall its scepter ; or those higher powers , either prevented in their preparations , or corrupted by the charms of pleasure , connive at the disorder , and making but a faint and superficial resistance , the second errour becomes worse then the first , and sin goes on and grows ripe for the birth : till at last passion still swelling , and reason yielding , consents as it were to its own deposition , and lust getting the consent of the will , hath the reins put into its hands , and so all the members of the body are subject to its command , and then is sin brought forth perfect and consummate . § 5. THUS I have as briefly and plainly as I could , opened the nature of sin ; by the tenour of which discourse we may gain this double advantage : first , to understand what it is which fills sin with that malignity , as to make it the just hate of God and man ; and secondly , to be able to distinguish the several degrees of guilt , or principal aggravations of sin . For touching the former of these , we may easily perceive by what has been said , that guilt is not a meer arbitrary stamp that God sets upon actions , nor punishment an effect of harshnesse or severity , forasmuch as all that which God puts under that character , and punishes as such , is in the first place a contradiction to the divine will , and to that law and order of things he hath constituted in the world ; and secondly , is a contempt also of the divine wisedom , in that the sinner either turns his back upon the proclaimed Laws of Heaven by affected ignorance , or takes himself to be lawless , and confronts God Almighty ; and lastly , there is wilfullness and contumacy in it too ; for whereas it pleased God out of special favour , to endow men with freedom , to the intent they might serve him both more honourably and more chearfully , they in sinning perversely turn this priviledge against their Maker . AND for the second of these , though sin admits of many heads of abatement or aggravation ; as namely , either from the matter of it , or the Law it violates , whether natural , divine or humane ; or from the clearness or dimness of the light , under which men sin , the greatness or littleness of the temptation which they have to offend , and several other considerations of that kind which it is not uneasie to specifie : yet the most general and the most usefull distinction is taken from that which I reckoned , as the third and last ingredient of sin ; namely , from the consent of the will in the commission of it ; for so if we observe we shall find , that both in the esteem of Scripture and Conscience , the degrees of guilt are principally reckoned in proportion to the imperfectness or fullness of its consent and concurrence to any vicious action . Insomuch that herein that great distinction of sin into infirmity and presumption hath its foundation ; namely , when there is but an imperfect compliance of the will , the miscarriage is of the former kind ; but when it fully yields and consents , it is a sin with a high hand . Which being a matter wherein the peace of men's Consciences here , and their eternal welfare hereafter is concerned , I shall not suspect it will be unacceptable to the Reader , that I speak a little more fully to it . AND first , to reckon up the most common instances of sins of infirmity , I take them to be properly such as these following . ( viz. ) The first beginnings of sin not pursued , when a man unadvisedly enters the confines of evil , but recovers and withdraws himself as soon as he considers the consequents , and apprehends the mischief and danger . Or when by the nearness of the allurements of sense , and the quick motion of bodily passions , he begins to take fire ; or when the extraordinariness of the temptation surprized him , or the mighty prevalence of example overbore him beyond his course and intention , before he well understood where he was ; and he had no time to recollect himself , and to call in the aids of Reason and Religion . Perhaps a mighty fear may hurry a man to some degree of indecency , or an huge advantage may sway him a little aside , till he can so far recover himself , as maturely to consider ; and then to set himself upright , he bends himself quite the other way . Now in all these cases , where there was no room for deliberation , there could be no perfect judgment ; and consequently but an imperfect consent . AGAIN , whilest a man is bending himself with all his might against some one extreme which he knows to be evil , and therefore carefully declines ; he may perhaps in detestation of that , incline too much to the other : or whilest a man endeavours diligently to carry on both the affairs of this life , and the concerns of Religion too ; it may happen that the solicitude and cares of the former , may sometimes unseasonably crowd in , and disturb him in the latter . Nay once more , through the infirmity of memory , compared with the multiplicity of affairs , which a wise and good man's care extends to , it may not infrequently fall out , that such a person for the present forgets , or omits some duty of Religion . Now it cannot be said that any of these cases are perfectly involuntary , because it was not impossible , but that extraordinary diligence and watchfullness might have provided against them , nevertheless they are not deliberate sins , nor was there any full consent of the will to them ; as is evident both by what we have said already , and also by this , that such persons we speak of very quickly feel remorse for them , their hearts smite them upon the first reflexion upon what hath past , and they presently recover themselves , and double their watch and guard , where they have thus found themselves overtaken . These therefore and all other of the nature of these , are properly called sins of infirmity . BUT now on the other side , when the matter of fact is notorious and palpable , that it can admit of no dispute whether it be evil or no ; when a man is not surprized , but makes his election ; doth not insensibly slip awry whilest he was in his right way , but takes a wrong course ; is not overborn by an huge fear , but is allured by the pleasures of sense ; when he hath time to consider , and yet resolves upon that which is forbidden him ; here is little or nothing to extenuate the fact , or mitigate his guilt ; it is a voluntary , and therefore a presumptuous sin . Such a distinction as this David seems to make , Psal . 19. 12 , 13. when he prays that he may understand his errours , to the intent that with holy Joh , where he had done iniquity , he might doe so no more , but earnestly begs that he may be kept from presumptuous sins ; i. e. from such voluntary and wilfull miscarriages as we have but now spoken of : so , saith he , shall I be innocent and free from the great transgression . For though sins of infirmity in the most proper sense are not without guilt , at least if God should proceed in rigour with men , yet in consideration of the goodness of God , together with the evident pitiableness of their own circumstances , they leave no horrour upon the mind , no stain or ill mark upon the person , much less a scar or a maim ; but the other besides their great guilt , either terribly afflict , or lay waste and stupify the Conscience ; they harden the heart , break the powers of the soul , and quench the Spirit of God ; as we shall have occasion to speak more at large hereafter . AT present I think it may be very pertinent to observe , that whereas S. John , Ep. 1. Chap. 3. vers . 4. seems to give a brief and compendious description of sin in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we render , Sin is a transgression of the Law ; it is not altogether improbable , but that the Apostle intended to express something more then is commonly understood by those words in English ; for besides that it seems a flat saying , he that sinneth transgresseth the Law , for sin is a transgression of the Law ; it is noted moreover by Learned men , that the Apostle calls not sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which had been the most proper word to denote a meer breach or transgression of the Law , but uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies a great deal more ; namely , lawlesness and dissoluteness , the living without , or casting off the yoke of the Law : for so we find it elsewhere used in Scripture , particularly , 1 Tim. 1. 9. where we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lawless and disobedient , or ungovernable joyned together . And thus the phrase of the Apostle before us will import , not so much the meer matter of sin , ( viz. ) the violation of a Law , but the aggravation of it as a presumptuous sin ; namely , the wilfullness and stubbornness of the sinner . And if this gloss may be allowed we shall with much ease be able to understand a following passage in this Apostle which hath not a little exercised the heads of Divines , nor less perplexed the Consciences of many serious persons . ( Viz. ) vers . 9. of this Chapter he writes thus , he that is born of God doth not commit sin , for his seed remaineth in him ; and he cannot sin , because he is born of God. Now if we take sin strictly and rigorously here , for every thing that is contrary to the perfection of the Divine Law , then it will be absolutely necessary , that by the phrase , he that is born of God , we can understand none but our Saviour himself ; ( which is altogether besides the business ) forasmuch as he only was without sin in that sense : but if we take the phrase in the latitude before intimated ; that is , for voluntary , wilfull , and deliberate sins ; then the sense is both easie and comfortable ; namely , that the man who is truely a Christian , having not only the profession , but the new nature , temper and spirit of the Gospel ; though being a man , and so incompassed with temptations and difficulties , as every one is in this world , he cannot avoid all surreptions ; yet the powerfull principles of Christianity setled in his heart , will not fail to preserve him ( at least ordinarily ) from rebellion and wilfull disobedience . AND this way of interpreting these and the like passages of the New Testament , is strongly countenanced by what we find Luk. 1. 6. where it is said of Zachary and Elizabeth , that they were both of them righteous before God , walking in all the commandments and ordinances of the Lord blameless . That is , they were sincerely good and vertuous persons , their hearts were principled with the fear and love of God ; and though they were not without the errours and failings incident to humanity , yet they strictly made Conscience of their duty , and did not deliberately depart from the way of God's commandments . And that passage concerning David , 1 King. 15. 5. seems sufficient to put the matter out of doubt , where it is said , David did that which was right in the eyes of the Lord , and turned not aside from any thing he commanded him all the days of his life , save only in the matter of Vriah the Hittite . Notwithstanding the Scripture reckons up several failings of David ; his passion for Absalom , his numbring the People , his approaching too near the Lord 's Annointed when he cut off the skirt of Saul's Garment , ( for which his heart smote him ) his despondency of mind and mistrusts that he should one day fall by the hand of Saul , his rage against Nabal , &c. But in regard these were but imperfectly voluntary , therefore they make no blot in his Character . But in the matter of Vriah the fact was horrible , there was time for deliberation , the use of cunning and contrivance , and therefore full consent . Wherefore this was quite of another consideration from all the rest , and left such a stain upon him , as required many tears and prayers , and a very serious and signal repentance to cleanse him from . § VI. THUS much I had thought sufficient for the clearing the distinction between sins of infirmity and presumption ; but I cannot but take notice of a mistake equally common and dangerous , which where-ever it takes place , doth not only render all we have hitherto said useless , but is of fatal consequence to the souls of men . It is to this effect : When men are about the commission of some great and enormous sin , it is not unusual for them to find some reluctancy and abhorrence within themselves . Now for the sake of this they think , that although they yield to the temptation , and commit the sin ; yet it will not be esteemed altogether a voluntary transgression , but will admit of great abatements , by reason of such combate and conflict which they found in themselves . And to this purpose they apply that passage of the Apostle , Rom. 7. 15. That which I doe I allow not , for what I would that doe I not , but what I would not that I doe . And that which follows also , vers . 17. So then it is no more I that doe it , but sin that dwelleth in me . But to remove so dangerous a mistake , it would be well considered in the first place , that however some have learned to call such a reluctancy as aforesaid , by the specious name of the combat between the flesh and spirit , or the regenerate and unregenerate part , as the same men love to speak ; it is certainly nothing else , but meerly some remains of natural Conscience in men , and is to be found in some measure in the very worst of men ; that is , in all but those whose Consciences are seared , and utterly insensible . It is the very nature of Conscience it self , which is nothing else but a kind of internal sense of good and evil implanted by God in the nature of man ; and a man may more easily destroy any of his outward senses , then quite extinguish this . The Apostle takes notice of it in the Romans , Chap. 2. vers . 15. whose vices were yet so notorious , as that they were utterly out of capacity of being accounted regenerate men . Indeed , if a man found in himself so quick a sense of his duty , and were so tender of all degrees of evil , that his Conscience not only checkt , but called him off , and restrained him upon the first appearance or approaches of sin ; this ( as I have intimated before ) would be a good sign of regeneration ; and such beginnings of evil so resisted , will not be imputed as wilfull transgressions . BUT when a man's Conscience only checks him , but he goes on and commits the sin , the best that can be made of it , is only that it is not a seared Conscience ; and yet such a man is in a fair way to that also ; for as a part of the body by being often rubbed and hurt , grows at last callous and insensible , so the Conscience being often resisted in its intimations , and stifled and over-born by the fury of lust and passion , grows at last stupid and dead . So the Apostle tells us , Rom. 1. 28. because they liked not to retain God in their minds he gave them up to vain imaginations , and because they gave themselves to sensuality , he gave them up to unnatural lusts ; and so by degrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to a reprobate mind ; to a state of stupidity , a spirit of injudiciousness to lose the feeling of good and evil . And in the mean time it is so far from extenuating the guilt of a man's sin , that his heart smote him for it ; that on the contrary , it is a great aggravation of his presumption , that he went on to the commission of it notwithstanding . If a man could say he did not so well know his duty as he should , and therefore his Conscience not being rightly informed , did not give him warning of it ; or that he was in a hurry , and could not consider ; or confesses his rashness and precipitancy ; these are some mitigations , for ( as S. Clemens well pronounces , ) That which is involuntary is sudden ; and where a man cannot deliberate , he scarcely consents . But when the case is such , that a man must acknowledge he knew what he did , he thought of it and condemned it , and yet did it ; this surely is an aggravation , if any thing in the world be so . It is ( saith a generous Heathen , Plutarch by name , ) a most unmanly and brutish thing for a man that knows what he should doe , softly and effeminately to give himself up to the swing of intemperate passions . In short , if when a man ( confessing the truth ) must say , he had reason against what he did , but confronted it ; his conscience shamed him , but he resolved to be shameless ; he had weapons in his hand to resist temptation , but he cast them down and yielded : ( all which is implied , when a man saith his Conscience smote him when he went about a sin , but nevertheless he persisted and committed it ; ) I say , if this be not a voluntary sin , there is no such thing incident to mankind . § VII . THUS much concerning the guilt or malignity of sin in the general : Now briefly for the various states and mansions of sinners : Which we shall the more easily understand , if we first consider the several degrees of vertue ; or so many higher and lower capacities as there are of being good and holy . And I know not where to find these more exactly reckoned up and described , then by S. Clement of Alexandria , who makes four stations of perfection . 1. Not to sin at all , Which ( saith he ) is the felicity of the divine nature , and to be sure not the condition of any meer man in this world . 2. Not to commit any wilfull or voluntary sin , which is the attainment of the perfect man or true Gnostick , as he uses to speak . 3. Rarely to be guilty of inadvertency , or involuntary Lapses ; which is the condition of a good proficient in religion . 4. and Lastly , When a man hath sinned , to recover himself early by repentance , and not lie under the guilt , nor much less grow into a habit of sin . Which lowest degree , though it be vastly different from every of the former ; yet it is tolerable , and acceptable , through the mercy of God , as we shall see anon . NOW in some proportion to this discourse , we will suppose 4 stations or degrees of wickedness : 1. Such as do nothing but sin , which we only mention for method-sake , for as we are certain non datur summum malum , or that there is no being absolutely evil , ( as the Manichees imagined ) so it is very questionable whether the very Devil himself do nothing but what is evil ; but it is out of all question with me , that the worst and most viciously inclined men do some good . And for those that can assert the most vertuous actions of unregenerate men to be express sins , they may pretend what Patrons they will of their opinion ; but I am sure neither Scripture nor reason will countenance it : for though it be true that the best actions of such men are not acceptable as the conditions of eternal life , because they are disjoined from habitual sanctification and true holiness ; yet that they are not therefore sins will sufficiently appear by what we have said not long since in the description of the nature of sin . Neither because they are defective in some circumstances do they cease to be good , or become sins ; for then the best performances of the best men in this world would be sins too , because they are also defective in circumstances . 2. THE second ( or rather first ) rank of sinners , consists of such as live in the habitual practice of great and enormous sins , whether of one kind or of many ; I confess at the first sight , one would think these should be divided into two classes , whereof the first should be those profligate wretches and sons of Belial , who perfectly abandon themselves to the temptation of the Devil , and the fury of their own lusts ; and adde drunkenness to thirst , as the Scripture expresseth it ; or run from one kind of sin to another with a kind of greediness , as if ( were it possible ) they loved evil for its own sake , or had a spite both at God and their own souls . And the second should be those more reserved and cautious sinners , who perhaps may carry it very demurely in many respects , but maintain some bosome sin which is as dear to them as their right eye , and as necessary as their right hand ; and this they hope God will indulge them , Oh it is a little one , and their souls shall live . I say I should in civility have provided these a form by themselves , and not set them with the open and scandalous sinners , but that I observe God makes no difference between them : His servants ye are ( saith the Apostle ) to whom ye obey ; and it is no matter whether a man have many Masters or one , he is equally a slave that is led captive either way . And so 8. James in that most remarkable passage , Chap. 2. vers . 10. Whosoever shall keep the whole Law , and yet offend in one point , is guilty of all . Of which seeming Paradox he gives account in the next Verse ; For he that said , Do not commit adultery , said also , Do not kill , &c. i. e. The reverence of every branch of God's Law , is built upon the consideration of his sovereignty and right to prescribe to us ; which he impeaches whosoever dispenses with himself in the habitual breach of any one of his commands . For whatever particular he chooses to transgress in , he derogates from the authority of the whole . Besides , it is to be considered , that all sins cannot stand together ; some sins are as repugnant and contradictory to each other , as all are to vertue ; and moreover , non omnis fert omnia tellus , it may be not the humour , or interest , or not sutable to the constitution of some man to act some sin ; when yet it is neither love of vertue , nor the fear of God which makes him abstain from it . These therefore are justly joyned together ; namely , all such as live in the habitual practice of one or more notorious sins . 3. A THIRD rank are such as , though they live not in the habit , yet are guilty of the act of some very great and flagitious crime : for there are some sins very deadly , even in single acts ; as either containing a complication of many wickednesses together , as sacriledge , adultery , sedition ; or such as can never be revoked , nor amends be made for them , as taking away a man's life ; or never repeated nor repented of , as to murther a man's self , and several others . Now these being of so deadly a nature , every man that hath any sense of vertue or care of his own soul , ought ever to be sufficiently guarded against them , and at utter defiance of them ; and he that can be so careless as to be found guilty of any such , betrays the great Atheism and security of his heart . And for this reason the miscarriage of David , in the business of Bathshebah and Vriah , lays such an horrible blot upon him ; and needed all that repentance whereof we have the footsteps in the 51. Psalm . 4. THE fourth and last rank are they that avoid both the habit and the act of greater sins , yet allow themselves in the frequent commission of lesser , and persevere in them without repentance . By lesser sins I mean , both such as I reckoned up before under the name of infirmities , and more particularly such as these following . When a man dares not give himself up to beastly sensuality , yet will too much humour and caress his body in meats and drinks , and pleasures ; or will not steal and couzen , but will be covetous , and have his heart too much upon the world ; that dares not cast off the duties of Religion , but will indulge himself to be remiss and flat in them ; and several of this nature too easie to be observed . Now these kinds of sins are the more dangerous , in that partly our Consciences not being presently startled at them as at greater crimes , we more easily admit them , or they insensibly steal upon us : from whence it comes to pass that they become frequent , and so arise to a great number , and seem to equal that way what they have not in weight . These therefore if they be suffered to pass unregarded , grow to a great danger , since no danger is little when once it is esteemed so : and besides , though these may pass for inadvertencies when they are once or rarely committed ; yet it must be a vicious neglect of our selves , when they are frequent and ordinary , forasmuch as all sincere vertue is awakened to greater diligence by every sensible declension : to which adde especially , that whatsoever sin , and how little soever it be , is not repented of when it is come to our knowledge , is by that means become a voluntary transgression , increasing its guilt ex post pacto . These are the principal stations of sin , or the several ways upon which a man is denominated a sinner in the language of Scripture , and of wise men . BUT to the end we may render this important point as clear as we can , and now also come more directly to the Parable before us ; we will take notice of the Psalmist David's distribution of sinners into a three-fold Classis ; Psal . 1. vers . 1. Blessed is the man that walketh not in the counsel of the ungodly , nor standeth in the way of sinners , nor sitteth in the seat of the scornfull . First , some he calls ungodly , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII render it , ) such as having not a true sense of piety in them , stand fair for any temptation . The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , properly signifies turbulent , male-content , and seditious persons , fit for any mischief . And such is the case of those that have not God before their eyes , nor the principles of Religion in their hearts ; they are ready to list themselves for the Devil's service ; therefore the Psalmist describeth them as standing in counsel , as it were deliberating a defection . The second rank he calls by the name of Sinners : that is , actual transgressors ; such as are not only disposed for the Devil's service , by the looseness of their principles , and the turbulency of their spirits , their vicious inclination , but have actually entred into it , have ingaged themselves in a way and course of sin , and therefore are said to stand in the way : i. e. not only resolved upon their course , but proceeding and making progress from sin to sin towards destruction . 3. The third sort he call Scornerss , those that have not onely debauched the light of their own Conscience , and all other principles of vertue , but have extinguished them too ; and therefore being now arrived at the pinnacle of prophaneness , laugh at that which they formerly feared , and endeavour to make the reasons of Religion as ridiculous and contemptible to others , as they are insignificant with themselves . These are in the highest form of wickedness , and therefore are said to sit in the seat of Scorners , as being setled in their way , and very seldome or never reclaimed . And this brings me to the Prodigal Son , as we have him described in the Parable : He is gone beyond the first form , being not in the deliberative , but in the actual pursuit of a sinfull course ; and yet he is not arrived at the seat of the Scorner , but he is in the way of Sinners . And we are now to discover and trace him in that his way and course of sin ; which we shall endeavour to doe , guiding our selves by the thread of the Parable . S. Luk. 15. vers . 12 , 13 , 14 , 15 , 16. 12. The younger Son said to his Father , Father , give me the portion of goods that falleth to me . And he divided to them his living . 13. And not many days after , the younger Son gathered all together , and took his journey into a far countrey , and there wasted his substance with riotous living . 15. And when he had spent all , there arose a mighty famine in that land ; and he began to be in want . 15. And he went and joyned himself to a Citizen of that Countrey ; and he sent him into his fields to feed swine . 16. And he would fain have filled his belly with the husks that the swine did eat : and no man gave unto him . CHAP. IV. The Prodigal 's Risk ; or Sin 's Progress . THE CONTENTS . § I. Pride is ordinarily the first beginning of a sinfull course , proved by the fall of Angels , of Men , the temptation of our Saviour and his first doctrine , in order to the recovery of men . § II. The second instance of defection , is , casting off the sense of God , and a Providence , and laying aside the duties of worship ; the intimate conjunction and dependence of piety and morality upon each other mutually . § III. Habitual sin not onely brings a guilt , but destroys the powers of the soul : what talents God bestows upon the generality of mankind : of free will , natural reason , conscience , providence , and divine illumination ; and how vice imbezils them all . § IV. When men have abused their powers and talents , they become slaves of the Devil ; how such a condition lays them both open to him , and fits them for his service . § V. Sin is extreme drudgery in all the instances thereof . § VI. And makes very had returns , not affording any tolerable satisfaction when a man hath yielded to it ; particularly the unsatisfactoriness of bodily pleasure , worldly riches , and applause . § VII . The sad and desolate condition of an habitual sinner at last , when the pleasures and profits of sin fail and desert him . IN the words of our Saviour , now recited , we may plainly observe this to be the method of the Prodigal's ruine . 1. He is impatient of the restraints of his Father's Family , and not being content with his provision , he therefore desires to be at his own disposal ; which having obtain'd , 2. Then he departs from his Father's house , and goes into a far Countrey . 3. Being there , he mis-spends his stock in riotous living . 4. Having mis-spent his own stock , and being thereby reduced to want , he is constrained to become a slave or servant . 5. In his service he is put to extreme drudgery , being appointed to keep swine . 6. Besides the baseness of his employment , he is used with great severity and hardship , forced to feed on husks . 7. So deplorably dealt with , as not to have husks enough to supply nature , and therefore is ready to perish . And these Seven steps are as plainly discernable in the course of the mystical Prodigal , as of the literal ; I mean , in him that goes on in a way of sin against God , as in him that rebells against an earthly Parent : as shall be now made appear in particular . First , the praeludium to the Son's defection , is his impatience of the restraint of his Father's family and government ; together with an opinion of his own sufficiency to dispose of and shift for himself . Thereupon he comes to his Father , Father give me the portion , &c. as if he had said , I am now come to years of discretion , and doubt not but I am able to govern my self and manage my own affairs ; set me out therefore my share , that I may but have whereupon to employ my self , and grant me my liberty , and I shall give you no further trouble . Under the notion of a Son , make me not always a boy ; give me but leave to be a man once , and I fear not to acquit my self as such . And thus it is with the sinner ; pride , elation of mind , and self-confidence make the first step to his ruine . Pride goes before a fall , ( saith Solomon ) and a high mind before destruction . It intoxicates the understanding , and makes the mind giddy and inconsiderate ; it suffers a man to take no sober counsel , to hearken to nothing but what sooths and flatters him ; and thence he becomes rash , precipitant , and adventurous ; it permits him not to take true measure of himself , but overrates his deserts , and overvalues his capacity . AND thus being blown up with a conceit of himself , he presently grows malecontent with his condition ; and finding himself restrained , the proud waves of his passion rage and swell against all that bounds and checks them , and this rage casts up mire and dirt , wherewith divine providence it self is bespattered : as if either God knew not what was good for such a man , or envied his felicity , or grudged his satisfaction ; or at least pleased himself in putting unnecessary restraints upon him . He finds his condition not to his mind , and not being willing to bring his mind to that , he is tempted to run upon adventures , and to make experiments , that he may give his mind full scope and contentment . Hence it is ( as I observed before ) that the wicked in the Sacred Language are called Reshagnim , unquiet , seditious and turbulent : pride and discontent prompting them to unruly attempts against God , disputing his prerogative , and breaking down the laws and boundaries he hath settled . Either such men conceit God hath not been benign enough , in the provisions of his care and providence ; or the instances of duty are too many and too hard , and too great intrenchments made upon humane liberty thereby ; that God consulted his own prerogative in the constitution of his Laws rather then his wisedom , and the reason of things , and good of his Creatures ; that man might be more happy if he were left to his own counsels . Would God permit them , they think nothing so sweet , as meram haurire libertatem , pure and unconfined liberty ; that all restraint is intolerable slavery to a generous mind ; and imagining there must needs be some admirable delights in those things God forbids , have thereupon a mighty mind and huge impetus upon them , to try those things above all other , whatever come of it . Such kind of mutinous thoughts , such jealousies and suspicions are the immediate issue of pride , and the seminalities of all rebellion against God. IT is the current opinion of Divines , that it was only this height of pride which ruined the Apostate Angels : for indeed , it is not easily imaginable what else should doe it , in regard they being ( before their Fall ) bright intellectual Beings , no cloud of ignorance could probably so overwhelm them , as to betray them to that fatal miscarriage : And being also pure spiritual Substances , they lay under no corporeal allurements . It seems therefore necessary to conclude , that an overweening reflexion upon their own height , fooled them into that presumption to forget themselves , and to vie with the Almighty . And this seems to be plainly enough glanced at by the Prophet , when he describes the fall of proud Sennacherib ; Isa . 14. 12 , 13 , 14. How art thou faln from heaven , O Lucifer , son of the morning ? — For thou hast said in thy heart , I will ascend into heaven , I will exalt my throne above the stars of God : — I will be like the most High , &c. AND undoubtedly this was the ruine of our first Parents , when mankind first turned Prodigal . God had dealt most liberally & benignly with them , as a gracious Father ; he brought not them into the world , till he had furnished it like a large house , with all things necessary for their accommodation and delight ; night and day were distinguished , sea and land separated , the earth blessed , a paradise planted with all delicacies ; and then he brings this his younger Son , Man , as to a plentifull Table of most delightfull entertainments . Besides this , he put all inferiour Creatures in subjection to him , as to their young Lord and Master ; nay , makes that higher order of glorious Spirits , the Angels , to minister to him , and keep watch about him ; and above all placed him in his own eye , under the light of his countenance , designed him for yet greater and unspeakable felicities , as his favourite and darling . NOW if after all this , it had pleased God to have put somewhat a severe restraint upon him , it ought justly to have seemed easie and reasonable , being sweetened by so great obligations . But the Divine Majesty , to shew that in this also he remembred the kindness of a Father , makes his Laws and Government as gentle as his favours were great : for in the midst of an huge indulgence , and that large scope of all the Trees in the Garden , he laid an interdict but upon one , saying , Of all the Trees in the Garden you may freely eat ; save onely the tree of knowledge of good and evil in the midst of the Garden ; of that ye shall not eat lest ye die . Who could now think any thing should become a temptation strong enough in this case to debauch mankind ? Notwithstanding , here the Serpent finds occasion to set pride on work , and to raise a discontent ; and first he begins thus , Gen. 3. 1. Hath God said , &c. q. d. Is it not a mistake that you are forbidden that Fruit ? was that the meaning of the Almighty ? possibly your gracious Creatour had no such intention ; for why should you be restrained in this ? why not left perfectly to your own election ? have not you faculties to choose , and desires to gratifie ? why should they be curbed or denied ? sure he never made a power which was not to come into act , nor a capacity that was not to be satisfied : nay , this one abridgment despoils you perfectly of your liberty ; law and freedom are incompetible ; you are not used like Sons , if you be thus chained up . And what necessity is there to set such a fence about that one Tree above all the rest ? is it to exercise authority arbitrarily over you , or to tempt your patience ? or rather , is there not some great good which he knows in that Fruit , and envies you the participation of ? why should not you that were made in his image , be like Gods in this also , knowing good and evil ? After this manner the old enemy of God and man tempers his poisons ; partly seeming to doubt of the meaning of the command , partly insinuating suspicions of God's goodness , but principally blowing them up with pride and self-conceit ; which whilest they swell withall , they break to pieces , and thus fell our first Parents . And the same Tempter , both knowing now the nature of man , and encouraged also with this success , attempts the Second Adam , Christ Jesus , after the same manner , Matt. 4. for though it be true , ( which is commonly observed ) that the Devil was put to it , to try all his artifices upon our Saviour , and to assail him both by the lusts of the flesh , the lust of the eye , and the pride of life ; yet if we carefully consider we shall find , that the effort of ruining him by pride and vain-glory , was that which he principally trusted to , and aimed at in all the temptations ; but more conspicuously in the two former of them ; for so vers . 3. when finding him an hungred , he begins thus : If thou be the Son of God , command that these stones be made bread . Our Saviour came not long since from his Baptism , and then as we reade in the last verse of the foregoing Chapter , a voice came to him from Heaven , saying , This is my beloved Son , in whom I am well pleased . Of which the Devil endeavouring to make his advantage , addresses himself to him . q. d. If God own thee as his Son , ( as he pretends to doe ) let him do something prodigious and pompous that may give remarkable testimony to it : use thy interest in him for some signal miracle , especially to supply thy necessity now thou art hungry ; for certainly he will rather do that , then suffer his beloved Son to famish . Ordinary men must depend upon common providence , but sure you may expect something more signal and worthy of that relation , if it be true , that you are the Son of God. No ( saith our Saviour ) Man lives not by bread only , &c. If I am the Son of God , as I am assured I am ; I must so much the more be at my Father's disposal , and not prescribe to him . He hath several ways to supply my necessity , and I will leave the particular manner of it to his election . Then the Devil taketh him , and sets him upon a pinacle of the Temple , and urges him , If thou be the Son of God , east thy self down ; for it is written , he shall give his Angels charge over thee , &c. q. d. To be the Son of God , and to have it set off with no pomp nor illustrious circumstance , is a very mean thing , unworthy of you , and useless to you . Assure your self , if he own you in that quality and relation , he will interpose between you and the greatest danger you can incurr ; and by some such experiment you shall draw the eyes of all men upon you . Both this and the former attack are like to that of his Brethren , Jo. 7. 4. If thou do these things , shew thy self to the world . q. d. Consult thy same and reputation , aggrandize thy self by some magnificent circumstance or other . But ( saith our Saviour ) it is written , thou shalt not tempt the Lord thy God. i. e. I am not to require other proofs of God's power or providence over me , then he thinks fit to give ; I must not thrust my self upon danger , but when he casts me upon it then I may assure my self of his interposition for my , safety . NOW since this temptation to pride was the engine with which the first Adam was ruined , and the second Adam assaulted ; there can be little reason to doubt , but it is so also with the generality of men . And albeit the more visible and immediate motives to some sins may be profit or pleasure , yet that which is the first wheel , and sets all on work , is ( as I have hinted ) an arrogant opinion of our own worth or wisedom , and derogation from the Divine Wisedom or justice in the frame of his Laws , and methods of his providence : as if he had not consulted so well the conveniency of our natures , but that we could provide better for our selves then he hath done , if we were permitted to be our own carvers ; from whence proceeds an impatience of his government , and an inclination to rebell , and cast off his yoke ; as it were easie to make appear in all the instances of sin , whether intemperance , fornication , injustice , or any the like ; but that I think it needless in so plain a case . BUT there is one thing I cannot omit to observe in further confirmation of this point ; namely , that our Saviour when he came into the world to restore mankind , knowing well their disease , ( like a wise Physician of Souls ) finds it necessary to cure them by the contrary : therefore in the first place , he prescribes to them a profound humility , as the most sovereign Antidote against sin , and the onely principle of stability in vertue ; he I say , considering they had fallen by pride , lays the foundation of their recovery in lowliness of spirit ; injoyning that men submit their own reasonings to the wisedom of God , and by faith depend upon him . And declaring that those who will enter into the Kingdom of Heaven , or receive his religion , must do it as little children ; that is , must come to it without pride or prejudice , and be ready to believe what he dictates to them , without dispute or diffidence : and in short , must deny themselves and follow him . Which one lesson if we thoroughly learn , we cut off all the Avenues of Satan , and everlastingly secure our selves against all temptation to Apostasy from Religion and rebelling against God. 2. THE second instance of the Son's defection , is his departure from his Father . He gathers all together , and takes his journey into a far Countrey . Whereas the Elder Son always abides with his Father , this Youngster , as he desired not to be at his Father's provision , so he was equally unwilling to be under his eye , and the awe of his presence : the inspection of a Father would check his freedom , and restrain him in the full swing of pleasure he designed to take . Home was an homely thing , dull and tedious to him ; but a foreign Countrey would gratify his curiosity , and minister some new delights to him . Besides , there he should be without controll , accountable to no body , which was the very thing his pride had made most valuable with him . NOW that he had obtained what he desired , his portion and his liberty , he valued not the comfort of his Father's countenance ; nor needed his counsel , nor set by his blessing : for indeed , he intended so to live , as that he could not hope for it . THUS the Prodigal Son , and every habitual sinner treads in his steps , Longinqua Regio , ( saith S. Austin , Q. Evan. l. 2. c. 33. ) is oblivio Dei : by the far Country is meant forgetfulness of God. And saith S. Jerome , To depart from God is not local , ( for God is every-where present ) but to be alienated in our minds and affections from him . Agreeably to which in the 73. Psal . v. 26. where we reade , They that forsake the Lord shall perish , the vulgar Latine strictly following the Hebrew , hath it , qui elongant se à Deo , those that put themselves as far off from God as they can . And so Holy Job , chap. 21. 14. notes it to be the humour of profane and profligate persons , to say to the Almighty depart from us , we desire not the knowledge of thy way . For it is manifest , that as the sense of God is the great support and comfort of all good men in trouble , their great animation and encouragement in all good duties , and of mighty efficacy upon them to preserve them from all temptation to evil ; so it is equally the dread and torture of all wicked men , and that which if it doth not check and restrain their wickedness , will be sure to deprive them of the pleasure of it . Wherefore when they cannot hinder that observant Majesty from overlooking them , they are forced for their own quiet to be so absurd , as to put the grossest gullery upon themselves , and content themselves with the sottish security , of turning away their eyes from beholding him . THUS Adam when he had sinned hid himself in the Garden from the presence of the Lord ; for not only the Majesty , Power and Justice of God , strike a terrour to a guilty Conscience , but the very contemplation of such purity and perfection , shames and reproaches it . Nor is the apprehension of God only troublesome to the offender after he hath committed sin , but it is able to blast the very Embryo ; to nip it in the bud , to disturb the deliberations , and to be sure defeats much of the pleasure of conception . For if the presence of a grave and vertuous man carries that awe , as that the sinner is rendered impotent to his purposes , as if he were under a charm , ( the truth of which we see confirmed by frequent experience ) how much more must needs the thoughts of an omni-present Majesty , an all-seeing eye , a holy and righteous Judge , cool the heats , abate the courage , and stop the carreer of a sinner ? To which purpose it is the observation of several Learned men upon that passage of the Psalmist , Psal . 14. 1. The fool hath said in his heart there is no God. They conceive , That it might as well , and as consistently with the Original be rendered , The fool hath said to his heart , &c. i. e. Wicked men ( to the intent that they might go on the more comfortably , and uncontrolledly in their sins , ) would fain persuade themselves there is no God. BUT to speak a little more closely and particularly to this matter ; forasmuch as I noted even now from S. Jerome , that God being an Infinite Majesty , we can neither approach him , nor depart from him strictly and locally : there are therefore these three ways , by which ( according to the language of the Holy Scripture ) we can come near to God ; ( viz. ) either 1. by acts of immediate worship , as prayer and praises , and the like ; or 2. by living under a quick sense of his providence ; or 3. by yielding obedience to his commands : which three things in conjunction make up the whole nature of true Piety and Religion . And in respect to these the Holy men of old , such as Enoch , Noah , Abraham , &c. are said to have walked with God. That is , they framed themselves to obedience to all his commands ; they composed themselves to a submission unto , and compliance with , his providential dispensations ; and ( to the intent that they might be assisted and animated in both those ) they constantly addressed themselves to him , by acts of worship for his influence and blessing . And again , on the other side , those evil men who are said to depart from God , were such as either cast off the yoke of his obedience , or lived without a sense of his superintendence , or laid aside the care of his worship . And which is further observable , these three are hardly to be found separate from one another , because of the reciprocal influence they have upon each other . FOR as in the former Triad or instances of piety , whosoever lives under a sense of a providence , will endeavour to propitiate the Divine Majesty to himself , by all worshipfull dutifull observance , and he that makes Conscience of that , cannot ordinarily be so absurd , as to hope for the favour of a Wise and Holy Majesty , by the meer importunity of his devotions , without Conscience of obeying his commands ; with respect to which it was well said by a pious man in way of advice , Leave not off praying to God , for either praying will make thee leave sinning , or continuing to sin , will make thee desist praying . Again , he that worships and obeys a God , most certainly lives under a sense of him ; for otherwise he could give no account to himself , why he should put himself to the trouble of worship , and the care of obedience . AND then for the other Triad , or the three instances of impiety , he that lives wickedly , will in time lose all sense of a providence , and consequently all Conscience of the duties of worship : and on the other side , he that extinguishes either the belief of a providence , or ( in a fair way to it ) casts off all care of religious worship , will not fail to run riot in his life , when he hath rid himself of those awfull principles that did curb and restrain him : of the truth of all which we have a memorable example , Gen. 4. Cain had betrayed a great remisseness in Religion , by the carelesness of his Sacrifice ; whereas Abel , who believed firmly in God , thinking nothing too good for his service , brought of the fattest and best of his flock to God ; Cain thought any thing would serve turn , and accordingly carried away the tokens of God's displeasure and disdain ; but vers . 8. he invites his Brother Abel into the field ; where , as the Samaritan version intimates , some discourse passed between them : and the Jerusalem Targum tells us particularly , that Cain stiffly denied a providence which Abel as strenuously asserted ; and this doctrine of Cain was very agreeable to his negligent worship before , and his exsecrable practice after : for from this denial of a providence , he presently proceeds to the murder of his Brother ; and not long after that , vers . 16. we read Cain went out from the presence of the Lord : he now agreeably to those principles , and consequently of such villanous practices , cast off , renounced , and defied Religion . And the text further adds , he went and sojourned in the Land of Nod , which , who so listed to interpret allegorically , would very agreeably to the series of my present discourse say , meant that he vagrant-like , wandered on in a course of dissoluteness , having now lost all card and compass to direct him . BUT what need we farther evidence in so plain a case , to which our own experience , and the observation of all the world gives testimony : for what is it that encourages any man in a generous undertaking where the exercise of vertue is attended with hazzard and difficulty , with labour and trouble , with patience and self-denyal , but the belief of a providence ? what bears him up , that the privacy of the fact abates not his edge , nor the tediousness of accomplishment wearies out his endeavours , nor the opposition quails his spirit , but only this , that he sees him that is invisible , and having God before him , thinks himself upon the most ample Theatre , and is sure of success and reward . And what is there that keeps alive this sense of God and Providence , that neither Atheistical suggestions debauch his Principles , nor multitude of ill examples cool his heat , and corrupt his resolution , but his approaches to God by exercises of devotion , whereby he refreshes the worthy notions of his mind , and hath them as it were new engraven , and made more legible upon the tables of his heart ? He goes by the duties of Religion like Moses into the Mount of God ; and returns with the Tables of God's Law written a fresh by the finger of God. Such a man is ashamed of sin , and disdains every ungenerous action , coming newly from the presence of God , the approaches of such a glory diffuse some rays upon him , and his face shines as the same Moses's did upon the like occasion . In short , he cannot without great violence to himself , condescend to entertain the Devil into his bosome , which is yet warm with that divine Guest the Holy Ghost . Contrariwise , take a man that lives without a sense of God , and he hath no care of , nor value for himself ; he hath not a mind large enough for any generous design , he is poor spirited , hurried by every fear , baffled by every danger , surprized and carried away by every temptation . The vigorous notions of God are either extinct by the profaneness of his life , or languish by the neglect of religious duties : there is no Angel Guardian about his Soul , no generous disdain of sin in his heart , he hath neither the help of God , nor the strength of a man. Upon all which it is apparent , that departing from our Father's House , living beside the notions of God , and without the exercises of devotion to actuate those notions , is the ready way to all sin and folly . Wherefore as pride and self-conceit begin the mutiny in our Souls against God , so neglecting his presence , suffers it to grow to a dangerous head ; and as that was the first step towards a wicked course , this is the second . 3. THIRDLY , the Prodigal having now gotten from under the eye of his Father , gives himself a full swinge of liberty , lives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sottishly , and viciously ; and by that means quickly exhausts the stock his Father had given him . Wherever there is temperance and prudent management a little will suffice , and will quickly grow to great riches : by frugality and industry most of the great States and Kingdoms in the world have been raised , as well as private fortunes ; but luxury and riot have dilapidated and destroyed both the one and the other . For these making continual abstractions , without addition , quickly reduce the greatest summe to a Cypher , and bring him to want of all things , who before had need of nothing , but grace and wisedom to use that which he had . This the Prodigal Son finds true by sad experience . And so it fares also with the sinner , or mystical Prodigal ; when once he hath withdrawn himself from God's presence , that is , hath cast off the sense of God and Religion , and broken those reins that restrained his extravagancy , he presently rushes into all kind of debauchery ; and in so doing , besides the black guilt he derives upon his Conscience , he wastes and imbezils the very talents and abilities God had endowed him with . For the more clear understanding of which , we will briefly , but distinctly consider these two things . 1. What is that portion or stock which God sets mankind up withall . 2. How and in what manner vice and dissolution of manners mispend and exhaust it . The younger son wasted his substance with riotous living . S t LUKE . XV , 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theogn : And for the former of these though it is not to be doubted , but that God according to his paternal prerogative and wisedom , may and doth variously dispense his gifts to his Children ; yet it is certain he sends none of them out into the world without some talents to employ themselves upon , and to make a vertuous improvement of . And amongst all of that kind these four following are both the most rich and valuable in themselves , and also ( such is the divine bounty ) most generally bestowed . ( viz. ) 1. Freedome of choice . 2. Understanding , Mind , or Conscience . 3. Experience of a wise and gracious intertexture of favours and chastisements in the course of Providence . 4. Special intimations of his own mind and will. IN the first place I recount freedom of chusing for our selves as part of the common portion of mankind in general : which I do the rather because I observe the Fathers generally to understand this to be the special intendment of this passage of the Parable . Divisit iis substantiam , He divided unto them his living : that is , ( saith S. * Jerome ) He bound not man under the rigid bonds of necessity , whereby he should be forcibly overruled and determined to one thing , but put him in a capacity of making his own choice , to the end that being hereby distinguished from beasts , and more like his Maker , he might be capable of vertue and reward : and that as nothing should make him miserable without his own act and consent , so he might have the comfort and delight of co-operating freely towards his own good and felicity . THAT this accomplishment of humane nature is a great and inestimable talent no man can doubt , forasmuch as hereby man is made to be what he is , that is , to be master of himself and his own actions , and obnoxious to none but God himself ; being neither drawn by invisible wires , but moved voluntarily , and from an inward principle , nor hurried by external accidents , but steers his own course , is not at the mercy of every temptation , but can make his own choice in spite of the Devil . AND that God set out man into the world thus endowed , there is as little reason to question . For in the first place , we are sure God made all things good , that is , designed for good ends , and also capable of attaining them . And he that sitted all the inferiour Creation for their proper ends , most certainly did not leave that excellent piece of his workmanship so defective , as not to be endowed with powers sufficient for the pursuit and attainment of his peculiar happiness . At least , it cannot be imagined , that infinite wisedom should contrive such a Creature as should be only able to cross and act contrary to himself , but not to comply with him ; which must be true if man had not originally a power of chusing good as well as evil . Again , were it not for this , there would be an absolute impossibility of giving account how sin came into the world , and of vindicating the providence of God in tying that clog of an earthly Body to an immortal Soul , but that by this concession the latter is made capable of governing the former ; and abundance other great Phaenomena of providence ( which it is no time now to insist upon ) are plainly insoluble otherwise then upon this supposition . But we need not insist upon the proof of fact that this was the condition of man in his first Greation , when he came out of the hands of God , for it is acknowledged by all Divines ; and if it be otherwise with him since , we have intimated already where the fault lies , and shall shew it more particularly by and by . 2. THE second Talent of mankind is Mind or Conscience , and I make use of both those terms , because I intend to join together both that which is called Synteresis , and that which is called properly Syneidesis , or Conscience . By the former of which , man having as it were a Standard within himself of good and evil , he may guide himself in the choice of his actions ; and by the latter he is able to reflect upon himself , and comparing his actions and carriage with the Standard or Law of reason in his own mind , pass a judgment upon himself ; that is , either blame and condemn , or acquit and comfort himself accordingly . This Talent the old Saint Justin calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A particle of the Divine and Original Wisedom , or a scien of the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or eternal word ingrafted upon the Soul of every man. And it is that which Theophylact takes to be especially meant in this text . The substance ( saith he ) which the Father divided amongst his Sons was Reason , which God gave in common to all mankind , and that in conjunction with freedom of mind ; for every being that hath the use of reason , hath also liberty of election ; the latter affording a Field or Theatre for the former to act upon , and the former enabling him to use the latter well . And indeed , it was wondrous expedient that since God had given mankind the Talent of liberty , that he should therewith bestow upon him a principle of reason to restrain and govern that liberty ; that so having not only Sails to move him , but a Compass to direct him , he might shape his course agreeably to those ends God designed him for ; or more plainly , having a copy of the divine mind implanted in his Soul , he might make the elections of his will conformable to those of his Maker . For since ( as I said before ) Men and Angels are not naturally and necessarily carried to their ends as other beings are , but may either move regularly towards them , or decline from them at their own choice ; had not God put upon them this bias of reason to incline them the right way , they would have been in danger to have made such an exorbitant use of their freedom , as to have given the whole Creation much greater disturbance then yet they have done . And as well the truth of this assertion , as the value of this Talent , will appear most remarkably if we do but consider what great improvements some have attained to by the alone use of Reason , having never any other Talent of supernatural revelation afforded them that we know of . In contemplation of which Tully recounts it a prime favour of the divine Majesty to humane nature , That he had endowed their minds with natural notions , which are to them the seeds and principles of knowledge and vertue . * And he further adds , Were it not that God hath thus furnished the mind with such a stock of proleptick principles of knowledge , we could not have ever come to understand any thing , and all industry , study and inquity had been utterly lost and fruitless ; but by the means of these natural notions we have a kind of anticipation , an intellectual taste and relish of truth and falshood , good and evil , and so a measure to govern our selves by in our elections and prosecutions . 3. The third Talent given to all mankind for their improvement is the observable wise order and method of Divine Providence , wherein there is such an admirable intertexture of mercies and afflictions , as that neither a constant series of adversities and cros accidents shall break their spirit , or ingulph men in despair ; nor yet such a constant course of perpetual prosperity as to render them too light and airy , but a moderate interchange of both , to make them grave and serious . And besides , both these dispensed not fortuitously , but with such discrimination , as that ordinarily men may not only be assured of a Providence in the general , but be able to observe the divine displeasure against sin and wickedness by the one , and his approbation of honesty and goodness by the other ; and so consequently be both directed in their choice , and provoked to an answerable prosecution . AND although it be very true that such exact course of providence be not now ordinarily observable in the world , because God having now made a full and clear discovery of his whole mind to the Sons of Men by extraordinary revelation ; as there is no need of this lesser light when a far greater shines clearly , so also it seems good to his divine wisedom to make the course of his providence more involved and intricate in many cases , both for the tryal of good men , and the just hardening of the wicked and unbelieving , Nevertheless it is not credible that such a cryptick method should be the common course of his providence where those reasons cease , and where he hath afforded no better light . AND besides , we are sure de facto , that there was such a legible providence as we speak of in the most ancient and Patriarchal times ; when it was common to observe the finger of God by some calamity or other , pointing out and branding the offender , and his blessing visibly descending upon and crowning worthy and vertuous persons . THUS God ( whilst as yet there was no revealed Law ) did confirm and bear testimony to the laws of reason , and provide against the staggering and fluctuation of men's minds , in deducing those natural conclusions by which they were then to govern themselves , by the suffrage of his own providence . Consonantly to which it was , that the Scripture or Holy Writ concerning those times , is little more then an history of providence , or remarks of the good and evil that befell men according to the demerits of their either vertuous or vicious behaviour ; as whosoever considers the Books of Moses must acknowledge . AND for the people of the Jews it is notorious , that the course of divine providence ran all along above ground amongst them , ( although they were not without written laws and the lively Oracles of God , ) of which without prying into the counsels of the Almighty , we may easily satisfie our selves by a double account : namely , partly to afford the more full testimony to those sanctions of his amongst a hard hearted People , partly also to supply the visible defect of those Laws in the most material rules of vertue ; it pleased God to give intimation of his mind , and confirmation to the dictates of nature by such extraordinary attestations of his providence . BUT as for the Gentiles who were destitute of the aforesaid advantage , having not the more sure word of Prophecie ( as the Apostle calls it ) there is no doubt to be made but the divine goodness did supply that defect , as to the greater lines of vertue and vice , by the plain legibility of his providence ; at least ordinarily and far beyond what he doth amongst those that live under the full light of the Gospel : which whoso will not be induced to believe , must justifie his incredulity by perverseness , and call in question the faith of all the Histories of those times and Countreys . And although we cannot deny , that it pleased God sometimes , even amongst those people , to walk in the dark , suffering the good and evil things that befell men to be no sure indications of his favour or displeasure , yet the rarity of the case appears by the salvo they found out for this Phaenomenon : namely , they imagined that when rewards and punishments , or rather good and evil , were mismatched , and did not apply themselves to vertue and vice respectively ; that it proceeded from some fatal necessity , which was superiour to the Gods , and not to be withstood or hindred by them . By which it appears , that for the most part they observed a just Nemesis , and righteous distribution of rewards and punishments in the course of the world . Which direction of providence added to the two former talents might be of great advantage to them , if not to make them truely good , yet certainly to make them less evil . And being thus general as I have shewed , may be well called a third Talent of mankind . 4. BUT I add in the fourth and last place , God hath so far consulted the good of mankind , and is so open handed to his Children , that besides all the aforesaid , he frequently vouchsafes them some intimations or other of his mind , to enable them the better to understand their duty , and pursue their happiness . AS for such as are placed in his Church under the full and certain light of revelation , that are pressed upon by the mighty motives of unspeakable rewards and punishments in another world ; and these inculcated upon them by a publick ministry maintained by God for that purpose , and above all are under the vital operations of his Holy Spirit ; exciting their minds , fortifying their apprehensions , fixing their attentions , and giving them as it were a view of the transactions in the other world : This must be acknowledged a peculiar favour , and not common to all , as the other were ; yet if we consider well , we shall find that the advantages of God's Church do in some respects extend beyond the pale of it : for as we see the Sun affords some light to those upon whose Horizon he doth not appear , so we find that Pythagoras and several of the industrious and vertuously disposed Pagans reaped great benefit by those Oracles that were not given to them , but to the Nation of the Jews . And we may easily discover a great improvement in the moral discourses of Pagans , since our Saviour came into the World ; divine light reflecting as it were from the Church , ( upon which the direct beams thereof fell ) to the rest of the World. Besides which it is no way probable , that a good God should so far neglect so great a part of mankind as was called Pagan , as to afford them no intimations of his mind , towards the bettering of their reasonings in those matters of importance which he principally created them for . In respect to which Tully spake admirably , Nemo unquam vir magnus sine afflatu divino , That there was never a great and brave man in the World , but had some impulses and inspirations from the Almighty . And indeed , when I seriously consider either the divine Attributes , or the experience of men , I see great reason to doubt whether ever there was that man that had not more or less some such kind of assistances from his Maker , till he himself rendered himself unworthy thereof . Which brings me to the second thing I promised to speak to ; ( Viz. ) 2. SECONDLY , how vice and dissolution of manners spend and exhaust this stock God hath set mankind up withall : and of this the account is very easy . For in the first place it is plain , that habits and facility of doing any thing , are procured by frequent and repeated acts : and as the more vertuous actions of any kind a man doth , the more prone he is to doe so again ; so every vicious action which a man commits begets a propension and inclination to others of the same kind . When a man hath used to subdue his passions to his reason , they easily submit and bear the yoke ; but he that hath accustomed them to their full scope , they swell and rage , and will not easily be brought into order ; and this will be true although those two men were supposed to have equally violent passions naturally , be it of what kind soever . Custome we call a second nature , but it hath the power to supplant the first and original nature , putting new propensions as another bias upon the Spirit . By which we see clearly how vice destroys the first talent of mankind , that freedom which God set them up withall . Which point gained , affords us resolution of another question ( though not of this place ) namely , hereby we see how it comes to pass , that good and vertuous men rejoyce in the easiness and delights of a vertuous course , when contrariwise evil and vicious men complain of impotency , and pretend the horrible difficulties thereof ; for these contrary effects proceed from the same cause , and shew the mighty power of custome on both sides . AND then for the second talent of natural reason or understanding , nothing is more plain then that vicious practices blind the eyes of the mind , partly as the steams of lust and passion send up a cloud which dulls the higher regions of the Soul ; partly also as luxury commonly brings a stupid slothfullness upon the Spirits of men , that they chuse rather to bury that talent , then be at the trouble to employ it ; but principally as all wickedness prejudices men , making it become their seeming interest to shut their eyes lest they should behold their shame , or make the prosecution of that more uneasie and uncomfortable to them , from which they are resolved not to desist . And for that faculty which is properly called Conscience , we have intimated already , that the frequent injuries done to it render it callous and insensible . AS for that which we called a third Talent , namely , the testimony which God in his providence usually gives to vertue , and the discountenance to vice : these the vicious man either Atheistically imputes to blind chance , because he observes some exceptions and irregularities in the method of their dispensation ; or else turns the arguments God affords him of gratitude into grounds of security , or his fatherly chastisements into occasion of fullenness and desperation , or one way or other renders this talent unusefull . BUT if it please God to do something extraordinary , and awaken him by a peculiar address to him ; he doth as the Romans when Petilius fortunately digged up and brought to light the sacred Writings of Numa Pompilius , which probably would have put them upon a better devotion then they were willing to comply with . The Consul swore the Books were Dissolvendarum Religionum ; q. d. not calculated for the present Age , whereupon they commanded them to be burnt . So the sinner stubbornly opposes the light which would reproach his practice , and disturb his security . And thus we have seen what stock God sets men up with , and how they mis-spend it . 4. BUT to go on with the Parable , the next news we hear of the Prodigal , is , that having spent all his patrimony in careless and riotous living , and a famine succeeding his profusion , he is now reduced to extremity , and knows not whither to betake himself ; wherefore having no other choice , he is constrained to join himself to a Citizen of that Country ; that is , to become a slave . It was wisely and truely said by one of the Ancients , that frugality and temperance were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , homebred Philosophy ; or the most cheap and compendious way of attaining all moral wisedom and happiness : for they make life easie , and temptation little ; they prevent care , and shut out fear ; they raise the spirit of a man by bestowing on him a kind of self-sufficiency ; such a man doth not maliciously despise the world , because he cannot attain it , for he finds it in his power to arrive at much , and in his temper to need but little , and so is truely above it . THESE with their inseparable companion Industry , are as it were the roots of a Patrimony , which not only keep it alive and flourishing , but also make it fruitfull and multiply ; but the contrary vices are such sottish sins that they destroy the very stock they grow upon , and undermine their own foundation ; that is , they eat out themselves and that which raised them , and should have maintained them . And which is yet worse , they do not only starve themselves , but cut off a man's retreat , and cast him into a condition that he could not live comfortably if he should return to sobriety . For it is in this case as Cicero said of Dionysius of Syracuse , He had lived so wickedly , and exercised so much tyranny and cruelty , that having procured the common hatred of mankind , it was too late to think of redintegrating himself by taking up and changing his course . His wickedness had been too great to let his conversion be believed real , and his injuries too many to hope for security in a way of mildness . Scelus scelere protegendum est , he must now go on and justify , or at least protect his former villanies by more and greater . SO it is with voluptuous persons , by a long habit they have made excesses almost necessary to their bodies , and such excesses do so harrass men's fortunes , that they cannot long correspond with such unreasonable occasions ; together herewith ease and sloth the concommitants of luxury do so relax men's nerves and infeeble their constitution , that they are rendered incapable of supplying the defects of their fortune by their own industry ; so that between the necessity of expending much , and the impossibility of gaining any thing , the difficulties of returning to sobriety become as great and discouraging , as the pleasures of riots are charming and bewitching . HENCE it comes to pass , that such men usually reason with themselves , as the unjust Steward in the Gospel , Dig I cannot , and to beg I am ashamed ; wherefore they must apply themselves to some remedy as desperate as the disease ; some bold and daring course , some great and horrible sin must relieve them out of the straits former wickedness hath cast them into . And thus the Prodigal having spent all , joins himself to a Citizen . Who this Citizen is S. Jerone tells us , it is the Devil , he is the busy Negotiatour of this World , that goes about seeking whom he may devour , and is ready to list those into his service , who ( having mispent their Talents ) are by a vicious necessity disposed for his purposes . For such as have forfeited their own liberty are fit to be his slaves ; such as have driven away the good Spirit , shall be sure to be haunted with this evil spirit . And they that have put out their own eyes , and blinded their minds , are fit subjects of the kingdom of darkness . NONE but such as have been accustomed to debauch their own faculties and stifle their Consciences , can yield him ready obedience . But those that have sotted themselves with sensuality , are swollen with pride or malice , or by some vicious habit or other have lost the command of themselves , and the protection of the Almighty ; these fall readily into his snare , and according to the phrase of the Apostle are taken captive by him at his will. And the use he puts them to we shall see in the next particular . For , 5. THE Prodigal is put to feed Swine . It is amongst the great calamities of a riotous life that first it effeminates men by soft indulgencies whilst their fortunes hold out , and then afterwards breaks their spirits when adversity befalls them , by a shamefull reflexion upon their beastly folly . And between these two such men are seldome or never after capable of any generous and manly employment ; from whence it comes to pass , that they are ordinarily by the just judgment of God condemned either to the most ridiculous and contemptible , or to the most sordid and vile offices . And such we may be sure will be the case of the Mystical Prodigal being now become a slave to Satan . IT was a sad instance of the tyranny and insolence of the Devil over apostate mankind , that he fooled them to such a base abjection of mind , as to give him a kind of religious worship , appearing to them under the form of a Goat , or some other the most infamous of brute Creatures . This is too well known to have been commonly done amongst the Pagans ; and it seems probable that this vile Idolatry was invented and required by that malicious spirit , not more to affront the Almighty by intercepting his worship , then to scorn and insult over humane nature by such a sordid prostitution . But it is not onely Idolatry , but all kind of sin is the Devil's work . And whosoever renders himself up to the power of any sin , doth his drudgery as truely as those poor abused Heathens ; for though he doth not with the same formalities ridiculously bow himself to a beast , he doth the same thing in effect when he prostitutes himself to brutality . What more ignoble thing then for him that hath an immortal Soul , an understanding Mind and free faculties , by which he is fit for the conversation of God and Angels , to forget all this , and humble himself to serve a beast ? Nor is it any matter of difference whether a man serve his own beast or another man's , I mean the beast within him or without him ; some beast or other every vicious man serves . HE that indulges rage and passion ministers to a Tiger ; and he that addicts himself to sordid craft and subtlety worships a Fox . He that basely plays the Hypocrite serves the Dog , or the Hyaena . He that gives himself up to lasciviousness , worships a Goat ; and he that is a servant of meat and drink , makes a God of his Belly , and very properly may be said to serve Swine . IT is a well known passage in Plato , where he supposes , that when men's Souls are departed from their present Bodies , they are adjudged to actuate and inform some such Creatures as they had most resembled in their humour and practice whilst they were alive ; but without such a transmigration after death , which we are sure is both false and ridiculous , all vicious men may be said to be transformed in this life as aforesaid : for though they retain the outward shape , they have the inside and temper of Brutes . But it is not the onely calamity of serving the Devil that a man must debase his nature to the vilest condition , in compliance with his commands ; for there is this farther instance of the severity of that Aegyptian Taskmaster , that he puts those that are under his power , to make brick without straw , I mean , ( God in just judgment permitting it so to be ) the Devil drives so furiously towards man's destruction , that he will ordinarily prompt and hurry them on in sin beyond their interests ; nay their very vicious inclmation , and even the capacity of their circumstances and constitution . As if he designed that they should not onely treasure up wrath against the day of wrath , but be miserably rackt and tortured here , and tormented before their time . WE count the water rack a very severe torture , to have that Element forced down a man's throat , till all the vessels of his Body are stretched and Tympanized ; so that in stead of Air he draws in Water with his breath , ready to stifle him . And yet this torture we see the drunkard submit himself to at the Devil's command . IT is very dreadfull to have our limbs and nerves distended by pullies and such other engines . And the lascivious man is sensible of something like this , when he forces nature to comply with his vicious phancy , and a prevalent temptation . When in some kind of executions they poured scalding lead down the throat of the malefactour , which the Jews called the burning of the Soul ; it was doubtless very terrible : but he that suffers revenge to fry in his bosome and eat out his very heart and bowels , undergoes something not very much inferiour . TO say no more , what more horried torments can any Tyrant invent or inflict , or what more abominable ignominy can his malice expose any man to , then the usual effects of sensuality do either execute upon a man's person , or stigmatize his name withall ? We see in the course of nature the several parts of the Universe give place to the interest of the whole ; or as we commonly speak , private nature gives place to publick , as the water ascends to prevent vacuity , &c. But in this little world , man , when the Devil hath got interest in him , publick nature , humanity it self is violenced for the lust of a private person , of which the Apostle gives us too sad an instance in the debauched Heathen , Rom. 1. 26 , 27. which passage I have no mind to explain . THIS is the condition of the Devil's service , in respect of which , the difficultest parts of God's service are easy and voluptuous . I 'll conclude this particular , and summe up what hath been hitherto said in the words of Chrysologus : Behold ( saith he ) the sad Catastrophe of rash and incogitant voluptuousness , it turns him out into a strange Countrey that might have lived happy in his Father's house ; makes a beggar of one that was rich , changes the condition of a Son into that of a Slave , compells him to feed nasty Swine , who declined the service of a gracious Father . But this is not the full end of the sinner's Tragedy . For , 6. THE Prodigal's fare is as course as his employment was sordid , he is forced to feed upon husks : some take the word in the Original to signify Bran , according to that of the Poet , — vivis siliquis & pane secundo . But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , properly signifies the seed of the tree Ceronia or Charob , which afforded a course fare , which extream necessity sometimes drove men to be content withall . But let us see the moral of it ; Origen understands by Husks the delights of wanton Poetry , with which the Devil usually feeds and entertains loose persons , making them both fit and willing to his service . I remember somewhere to have read , ( and I think it is in Clemens of Alexandria ) that it was his opinion , that Pagan Philosophy was hereby meant , which being but the exterior Cortex or Husk of true knowledge , served notwithstanding to amuse and busy the Gentile World. But I think our Saviour meant nothing else hereby , then to represent to us the pitifull entertainment , the emptiness and unsatisfactoriness of all the Incomes of sin . That all the gratifications by which the Devil allures men into the basest drudgery , prove upon trial the Appels of Sodom , perform nothing of what they promise . Solomon hath told us , that an whorish woman will bring a man to a morsel of bread ; and it is true , in proportion , of all the instances of riot and luxury , which is so much the more severe calamity to such kind of persons , because they usually in their prosperity caressing themselves at the highest rate imaginable , pampering themselves and their lusts together , must needs feel the change from one extream to the other to be exceeding sharp and painfull . But let us see this a little more particularly , in order to which the Apostle Saint John hath summed up all the returns of sin in these words , 1 Jo. 2. 16. The things that are in the world are the lusts of the flesh , the lust of the eye , and the pride of life ; or in other words , bodily pleasure , worldly profit , and vain glory . And all these when duly considered , will prove but Husks , such as our voluptuous Prodigal , now the Devils vassal , is constrained to feed upon . FIRST , for bodily pleasure , that is notoriously the entertainment of beasts rather then of men . For it is they that have the quickest sense and relish of it ; man is ashamed of himself when he yields to it , and therefore seeks recesses and the dark , as being aware that he condescends below himself when he stoops to it ; therefore certainly God intended it as fodder for beasts , not food for men . Sawce is the most that it can be allowed to be , and he is not to be reckoned a man that can content himself with it , or live as if he were made for it . For besides that all wise men who have tried it pronounce it to be but chaff and vanity , even those who are so silly as to pursue it with the greatest eagerness and appetite , finding themselves empty and disappointed , are constrained to hunt after variety , and to weary themselves in going from one pleasure to another , in hopes to find that satisfaction which is never there to be had . Bodily pleasure is fitly represented by the Stories we have of the Feasts and Junkettings of Witches and Fiends ; in which , after great appearance of delicacies , wherewithall the Guests seem to satiate themselves , they notwithstanding find themselves as empty as before the Banquet . The mind of man is of another make , and of a greater capacity then to be filled with such trash . It is onely intellectual pleasure , the contents of wisedome , the peace of a good Conscience , the reflections upon having done some good , which are the repast of a man , and these are solid and lasting ; there is more true and manly delight in any one such instance then in all the caresses of the Epicure . AND then for Profit , it is very inconsiderable gain that is brought in by sin , if accounts be justly cast up . For all those sins which have either any gusto of pleasure , or air of credit attending them , are usually costly and expensive ; and for those profitable sins of injustice , covetousness , oppression , &c. they are usually incumbred with so much anxiety , followed with such guilt , branded with so much reproach , that there needs a new Arithmetick to be devised to make out the profit of them . Above all , if we consider that thus to gain a whole world and to lose a man's Soul , is the most sad and unfortunate bargain . For it is to possess a great deal for the short lease of life , and then to be turned out of all to all eternity ; and whilst he doth possess it , it is so far from satisfying his mind , or appeasing his conscience , as that it cannot allay the Gout , asswage the Tooth-ach , nor cure any disease of the Body . In summe , what is that gain which neither makes the wiser , nor the better , nor the more comfortable man ? BUT then for glory and fame , these are not usually the attendants of sin , but of some kind of vertues : the portion of sin is shame and infamy , forasmuch as it is an irregularity , a deformity , and in the mildest sense , it is a confession of folly , weakness and impotency . Notwithstanding it is too true , some sins carry applause with them , but amongst whom ? competent Judges of honour , wise and good men ? No , but the silly Vulgar , or at least such as have a feeling in the cause , and are partakers in the guilt . But let us see the instances : Some man glories , that in his pot valour he can drink down whom he pleases , no man can stand before him , and upon this he swaggers as a mighty Champion , whereas in truth he is but a great Hogshead or a nasty Sink through which a great deal of good liquor runs , and his only ability is , that he changes and corrupts it in the passage . Another vaunts his courage and daring , hee 'l lay down his life upon the least provocation . But shall we think that man is conscious to himself of any worth , that will stake his life down for every trifle ? is he worthy of his life that despises it ? is he either wise or just that will cast that away in a frolick or a rage , which is owing to the service of his Prince and Countrey ? O but the great Heroes of the World , that ransack kingdoms , and set up the monuments of their victories in every place ! These are they that fools indeed flatter , because they fear them . Nevertheless whilst these live in all their greatness , they cannot avoid the horrible curses and imprecations of those they have made fatherless or childless : and these usually have that effect upon them , that they seldom descend without bloud to their Graves . Ad generum Cereris sinè caede & sanguine pauci Descendunt Reges & siccâ morte Tyranni . And when they are gone , their memory is blasted in the Annals of time , and their great atchievements reputed magna latrocinia . But take worldly honour at the best that can be made of it , it is but a blast , a bubble , there is nothing of solidity in it , nothing that can really satisfy the mind of a man ; this is the thin and pitifull diet the Devil feeds his slaves with ; all those therefore that dote upon pleasure , or riches , or glory , feed upon husks with the Prodigal . 7. BUT that 's not the worst of his condition yet , if the Prodigal could have had husks enough , he would have thought his condition not intolerable as the case stood , but saith the Text , he desired to fill his belly with husks , but no man gave unto him . And now his condition is sad indeed . He that formerly loathed delicates , now to come to want necessaries ; he that surfeited upon viands , now to starve for want of husks ; this breaks his heart . And in this the Emblem of a sinner is still carried on : all those husks of pleasure , and gain , and applause , are a course fare for a man that hath an immortal Soul. But some could so far forget the dignity of their nature , and contract themselves , that they could be content if they might but have enough of these . If I say men could always swim in pleasure , flow with riches , and mount aloft in glory , they would think the wages of sin well paid ; but the time will come when these will be denied them too . As for bodily pleasure , that quickly growes out of date , and we soon lose the relish of such things as were formerly most gratefull in this kind ; the most delicious viands are nothing to him that hath no palate , and the most ravishing musick to him that hath no ear ; and what do all the charms of beauty signify to a languid Body and effete Nature ? The time comes on apace upon every man when he shall say with old Barzillai , 2 Sam. 19. 35. Can I tast what I eat or drink ? or can I hear any more the voice of singing men or singing women ? Or as Solomon elegantly describes the case , Eccles . 12. 2 , 3 , 4 , 5. &c. When the keepers of the house tremble , and the strong men shall bow themselves , and the grinders cease because they are few , and those that look out at the windows be darkened , &c. When a man shall have his winding-sheet in his eye , and his last knell in his ear ; when with great difficulty and continual labour at the pump of life , he hardly keeps his Leaky Vessel from sinking ; what then do all the objects of the Senses gratify him , when the Senses themselves are now shutting in their windows , and bidding everlasting good night ? Then those entertainments become not only dull and flat , but irksome and tormenting , and only serve to upbraid his impotency . For when a man shall say with Sampson , I will rouze my self as at other times , alas Dalilah hath shaven his locks , betrayed his strength , and bound him down to a state of inactivity . And which is further considerable , the more a man hath indulged himself the full enjoyment of these things in his youth , the more he accelerates these infirmities and loathings of age , and far the sooner loses all gust of them . And then like Tantalus , he is tormented with the sight of what he cannot reach , for he feels himself sinking and perishing . THEN for the Riches and gain of the World , though it be commonly observed that men are so ridiculous as to be most earnest in making provision for their voyage , when they are almost at their journeys end , most carking and reaching after the World , when they have least concern in it ; yet this their way is their folly , and in a little time it will be said , Thou fool this night shall thy soul be taken from thee : His beloved bags must be left behind to he knows not who ; his possessions have a new owner , his beautifull habitation another inhabitant , whilst he that gathered all these is close prisoner in the grave , and hath not so much as the beholding them with his eyes . But besides , what do these things advantage him in the mean time ? can they prolong the term of life , or bribe and stave off death ? can they support his Spirit , or comfort his mind ? nay they are so far from that , that it 's well if they call not to his remembrance the unjust ways by which he heaped them together ; or if that sad circumstance be escaped , they are but monuments of his folly , that set his heart on those things that will be sure to desert him in his need : and in fine , which serve onely to make him do that unwillingly which must be done in spight of him : that is , instead of securing him from death , or preparing him for it , or fortifying him under it , they do in every respect the quite contrary ; his riches perish , and he perishes with them , and it may be by them . LASTLY , for that gawd of fame and worldly glory , it is of so thin a contexture , that it is disputable whether it have any substance at all or no ; or any being otherwise then in phancy and conceit . But to be sure it is far too slight to last long , and too airy to give any satisfaction to a languishing Spirit or a dying man. When a man's mind comes to be serious , to retreat into it self , to feel remorse for former follies , what will it avail him that he hath a name amongst men , that he hath carried it fairly , and raised a reputation with those that see not into the inside of things ? that he hath appeared bravely upon the Stage , but is stripped of all behind the Curtain ; is taunted and condemned by his own Conscience , and by God who is greater then his Conscience , and knows all things . It is not all the plumes of Fame , together with popular breath , can lift a man up when his own weight sinks him , and his guilt casts him down . Especially when death approaches , how ridiculous will it be to goe about to comfort a man's self with report when he is going into the land of forgetfullness ? A good name indeed for brave and vertuous actions , embalms a man's memory to all ages ; but the name of the wicked shall rot , in despight of all the spicery of flatterers and Parasites . What is there in being talked of , when I shall be no more seen ? what to be mentioned in History , unless my name be written in the Book of Life ? Tully somewhere disputes with himself , Longam an latam famam mallet , Whether was most desirable , a spreading or a lasting name ? whether to be talked of in many Countries , or to be remembred to many Ages ? But the matter is not great which of the two , nor will both of them joyned together be of any moment , if a man either cease to be , or be in such a condition that it had been good for him never to have been . For Notus nimium omnibus qui ignotus moritur sibi , He that hath not made it his care so to know himself as to secure himself of a blessed immortality , it will be little comfort or antidote against death that he shall be talked of far and near when he is gone . So that upon the whole matter in these things consisting all the maintenance and incouragement the Devil can give his Servants , and these being so mean and slight in themselves , and failing men too at last , they have a most uncomfortable bondage that give up themselves to his service . CHAP. V. The Habitual Sinner's case stated , or a reflection upon what hath been said in the foregoing Chapter . THE CONTENTS . § I. The import of the phrase [ when he came to himself ] shews , that the Prodigal was all this while hitherto not well in his wits , and that the habitual sinner is in a like condition . § II. The truth of which appears by considering either the most usual causes , or effects of distraction . § III. Objections against this inference answered . § IV. The application and conclusion of this First Part of the Parable . Vers . 17. And when he came to himself he said , &c. WE have in the foregoing Chapter traced the Prodigal from the freedome and felicities of his Father's house , to the extremity of misery and servitude which his extravagant humour cast him into : and in him , and the issues of his way , we have seen the beginnings , the progress , and the result of a sinfull course lively represented . Now summing up all together , and reflecting upon what hath been said , it is evident that the person here described , especially if he resolve to continue in this condition , cannot be in his right wits . The truth of which all men that seriously consider the premises cannot but bear witness to . And besides , it is plainly suggested by our Saviour himself in these words , vers . 17. when he came to himself , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which phrase either signifies a man dead , ( or in a swound at least ) and coming to life again ; or a man drunk , dispelling at last the cloud of his fumes , and recovering the use of his limbs and senses ; or a man distracted , and returning to his wits and understanding again . AND indeed , all these are applicable enough to an habitual sinner , he is morally or spiritually dead , Eph. 2. 1. You hath he quickened who were dead in trespasses and sins . The disease of willfull sin doth so deprave men's natures and disable their powers , that there appears no hope of recovery to a sense of God and goodness , no more then of a man naturally dead , unless God be pleased to breathe into him the breath of life . He is drunk , the steams of lust have clouded and besotted his understanding , and oppressed all his vital powers , that for the present he is not able to guide , nor fit to govern himself ; he hath rather the shape then the sense of a man , no man takes his judgment , nor regards what he saith or doth , but every man looks upon him as a beast ; and were it not that there is hope of his recovery , would think him fit with Nebuchadnezar to be turned out to grass . But because this disturbance is usually short , it doth not therefore come so home to the condition of the sinner ; for sin is a lasting phrenzy or distraction , and agrees thereto both in the causes , and in the symptomes . THE true account of the cause of Distraction ( as I take it ) is this , when the Animal Spirits , by some accident or other , are so over-heated , that they become unserviceable to cool and sedate reasoning . And then reason being thus laid aside , phansy gets the ascendent , and Phaeton like , drives on furiously and inconsistently . This combustion of the spirits happens sometimes by over great intention of the mind in long and constant study , sometimes by a feaver which inflaming the bloud , that communicates the incendium to the spirits which take their original from it . But most usually by the rage and violence of some of the passions , ( whether irascible or concupiscible , as they are wont to be distinguished ) a man setting his heart vehemently upon some object or other , the spirits are set on fire by the violence of their own motion ; and in that rage are not to be governed by reason . This we have sad examples of , in Love , in Grief , in Jealousie , in Wrath and Vexation ; and indeed , Bethlehem is filled with the instances . And this account fits but too well the case we have in hand , namely , of the willfull and habitual sinner . He having passionately addicted himself to some one or other of those worldly objects we lately spoke of all his spirits are ingaged in the pursuit of it , and with that heat and vehemency that nothing can stop their carrier , nor bring them under the reins of reason . No considerations of God , or a World to come , can come into play , no checks of Conscience are attended to , whatsoever comes on 't the passion must be obeyed , lust must have its full swing , be the danger or consequence of it what it will. THEN for the usual symptoms of distraction , if we see a man that hath unspeakable danger over his head , insomuch that every man that sees him bewails and pities him , but he pities not himself ; if we see him disporting upon the brink of a precipice , and the ground breaking away under him ; nay , if we shall see him court danger , tear his own flesh , and delight in his own mischief : or again , suppose we observe a man to have rich offers made him , but he despises them , and prefers trifles before them ; or to be most fierce and injurious to those who are most earnest to do him good , do we not account these the tokens of distraction ? And is not the case the very same , when a man shall be found to go on in a course of sin that God and his own Conscience have denounced damnation to , and be secure when there is nothing between him and utter destruction but the frail thred of life , the most uncertain thing in the world ; when a man shall in fondness to some sin or other , despise the counsels of God's word , slight his promises , laugh at his threatnings , and even defy the Almighty ; when he shall express so much hate and indignation against none as those that reprove his folly , advise him for his good , and forewarn him of his danger ; in short , that is every moment ready to drop into hell , and yet goes on carelesly and jollily , is not this laughter of his Risus Sardonius , i. e. plainly and notoriously phrenetical in the highest degree ? We reade , Acts 26. 25. that Festus was of opinion that much study had made St. Paul mad , when he took notice of such a wonderfull zeal in him for Christianity , that no difficulties would abate his edge , no allurements or flatteries withdraw him , no menaces affright him , nor no sufferings prevail at all upon him . But St. Paul sufficiently clears himself of that suspicion , giving a just and manly account of his persuasion , and the reasons of his resolution . And withall , vers . 11. he confesses time was when he was mad indeed , when he was hurried by his own passions and prejudices to make all the opposition he was able against Christianity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( saith he ) I was exceedingly mad and outragious against it . But there were a great many allowances to be made in his case , he had been bread a Pharisee , the education in which Sect had put him under the greatest prejudices against Christianity that could be possibly ; the Gospel was a new thing in the World , which Character was enough to condemn it ; but besides , it lay open to a great many disadvantages which it is unseasonable here to mention , by reason of all which he thought he should do God good service to oppose it : he therefore only obeyed his erring Conscience , followed the best reason he then had , and what he did amiss he did it ignorantly , and accordingly God had mercy on him . But what can be pretended on the behalf of the habitual sinner against the common law of reason and morality ? can he plead ignorance , or pretend Conscience ? is morality a new opinion , or was debauchery ever espoused for the Dogma of any famous Sect ? was it ever a disputable point whether injustice , adultery , and other sensuality , were vices or vertues ? did ever any man think he should do God good service by complying with these ? nay , is it not evident , that the men we speak of contradict the very principles of reason , the intimations of their own Consciences ? they violate all the laws of wisedome , goe cross to all rules of prudence ; nay their very interests , and the principles of self-preservation . May we not therefore direct our discourse to such men , as Herod is said to have done a Letter to Cassius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in short , Cassius thou art mad ? BUT let us come to particulars , and we will begin with Injustice : hath not God said , that the unnighteous shall have no inheritance in the Kingdom of Christ or of God ? and have we not seen the experiment of those that have raked and torn for riches as if that were the onely thing valuable and desirable , and counted all clear gain that could be gotten , who yet when death hath summoned them to the righteous Tribunal of God , would gladly have refunded all again , and have chosen to have lived the poorest life in the world , so they might have gone out of it with a good Conscience ? Is there not just reason to expect that all unjust acquisitions will one day prove like a barbed Arrow in a man's flesh , that must either be pluckt back again , ( and that not to be done without horrible pain and anguish , ) or else will destroy him eternally ? Are not these courses condemned by Heathens , and by all the reason of mankind ? doth not such a man make himself the hate and scorn of others , and a shame to himself ? What is there then prevails with any man to continue such a practice ? is there any necessity presses him to it ? must a man be starved else ? is there any such unspeakable felicity in being rich , that the temptations thereof are irresistible ? doth any man live more comfortably by his ill-gotten goods ? nay in truth , these imbitter the delights of all the rest . Doth riches afford a man such security , quiet and repose , that no man can be at ease till he have attained it ; or is it not certain on the contrary , that the solicitude of acquiring it macerates a man with cares and projects night and day ; and when he hath attained his ends , he lies at once under the joint inconveniences of abundance and of poverty ; the cares of the one , and the burden of the other ? Wherefore upon the whole matter there is nothing in the case but the impetuousness of a greedy grasping humour , that bears down his reason , fools him and destroys him . And if a milder name then madness be due to this condition , let sobermen judge . NOW take the Voluptuous man to whom no fruit is pleasant but that which is forbidden , and who knows no measure of pleasure but a surfeit ; in the first place it is very doubtfull whether the quest of pleasures be not as troublesome as the enjoyments of them are sweet ; at least if we lay together the tedious expectations , the frequent frustrations , the certain expence of time , fortune and health , the secret guilt , the constant fear of detection , the shame and reproach upon discovery , the pressing importunities of passion before enjoyment , the follies and dangers in the midst , and the irksomness and loathing after their gratification : the little time of pleasure , and the long hours of shame and repentance , the dull relish of the bodily Senses , to the quick and pungent sense of the Mind and Conscience ; we shall be put out of doubt and assured of the unreasonableness of such a course . But if we consider withall the severe denunciations of the Almighty , the inconsistency of such a course with any interest in the joys of another life , the no compare between a fools paradise of sesuality and the felicities of the Kingdom of Heaven , we cannot pronounce of such a man as ( notwitstanding all these considerations ) shall give himself up to these bruitish passions , otherwise then that he hath forfeited his reason , forgoing his greatest interests for the veriest trifle , and selling his birthright for a mess of pottage . THE like may be said of Drunkenness ; To see a man tunn up himself like a barrel , and fill his head with froth , which his tongue discharges again ; to see a mans face deformed , his eyes staring , his feet faultering , his motions antick his thoughts open and undecent , his speech much , and reason little : And herewith to observe his estate poured down a common sewer , and his credit and reputation utterly ruined ; but above all , his Soul indangered to come into everlasting burnings , and all this for the love of drink : who can chuse but in his thoughts score up such a man as fit for Bethlehem ? LET us take only one instance more , and that shall be in that passion which hath gotten the name from all the rest , I mean Anger . Every man knoweth that health is best preserved by calmness and evenness of mind , that mens interest is best secured by gentleness and an obliging temper , their safety by cession and placableness , that reason is highest when rage is down ; that business is best carried on by the most sedate prosecution ; insomuch that no men count him wise whom they observe to be violent , nor do they think those to be valiant that they see huff and swagger . Besides , passion disguises a man's very countenance , dries up his body , brings wrinkles upon his face , gray hairs upon his head , hollowness of eyes , withers and destroys him : It puts him upon the most foolish , shamefull , and dangerous adventures , which at the same time it usually renders him impotent to effect , or if he effect them , he only makes matter for his own repentance as long as he lives ; or it may be work for the Executioner to shorten his unhappy days . Above all , it is contrary to the nature of God who is a God of peace , to the temper of the blessed Jesus , who was an example of meeknesse and patience ; it utterly unfits a man for the peacefull and amicable society of Saints and Angels in the Kingdom of Heaven , and disposes him for the horrid fellowship of fell and desperate Fiends in the regions below . All which things considered , when we see a man boil with choler , foam with rage , pale with envy , and indulging himself in this humour ; what can we say or think of this man , but that he hath lost the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the very principles of manhood ? BUT perhaps it may be said , that all this while we have but maintained a Stoical Paradox ; and for all this that hath been said , vicious men cannot be reputed mad , because upon other occasions we see many of them give proof of wit and parts . To which I answer , that neither do I in all this intend to intimate that they are in all respects mad , ( though it were well for many of them that it were strictly true . ) But when men shall betray the most egregious folly , and act the most extravagantly in the matters of greatest moment , I may leave it to themselves in their sober moods to judge what name they ought to be called by , whatever ingenie they may discover in lesser occasions . Besides , neither is it the condition of all those that are acknowledged mad , to do nothing soberly or ingeniously ; all or most have their Lucid intervals , and there are some in whom the humour betrays it self in some peculiar instances onely . Melancholici quoad hoc , ( as they say . ) Talk with them in the general and they are like other men , but touch upon some peculiar point and they rave presently . So it is with these men we speak of : As to common conversation and the affairs of the world they may be ingenious , and perhaps in some repartee , or other trifle , ( by reason of the heat of their Spirits aforesaid ) beyond other men ; but as to the businesse of their Souls and Eternity , they have no manly sense at all . And indeed , there is nothing can be more pat to verify what I have been saying then this very circumstances ; for when men that otherwise have sense and understanding in lesser matters shall be so extreamly absurd in that which especially requires the most manly proceedings , it is the very Symptom that we have been all this while describing . WHICH being so , the consequence is , that in the first place it is an absurdity next to theirs to follow the counsell or example of such men . The Psalmist makes it the first step to felicity , not to stand in the counsel of the ungodly . Will any man think it reasonable to imitate the mad freaks of a Bedlam , because he sees him jolly and brisk when he plays them ? no more let any man incourage himself in wickednesse because he sees the high rants of sinners : rather let him say in the words of our Saviour , Father forgive them , they know not what they doe . Fools they are with a witnesse that make a mock of sin ; little do they think how ill this jollity becomes them , and lesse do they forethink what will be the end of such courses . NOR let the authority of the number or quality of such persons bear us down , for folly is folly , let who will be the Patron of it . Can precedent change the nature of things ? is there any prescription against reason ? will publick vogue justify Conscience , or multitude of voices carry it against God ? Unlesse wicked men could not only efface the principles of their own minds and Consciences , but also remove the Pillars of the world , change the course of nature , and by a Gigantick enterprize wage war against and conquer Heaven ; i. e. force the Almighty to alter his opinion , repeal his laws , and revoke his threatnings : sin will everlastingly be folly , and perseverance therein madnesse , in spight of multitude , fashion , custome and example . Shall I therefore follow their examples that thwart God , that contradict their own Consciences , whom all men at least tacitly condemn , even those that bruitishly and sillily are lead by them ? Shall I make those my guide who have so little foresight as not to see beyond the short stage of life ? Shall I make them my Counsellors that make so foolish a bargain , as to give eternal life in exchange for momentany pleasure ? that have so bad memories as to forget they have immortal Souls , or so little reason as to think there is no God ? In a word , shall I take them for wise men that have so little of man in them as to live like beasts , and to wish they might die so too ? Or ( which equals any of the former ) that can be so sottish as to imagine they can goe on in a course of rebellion against God , and escape eternal destruction ? AGAIN Secondly , upon the premises it is mighty reasonable , that every man in this condition should in his Lucid intervals apply himself most effectually to the means of recovery . 'T is not the custome of Physicians to administer remedies in a Paroxysm , ( but such as may abate the symptoms only ) because nature is then perverted and out of order to comply with the help offered to it ; and it were madnesse little inferiour to that of these Spiritual Lunaticks we speak of , to deal with them in the heat and rage of their passion , as to reprove a man when he is drunk , to preach meeknesse to a man in a fury , &c. all we can doe then is to pity and pray for them . But when the fit is over and the patient in a sedate temper , then is the time for application ; and it is the greatest uncharitablenesse in the world not to help them what we can , or to forbear to admonish them as the Angel did Lot when he had drawn him out of Sodom , Escape for thy life , look not back , &c. But especially when the sinner is in his right mind , apprehensive of his former folly , sees the emptinesse of what he so eagerly pursued , nauseates his own choice , and either feels or foresees the consequence of it ; Then is the only time for him to call in his thoughts , to deplore his unreasonablenesse , to shame himself and feel remorse for his wickednesse , to take a just measure of things , to renew his vows , to fortify his resolutions , to beg God's grace , and to lay all the obligations possible upon himself , to withstand all the occasions of relapsing . To which purpose let him consider with himself , It was God's unspeakable patience and mercy to me , that I was not snatcht away in the midst of my riot and debauch . I that abused so much goodnesse , broke so righteous a Law , and affronted so great a Majesty , it had been just with God to have cut off the thred of my life and let me drop into Hell. Oh what absurd folly possessed me , that I dust and ashes should oppose my Maker ! I that could not assure my self of one moments life , should yet live so as I durst not die , or if I did must expect to have been damned eternally ! Or what if God sparing my life had given me up to a reprobate mind , to a profane spirit , had never solicited me by his Spirit , nor awakened my Conscience more , but had said , Let him that is unjust be unjust still , and him that is filthy be filthy still , &c. and so I had gone blind-fold to destruction ? Blessed be his holy name , and happy is it for my poor Soul that I have lived to see my shame , feel my disease , and bewail my folly . O my Soul sin no more , lest a worse thing happen to thee . And this brings me to the Second Part of the Parable , ( viz. ) The Prodigal's return . And he would faine have filled his belly with the husks that y e swine did eat : S t. LVKE . XV. ●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Maxim. Tyr. differ . 31. THE PARABLE OF THE Prodigal Son. PART II. The Penitent , or the Prodigal returning . S. Luke 15. Vers . 17 , 18 , 19 , 20 , 21. And when he came to himself , he said , how many hired Servants of my Father's have bread enough and to spare , and I perish with hunger . I will arise and goe to my Father , and will say unto him , Father , I have sinned against Heaven and before thee , And am no more worthy to be called thy Son : make me as one of thy hired Servants . And he arose , and came to his Father . But when he was yet a great way off , his Father saw him , and had compassion , and ran and fell on his neck , and kissed him . And the Son said to him , Father , I have sinned against Heaven , and in thy sight , and am no more worthy to be called thy Son. CHAP. I. Of Consideration . THE CONTENTS . § I. The general concern of Repentance . The reason why , notwithstanding , there is little mention made of it in the Law of Moses . The peculiar necessity of it to those who have been great sinners : the parts thereof as they are alluded to in this Parable . § II. Of the nature of Consideration ; and that it usually begins conversion . § III. Affliction usually brings men to Consideration , prosperity commonly rendring them either light and incogitant , or confident and presumptuous . § IV. The peculiar meditations of a returning sinner . HITHERTO in the former part of the Parable , in the person of a light incogitant young-man , we have seen the deplorable effects of rashnesse and folly , pride and curiosity , insolence and disobedience , how they work jointly and severally together and by turns , till by degrees they have trained him on to his utter ruine . His pride raises him so high that he must fall , his licentiousnesse betrays him to slavery , and his luxury to extream necessity . And under this Type we have seen lively pourtrayed the beginnings , the progresse , the upshot , the causes and the effects of a sinfull course . IT was high time for the Prodigal to think of returning to his Father , when he was perishing by his disobedience , and had no other refuge but in his Father's clemency ; and sure it is time for the sinner to repent and return to God , when ( if he be sensible of any thing ) he cannot but be apprehensive that in the course he is in , the danger of his eternal ruine is as certainly impendent as it is more intolerable . AND thus far we have sadly observed the steps of descent towards Hell : we come now in this Second Part to descry the way of recovery , to trace out a plain path towards Heaven : that is , to lay open the beginnings , the motives , the whole nature and processe of repentance . And the divine wisedom of our Saviour hath so contrived this Parable , that all the lines of this great work are as plainly discernible in the narrative of the Prodigal's return , as we have already seen the progresse of sin delineated in his former extravagancy . Wherefore as I cannot but hope that the genuine efficacy of plain truth , especially invigorated by so curious a scheme , as in the former part , must needs have put every man into some concern , who hath stained his Conscience with guilt , but not quite extinguished it : So I see lesse cause to doubt but that this Second Part will be very acceptable and usefull to all those upon whom the former made any impression . For if he that could pretend to be able to direct those who have bankrupt their fortunes , how they might certainly repair their losses , and redintegrate their estates , shall be sure to have a great many attentive Auditors ; and he that should undertake the cure of those that have received a sentence of death within themselves , and have been given up as no longer men of this world , would be sure to have good store of Patients : There is far greater reason to expect it , that such a discourse as pretends to give relief to guilty Consciences , to open a sure port for all troubled Souls , should find acceptance with all such as are not in the very extremity of one of those fits of madnesse we lately spoke of . TERTVLLIAN writing a discourse of the nature and efficacy of repentance , gives this serious account of so doing in the latter end of the Treatise , Being conscious ( saith he ) to my self that I am a great sinner , I cannot easily be silent concerning repentance , especially since it is preached and recommended to all posterity by our first Parent Adam , as that which he found by experience to have been the onely expedient of restoring him again to Paradise , after he had sinned against God. And not onely our first Parents but all their Off-spring have been sensible of the necessity of repentance , forasmuch as all have sinned , and come short of the glory of God , And if God should be extreme to mark what is done amiss , no man living could be justified . REPENTANCE is ( as the same Authour calls it , ) the Pharos or Watch-tower , which gives light by night to those who are bewildered by their own vanity and the illusion of the Devil , and are ready to sink of their own leaks . 'T is the great Asylum and Sanctuary of humane infirmity , the Port of a troubled Soul , a Plank to a ship-wreckt Conscience , a Sovereign Plaister to the Sore and Wounded , Physick to the Sick , nay , life from the dead , and resurrection from the Grave . Repentance is the miracle of divine goodnesse , the reconciler of the divine Attributes , Justice and Mercy , the relief and succour of humane frailty , the envy of Devils as that which they cannot attain to , and the peculiar and inestimable priviledge of mankind , that which their amendment , comfort and eternal salvation depends upon . THEREFORE it may justly seem a wonder that the Law of Moses takes little or no notice of it , but the reason is , because the Mosaical institution was never intended as the method of attaining eternal life , but principally as a Political Law , and accordingly it takes notice only of matter of fact , allows no retrieval , but saith , Cursed is he that continues not in all things that are written in the book of the Law to doe them . But the Prophets all along earnestly recommend repentance ; with this both our Saviour and S. Jo. Baptist began their Preaching , and indeed , this is the summe of the whole Gospel . That God will wink at the times of former ignorance , and now commands all men every where to repent , because he hath appointed a day wherein he will judge the world in righteousness , &c. Act. 17. 30 , 31. IT is true , ( as we have intimated already ) all have not the same necessity of repentance , or at least not of the same measures and circumstances , because all have not run the same risk of folly , nor blackened their Souls with the same enormous commissions that some others have , and therefore cannot have such bitter reflections , for which they have given no cause , nor can find such difficulty of recovering themselves , having never been habituated to a course of sin , and therefore as our Saviour said , He came not to call the righteous but sinners to repentance : so we intend not this discourse principally for such persons : but for those that have run a long course of notorious sin , that have provoked God , offended their Conscience , deformed their natures , and put themselves under just and dreadfull apprehensions of a sad account hereafter ; it is the infinite concern of such men , if they do not desperately abandon themselves to eternal misery , to attend to this happy expedient which now I am to explain . TO come therefore to the businesse . Our Saviour in the part of the Parable before us , represents the Prodigal making his retreat in this order . 1. He becomes a thinking and considerative person , and debates his own case with himself . When he came to himself he said , How many hired Servants of my Father's , &c. Before he drove on furiously , considering nothing present , reflecting on nothing past , nor regarding any thing that might come after : now he grows cool , reasons the case , and deliberates what is like to be the issue of his present state , and what is fittest to be done for the future . And thus the penitent sinner ; the first essay of repentance is a relenting thoughtfullnesse , a serious and pensive consideratenesse . As soon as he is gotten out of the noise of the world , the charms of pleasure , and the hurry of his own passions , he sits down and considers , he practises to see with his own eyes , and not be led by rumour and example ; he exercises his reason , and resolves to judge impartially of things : and from this point of time the first conceptions of good in him bear date . 2. From the aforesaid deliberation he proceeds to resolution . I will arise and goe to my Father , and say unto him , &c. q. d. I foolishly hurried on hitherto , and was upon the brink of destruction before I apprehended my danger ; I dreamed of new discoveries , of fresh pleasures in my bold adventures , but I now perceive there is but one way with me , I must try my Father's clemency or perish . Whether he will receive me or no I cannot tell , but that I find must be the way or none , therefore I will make the experiment : It is better to retract my folly and live , then obstinately to maintain my post and die miserably ; there is some hope this way , and none at all the other : therefore jacta est alea , I will return . Thus also the penitent sinner : Now ( saith he ) mine eyes are opened , and though very late , yet now at last I see my danger , and blessed be God that I see whither I was going , before the case be utterly desperate ; I am sure to be damn'd if I continue my course , what-ever come on 't therefore I 'll return . Whatsoever discouragements for my acceptance , my former rebellions set before me ; or whatsoever difficulty there may be for an old habituate sinner to change his bias , I am resolved however not to perish foolishly with my hands folded up in my bosome , I will arise , I will try . 3. THIS resolution is followed by execution and actual returning . So he arose and went to his Father . He that considers and comes to no resolution , is like the man that ploughs his ground but sows nothing upon it ; and he that resolves , but executes not , is yet more sottish , for he is at all the cost , and takes all the pains , but reaps no fruit of his labours . There is such a near connexion between consideration , resolution and execution , and they are so naturally consequent upon one another ; that as on the one side , consideration brings on resolution , and that practice ; so much more on the other , from a man's practice we may ordinarily pronounce of his resolutions , and from that certainly calculate his meditations . But to the point in hand : I ( saith the Prodigal ) have delayed too long already , I may consider and make resolutions , and yet sit and starve ; it must be doing must rescue me from my misery . So he arose , and so doth the true Penitent . BUT these things are not to be passed over thus superficially , therefore we will handle them particularly . And accordingly § II. I Begin with the first , viz. Consideration or Deliberation . By which I mean not a mopish and ineffective dozinesse , when men seem to think profoundly , but apprehend nothing at all distinctly ; their understandings being amused and baffled with a new and strange prospect , as if looking back upon their former miscarriages had ( with Lot's Wife ) transformed them into a Pillar of Salt. Much lesse do I mean a solemn austerity of temper , and rigid fixation of spirits ; as if men had forgone all touches of humanity , and were become a kind of walking Ghosts . Both these are passions of the body , not motions of the mind , and if they are not counterfeit , tend more to desperation then conversion ; and there is danger lest such men are falling from a vicious phrenzy ( as we not long since called it ) to a strictly literal , and more incurable madnesse . BUT by Consideration , so far as concerns the business in hand , I understand nothing more nor less , but a manly and a serious application of our minds to take a just and impartial view of our selves , and of all such things as most concern us , to the end that we may govern our determinations and carriage accordingly . For the fuller apprehension of this , we are to remember ( what I have in part intimated before ) that the mind of man hath these four priviledges . 1. IT hath not only a perceptive power of such things as are present , which is common to the inferiour and animal faculties , but hath a large sphere of cognizance , recalling things past , and having a solicitude and forethought of things to come . 2. THE rational powers of the Soul are not meerly passive as the inferiour are , which only take notice of such images of things in transitu and glance , as are reflected upon them from the Senses , but these can fix themselves , and their objects can hold the images of things steddy , and stay and arrest their own motions towards them . 3. THE mind of man doth not take so superficial a view of things , as to discern only the pleasantness or unpleasantness of them , wherein natural good and evil consists , but is able to discern and pronounce of an higher and more exquisite beauty or deformity , excellency or turpitude from the relation to God , to the community , to the nature of our own Souls , and to the time to come ; wherein consists that which we call moral good and evil . And this is that rational sense or relish , the Criterion or standard of the Soul I formerly spoke of . LASTLY , the Soul is able also to reflect upon it self , to measure its own motions , and its own state , by the standard aforesaid ; and so becomes aware of , and corrects its own errours for the time past , and takes better aim for the time to come . NOW the exercising of these several capacities of the Soul , is that which we mean by Consideration . Namely , then a man considers when in the first place he suffers not himself to be carried away with the prejudice of Sense , nor confines his thoughts to such things as are thereby presented to him ; but inlarges his prospect , looks round about him , takes one thing with another , and embraces in his mind the whole nature , tendency , and all the circumstances of things . This is well intimated by the Latines in either of these words , Contemplari and Considerare , which seem to allude to Astronomical Calculations , wherein men ought not ad pauca respicere , to confine their observations to some one appearance , but to look round about them , to survey the whole Orb , and salve all the Phaenomena . Thus a man considers morally that observes his own actions , that recollects what hath befallen himself , or other men upon so doing , and forecasts what may befall him or them hereafter . AGAIN , when a man lives not extempore , but premeditates , nor suffers himself to be overborn , either by the presence and importunity of sensual objects , or by the solicitation and hurry of passions , but checks his own carrier , and gives himself leisure calmly and maturely to understand the just nature of things , defixes his thoughts , and suspends his determination till he see plain reason to incline him this way , or that this is a considerative man. Especially when a man takes not things in the gross , as if all were alike trivial , or alike momentous , nor suffers himself to be led along by common custome , opinion and example ; that takes not the price of things from publick fame , but appeals to and estimates all things by the just standard of reason , and accordingly governs his desires and prosecutions : the man I say , that distinguishes and makes a discrimination betwixt one thing and another , that goes not by tale and number , but by weight and proof ; is justly esteemed a thinking and serious person . For so the Greek words used in this case import . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifying to confer , compare , and distinguish : as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to state the matter , to cast up accounts ; and so also the Latine word deliberare , which Festus derives from libra , as , deciding the matter by the scale ; in like manner , examinare , to observe , quà lanx exeat , which way the scale turns . LASTLY , when a man turns his eyes inward , studies himself , makes himself his theam , and comments upon himself and his own actions , hath his eyes in his head , minding his own way , having propounded a destined mark and aim of his actions ; keeps it constantly in his eye , and shapes his course accordingly ; not like the fool in the Proverbs of Solomon , that hath his eyes roving , and in the ends of the earth . This is that the Hebrews express by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to lay to heart ; or in the other phrase of the Psalmist , Psal . 4. 4. To commune with ones own heart . This is that which we mean by considerativeness , or in other words , the working of Conscience , and the discharge of both its offices . AND by such kind of consideration as this doth the grace of God and his holy Spirit begin the work of conversion ; and herein do the first strictures and essays of piety discover themselves . It was wont to be said by the Platonists , that knowledge is nothing but remembrance , and that all the discovery of truth , which we in this state are able with all our labour and diligence to make , is but a revival and recovery of those Idea's of things we had in a former state , and which now became obscure and confused by our being immersed in matter and body . But let that be as it may , it is true in the present case , that the first point of true practical wisedom is gained by studying a man's self , and by making himself the subject of his meditations . For as there is nothing wherein we betray more folly , nothing by which we shipwreck our Consciences , and lose our selves so fatally , as by permitting our selves to run adrift without Card or Compass , Port or Pilot ; so on the other hand , there is nothing gives greater hopes of recovery , then being able and disposed to collect our selves , to call in our thoughts by serious consideration and reflection . To which purpose it was worthily said by Philo , That the source of all our danger , and the first reason of our miscarriages , lay in our running on with the boisterous tide of passion ; and the first hopes of safety was in being able to stay our selves , and soberly to reason the matter . But we have greater authority for it then Philo's . For upon defect of this , God himself lays the blame of men's ruine ; and in this he places the first signs of recovery . So we find him complaining of his people Israel as in a very desperate condition , Isa . 1. 3. My people will not consider : and therefore often calls upon them by the Prophets in these words , Thus saith the Lord of hosts , Consider your ways . But most emphatically doth he express himself , Isa . 46. 8. Remember and shew your selves men : bring it again to mind O ye transgressours . And it is very observable , that in that famous Chapter , Ezek. 18. where above any other passage in the Old Testament , God most solemnly proclaims and ratifies the efficacy of repentance , he describes the first lines at least of it to consist in consideration , vers . 14. A Son that considereth , &c. Again , vers . 28. Because he considereth and turneth , &c. To all these adde the advice of the Psalmist , Psal . 4. 4. Stand in awe and sin not ; commune with your own hearts upon your bed , and be still . As if the serious treating with our selves was the onely way , both to stifle the temptation to , and to extinguish the guilt of sin . The Septuagint render the last phrase of the Psalmist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , q. d. consider so seriously with your selves at your best retirements , the evil of your ways , and the danger of your course , that you may feel remorse and compunction . The Chaldee Targum paraphraseth thus , Let your hearts concur with your mouths in saying your prayers , and think of the God of death : q. d. Affect your hearts seriously in secret with a deep apprehension of the danger of sin . AND if we look into the N. Testament , nothing can more illustriously set forth this which we are asserting , then those two Parables of our Saviour , Luk. 14. 28. &c. of the man that intends to build a Tower , and a King going to war. In both which , the design of our Saviour is to shew , that serious debating , and prudent forecasting all the difficulties of the whole course of Christianity , is no less necessary to him that intends successfully to undertake it , then those grave deliberations of Princes , or projections of private persons , when the one intends to enter into a dangerous war , and the other a costly building . IF indeed conversion to God were nothing else but a meer melancholy qualm , or a fright : if I say repentance were only a Paroxysm of devotion , and the Divine Majesty so soft and easy as to be taken with an agony of mind , or a kind of love-fit : then an inconsiderate man might be esteemed a penitent . But repentance being nothing less then the change of a man's whole temper and life , the entring into a whole course of severe and constant vertue , the subduing our most potent passions , the denying our selves some of the most pleasant gratifications of flesh and bloud , the breaking off old and radicated customs and habits : it must be absolutely necessary , that whosoever goes through with it , do maturely consider the enterprize , and call in all his force for the atchievement of it . OR again , if a man could be so vain and unreasonable , as to hope that God would save men by force , doe violence to their natures , over-bear or supersede their faculties , and plant grace in their hearts by a meer act of his omnipotency , and new make them after the manner he created them at first without their own concurrence , then indeed there would be no use of consideration ; and it would be as fruitless and unnecessary to contribute any endeavour , as impossible to make any opposition . But those that dream at this rate , neither understand God nor themselves ; neither what is fit for him to confer , nor for them to expect . They know not what vertue means , nor apprehend whence comfort arises ; they consider not what a righteous judgment to come supposes , nor what the very notion of reward and punishment speaks ; they make no difference between free and natural Agents , and condomn themselves to senseless and stupid Machines , in hopes to be made Saints per saltum , and to come at Heaven such a way as never any man did or can doe ; that is , without their own endeavour . OR lastly , if a man could perswade himself , that themeans of grace , ( viz. ) the Word and Sacraments did use to work physically upon men , and made them good ex opere operato , ( as some speak ) after the manner of food and medicine to the Body , which take place whether men consider it or no , and oftentimes work the better the less the mind is employed in thinking of that or any thing else : upon such a supposition there were no reason why any man should put himself to the trouble of that we have been speaking of . But on the contrary , it is most certain that all the means of grace have effect upon men's Souls , no otherwise then by awakening the sense of the mind , and making men considerative , and then men's hard hearts are made contrine by operating upon themselves , as the Diamond is known to be cut by its own dust . For it is as impossible that Sermons , Counsels , or any other discourses , should edify the mind of a man , unless his understanding bring them close , and make application of them to his Conscience , by the way of consideration ; as it is for a man's Body to be nourished by meats who hath no digestive faculty , to be or cured by medicine , where all the powers of nature are extinguished . In short , to think otherwise , is to turn devotion into conjuring , and all the divine institutions into charms and amulets . AND all this is so true that nothing can be objected to it but what will convince the objector of utter strangeness and unacquaintedness with converting grace ; for we may safely appeal either to the experience of every such convert as we are speaking of , or to the observation of all those who have taken notice of others in that condition , whether any thing hath been more remarkably visible in such a Crists , then a pensive , serious , and considerative temper . And it were easy to bring abundance of egregious instances hereof ; such as Justin Martyr , St. Austin , and others : but to what I have said already , I will only subjoin two or three Scriptural observations . And the first shall be what David saith of himself , Psal . 119. vers . 59. I thought upon my ways , and turned my feet to thy precepts . In the next place I cannot but take notice in the story of Isaac , Gen. 24. 63. the Scripture saith of him , He went out into the fields to meditate in the evening . The LXX render it , he went out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to talk with himself , to entertain discourse with his own heart ; and for the convenience of doing this , he chose the solitude of the Fields , and the cool and quiet of the Evening . And by this practice the Holy Ghost characterizes him , as ( though a young man yet ) beginning to be both a wise and a pious person . Nor is it to be omitted which is recorded of Ahab , 1. King. 21. 27. That when God threatned him with the utter extirpation of his family for his wickedness , he put on Sackcloth , sprinkled himself with Ashes , and especially amongst the rest he walked softly : that is , although he did not heartily repent , yet he knew well how to dissemble the doing it , and acted the part of a penitent in that serious and considerative posture . I will conclude this point with a passage of the Prophet Jeremiah , Chap. 31. Vers . 18 , 19. the words are these : I have surely heard Ephraim bemoaning himself thus , Thou hast chastised me and I was chastised ; as a bullock unaccustomed to the yoke . Turn thou me and I shall be turned , for thou art the Lord my God. Surely after I was turned I repented , and after I was instructed I smote upon my thigh ; I was ashamed , yea even confounded , because I did bear the reproach of my youth . A memorable Scripture very full and apposite to my present purpose , and withall so pathetick as that it is almost match for this Parable of our Saviour we have before us . The reflection upon both which together lead me . IN the second place to observe the occasion , or what it was which put the Prodigal into a considerative temper ; and that was the pressure of his wants : whilest wind and tide favoured him , and his affaris were prosperous , he made no reflections , nor struck sail to any thing ; but now the tide forsaking him he is becalmed , and then considers . In like manner , § III. IT is usually some affliction or other which first awakens habitual sinners into consideration , and the rudiments of piety and religion . Or as serious considerativeness begins conversion , so commonly some sharp affliction or other begins that seriousness . It cannot be doubted but that the most easy and most frequently successfull way of begetting a sense of God and of piety in the minds of men is by holy education in their youth , whilest their hearts are tender and tractable , not prejudiced by actual ingagements , not confirmed by example , nor hardened by long custome and practice ; and when the grace of God anticipates the Devil , and prevents all his enterprises : and perhaps if we look over the state of mankind , we shall find amongst those that are sincerely good , the number of those that have become so after a long course of sin , to be very small in comparison . We may also allow it for truth which is made a common maxime , that ingenuous minds are most wrought upon by obligation and favour , that the strongest efforts are those which are made by kindness and goodness , that this latter method will melt and dissolve such as would be broken in pieces by violence . But this prejudices not the business in hand , for we speak of such as have lost their ingenuity ; old hardened sinners , who must first be broken by the hammer of affliction before they will dissolve by the benign warmth of mercy and kindness . These last indeed carry on the work and make a perfect change , but fear and pain usually begins it . But I will not stick to grant that perhaps it may fall out , that some old sinner may have been reclaimed by the reading of a good book , hearing a serious Sermon , or by the grave admonition of a faithfull Friend , without any pressing affliction to prepare him for it , or as it were extort it from him . Notwithstanding I verily believe , if an estimate could be taken , the instances of this kind would be found to be exceeding rare . We find Pharaoh and Nebuchadnezzar humbled by adversity , and their stiff Necks submitted to those acknowledgements of God's power and sovereignty , which no kindness or mercy would bring them to . And Manasses comes out a true convert , a new man out of the furnace of affliction . And David himself confesses of himself , That before he was afflicted he went astray , but thereby he had learnt to keep God's Commandments , Psal . 119. vers . 67. But the whole Scripture affords no one instance that I know of , of such a person as we speak of , cured by any other method then this . And for the whole Nation of the Jews God himself saith thus , Hos . 5. 15. I will go and return to my place till they acknowledge their transgression and seek my face . In their affliction they will seek me early . q. d. I will not only afflict my people , but I will leave them under the pressure thereof ; and by this rack as it were extort from them a confession of my sovereignty and their own guilt : for I have found by long trial that nothing else will work upon a stiff-necked generation , but in their affliction I am sure they will earnestly and instantly seek after me . IT was not the peculiar jealousy of Fabius concerning the Romane State which made him say , Se secunda magìs quàm adversa timere , That their danger was greater lest they should become rash and confident by some slight successes , then that their spirits should be broken by a disaster . For all men that understand themselves , and value their safety above their pleasure , find they have reason more to suspect the soft charm of ease , peace and plenty , then the rough attacks of adversity . Because ( amongst other things ) a constant and stiff gale of prosperity carries men with too full sail to be checkt or controuled by counsel : it presents them with too many and great temptations to be easily resisted , ministers to their confident presumption , that either they are good enough already because they have so many arguments of the divine favour , or at least that he overlooks their miscarriages . And Conscience is either out-faced , or hath been so often silenced and baffled , that it dares scarce mutter till the apprehension of some great danger or misery authorize and provoke it : but then it recovers its speech and tells its errand . TO this purpose we have a famous instance in the Brethren of Joseph , Gen. 37. They , prompted by envy , had maliciously plotted the death , or at least the perpetual servitude of their Brother ; and proceeded so far in it , that to their thinking it had taken effect . Then they unworthily contrive to abuse the affections of their good old Father , with feigned probabilities that his beloved Son was devoured by wild Beasts . And now they thought all was well , they had reaked their malice , and concealed their guilt , they kept their countenances , fed upon the sweets of revenge , and all this while their Conscience felt no regret . Till at last , as God would have it , they themselves fall into the hands of him they thought they had made away ; their necessities compell them to goe down to Aegypt , and there the man , the Governour of the Land lookt sternly upon them , pretends to take them for Spies , and threatens to deal severely with them . Then courage fails them , and Conscience recovers : We are verily guilty ( say they ) of the bloud of our Brother , when we saw the anguish of his Soul , &c. What is the matter now , what alters the case , how comes Joseph to their minds now , who had been so long forgotten ? Now they find they stand in need of mercy , and therefore sadly remember how merciless they had been before ; now they pity poor Joseph , for whom before they had no compassion ; now they have bowels , when their own case was sad , and their punishment leads them to a remembrance of their guilt . THUS we see affliction if it doth not make men good , yet at least it will not suffer them to be at ease in their sin , and so disposes them towards repentance . But contrariwise , prosperity raises the passions and depresses Conscience : it hath made many from hopefull and tolerable become bad and intolerable , but scarcely ever improved any from bad to good . It is a well known story of Zeno , who was as intent as any other man upon the amassing of wealth , and as much taken with the gaiety of the world , so long as his Merchandize succeeded : but when he shipwrackt his Fortunes he recovered his reason , and applied himself to the study of Philosophy and the inriching of his mind . Naufragio tutus & foelix infortunio , his undoeing was his making , and his misfortune proved his recovery . And this the Holy Psalmist observes to be a common case , for Psal . 55. 19. he gives this account of mens obstinate impiety , because ( saith he ) they have no changes , therefore they fear not God. And Saint Peter also , 2 Pet. 3. 4. represents it as the common argument upon which such men incourage themselves in the contempt of all Religion , where ( say they ) is the promise of his coming ? for since the Fathers fell asleep , all things continue as they were , &c. as if he had said , whilest there were visible interpositions of the Divine Providence in the world , and that God was wont presently by some remarkable judgment or other to revenge himself upon those that violated his Laws and affronted his Majesty , so long the world was kept in some awe and Religion reverenced ; but from such time as there hath been a constant calme and no interruption of the course of common causes , men have called in question , whether there be any Providence at all in this World ? and if once they can perswade themselves God hath left off to mind the affairs of the present world , they will confidently and with some colour of reason infer , that then he will not call things to account hereafter . Wherefore it is the usuall method of the Divine Wisdome to make way for the reasons and motives of Religion by affliction : first softning the obdurate heart by some sharp cross , taking down the pride , confuting the Atheism , curing the wantonness and delicacy of men's tempers , and so bringing them to a cool and thoughtfull condition ; and to reason with themselves as the Prodigal in the Text. FROM all which we learn both the hardness of a vicious heart , in that nothing can pierce it but affliction , and also the blindness and folly of men who so passionately desire prosperity , together with the great usefullness of affliction : and from all these , that it proceeds not from harshness and severity in God that he sends calamities upon the sons of men , but there is an illustrious instance of his wisedom , and of his goodness , in those providential dispensations , since this is the only way of recovering and making men good and happy . § IV. LET us now see in the last place somewhat particularly what are the considerations the Prodigal entertains his thoughts upon in this his afflicted condition . And consulting the Text , and carrying along with us a just notion of the nature of the case , we shall find those reducible to these four points . I. HE considers what the condition was he is faln from , and how happy he might have been , had it not been for his own folly . How many hired Servants , &c. q. d. I that am pinched with want now , felt none in my Father's house ; I was liberally maintained , honourably treated , wanted nothing but the wisedom to understand my own felicity , and in this condition I might have continued : for neither did my Father's estate complain of the burden of my accommodations , nor was he strait handed , or abated any thing of his Fatherly affections towards me ; it was nothing but my own folly ruined me . And then 2. HE proceeds to deplore the sad estate he is fallen into : When I set out from my Father's house in quest of liberty , did I ever dream of becoming a Slave ? when I despised the liberal provisions of his Family , did I or cou'd I have thought I should come to want bread , to feed upon husks ? How sad is the change , how severe is my fate , which I know no more how to bear then how to avoid ! But that 's not the worst yet . For 3. HE forethinks what is like to be the issue of this . It is not only feeding upon husks , but I perish for hunger . I have a prospect of nothing but death before me in the case I am in ; I am lost , undone , undone in the most dreadfull circumstances ; for I perish , and it is with hunger ; death makes its sure approaches , and that in the most ghastly shape : vivens vidénsque pereo , I see and feel my self dying . 4. But yet in the last place , he looks about him to see if there be not some escape . I am dying , ( saith he ) but not quite dead . Whilest there is life there is hope ; Who will not catch hold of any thing rather then perish ? And it agrees not with my condition to stick at any thing that can minister the least probability of safety . Am not I a Son , though I am here a Slave ? have I not a Father , and hath not he pity ? why then do I stand still and die , and not rather make the utmost experiment ? AFTER this manner we may feel the pulse of the Prodigal Son to beat , and the thoughts of a sinner , whom God hath awakened by affliction , move much after the same rate . For first , as soon as his eyes are opened , he cannot choose but call to mind the blessedness of a state of innocency , and reason with himself on this wise . What-ever my case is now , sure I was made in the image of God , placed under the eye of his Providence , as it were of his Family and Table , Heaven and Earth ministred to me , I was Lord of the lower , and Favourite of the upper World , as if the one was made on purpose to exercise and divert me , and the other to receive and reward me . I have a nature capable of immortality , and had eternal life designed for me as the inheritance of a Son : and my task of obedience was as easie and honourable as my hopes were glorious . For I had no hard burthen laid upon me , nothing required of me but what was proportionable to my powers , and agreeable to the reason of my mind ; no restraint was laid upon my passions , but such as was evidently both necessary for the World and good for my self ; that it could not be drawn into an argument of harshness and severity in God , nor make apology for my transgression . All my faculties were whole and intire , I was neither tempted by necessity , nor oppressed by any fate ; I was therefore happy enough , and why am I not so still ? It is true that humane nature hath miscarried since it came out of the hands of God , and I carry the Skar of that common Wound ; yet is the dammage of the first Adam so repaired by the second , that mankind is left inexcusable in all its actual transgressions ; but especially in a dissolute and impenitent course of rebellion . Besides , I see others whose circumstances were in all points the same with mine , and their difficulties and temptations no less , to live holily and comfortably , having either escaped the too common pollutions of the world by an early compliance with the grace of God , or at least , quickly recovered themselves by repentance . I find therefore that I might have lived in the light of God's countenance , in serenity of mind , quiet of conscience , sense of my own integrity , and comfortable hopes of unspeakable glory ; in contemplation of which I might have defied death , and lived in Heaven upon Earth : but I have been meerly fooled by my own incogitancy , and undone by my own choice . For proceeds he 2. I have forfeited all this by sinning against God , and been so sottish as to prefer the satisfaction of my own humour before all the aforesaid felicities . I have been ingratefull towards my great benefactour , broken the law of my Creation , confronted the wisedom of the most High , been insolent towards a mighty Majesty , violated just and righteous commandments , sinned against light , knowledge and conscience , added presumption to folly , wilfullness to weakness , despised counsels , exhortations , promises , assistances ; my sins are many in number , horrible in their aggravations , deadly in their continuance , and my perseverance in them . By this means I have not onely wrought disorder in the world , but disordered my own Soul , spoiled my own powers , suffered passion to get head of my reason , clouded my understanding , and so by former sins rendered it in a manner necessary that I sin still . For when I would doe good , evil is present with me ; I find a law in my members rebelling against the law of my mind , and carrying me into captivity to the law of sin . O wretched man that I am , who shall deliver me from this body of death ? I have driven away the good Spirit of God , and put my self under the power of Satan , become his slave and drudge . I know nothing now of the comforts of innocence , of the joy of a good Conscience , mine is a continual torture to me , I have lost the light of God's countenance , and the very thoughts of him are dreadfull to me ; by all which together life is a burden , and yet the thoughts of death are intolerable . Such reflections and considerations as these break the very heart of a sinner , and resolve him into sighs and tears . 3. BUT this is not the worst of the case , for in the third place he considers what is like to be the issue of this . This miserable life ( saith the sinner ) cannot last always , death will arrest me shortly , and present me before a just Tribunal , the grave will e're ong cover me , but not be able to conceal me , for I must come to Judgment . Methinks I hear already the sound of the last Trump , Let the dead arise , let them come to judgment . I see the Angels as Apparitors gathering all the world together , and presenting them before that dreadfull Tribunal . How shall I be able with my guilty Conscience to appear upon that huge Theatre , before God , Angels and Men ? Methinks I see the Devil standing at my right hand to aggravate those faults which he prompted me to the commission of . I behold the Books opened , and all the debaucheries , extravagancies and follies of my whole life laid open , Christ the Judge of all the World coming in flaming fire to take vengeance upon them that have not known him , nor obeyed his Gospel . How shall I endure his presence ? how shall I escape his eye ? I cannot elude his judgment , nor evade his sentence ; come then ye Rocks and fall upon me , and ye Mountains cover me from the face of the Lamb , and from him that sitteth upon the Throne . But the Rocks rend in sunder , the Sea and the Earth disclose their dead , the Earth dissolves , the Heavens vanish as a Scroll , and I hear the dreadfull Sentence , Depart ye cursed into everlasting fire , prepared for the Devil and his Angels . Methinks I hear Christ Jesus thus upbraiding me : You have listened to the Devil and not to me , I would have saved you , but you would not be ruled by me ; you have chosen the way of death , now therefore you shall be filled with your own ways : I forewarned you what would be the issue of your courses , but you would have your full swing of pleasure for the present , whatever came of it hereafter ; you laughed at judgment , and it is come in earnest ; you have had your time of jollity and sensual transports , and now your portion is weeping , and wailing , and gnashing of teeth . O therefore ( saith the sinner ) that I had never been born , cursed be the day that brought me forth , and the Sun that shone upon me ; would the womb had been my grave , and I had never seen the light . Thus my guilty Conscience anticipates its own punishment , and I am tormented before my time . 4. BUT is there no hope left ? must I lie down thus in sorrow and despair ? These things I may justly expect , but they are not yet incumbent upon me ; I am yet alive , and they say there is hopes in the land of the living ; the door is not yet shut against me , Hell hath not yet closed her mouth upon me . I have heard God is a mercifull God , and thereupon I presumed hitherto , and abused his goodness ; but sure his mercies are above the measure of a man ; if they be infinite like himself , he hath more goodness then I have ingratitude . Possibly there may be some hope left in the bottom of this Pandora's Box of calamities ; if there be none , it is in vain to repent , fruitless to weep , endless to bewail , madness to adde to my own infelicities . If there be a rigid fate upon me , I will curse God and die . But sure whilest there is a God there must be goodness , his Name speaks his Nature ; will he break a bruised reed ? will he contend with dust and ashes ? Can infinite perfection be implacable and inexorable ? It is true he hath no need of me , but for the same reason he cannot delight in my misery . He cannot repent and change his mind , because his wisedom foresaw from the beginning all possible contingencies ; but if I repent and change my mind , the same inchangeableness of his will oblige him as well then to save me , as before to destroy me . How far he will extend mercy , and what instances he will make of it I cannot define ; but who knows but he may yet admit of my submission ? however , I cannot be worse then I am , and it is possible my condition may be better ; here I perish certainly , if I cast my self upon his goodness I can but perish , therefore I will try , I will arise and go to my Father , &c. And thus his deliberation brings him to resolution , which is the second Stage of Repentance . CHAP. II. Of Resolution . THE CONTENTS . § I. That Consideration , and all those other previous acts of the mind mentioned in the former Chapter frequently miscarry , and are nothing till they are fixed by Resolution . § II. The nature of Resolution of the will , and the force and efficacy thereof ; which is shewed to be such , as that the Devil , nor any other being under God can force it . The importance of that truth briefly shewed , and the proof of it from experience . § III. The properties of a true Penitent Resolution . 1. That it be not rash but deliberate . 2. That it be peremptory . 3. Present . And 4. uniform and universal . § IV. The Inducements of a Penitent Resolution . 1. It s availableness with God by the exorableness of his Nature . 2. The possibility of performing it . And 3. The easiness of it by the power of his grace . 4. The flat necessity of coming to it . § I. WE have seen in the foregoing Chapter the motions of an awakened Conscience , the working of a troubled minde , and therein the first glimpses of hope , and signs of recovery . But let not any man think that when he is arrived at this condition , his work is done , his peace made with God , and he become a true Convert . For if he stay here he perishes as certainly as if he had never made any reflection , or considered at all . It is one thing to be apprehensive of ones danger , and a far greater to have escaped it . The discovery of a disease is necessary in order to the cure , but it is far from the cure it self . It is an unhappy but not an unusual sight , to see men upon whom either the pain of some present affliction , or the fearfull prospect of divine vengeance hereafter , may have so far prevailed , as to make them with great shame and abhorrence reflect upon their former disorders , and cast up their pleasant morsels , who yet shall quickly return again to their own vomit , and resume their usual extravagancies . A Rock it self may be observed to drop upon change of weather , which nevertheless relents not , but is as hard , and as much a Rock as ever . And some extraordinary accident may rouze the most careless sinner , and put him upon an effort of purging off his impurities , who yet when the storm is over , shall settle again upon his Lees. It is no very rare thing to observe men dissolve into tears , and weep as heartily over their old sins , as ancient friends doe when there is a necessity of parting ; and yet ( like them ) wish and hope to meet and enjoy each other again . THEREFORE as we see the formerly dissolute , but now relenting Son in the Text , contents not himself with passionate expressions , or ineffective wishes , but resolves upon action , I will arise ( saith he ) and goe to my Father : So the true penitent sinner that is in earnest to save his Soul , sits not down under a dozing melancholy , pleases not himself with wishing and complaining , spends not his time in doubting and disputing , but puts himself forward upon the business : For ( saith he ) whilest I sit still , time passes away , life flies away apace , and death and judgment are coming on , wherefore some speedy course must be taken , and there is but one way what affords any hope , which is that of real reformation ; in which case no deliberations shall hold me longer in suspence , no floth shall benumb me , nothing shall tempt me to delay any longer . I am resolved I will make the experiment of becoming a new man from an old sinner , and upon these terms I will cast my self upon God's mercy , and if I perish I perish . § II. THIS is the second Stage of Repentance , ( viz. ) Resolution , which I am now further to treat of . But it is evident by what we have said already , that the Resolution we are to speak of , is not a meer logical conclusion by way of inference from premises , that such or such a thing is best and fit to be done , for every man that uses his reason cannot choose but speculatively assent to this as his duty and his interest , the proceedings of reason being as natural and necessary as those of sense . Insomuch that it is not in a man's power to deny a plain consequence , or disbelieve what there is evident reason for . There is therefore no moral vertue in such a conclusion , and so a man may perish notwitstanding : as it is too notorious that many dōe , who act contrary to such conclusions of their reason . But the Resolution we here intend , and which we make the second step of Repentance is practical , and the act of the will ; namely , its decretory and definitive sentence for the actual prosecution of such a course , as by Consideration and the former process of reason is discovered to be fit and necessary . Or rather , it is the wills actual application of it self to the business , in conformity to which , all the inferiour powers are put into action also , as being subject to its authority , influenced upon by its power , and carried about with the swinge of this primum mobile , this first and great Orb of the Soul. FOR the more clear understanding of this power of the will , and of the nature of Resolution , let us suppose Reason and Sense as two parties pleading their respective causes and interests ; in which case , if we should suppose a kind of drawn battel between them , and the matter left in aequilibrio ; notwithstanding , it is within the power of the will to give the cause which way it pleases ; or suppose also , that Reason acquitts it self never so well , and baffles its adversary , yet all will be but a speculation , and no effects follow till the will interposes its sovereignty , and decrees peremptorily what shall be done . And then whatever the merits of the cause be , the inferiour powers without dispute apply themselves to the execution . For ( to use another allusion ) Reason is as the Card which directs the course , and shews what is fittest to be done : but the Will is as the Helm and Rudder that turns about the whole Fabrick . This is that which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. not a lawlesness or authority to do what we will , nor yet an ability to effect whatever we please ; but a capacity within our selves of determining our selves , and making our own choice . NOW that we have indeed such a capacity is matter of daily experience ; for we cannot but have observed , that oftentimes when Reason and Religion have recommended such things to us , and convinced us of the importance of them , yet we have followed our passions notwithstanding , and done quite contrary to the clearest dictates of our mind , in the words of the Apostle , Rom. 7. 23. We have found a law in our members rebelling against the law of our mind , and leading us captive to the law of sin . And contrariwise , sometimes we have checked and subdued the importunities of our passions , and cast the Scale on the side of Conscience and Religion , and both these out of the freedom of our own Souls . It is true , that very ordinarily in the former of these cases , the Devil may promote the business by his temptations ; and in the latter it is certain ( as we heretofore have given caution ) that there is the concurrence of the Divine Grace , and influence of the Holy Spirit ; but both in the one and the other man acts freely nevertheless , suffering no violence nor compulsion . For though there can be no doubt , but that God ( who made man , and can dissolve him when he pleases ) by the exercise of his Omnipotence may controul the elections of men , or overrule them to whatsoever he will ; yet it is not reasonable to think he will , or doth ordinarily doe so . Determine them to evil he cannot , upon the account either of his own purity , justice , or wisedom ; and for his over-bearing them to the doing of that which is good , besides that we cannot understand how it leaves any room for reward in such a case ; it seems as much to reproach his wisedom in the first creation of such beings , as to display his power in controuling their actions and elections , and would be as unseemly a Phaenomenon , as for him to cross and pervert the common course of naturall causes . AND for the Devil , though he by the order of his Creation be of an higher rank , and of greater power then we ; yet he is by no means able to force our wills , or to rescind the decrees of a free mind . God permits him to use his cunning , and to shew his malice , in contriving baits to allure and catch us , and several ways to give us disturbance ; but if he should allow him to force us , we may be sure there should never have been any one good man in the world . THE objects that present themselves to us from without , can but court our acceptance , not obtrude themselves upon us : they knock at our door but cannot break in upon us ; or they present us motives to alter our resolutions , but it is in our power still , whether we will revoke them . FOR Example , and the common usage of the world , the power of which is so much magnified by some men , as if they thought it sufficient to make an apology for all our follies ; It is so inconsiderable in this case , that if we duely consider its efficacy , we must pronounce of it , that it works only metaphorically not physically , and is at most but an Ideal cause , ( if we will call it so ) sufficient to abuse men of soft and easie minds , but not the manly and generous . As for the lower and meerly animal powers in us , they ( as we noted before ) may corrupt the imagination , and begin to form a seditious party within us ; but it is still in the power of the will ( till it dethrones it self ) so to suppress them that they shall never be successfull in their rebellion . BUT then in the last place , for Reason it self , which some men governing themselves by an old maxime , ( voluntas semper sequitur dictamen intellect ûs ) suppose to prescribe so authoritatively to the will , as that the priviledge of freedom belongs rather to the former then the latter ; if that were true , ( i. e. if the will must proceed upon the dictates of reason ) there would be no such thing as liberty at all , because it is not in our power what light our understandings shall have , and as I have noted before , we cannot believe what we will , nor understand things otherwise then they are represented to us ; therefore if the will have not a power of acting contrary to our understanding , as perfect a fatality is introduced , as is to be found amongst natural agents . Besides , we find by constant observation of our selves and the world , that in passion , in love , in the pursuit of riches , and honour , and most of our prosecutions , we sometimes follow our reason , sometimes go before it , and sometimes quite cross it . It is true indeed , we ordinarily have some ( either reason or pretence of reason ) or other , to countenance our elections , because otherwise it could not be called choice where there is no end propounded , or design aimed at , ( which I think is all that the aforesaid obsolete maxime intends . ) Nevertheless since it is manifest we oftentimes follow that which we know , not to be the best reason , even then when we follow it , we may thereby be sufficiently convinced of the arbitrary power of our own wills . THIS which we have been asserting is a truth of that importance , that the denial thereof cuts the very sinews of all industry , destroys the differences of good and evil , takes away all principles of Conscience , all arguments of Repentance , ( as we have shewed before ) and herewith makes that natural passion of ingenuous shame , which mankind is peculiarly endowed with , utterly senseless and unaccountable . But the truth of this supposed , we easily understand both the nature and force of Resolution , which is the only thing we have aimed at . TO proceed therefore ; The Son in the Text conscious of this truth , and as well sensible of his own liberty , as certain of the necessity of taking some course or other to relieve himself , saith in the words before recited , I will arise , I will go to my Father , I will say unto him , &c. And the Resolutions of every Penitent are to the same effect ; ( viz. ) I will not fit with my hands folded up as a man infatuated and fitted for destruction ; I will spend no more time doubting and disputing , nor abandon my self to desperation ; I 'le endeavour both to cease to do evil , and to learn to do well ; I will take shame to my self , acknowledge my folly , and accept the punishment of my iniquity . I will earnestly deprecate the divine displeasure , and implore his mercy and pardon . In short , whatsoever difficulty appear in the business , or whatsoever temptations may assault me , I will desist my former course , and make it my care to undoe all that was amiss , and make amends for my former follies by my future zeal and diligence . § III. BUT that these things may be the more evident , let us now in the next place see the properties and essential requisites of a true Penitent Resolution . And they are these four . 1. It is deliberate , and taken up upon mature consideration . 2. It is peremptory . 3. It is a resolution de praesenti . 4. Lastly , It is universal . FIRST , a true Resolution is serious and deliberate , not like those rash vows which men make in a fit or an agony ; and which last no longer then the heat , or the distress . Many men there are that now and then take a pet at their old sins , when they have found themselves disappointed of either the pleasure or the security which they promised themselves in the enjoyment of them ; or that for their sake they are surprized with some calamity they did not expect ; and whilest that disgust lasts , they seem mightily resolved for ever to break with them ; but as soon as that mood is over , like old friends , they are quickly reconciled , and return to their former graciousness . It is not to be doubted but that the Prodigal Son had many a Lucid interval before this ; and as often as he met with any sharp cross or vexation in his way , had relenting thoughts , and wished himself again at his Father's house ; but it was but a flash , an extempore motion , a passion , not a cool rational choice ; there was no deliberation , and therefore no Resolution , and so nothing came of it . That ( saith Seneca ) which amounts to a Resolution must be settled in the mind , founded in reason , rooted in the judgment , not loose , occasional , and upon emergency . When a man having considered all the pleasures and advantages of sin on the one hand , and all the difficulties and self-denial of vertue on the other , hath measured the hopes and the fears , compared the present with the future , and represented the whole Series of things to his own mind ; and then comes to a conclusion , this is Resolution . Such a determination as this Joshua puts the people of Israel upon ; on the one hand he represents to them the great reasons they had to adhere to , and serve the true God of Israel ; and on the other , the difficulties of so doing ; the sincerity and accuracy which his Worship and Service required , and the danger of his severity if they neglected it : and then he exhorts them to lay their hand upon their heart , to consider all things with themselves , to resolve of nothing rashly , but upon the fullest satisfaction : vers . 15. If it seem evil unto you to serve the Lord , choose you this day whom you will serve , &c. and vers . 16. the people answered and said , God forbid that we should forsake the Lord to serve other Gods , &c. and then lastly , vers . 26. He writes all these passages in a Book , makes an authentick record thereof & withal sets up a stone of memorial to make the greater impression , and to give the more solemnity to the whole business . AND this same thing is that which our Saviour himself intends in those two famous Parables , concerning the man about to build a Tower , and the Prince going to War ; which we have taken notice of before . Our Saviour would have men that come to him , and pretend to imbrace his Religion , to count the cost of it , to know the worst of things , to reckon upon all that may happen : and so also Jesus the Son of Syrach advises , Eccles . 2. 1 , 2. My Son , if thou come to serve the Lord , prepare thy Soul for temptation . q. d. If thou designest to enter upon a course of vertue , thou must forethink the impediments as well as the incouragements , the conflict as well as the crown , and arm thy self with resolution accordingly . IT is the artifice of the Devil to represent only the fair side of things to men , to hide the hook with the bait . It 's noted by the Evangelist , that he shewed our Saviour the Kingdoms of the world , and the glory of them ; he set forth no Scene of the troubles , vexations , vanities and disappointments of the world , but all was beauty and glory . For he designs to surprize and lies at catch for men , and knows it is his interest they should not consider , nor curiously inquire into the just state of things , but take a transient glance only , and do all in a hurry . BUT it is not God's way to surprize men , and make advantage of their inadvertency , for he is not pleased with the sacrifice of fools ; it is a reasonable service he requires , ( viz. ) that men consider what they do , and chuse him wisely and seriously . NOR is it the condition of vertue to have an alluring outside , to tempt men's passions , or impose upon their imaginations ; it hath a matronal beauty , no meretricious paint ; it consists in a real and substantial excellency , which only can work upon him that considers : so that no man falls in love with it upon a glance , nor espouses it suddenly , but upon clam debate of its real and inward perfections . And his love is founded in reason , matured by time , and confirmed by experience . Or if there be any man that pretends to vertue upon other terms , it is no uncharitableness to prophesie , that whatever his present heats and transports may be , they will quickly cool and come to nothing . Such cases being fitly resembled by our Saviour to the stony ground , which received the Seed with joy at first , and promised fair for a mighty harvest ; but having not depth of earth brought nothing to perfection : Psal . 129. 7. The Mower filled not his hand therewith , nor the Reaper his bosome . AND indeed herein seems to lie the true and immediate reason of most or all of those shamefull apostasies , by which the name of God and Religion are so much dishonoured : ( viz. ) that men fall off from hopefull beginnings , and end in the flesh , after they had begun in the Spirit , as the Apostle's phrase is , namely , there was not depth of earth , no sufficient serious consideration of what they undertook . For it is certain , there are no insuperable difficulties in Religion , no irresistible temptations to the contrary ; God is not worse then his word , nor doth change his terms , nor can any man see any reason to alter his mind if he calculated as he might have done at first ; but they considered not , counted not the cost , and so are surprized and beaten off . And the holy Gospel gives us no less a man then St. Peter himself , for instance hereof : He in a great pang of devotion to his Master goes out before the Camp of Israel , defies Goliah and all the uncircumcised Philistins , dares and challenges danger it self ; and Lord ( saith he ) If all men should forsake thee , yet will not I : If I must die for thee , I will not forsake thee . But it was only an heat , and a bravery of the Apostle ; he had not seriously considered the business , nor forecasted what might ensue ; there was no mature deliberation , no preparations for a real encounter , and therefore it sped accordingly , and he came off shamefully : and in him we have a standing example of the frailty of the greatest passion , and of the necessity that counsel and deliberation ground our Resolutions . By which means also they will become 2. DECRETORY and Peremptory , which is the second property of vertuous Resolution . There are some men whom an affectionate discourse , a serious Sermon , or any notable accident , will put into a fit of devotion , which shall last only untill something else come in the way , and then theformer impressions give way to the latter . These we commonly call good natured men , whose facility of temper puts them at the mercy of every contingency , and they are good and bad as occasion serves : Clouds they are without water , carried about of every wind , ( as St. Jude expresses it , vers . 12. ) or as St. James , Double minded men , and unstable in all their ways ; Jam. 1. 8. that have no settled principle , nothing fixed and constant to govern themselves by . To these the Prophecie of Jacob concerning his Son Reuben , may fitly be applied , Gen. 49. 4. Vnstable as water , therefore thou shalt not excell : such irresolute tempers can never arrive at any excellency of vertue . THE people of the Jews had no doubt a good mind to be in possession of the land of Canaan , notwithstanding when-ever they met with any difficulty , then would to God we were again by the flesh-pots of Aegypt ; and none of these light and mutable persons ever came to the good Land. There were Anakims and Giants , and a thousand difficulties ran in their heads which enfeebled them for the enterprize ; only Joshua and Caleb , and such as were animated by their brave example , and said , Come let us go up , for we are able to conquer : only such I say came to the possession of it . 1 Kings 18. 21. How long halt ye between two opinions ? ( said the Prophet to the men of Israel ) If Baal be God serve him , but if Jehovah be God then serve him . q. d. Whether you serve the true God or the false , irresolution spoils all devotion either way ; for whilst you doubt and dispute your way , you do but halt towards your end and design . Accordingly Moses indeavours to raise a generosity of mind in the men of Israel , by those words , Deut. 26. 17. Thou hast vouched the Lord this day to be thy God. q. d. It now becomes you to be religious in earnest , to serve God with a perfect heart and a willing mind , for you have now put it past all dispute , you have chosen and resolved the Lord to be your God , and therefore be consistent with your selves . THERE is no vertue in a faint velleity , when men shall speak as Agrippa in the Acts , Almost thou persuadest me to be a Christian . It is no wisedome to put in Cautions now , 't is only the language of the sluggard , to say there is a Lion in the way . Postquam consulueris maturè facto opus est . All gallantry of mind is now ( after deliberation ) to take up an immoveable resolution ; for Vertue is neither a wary diffidence nor a hot fit of zeal , but a constant vital heat , and a settled temper of mind . The young man in the Gospel , St. Mark 10. 22. comes to our Saviour , Good Master what good thing shall I doe that I may inherit eternal life ? He thought it a fine thing to be a candidate of the other World : eternal life which our Saviour preached and promised , was a glorious and very desirable thing ; and he could be well content to become a Disciple of Christ , and to do some very good thing that he might attain it . For indeed , eternal life is that which no man can chuse but desire ; to have a mind to be saved is no sign of grace ; for a man must expresly hate himself should he do otherwise . Thus far therefore he was right ; but after all this he went away sorrowfull without his errand ; he had not throughly resolved with himself to go through with it , he could not find in his heart ( like the wise Merchant ) to sell and part with all he had to purchase this pearl of inestimable price . But the true Penitent sets down an immoveable resolution to go through what-ever it cost him . I have faultered too long already ( faith he ) now stat sententia , it is as the Law of the Medes and Persians with me , nothing shall dispense with my purpose , or assoil my resolutions . I will now return . And that brings me to the 3. THIRD property of a vertuous resolution : It is de praesenti , a present Resolution ; like that of the Psalmist , Psal . 119. vers . 59 , 60. I thought upon my ways , and turned my feet to thy precepts . I made haste , and delayed not to keep thy righteous judgments . q. d. My consideration lead me to resolution of amendment , and I found the nature and consequence of that was such , as to admit of no delay ; I therefore set presently about it . A resolution of amendment which commences not presently , but intends to do it hereafter , is no repentance nor any good sign of grace ; forasmuch as it is probable that there is no man in the whole world , at least under the light of the Gospel , and who hath ever reflected upon himself , or thought of God and another life , but hath some time or other resolved to become a new man. And indeed , this is the most fatal cheat men put upon themselves , and I fear now there are multitudes entered into the chambers of darkness , and an irreversible estate , that for a great part of their lives carried along with them both convictions of the necessity of reformation , and resolutions one time or other to set about it . For as I said before , it is but self-love to desire eternal life ; and no man that considers at all , can think but something must be done for the attainment of it ; or ( so thinking ) can so desperately abandon himself as not to intend to do it . But he understands not sufficiently either the evil or the danger of sin , much less hath any true sense of vertue , that can find in his heart to procrastinate and adjourn the resolution of casting off the former and applying himself to the latter : For where the mischief is intolerable on the one hand , and the good and happiness the most unspeakable and highest that can be , on the other ; there can be neither wisedom nor safety in any other course then that which Solomon directs , Eccles . 9. 10. Whatever thy hand finds to doe , doe it with all thy might ; for there is no work , nor device , nor knowledge , nor wisedom in the grave whither thou goest . When once death hath closed our eyes , the time of probation is over , the day of grace certainly shuts in , and the night cometh when no man can work : And who that either understands the frail contexture of his body , or the many thousand accidents it is subject to , can be warrantie for his own life one moment beyond the present ? or if that should be continued , who shall secure us that a day of grace shall last as long as we live ? Who shall prescribe to the Almighty that he shall wait our leisure , and accept us at last ? All which things considered , he that only resolves to amend hereafter , is certainly resolved not to amend now ; and therefore is in no state of repentance , nor in the way of mercy . WHEREFORE the true Penitent resolves presently to arise , I have trifled too long already ( faith he ) It is no dallying any longer in a business of this nature . I have been couzened by my own heart oft enough , I will trust my self for day no longer . I do not find my heart either more willing or more able to perform by all the time I have given it : but quite contrary , my ability is less , and my debt greater ; my heart harder , my affections more ingaged , and lesse willing to come off . I do not find that the longer I serve the Devil , he is ever the likelier to manumit me ; nay I feel the longer I serve him , the heavier chains he lays upon me . If he can persuade me that it is yet too soon to return to God , he will by the same Logick persuade me hereafter that it is too late . And I find by experience that if my heart be bad to day , it is likely to be worse to morrow : I cannot think it reasonable to expect that God's Spirit will strive with me the more I resist him ; nor dare I trust that grace should abound the more my sin abounds . A day neglected now , for ought I know , may be as much as my Soul is worth , and may cost me eternity : now by God's grace I find it in my heart to return , and now I 'll put it in execution . I will no more venture upon uncertainties , nor forgo what is in my power for what is not : I will not promise to pay hereafter what I am not willing now to perform . No more therefore of the sluggard , Yet a little sleep , a little slumber , a little folding of the hands to sleep . I will now arise and return to my Father ; and to my duty , which is 4. The Fourth and last property of vertuous resolution : namely , it is a through and uniform resolution which takes in the whole business and compass of Religion . The Historian observes of the Romans in the degenerate times of their Common-wealth , that now all their disputes were not an servirent sed cui , not for liberty , but who should be their Lord : and they fought not to assert or recover their freedom , but meerly to have the choice of their yoke , and so whoever conquered they were certainly slaves . In like manner some men being under convictions of Conscience of the evil and danger of the way they are in , resolve upon a change , but it is not to change themselves but their sins , one for another . The Drunkard becomes covetous , the loose and licentious person exchanges his levity for morosity , and from a common scandal becomes a busy body , a judge , and very censorious . And so the man is disguised rather then amended ; and hath a new master , but is nevertheless a slave . Others perhaps there are who will go further , and part with a sin without a succedaneum , or entertaining any other in its room , because it might happen that such a sin was grown less agreeable to their constitution , too chargeable for their profit , too dangerous to their reputation , and peradventure also too uneasy for their Consciences ; but there are some other sins they can by no means think of forgoing . Thus the Scripture observes of some Kings of Israel that were great reformers , and expressed a mighty zeal against the Idolatry of Ahab and other corruptions ; who yet all their days stuck close to the sin of Jeroboam the Son of Nebat : that kind of Idolatry was bound up with their interest , and therefore must not be laid aside . INDEED , if we consider the matter well , we shall find the power of an inlightned Conscience to be such , as to prevail with any man to resolve either to forsake any one sin upon condition he might securely enjoy all the rest ; or at least not to stick at any one duty of Religion , if thereby he might expiate his other commissions and omissions . And the Jews had a corrupt Doctrine amongst them very agreeable to this humour : namely , that if a man observed some one remarkable precept of the Law , it was enough to excuse him upon the whole ; and that notion of theirs seems to have given occasion to that question so often put to our Saviour ; Which is the great commandment of the Law ? For they disputed amongst themselves upon that supposition , which was the one surest point to trust to , whether to Sacrifice as some held , or to Circumcision as others , or to the observation of the Sabbath as a third , &c. I say their intent was to ask his opinion what branch of the Law God most insisted upon , that in compliance therewith they might compendiously secure their own interest without the trouble of universal obedience : but our Saviour being aware of the subtlety directs them in all the places forementioned to that Paragraph of the Law which was comprehensive of the whole : ( viz. ) Thou shalt love the Lord thy God with all thy heart and with all thy Soul , &c. THE Devil is so wary and frugal a Trader that he will comply with the Market , and is content as I noted before , to barter one sin for another ; or rather to compound for half then to lose all : and is also so good a Philosopher as to know malum oritur ex quolibet defectu & bonum constat ex integris causis , That the volùntary omission of any one part of our duty nulls our obedience , and that one sin will damn a man as well as many . For he that retains a love to any one sin cannot be said to have a resolution against sin , or to hate sin for it self ; and God is resolved to have us intirely his , or not at all . For he that makes any exceptions or reservations , that capitulates with God , deals not with him as with a God. He therefore that takes up a penitent resolution is uniform and universal therein , fully decrees with himself to omit nothing that he knows to be his duty , nor to dispense with himself in the practice of any thing ( how gratefull soever to him ) that he knows to be a sin . I know ( saith he ) God by his sovereignty hath a just title to my whole life and to all my powers ; he hath obliged me beyond all that ever I can correspond with ; he is jealous of his honour , and hates to be served deceitfully and by halves ; he will admit of no rival , no sharer with him ; he sees all my wandrings , and will be sure to revenge my hypocrisy . I know he is able and ready to reward sincerity above desert , above expectation , beyond all thought and imagination . I am sensible that hitherto I have not only loitered in his service , but declined it ; nay opposed , affronted , rebelled against him ; I have listed my self under his professed enemy , and under that banner I have spent a great part of my time . Now may it please his infinite goodness to accept me at last ; I vow to be intirely his , I 'll dispute no commands , I 'll make no exceptions , but I 'll double my diligence , and say with the exemplary Convert St. Paul , what wilt thou have me to doe Lord ? § IV. THUS we have seen the nature and properties of that which we called the hinge of conversion ; but let us now see what are the springs or plummets that set this great Engine on work ; or what are the considerations by way of motive , that put men upon a resolution of repentance ; and they are principally these four . 1. A persuasion that it will not be unsuccessfull and unacceptable to God if we truely repent at last though we have been great sinners before . 2. An apprehension that it is not impossible to become perfectly new men , notwithstanding our pre-ingagements in the ways of sin . 3. That it is not onely possible but easie so to doe if we set about it in earnest . 4. A clear perception , that whether it be easie or difficult there is a plain necessity of it , and it must be done . 1. THE first motive to a resolution of repentance is a persuasion of mind that God is not inexorable , but that repentance may find acceptance with him . It is a memorable story concerning the Tusculani , a little people in Italy , who had so highly provoked the Romans that Camillus was leading his Army towards them to take revenge : but they growing quickly apprehensive of their danger , took an effectual course to appease a generous enemy ; for they made no shew of resistance , but set open their Gates , and were found every man hard at his ordinary affairs , submitting all to the will of those they knew themselves unable to contend with . Whereupon the brave Camillus speaks to them to this purpose . You ( saith he ) amongst all people have only found out the true way of abating the Romane fury , and your submission hath been your best defence ; upon these terms we can no more find in our hearts to injure you , then upon other terms you could have found power to oppose us . To whom the chief Magistrate on the other side thus replies . * We have ( saith he ) so in good earnest repented us of our former folly , that in confidence of that satisfaction to a generous enemy , we are not afraid to acknowledge our fault . NOT much unlike to this is the sense of the relenting Son in the Text : For ( thinks he ) what I have done amiss I can neither answer to my self , nor to my Father ; I can neither deny the fact , nor defend it ; therefore I must try what repentance will doe , and appeal from his justice to his mercy . It is true I forsook my Father , but it was a Father I forsook , and that name speaks benignity ; and what may not a Son hope for from a Father ? There is Rhetorick in confession , and contrite submission hath mighty prevalence upon all ingenuous natures . Quem poenitet peccasse paenè est innocens . Repentance uses to have the success even of innocency it self , and I that have failed of the one will try the other . My acknowledgment will prevent my accusation . If I condemn my self , I save my Father a labour ; and when I abhor my self , I move his pity : especially if I become another man , he will see the same reason to receive me then , as he hath to reject me now . AND so the penitent towards God. I have offended the Divine Majesty , but he is a God , and that name speaks goodness ; if he be not as good as can be , he is not God ; and if he be , nothing but what is good can proceed from him ; and nothing that is good , but may be expected from him ; therefore there is hope of pardon . THE wisedome of all the world hath agreed to make it the constant stile of God , Optimus Maximus , the greatest Goodness , or the best Greatness : goodness and mercy are as essential to him as power and justice ; nay the very latter inferr the former . For what is there can tempt an infinitely perfect Being to be cruel and inexorable ? He that hath all fullness in himself , can certainly envy nothing ; can hate nothing that he hath made , but must needs pity those that are below him , and delight to communicate himself to such as need him . Envy and cruelty are the issues of meer weakness , fear , want , and impotency . The poor are apt to envy the rich because they enjoy what they want ; and we commonly observe , that the weakest and most timorous Creatures are most revengefull and implacable : The Coward is deadly and sanguinary because he is not secure of his own strength , and therefore dares not slip his opportunity , but strikes home and mortally lest the danger should recoil upon himself . But what rich and great man envies the beggar ? or what valiant man was ever remorsless and sanguinary ? The former hath all the arguments to pity because he cannot want , and the latter all the inducements to pardon because he cannot fear . God is above all danger , can be hurt by nothing , needs nothing , hath nothing to receive , but much to bestow ; he cannot therefore be prompted to take advantage against his Creatures , or delight in their misery , since the only ends he hath to serve upon them , is the enjoying his own fullness by reflection , the diffusing and communicating himself to them , and thereby making them happy . WHEN God was highly provoked by the sin of David in numbring the people , in which fact there was a complication of many evils , there was disobedience to an express Law , there was distrust of the divine providence , and a vain confidence in the arm of flesh ; It pleased the Divine Majesty to notify his displeasure by the Prophet Nathan ; and withall , gives David his choice either of Pestilence , Famine , or Sword : the King refers it back again to God , whether he would please to punish by the Famine , or by the Pestilence ; for ( saith he ) Let us fall into the hands of God , for his mercies are great ; but let us not fall into the hands of men . He had rather trust the mercies of an incensed God , then lie at the mercy of mortal men . He knew they were transported with rage and fury , but God was pitifull ; they often forgot themselves , but God remembred sinners were but men , and dust and ashes . They would plague one another maliciously , but God chastised in wisedom and measure . And that with him according to the phrase of St. James , mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoiceth against , glorieth and triumpheth over justice . THE Discourse of a brave Heathen is excellent to this purpose . We think it just ( saith he ) to give both thanks and reward to him that cures our bodily infirmities , though he do it not without some pain and trouble to us ; and why should we not rather love God's methods as the Physician of Souls ? there is no passion , nor much less revenge , in his proceedings with us ; he neither cuts and lances us cruelly , nor uses any other sharpness then the case necessarily requires ; he doth nothing with intention to hurt or grieve us , but proceeds with art and care designing our greatest good : and in a word , is in all his actions agreeable to the goodness and benignity of his own nature . The summe of all which , and of what we intend further to say , is that of the Apostle , God is good , and the goodness of God leadeth to repentance , Rom. 2. 5. For the consideration of that is the spring of hope , and of all motion by way of return . THERE are indeed some men who having entertained very crude notions of the Divine Majesty , do sometimes assert on the one hand that vindictive justice is essential and natural to God , so that he is bound up to require strict satisfaction , and without it cannot properly pardon any transgression . And others on the other hand , talk at the same wild rate of his mercy and goodness , as if all the instances he makes thereof were also natural and necessary , and that he could not insist upon his own right , but must make all the expressions of kindness that are possible towards his Creatures . But both these notions are equally false and mischievous : the former of them representing God a rigid Majesty , and tending to desperation ; the other an easy and soft Deity , and tempting men to presume upon him : the one making him an object of horrour , and the other of contempt ; for who can love him that cannot pity , and who can reverence him who hath it not in his power to do otherwise ? The truth is therefore that all particular instances both of the one kind and of the other are subject to his wisedom ; that he can exercise either mercy or severity as he sees occasion ; for after this manner the Scripture speaks of him , that sometime he hath mercy because he will have mercy ; and that when he will he hardeneth sinners for destruction . AND to think otherwise of God , especially in the case of mercy and pardon , as if he could not dispense it as he pleases , is to bring in a rigid fatality with the Stoicks instead of a God ; and is so far from aggrandizing the Divine Majesty , that it is the greatest diminution of his power and glory , and renders him less then a man : for we can recedere à nostro jure , remit of our own rights , and give mercy a triumph over strict justice . And although the sinner when he offends against God , forfeits himself into the divine hand , and gives God just cause to punish him if he will , yet certainly he cannot by any act of his put a Law upon God , or oblige him to punish , or if he think fit , to shew mercy . AND then for the interest of God's Rectourship and government of the world , it is not a necessity of punishment that conserves that , but the power or freedom of punishing or remitting accordingly as it shall seem good to his own wisedom . Whereby when men are both provoked to amendment by the hopes of pardon , and restrained from disobedience by the fear of punishment . For the liberty of dispensing either of these at pleasure , is that which produces a reverence towards the Divine Majesty ; that is , a complication of love and fear , wherein the very notion of Religion consists . It is not an impertinent passage to this purpose which we have in the Historian , when the young Gentlemen in the new Roman Common-wealth had a design to restore the Kingly Government in the Family of the Tarquins , they had Speeches made amongst them to this effect . To be bound up by the rigour of Laws which had no compassion , nor made allowance for contingency , was very harsh and unsafe considering humane infirmity : But under Kingly Government there was power of dispensation , possibility of indulgence , liberty of interpretation , room for mercy and pardon : a man that fell , did not necessarily there miscarry . For there was place for intercession , repentance might relieve him ; and the prerogative of the Prince was the security of the Subject . NOW that repentance is available with God we have all the assurance that can be desired ; for besides what we have said already from the consideration of the perfections of the Divine Nature , and the interest of his Government , Repentance is the great and principal Doctrine of the Gospel , which the Son of God himself came to proclaim by his Preaching , to confirm by his Miracles , to make way for , and to procure acceptance to by his Death and Sacrifice , and to render throughly effectual and successfull by his Intercession at God's right hand in Heaven . Wherefore as Manoah's wife reasoned when her Husband had dreadfull apprehensions of the Majesty of God , who had appeared to them and concluded they should die , Because they had seen God , No ( saith she ) if God intended to destroy us he would not have appeared to us , or much less have accepted a Sacrifice at our hands : So assuredly if God had not great compassion to mankind , and did not design to accept them upon repentance , he would never have given his own Son to be a Sacrifice for sin . Can any man suspect that God is indifferent whether men be saved or no , when he hath sent his Son to save them ? Can any man imagine him implacable towards those whose nature he sent his Son to assume , and thereby to make an union betwixt the divine and humane Natures ? Will any man think him inexorable to sinners who pitied them , healed them , conversed with them , and died for them ? Let Devils despair who have not only no promise , and no Saviour , but nothing pitiable in their case ; having had no tempter to abuse them ; no flesh or body to clog them , no infirmity to extenuate their presumption , they are without hope , and therefore incapable of repentance , and so go on eternally to hate and blaspheme the God that will not pardon them . But there is no cause man should do so , who as he hath all the arguments of pity in his case , so hath all the assurances of pardon from God upon his repentance . TO say no more , the very constant experience of all Ages , and the common sense of all mankind , leaves us without all doubt that this method of repentance pacifies the Almighty ; insomuch that when he hath most exprest his angry resentments , and seems to have been most peremptory and decretal in his threatnings , yet all but mad and desperate persons have incouraged themselves to hope for impunity upon repentance , even then when there hath not been the least intimation of any such condition in his denunciations : for thus when the Prophet Jonas had from the mouth of God proclaimed expresly , Yet forty days and forty nights and Nineveh shall be destroyed ; Notwithstanding the absoluteness of the sentence , and the nearness of the execution , the Ninevites were not out of hope , but that if repentance were interposed , their ruine might yet be prevented ; and it succeeded accordingly with them , for as they believing God's word by the Prophet , expected nothing but sudden destruction if they had not repented , so they trusting in the goodness and exorableness of the Divine Majesty upon repentance , applied themselves seriously thereto , and were preserved . WHEREFORE saith the relenting sinner , Forasmuch as although I know not the limits of the Divine Mercy , yet this I know that nothing can set limits thereto but his own wisedom ; and he is never so straitned but that if the case be pitiable , and he see reason of mercy , he can shew it ; consistently with his Justice ; here I will cast anchor , I will indeavour to render my self an object of mercy , and trust upon his goodness ; I never yet heard that any man miscarried in this bottome , or that a Penitent was cast away . I have often heard that God would have saved men , but they would not ; but I never heard of any that resorted penitently to his mercy and were rejected , nor do I think that Hell it self can furnish one instance of the man that can upbraid God's goodness , and say I would but God would not . Thus the consideration of the Divine Nature is everlastingly pregnant of incouragements to repentance , and is the spring of all motion to Godward ; were it not for which , never any had been reclaimed from a course of sin , or begun a reformation . But so much of that . 2. IN the Second place another incouragement to this penitent resolution ( we are speaking of ) is an apprehension that it is not impossible to become perfectly new men , notwithstanding our pre-ingagements in the ways of sin . Opinion of absolute impossibility ( as we have noted before ) is equal to real impotency , checks all motion , nips all indeavour in the very bud , stifles and lays asleep all the powers of the mind . But hope and apprehension of feasibleness spirits all industry , actuates all faculties , raises the spirits , and is the spring of all the great actions in the world . Some daring men have effected things beyond their own expectations , but no brave exploit was ever performed by such as despaired of accomplishing it ; nor was ever any force defeated that did praelibare victoriam , and resolve to conquer . When once a conceit had possessed the Midianites that they should be conquered by Gideon's Army , though grounded only upon an odde dream of a brown Loaf tumbling down upon their Tents , their hearts presently melted in them , their spirits were emasculated , and a mighty Host became an easy prey to the inconsiderable numbers which Gideon led against them . And the Lord of hosts would never suffer Israel to be led on to the conquest of the Land of Canaan so long as the rumor of Giants and Anakims and walled Cities ran in the minds of the people ; nor untill they were brought to a confidence that they were able to conquer that good Land. In like manner if the sinner think either his sins too great to be forgiven , or that it is too late to mend ; i. e. either despair of God's grace or of his mercy , he is utterly lost indeed ; that therefore which puts him forward upon resolution is an apprehension that God's grace is sufficient for him . THE returning Prodigal saith , It is true , I find I have gone a great way from my Father's house , and wearied my self with my own wandrings , yet sure it is not impossible but I may reach home again . And I , saith the sinner , have gone a great way towards my own undoing , having indulged my passions , and dethroned my reason , inslaved my will , weakned all my powers , and hardened my own Conscience by a long course and custome of sin ; yet ( in the words of Holy Job ) There is hope of a tree if it be cut down that it will sprout again , and that the tender branch thereof will not cease ; though the root thereof wax old in the earth , and the stock thereof die in the ground , yet through the scent of water it will bud , and bring forth boughs like a plant , Job 14. 7 , 8 , 9. Though I have weakened my powers , yet I am a man still ; though I have destroyed my self , yet there is hope in the God of Israel , and his hand is not shortened that he cannot save . TVLLY is reported to have affirmed repentance to be impossible ; namely , for a man to retrieve himself , and take up a new course contrary to that to which he hath been long habituated : and no doubt it is very difficult so to do , as may sufficiently appear , both by what we have said already , and also by that of the Prophet , Jer. 13. 23. Can the Aethiopian change his skin , or the Leopard his spots ? then may ye also do good that are accustomed to doe evil . Where the Holy Ghost intimates inveterate custome to be equal to nature it self , and accordingly we find by too sad experience , that there are very few that doe exuere hominem , shake off the yoke of custome ; Facilis descensus Averni , Sed revocare gradus , &c. And upon this account it is , that the conversion of old sinners is called a New Birth , and a New Creation , in the language of Holy Scripture . Notwithstanding , as our Saviour said of rich men , That it was harder for a Camel to goe through the eye of a needle then for such a man to enter into the Kingdom of Heaven ; yet to prevent mistakes , adds , With men it is impossible , but with God all things are possible : So it is in this case , He can cause dry bones to live ; and of Stones raise up Children to Abraham . The Holy Spirit can awaken those powers that were in a dead sleep ; Conscience is not so callous but it may be rendered soft and sensible again ; the will and other faculties of men , though they are perverted , yet are not extinct ; and being stirred up by the grace of God may exert themselves in a new strain , oppose their old customs , and introduce new habits . AS custome bore down and overgrew Nature formerly , so new customes may supplant the old ones , and make a new Nature . It is a well-known Story that when Zopyrus ( a great pretender to the skill of reading men's temper and inclination in their countenances ) had pronounced of Socrates that he was a lewd and intemperate man ; the Company who knew well the remarkable vertue of Socrates , laughed the cunning man out of countenance till Socrates relieved him , saying , that indeed his inclination was naturally such as Zopyrus had pronounced , but that Philosophy and the culture and care of himself had altered him to what he was . BUT the Holy Scriptures as they contain both more excellent institutions of vertue and holiness then all Philosophy , and more effectual methods of reclaiming and recovering men from vice and debauchery ; so in the History thereof , they afford us the most frequent and most remarkable instances of such conversions . In the Old Testament we have Manasses who was an Idolater , a Witch , and did evil in the sight of the Lord above all the abominations of the Amorites , ( who seem to have been the most profligate people in the world ) and yet became at last a true penitent , a holy and a vertuous person . In the New Testament , to omit St. Paul , who saith of himself , that from a blasphemer , a persecutour , and the chief of sinners , he became an exemplary Christian , and a zealous Apostle and Preacher of the Doctrine which before he destroyed ; We have great numbers of the most obstinate and wicked Jews converted , and no less of Romans , Corinthians , Ephesians , and of all other Cities and Countries who had grown old and hardened in a course of sin , but became new and holy men . Particularly the Apostle assures us of the Corinthians , That they had been Fornicators , Idolaters , Adulterers , Effeminate , Thieves , Covetous , Drunkards , And yet were washed , were sanctified , were justified in the name of the Lord Jesus , and by the Spirit of our God , 1 Cor. 6. 9 , 10 , 11. It is not therefore impossible ( saith the sinner ) but I may also recover my self out of the snares of the Devil ; I found it in my power to chuse evil , why may I not hope to be able to chuse good ? nothing determined or necessitated me heretofore to sin , why may I not then cast off the yoke of custome , and by the grace of God apply my self to my duty ? This is a second consideration which inflames the Penitent to a resolution of amendment ; which when he hath in earnest entered upon , he finds 3. AS his third inducement , not onely to be possible , but also easy ; at least , far beyond what he heretofore imagined . It was perhaps not an extenuating but a just reflection which the Historian makes upon all the famous exploits of Alexander the Great , in Asia and in the Indies , which had swelled his name to such a bulk , Primus ausus est vana contemnere , that it was not so much his more then humane courage or conduct which gave him those successes , but that he had the luck or the sagacity , to see through and despise the pageantry and empty shew of force and formidableness which those soft and luxurious Nations were only furnished with . So it is in this case , he that can but once despise those Ludibria oculorum , those scare-crows and phantastical Ideas , which men's own fear and cowardise represent to them ; he will presently find the business of Religion easy and expedite , and that it is but resolving generously , and the thing is done . The way of vertue , though through the folly of men it be an unfrequented path , yet is it no sad and uncomfortable way ; no man abridges himself the delight of life by becoming vertuous , no just contentment is denied him ; no power , or so much as passion he hath , that is altogether denied its proper satisfaction : There is no inhumane austerity required of us , no contradiction to our reason , or violence to our nature imposed upon us . God is no hard Pharaoh that seeks to break us with bitter bondage , requiring the tale of bricks without straw . He doth not bid us continue in the fire and not burn , or require us to converse with the occasions of sin , and escape the pollution ; but only to moderate our desires , to mind our selves , to set our intentions right ; and in a word , to resolve to doe what we can both to avoid the occasion , and to escape the infection . AND as for that great bug-bear Custome , why may we not break the fetters of our own making , and dissolve an habit of our own beginning ? Sin it self was weak , and timorous , and bashfull at first ; but it got strength by time , and by degrees , and in the same manner it is to be supplanted ; oppose beginnings of good to beginnings of evil , and an habit will be obtained , and we shall confront one custome with another , He that goeth forth weeping , bearing precious seed , shall doubtless come again rejoycing , and bringing his sheaves with him . THE way of vertue is therefore easy because it is recommended by our own reason ; though sense oppose it for the present , let us be true to the former , and the latter must and will give way . A Law enacted by our own consent uses to find a ready and chearfull compliance , that which is voted within us , and carried by the free suffrage of our minds , surely can never be accounted harsh and difficult : and such are all the laws of vertue ; the rules thereof are convenient for the community , suitable to our own natures , and as fit for us to consent to , as for God to enact . ALL the opposition which the Devil or the flesh can make to the determination of our minds will quickly cease if we stand firm to our selves ; reason is as able to restrain sense , as that is to bewitch and fascinate our minds ; or at least if we stop our ears we shall avoid all its charms , charm it never so cunningly . Besides , all the importunities of the flesh will from such time as they begin to be denied , grow sensibly weaker and weaker . And for the Devil there is nothing so much incourages his attempts as our irresolution and feeble opposition ; he is both a more proud and a more cunning enemy , then to endure too many repulses without hopes of success . He knows well enough he cannot force us , and if he cannot corrupt us , will not long labour in vain . This the Apostle St. James assures us of , Resist the Devil and he will flee from you , St. James 4. 7. ABOVE all the Holy Spirit of God will not fail to set in with us , and make all easy to us , if we cease to resist and quench his motions . How that worketh in and upon us is not easy to discover : for As the wind bloweth where it listeth , and we hear the sound thereof , but know not whence it cometh , nor whither it goeth ; so is every one that is born of the Spirit : notwithstanding we are assured that God will give his Holy Spirit to them that ask it ; and that that Spirit hath a mighty influence upon us without doing any violence to us , and that its aids are incomparably greater then the Devils opposition ; For greater is he that is in us , then he that is in the world : and this is our great incouragement to work out our own salvation with fear and trembling , because God worketh in us to will and to doe of his good pleasure . THE mischief of all is therefore our want of resolution , that we do but dally and trifle in this great business : and hence all the difficulty arises . Quo minùs timoris eo minùs fermè periculi . Cowards run the greatest dangers in war , and irresolute men find the most opposition , and the greatest difficulty in a course of vertue . Did we but collect our selves , we should quickly find the face of things altered , and all discouragements vanish . ALL this methinks is plain ( saith the Penitent ) and I am resolved to make experiment of it , for I am not out of hopes , considering the premises , and especially the promise of my Saviour , that I shall find his yoke easy , and his burden light ; and that I may doe his commandments and not find them grievous . 4. BUT the last and greatest inducement of resolution is yet behind , and that is an apprehension of absolute necessity ; that whether it be easy or difficult , it must be done . It is a well-known saying of Pythagoras , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That power dwells next door to necessity : For as Hierocles expounds it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , When necessity lies upon a man it makes him confess an ability he would not acknowledge before ; it puts his powers as it were upon the rack , and extorts those secrets of nature which sloth would have concealed . Who knoweth not that we owe to necessity most of the rarest discoveries and greatest improvements in all arts and sciences ; and all Histories observe what great atchievements this hath been authour of . Pursuant whereof those who have the conduct of great affairs , make it usually their care to put those which they make use of as instruments in their enterprizes , under as quick apprehensions of necessity as they can possibly , by that means to sharpen their resolution . And on the contrary , endeavour to keep their enemies and those they conflict with , from necessity , as being loth to experiment the efficacy of it against themselves . SO it is in the present case , so long as an old inveterate sinner can find any refuge , he scarcely ever applies himself to repentance ; but when having considered , he finds himself reduced to extremity , that this must relieve him or nothing ; then and not till then he earnestly applies himself to it , as ad sacram Anchoram , to his last and only remedy . For ( saith the sinner ) I cannot stand at the bar of God's justice , my appeal therefore must be to his mercy , and there can be no room for that but upon terms of submission and repentance ; either God must change , or I must resolve either to change or perish . I have gone astray to the very brink of Hell , and it is unreasonable to expect God should fetch me back by irresistible power since he hath no need of me , and therefore I must seek him in the way in which he will be found . It is in vain to trust to his absolute and secret decrees , against the tenour of his known laws ; or to hope that notwithstanding all my former miscarriages , and my present impenitency added to them , my name may be written in the book of Life . Since God is a righteous Judge , and will without respect of persons render to every man according to his doings . What shall I then do ? If I persevere in my old course , adding sin to sin , I make my case daily worse , treasuring up wrath against the day of wrath ; and if I sit still , my neglect will as certainly ruine me as my sin . Whilest I delay the remedy , I cannot adjourn my own destruction ; for the judgment slumbereth not . Shall I hope time may extricate me out of these difficulties ? Alas , that will aggravate them , and whilest I delay I perish . It cannot be now too soon to set about it , because I know not how soon it may be too late : Nor will I be fooled with that suggestion that it is now too late , for I am sure if I do it not now the time will come when I shall wish I had done it ; and if it be too late now , it will be more so hereafter . Especially this would be the highest aggravation of my misery , if I should wholly abandon my self , and move nothing at all towards my own recovery . All other ways are beset with insuperable difficulties ; there is but one way of hope , and this is it ; Anceps remedium potiùs quàm nullum , therefore what-ever the success be , this I am resolved to make trial of . Thus the four Lepers who were without the Gates of Samaria , when the famine was within , and the enemy laying close siege round about it , If ( say they ) we stay here we die , and if we go into the City the famine is there , and we die also . Let us therefore venture upon the Camp of the Syrians , if they kill us we can but die ; and if they spare us , we shall live . So the sinner , I am beset with difficulties , within are fears , without is despair ; Hell and damnation are round about me ; there is but one plank of escape , and that is repentance ; whether I can effect it , or God will accept it from me is a question : but hope is as cheap as despair ; if it be lost labour , it is but labour lost ; and the most doubtfull experiment is better then certain damnation . THUS by all these powerfull inducements the sinner is brought at last to a resolution , and that brings him to actual returning , as we shall shew by and by . CHAP. III. Of Confession and Contrition . THE CONTENTS . § I. Contrition consists of four parts . 1. Confession of Guilt . 2. Aggravation of the fault . 3. Self-Condemnation . 4. Deprecation . All which are explained . § II. The efficacy of Contrition demonstrated . 1. As doing right to God's Sovereignty . 2. To his Wisedom , Justice , and Goodness . 3. To his Omniscience . 4. To his Holiness and Purity . 5. It gives the best security against relapses into sin . § I. IN the foregoing Chapter we left the Prodigal in a good mind , and well resolved what course to take ; now therefore no doubt we shall find him putting in practice those ingenuous purposes . And taking the whole series of this part of the Parable together , our Saviour represents him as wholly taken up with these two things . First , in a contrite and remorsefull confession of his former offences . Secondly , in the actual returning to his Father , and to his duty ; for as on the one hand ( considering his former miscarriages ) he could not take the confidence to appear before his injured Father without ingenuous shame and sorrow ; so on the other side , he could neither content his own mind , nor hope for pardon from his Father without real amendment and actual reformation . Wherefore he joins both together , that by the former , ( viz. ) his Contrition , he may appease his Father's just wrath and indignation ; and that by the latter , ( viz. ) Reformation , he may be re-instated in his favour . Now the first of these is answerable to , and that which is most genuinely meant by the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the second , that which they express by the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : both which together make up the intire nature of true Repentance , and therefore must be handled by us particularly . TO begin with the former , ( viz. ) Contrition . The Son expresses himself thus , Father I have sinned against Heaven , and before thee , and am no more worthy to be called thy Son. Make me but as one of thy hired Servants , &c. In which words there are these four things observable . 1. His confession of Guilt , I have sinned . 2. Aggravation of the fact , I have sinned against Heaven and before thee . 3. The severe judgment he passes upon himself , I am no more worthy to be called thy Son. 4. Lastly , His deprecation , Yet make me as one of thy hired Servants . All which deserve a little consideration , the rather because we shall find them all exactly and literally exemplified in the true Penitent . 1. Then the Son assumes to himself his own guilt , and takes shame to himself . I have sinned , &c. Non in aetatem , non in malos consiliarios culpam rejicit , sed nudam parat sine excusatione Confessionem , ( saith the excellent H. Grotius : ) He excuses not himself by the injudiciousness of his youth , nor casts the blame upon his evil Counsellors ; neither accuses God nor man , but himself by a plain and ingenuous acknowledgement . IN like manner the true Penitent knows it is to no purpose to play the Hypocrite with God , Because all things are naked and open to the eyes of him with whom we have to doe . He seeth not as men see , beholding the outward appearance ; but he searches the hearts and tries the reins of the Children of men . He remembers that he that hideth his sins shall not prosper , but that he that confesseth and forsaketh them shall find mercy . Therefore with blushing and confusion of face , saith , I have sinned and done very foolishly . Thus the poor Publican is represented by our Saviour , S. Luk. 18. 13. whenas the Pharisee stood upon his own justification , and with a brazen impudence out-faces Heaven , God I thank thee that I am not as other men are , &c. He standing afar off ( as not thinking himself worthy to approach so great a Majesty ) not daring to lift up his eyes to Heaven , ( as dejected with the apprehension of his own demerits ) smites upon his breast with indignation against himself , and brings out onely this contrite sigh , God be mercifull to me a sinner . And so the Psalmist David in that penitential Psalm of his , Psal . 51. vers . 3. I acknowledge my transgression , and my sin is ever before me . Against thee , thee onely have I sinned , and done evil in thy sight . Behold , I was shapen in iniquity , and in sin did my Mother conceive me , &c. And this is the course of every Penitent , for though it be too true that Confession may be without true and compleat Repentance , yet it is impossible that Repentance should be true without Confession . I enter not into a discourse of Confession to men , because my Text leads me not to it , further then as it concerns the person injured ; in which case it is often necessary for the satisfaction of our Consciences , and where-ever there is any ingenuity in the offended person , it must needs be very prevalent towards his forgiveness . But as for the Divine Majesty , who is always injured in every transgression , and can never have any reparation otherwise then by it , it must needs be always reasonable and necessary , as we shall shew more fully by and by . 2. BUT the Son contents not himself with a bare acknowledgment of his fault in general , but goes on to aggravate it . I have sinned against Heaven and before thee . If we consider the letter of those words , they import , I have sinned both against God and thee my earthly Parent , for so the Jews were wont to express themselves , calling the Divine Majesty by the name of Heaven , as we may observe S. Luke 20. 4. The Baptism of John , was it from Heaven or of men . i. e. Was it it of God's institution , or man's invention ? So also 1 Macc. 3. 18. It is all one with Heaven to save with few or with many , i. e. with the God of Heaven . And we may easily take notice that in most of the Parables of our Saviour , that which is sometimes called the Kingdom of God , is otherwhile expressed by the name of the Kingdom of Heaven ; and by both nothing else is meant but the Gospel , that divine institution of Religion : but if we attend to the intent of this acknowledgement of the Prodigal Son , the words import an aggravation of his disobedience . q. d. There was no necessity lay upon me to transgress ; thy yoke was easy and reasonable , and therefore in disobeying thee , I disobeyed God too : Or I must first have cast off all reverence of God , before I could be undutifull towards thee . It was not the harshness and severity of my Father that drove me away , but my own levity and folly that betrayed me , and my stubbornness that I forsook him . And the same consideration affects the heart of the Penitent : For ( saith he ) I have not only offended the Divine Majesty , but rebelled both against a rightfull and a gracious Sovereign ; have broken wise , and just , and equitable Laws ; been ingratefull towards him that had obliged me by infinite favours ; have slighted the most glorious propositions , and neglected the most gracious and condescending conditions of being happy . There was no invincible temptation upon me , it was not in the power of example to debauch me : I was not opprest by fate , but have chosen my own destruction . It is not the Apostasy of Adam that can excuse me , for it was my own act : I cannot say , the Fathers have eaten sour grapes , and the Children's teeth are set on edge : for I sinned against light and Conscience with full consent , and against the motions of God's Spirit to the contrary . AFTER this manner the Penitent is apt to lay load upon himself , no body can think or speak worse of him then he thinks and confesses of himself ; so far is he from extenuating his crimes , that no malice can paint them worse , then grief and indignation at himself doth . In short , with St. Paul , he esteems himself the chiefest and worst of sinners . THIS is a quite contrary course to that which men use to take when they plead at humane Tribunals , either they deny the fact , or extenuate , or justify it ; either they plead ignorance , or pretend necessity , or prescribe for it from the custome and prevailing example of the world : but none of these ways are of use before God , and therefore are not the pleas of the Penitent . The Argument of the Psalmist ( though it may seem a very strange one ) is frequent with such men , Psal . 25. 10. O Lord pardon my sin , for it is great . q. d. I am only fit to magnify thy mercy , for I have sinned beyond any mercy but thine ; my guilt is too great a burden for me to bear , if thy unspeakable mercies relieve me not . What shall I do unto thee , O thou redeemer of men ? Such a Soul is not only ashamed , but loaths and abhors himself ; his Spirit is broken , his countenance dejected , his confidence dismounted , he feels pain and remorse , he goes heavily , he is pricked to the heart , and cries out in the anguish of his Soul What shall I doe ? But 3. HE goes on not only to accuse , but to condemn himself also ; I am not worthy to be called thy Son. I deserve to be utterly abandoned , excluded your care , and cast out of your thoughts , as I cast my self out of your family . And so the Penitent : I am so far Lord from deserving thy favour or eternal life , that I deserve not the least Crum from thy Table ; less then the least of all thy mercies . Nay I acknowledge I have deserved to goe with sorrow to my grave , and to undergo the dreadfullest viols of thy wrath . IT is very remarkable that the Prodigal doth not only thus condemn himself whilest he anxiously stands expecting his doom from his Father , but even then when his Father had expressed compassion to him , had ran to meet him , and kissed him , for so vers . 21. we find him repeating his own condemnation in the same words as before : And in like manner we observe the Apostle St. Paul after he had obtained pardon , and the great favour of Apostleship , to be continually ripping up his former sins , and condemning himself for them ; as if the wound bled afresh as often as it was touched . THUS the Penitent always judges and condemns himself , that he may not be judged of the Lord. By severity towards himself he recommends himself to the Divine Mercy ; for as Tertullian expresses it , In quantum non peperceris tibi , in tantum Deus tibi parcet . If we like Phineas stand up and execute judgement , the Plague will be stayed . He that anticipates the day of Judgment by erecting a private , but impartial Tribunal , prevents the dreadfullness of that day . In short , if we be just , God will be mercifull ; and therefore when the Penitent hath been accuser , witness and judge against himself , he may then with hopes of success become 4. IN the fourth place Intercessour for himself also , and deprecate the divine displeasure , and implore his favour . So the Son doth here , make me as one of thy hired servants . q. d. Let me not be utterly cast out of thy Family , but have at least this instance of thy favour , that I may still retain some relation to thee . And so the Penitent now that he hath received his sentence of condemnation within himself , sues out his pardon . O take not my confession meerly as an argument of my guilt , but as an evidence of my contrition , Break not the bruised reed , nor quench the smoaking flax . 'T is thy prerogative O Lord , to pardon , and what pleasure is there in my blood ? Will the Lord be angry for ever ? will his jealousy burn like fire ? O consider my frame ! remember I am but dust and ashes , call to mind thy mercies of old , thou art God and not man , and as much as the Heavens are higher then the Earth , so are thy mercies above the mercies of a man : Turn thy face away from my sins , and blot out all my transgressions . Make me a clean heart O God , and renew a right spirit in me . Cast me not away from thy presence , and take not thy Holy Spirit from me . Give me the comfort of thy help again , and stablish me with thy free Spirit , &c. Psal . 51. 9 , 10 , 11 , 12. SAINT Cyprian reports it to have been the Custome of the Primitive Penitents out of their quick and pricking sense of sin , and the more effectually to recommend themselves to the mercies of God , and the favour of his Church , earnestly to implore the Martyrs , that in the midst of their sufferings and sharpest agonies , they would remember them in their prayers , thinking such affectionate intercession of those that poured out their blood and requests together , must needs be available both with God and man. But the Penitent addresses himself also to a higher and more prevalent Advocate , who adds the incense of his own sacrifice to the prayers of men , and makes them come up as sweet odours before the Almighty ; and who is exalted at God's right hand to this end that he may give success to the prayers of such contrite persons . To which adde , that not only the deep apprehensions of guilt and of danger which such a person ( we now speak of ) is under , must needs mkee him ardent and importunate , and to cry mightily to God ; but also the Scripture assures us that the Holy Ghost is wont to assist such with sighs and groans which are unutterable . § II. NOW for the acceptableness of this penitent confession of which we are speaking . Although it be certain that our heavenly Father takes no delight in the pityfull moans , in the tears and lamentations of his Creatures , and most true that he is not to be wrought upon by addresses and complemental forms , by the accent of men's voice , by the rhetorick of tears , nor any thing of that nature ; because he is not subject to passions as men are : yet having demonstrated already in the former Chapter that the Divine Majesty hath no restraint upon him but what himself pleases , and that all his actions towards his Creatures are so subject to his wisedom , that when-ever there is just cause for mercy he can shew it notwithstanding the unchangeableness of his Nature , the rigour of his Laws , or the demand of his Justice ; If now we also make it appear from his own mouth , and from those discoveries which he hath been pleased to make of himself , that the aforesaid humble and contrite addresses are agreeable to the designs of his wisedom , and therefore required by him as the conditions of pardon ; then there can be no doubt but that they will in their kind be as acceptable to his Divine Majesty , and as successfull on the part of the sinner , as the penitent Son's submission was with his earthly Parent . AND this will be easily evident if we consider that whereas the evil of sin lies principally in the dishonour it reflects upon the divine perfections , such penitential acknowledgments as we have described , do in great measure repair that injury , and do right to all the Divine Attributes , as we will instance in particular . 1. SIN is an invasion of God's Authority and Sovereignty over us , inasmuch as he that willfully breaks any Law of God proclaims himself sui Juris , or Lawless , and saith with those in the Gospel , we will not have this Lord to rule over us . Now penitent acknowledgment though it cannot recall the act which is past , yet it revokes and retracts the affront , and settles God's authority again . 2. SIN is an impeachment of God's wisedom , justice and goodness at once ; for he that allows himself in the commission of a sin , lays an imputation upon God , as if he had either not foreseen what liberty was fit to be allowed to his Creatures , or had not ordered the frame and constitution of things with that decency and benignity that mankind could comfortably acquiesce in , without temptation to intrench upon that for his own necessary accommodation . Now on the contrary , confession takes shame and folly , and unreasonableness to our selves , and justifies the wisedom and equity of all God's constitutions . In this sense we may take that expression , Luk. 7. 29. The Publicans justified God , being baptized with the baptism of John. i. e. They entring into a penitential state which John's baptism initiated them into , condemned themselves , and proclaimed the righteousness of God's methods . 3. SIN is a tacit denial of God's omniscience , the sinner saith with them in the Psalmist , Tush , doth God see , and is there knowledge in the most High ? Psal . 73. 11. And with those other in Job , How doth God know , can he judge through the dark Clouds ? Thick Clouds are a covering to him that he seeth not , and he walketh in the circuit of Heaven , Job 22. 13 , 14. Either they conclude with the Epicureans that it is below the Majesty of God to mind the affairs of men , or that it would create him too much trouble and business , or some odd conceit or other they may well be presumed to have , who dare adventure to sin , forasmuch as the consideration of an all-seeing eye would give the most curbing check to sin that can be . And indeed , this Attribute is one of the most glorious perfections of the Divine Nature ; and so necessary that it is not intelligible how he should be God , that is , how he should govern the world for the present , or judge it hereafter , without it : and consequently it is ( if not the only foundation , yet ) the immediate obligation to all worship and religious observance . For suppose a God as the Epicureans did , that either could not , or would not mind the actions of men , and make him otherwise as great , excellent and adorable as we will , yet will it be impossible to restrain men from hypocrisy and contempt of him whilst they are under no apprehensions that their actions and carriage towards him are eyed by him . Now he that ingenuously confesses his sin , and takes shame to himself for it , doth honour to this Divine Perfection , and upholds the pillar of the world , and thereby recommends himself to the Divine mercy . IT was the saying of Joshua to Achan , Jos . 7. 9. My Son give glory to God , and confess thy fault . q. d. Thou hast dishonoured God by thy sin , and both reproached his wisedom in making such a Law , and also called in question his Omniscience by thy daring to violate it : now therefore make him the best amends thou canst by an ingenuous confession , and make it appear , that though when thou wast tempted to doe wickedly , thou wert so foolish as to promise thy self security ; yet now upon more deliberate thoughts , thou acknowledgest there is nothing can hide thee from him . 4. SUCH acknowledgements as aforesaid , do right to the holiness and purity of God : for thereby the sinner expressing his shame , and blushing at his own impurity , seems to loath himself for his unlikeness to the Divine Majesty , who is the chief and original perfection . TO which add in the last place , that besides that in this confession of sin , the sinner places himself in the nearest posture , and under the very eye of God , and the quickest apprehensions of him , and the greatest awefullness of his Majesty ; he also puts a brand and odious mark upon all sin , and by his thus suffering for sin in the sense of his Soul condemns sin in the flesh ; and withal expresses a great distast of it , shews an abhorrence , a mind alienated from it , and so consequently by that sense of the bitterness of it , gives the best security against relapses into it again . Upon all which it is not untruely said , quem poenitet peccâsse paenè est innocens ; and though it be best of all not to sin , yet he is in a good degree towards innocency , who is thus penitent for his offences ; and consequently in a fair way for pardon . WITH respect to which the Psalmist who both could and would ( if that would have done as well ) have brought the most costly Sacrifices to God to have atoned his sin , and made his peace with him , yet pronounces the Sacrifice of God to be only a contrite Spirit , and that a broken and contrite Spirit God would not despise . Those other Sacrifices it seems though God permitted them , and in some cases accepted , yet were not of his institution at first , only they were ways which men thought apt to express their homage and dependance upon God , or by which to acknowledge their gratitude , or by the cost of them to impose a mulct upon themselves for offending , or otherwise by being converted to the use of those that attended immediately upon him , might be supposed to be a means to propitiate him towards them ; as if in the language of our Saviour men sought this way to make to themselves friends of the Mammon of unrighteousness : Notwithstanding in themselves all those costly oblations seemed to reflect dishonour upon God ; as representing him a necessitous and indigent Deity ; for which cause several of the wisest and best Philosophers of old forbad all costly Sacrifices , and required only such things as might properly be reputed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as the Platonists express it ) i. e. the worship of a full and perfect Being : and such especially is this of a broken and contrite heart , which as it is that which every man hath to give that will , so is fittest to be the sacrifice of all mankind to the common Father of them ; and as it costs them least , so it doth the truest honour to him . AND whereas Paganism admitted no repentance , and in their Philosophick writings we meet often with expiations , and lustrations , but no such thing as repentance ; the reason must be because they had no right notions of God , commonly considering him only under the notion of rigid fate , or of absolute sovereignty , without any apprehension of benignity or compassion in him : which whoso rightly understands God , must needs conceive to be in him in an eminent degree , as we have shewed before ; and he that so considers him , can have no reason to doubt but those instances of penitence we are now upon , are very acceptable to him , especially if they come attended with real reformation , which we come now in the next place to speak of , as the second part of the Penitent's Resolution , and the last and principal point of Repentance . CHAP. IV. Of Actual Returing , or Reformation . THE CONTENTS . Actual Reformation consists in three things . 1. Care of God's Worship . 2. Conscience of all his Commands . 3. Submission to his Providence . All which are described according to such measures as are practicable in themselves , necessarily required by God , and conscientiously observed by all true Converts . WE have hitherto in the letter of the Parable seen the ( formerly extravagant ) Son performing the first part of his resolution , confessing his fault , condemning his folly , falling at his Father's feet , and imploring his pardon . But there was something else meant when he said I will return to my Father ; and he was not ignorant that filial reverence and obedience for the future , was the best apology for his former transgressions : for though he knew how great an interest the very relation of a Son gives in the affections of a Father , and that the saying of the Apostle is especially and most remarkably verified in the charity of Parents , that it beareth all things , hopeth all things , believeth all things ; for they readily believe well of their Children , because they so passionately desire it should be so : notwithstanding , the Son could not think his Father so soft and easy as to be imposed upon with words and ceremonies , and himself was not now so ill natured as to go about to abuse so much goodness , if it it had been in his power . Wherefore the Text saith , vers . 20. So he arose and came to his Father , i. e. he did not only change his note , his address , his countenance , but he changed his course ; he returned to his Father , and to the duty of a Son. AND we have under this type ( in the former part of it ) seen described the preface and introduction to repentance towards God ; namely , the sinner bewailing his sin , taking shame to himself , under agonies of mind , pricked to the heart , humbly imploring the divine favour , and crying earnestly for mercy . But this is not all that repentance means , the principal part of it is yet behind , ( viz. ) Actual Reformation . This is that which every awakened Conscience in its agonies promises and resolves upon ; this God expects , and every sincere Convert really performs : For without this all the rest is but empty pomp and pageantry , and meer hypocrisy , as we shall shew anon . But when this is added to the former , such a person from thenceforth is a new man , and in a new estate ; he hath compleatly made his return to God , as the Son in the Text is said to have actually returned to his Father . I have noted heretofore that all irreligion and profaneness is wont in the language of the Scripture to be expressed by the phrase of departing from God , or going out from him , or forsaking him ; and so the whole practice of Religion is contrariwise set forth by drawing nigh to , or coming to God ; particularly Hebr. 11. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that cometh to God , q. d. he that becomes a Proselyte to Religion , ( for from thence doth that word Proselyte take its original . ) Wherefore now we will first observe what is implyed by this phrase of the Son 's returning or coming to his Father ; and in proportion thereto describe this most important business of the Penitent's returning to God , which is his Actual Conversion or Reformation : and in the former these three things seem plainly to be comprehended . 1. That the Son now returns home to his Father's family and presence . 2. That he returns to the duty of a Son , by obedience and compliance with his Father's commands . 3. That he submits to his Father's government and provision . Therefore in the latter , namely , conversion to God , these three things must semblably be implied . 1. That the Penitent puts himself under the eye of God , and lives in a constant practice of piety and devotion . 2. That he frames himself to universal obedience to all God's commands . 3. That he gives himself up to the divine disposal , and intirely submits to his providence and government . 1. CONCERNING the first of these , there is nothing more evident or remarkable to all experience and observation , then the great fervor of devotion in all true Converts from an evil life ; insomuch that there is not that man to be found under such a character , but presently with great solemnity and seriousness he sets up the worship of God ; to which purpose we find in the history of the Acts of the Apostles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Worshippers , or Devout persons , to be the common name by which Converts to Religion are expressed ; and these , Acts 13. 48. are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Candidates of eternal life , or put into order and disposed for salvation . Compare vers . 43. with 48. More particularly it is observable of St. Paul , that when from a superstitious Pharisee and bitter enemy of Christianity , he was reclaimed and made a Christian ; the assurance that God gives to Ananias of the truth of his conversion , is Acts 9. 11. Behold he prays . And so of Manasses , 2 Chron. 33. 18. amongst the instances of his real reformation the Scripture takes especial notice of the prayer that he prayed . AND this is so universal a truth , that I think from hence it cometh to pass , that those who have a mind hypocritically to put on the guise and appearance of Religion , are wont to be notably carefull in this point : for so the Pharisees cloaked all their villanies with this garb of piety . Now hypocrisy would miss altogether of its design if it did not resemble the truth of things ; and usually their over solicitude and overdoing herein betrays them to act a part only in Religion . BUT it is not only the duty of prayer which the true Penitent expresses his conversion by , ( though this be by some too phantastically called Duty , as if all piety consisted in that only , ) for as the literal Prodigal returns to his Father's house and family , so the mystical returns to God's house which is his Church , and associates himself with God's servants in all the offices of Religion : ( viz. ) in hearing the word , reading , meditation , Sacraments , &c. Now he thinks a day spent in God's Courts better then a thousand ; and had rather be a door-keeper in the house of the Lord , then to dwell in the tents of the wicked . This one thing he desires of the Lord , and is most passionate in , that he may dwell in the house of the Lord all the days of his life , to behold the beauty of the Lord , and to inquire in his Temple . And he so highly values the priviledge of God's Church , that no private opinion , no trifling scrupulosity , nor petty disgust , shall ever alienate him from it . Here he finds himself fortified and incouraged by the great examples of holy men , his prayers strengthened by the concurrence of all good people ; here he is under the publick dispensations of the means of grace and knowledge , the very plainness and simplicity of which he now with the great Convert St. Austin values , and admires more then all the Greek or Roman eloquence of Speech , or subtilty of Philosophy ; to which every thing else seemed flat and insipid before . Above all , the holy Sacrament puts him into an ecstasy ; in this he thinks himself in God's presence in an extraordinary manner , and admitted a guest at his Table , the Crums of which he thinks himself unworthy of : here he refreshes his hungry Soul with the Bread of Life , and his wounded Conscience by the Bloud of his crucified Saviour ; and in both he thinks he sees his provoked , but compassionate Father , stand with open arms to receive him . This he approaches with great reverence , with shame and sorrow for his sins past , together with faith and hope in God's mercy , and will therefore never be negligent of it . IN these and all other duties of Religion , both publick and private , the Convert expresses such an excellent spirit , and extraordinary zeal as cannot but be very observable ; nay , his fervor is so great in these things , that the only danger is of running into some excess , lest he outgo the health and strength of his Body , and forget the necessity of the common affairs of life . IT is true , there is great diversity in these passionate expressions of devotion , according to the difference of men's tempers and constitutions ; but yet in every true Convert , it is at the lowest quite another thing from the common flatness and formality that is too easy to be seen in other men : nay , the transports of this kind in new Converts are usually so great , that it often gives them occasion afterwards to question their station , and to doubt whether they have not apostatized and faln from their first love ; when they find they cannot maintain those spring-tides constantly at the same height through the whole course of their lives . For the sake of which this is to be added ; that it is no argument against a man's sincerity , that he wants some of the passionate expressions of devotion which he had at first , in regard then the fresh sense he had of his miscarriages , of his horrible danger , together with the ravishing joy at the first glimpse of God's mercy in Christ , were able strangely to move all his powers , and to draw even those bodily passions into compliance with the sense of the mind which must certainly flag afterwards . And therefore though it be a sure sign he is no Convert , ( I mean , from a debauched and wicked life ) who had no experience of something extraordinary in this kind at first ; yet on the other side , it is no sign of decaying in grace , if he find not the like all along . 2. BUT to proceed : secondly , when the Son arose and went to his Father , it is implied , that he became obedient to his commands , as well as that he lived in his presence and family . And accordingly the Penitent in the next place contents not himself with any or all of the forementioned acts of devotion ; as not intending to put off God with complementall addresses , ( for all worship without obedience is no better ) but applies himself with all humility and seriousness to frame his life according to his commands . Heretofore he was a Son of Belial , lawless and disobedient , but now he saith with St Paul upon his conversion , Acts 9. 6. What wilt thou have me to doe Lord ? He hath now found what hard service the Devil puts his vassals to , and having had so bad a Master of him , he doth not discourage himself with suspicions , but submits his neck to the yoke of Christ Jesus , and doth not say it is grievous , as being of opinion with the Falisci , who told Fabricius , Melius nos sub vestro imperio quàm sub nostris legibus victuri sumus . God's service is perfect freedom , and it is liberty enough to obey wisedom and goodness . ACCORDINGLY he indeavours from henceforth to live in all the statutes and commandments of the Lord blameless , and exercises himself to have a Conscience void of offence both towards God and man. He confines not his care to some one branch or part of his duty , which is the common guise of hypocrites , but resolves to be universally good and holy : For he not only considers that one sin is sufficient to ruine a man as well as many , ( as one disease may destroy a man's life as well as a complication ) but also he observes , that the main difficulty of vertue lies in that men do not uniformly carry on the whole business before them , and so the Devil gets that ground in one place which he seems to lose in another . Besides , the very principle that acts and governs him is the hearty love of God and goodness , which makes him have an equal hatred to all sin , and a zeal of every duty . HE forsakes all his debauches for the pleasure of a good Conscience , and makes experiment whether victory over his passions be not as delightfull as the gratification of them ; and whether intellectual joys be not as ravishing as sensual enjoyments ; and a regular conversation as easy and agreeable as the lawless and licentious . He brings his senses in subjection to his reason , and makes all those powers and faculties tributary to Religion which before made war against it . This head of mine ( saith he ) which was wont to be employed in contrivances for the world , or in catering for my lusts , shall now be exercised in studying how I may doe most honour to my Maker . This wit which was wont to goe out in froth , or in scoffing at all that was serious , shall now make apologies for what before it blasphemed . This tongue shall learn to bless , that was used to cursing and swearing . My hands shall now dispense as liberally to charitable purposes , as they have sordidly raked together before ; I will be as exemplary for sobriety and chastity , as ever I was notorious for excesses ; and wherever I have wronged any body in my dealings , I will now spare from my self to make them a recompence . In short , by the grace of God from henceforward there is neither pleasure shall tempt me , nor profit allure me , nor ambition corrupt me , nor example sway me to doe any thing which I know to be evil ; and on the other side , there shall neither difficulty discourage me , nor tediousness of the course weary me in the race of vertue and holiness . And to the intent that he may always make good this ground , and persevere in this course , he calls in all the Auxiliaries of Divine Grace , places himself under the most advantageous circumstances , and retrenches himself against all assaults or surprisals . Herewithal he hath a principal care to keep his thoughts pure and holy , that there may be no combustible matter in him for the Devil 's fiery darts to take hold of , nor any beginning of a mutiny within him of the flesh against the spirit , by which means a passage may be opened to the enemy . And yet when this is done he will be always upon his guard too , not trusting wholly to the innocency of his intentions , as knowing both the subtilty and enterprizing nature of the Devil . And that this watch may be constantly kept up , he is sure not to allow himself the least degree of intemperance which would at least weaken his reason , and inflame his passion : and farther , he is very choice of his company , and very desirous to fortify himself by good neighbourhood and acquaintance , that he may be quickened by their examples : and lastly , he will be always doing some good thing or other , that temptation may not find him at leisure to give it entertainment . MOREOVER , in consideration that he hath lived a great while unprofitably , and done far less then his duty , he will strive if it be possible to do more then is matter of express duty now to make amends for fomer failing , and therefore is far from the cold and frugal piety of those men that make a great stirr in seeking the minimum quod sic , as if they would divide a hair in Religion , and be sure to do no more then needs must ; and were afraid of loving God too much , or bidding too high for the Kingdom of Heaven : for though it be true that there are no works of supererogation , erogation , as some vainly speak , i. e. whereby we may make God a debter to us , or that we shall have an overplus , and be able to contribute towards a publick stock besides our own necessitie ; yet if a man , conscious of his own many failings , shall therefore ( to shew that notwithstanding he loves God sincerely ) oblige himself , suppose to pray oftener , or give alms more liberally then is expresly required of him , this sure will not be blameable . AND again , being heartily troubled for what evils he hath committed heretofore , he indeavours to retract and undoe them as much as is possible , not only labouring to prevent the contagion of his example , but where the case will admit it rescinding and nullifying the very effects . So Manasses , that had set up Idolatry , effectually reformed it ; and Zacheus , besides the half of his goods which he gave to the poor , made a fourfold restitution wherever he had wronged nay . The Jaylor washes the stripes he had inflicted , & S. Paul zealously preached the doctrine which before he persecuted . Lastly , Such is the indignation which the true Convert hath against himself for his former rebellions , and such an holy jealousy hath he over himself lest he should relapse , that he is in danger of another extream ; for whereas heretofore he too much indulged the humour of his body , now he is ready to abridge it to such a degree as to indanger his health : perhaps in times past he lived in too much gaiety , and now so gravely that there is some danger his strictness should sour into austerity ; heretofore he lived lawlesly , and now is ready by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a vehement inclining the contrary way to fall into scrupulosity , and in the words of S. Austin , Factum horretur licitum ob vicinitatem illiciti , which I render by those of our Saviour , He strains at a Gnat now , that was wont to swallow a Camel. THOSE that have had experience of new and zealous Converts know this which I have last said to be too true , and therefore those that are concerned in the management of such persons , find it becoming their prudence , not only to instruct them in the holy ways of the Gospel , but also to interpret to them the liberty of the Gospel . For in defect of such care and prudence , it very often unhappily comes to pass , that evil men and seducers , working upon that well meant but intemperate zeal , find advantage of insinuating their curiosities , their superstitions , nay , their very morosities , and the distinctive badges of their peculiar factions ; and in consequence thereof both indispose these honest minds to some of that which is their duty in Church and State , and render them uncomfortable in themselves , and scandalous to Religion . BUT abating this last thing ( which is a bad weed , but an argument of a good soil ) all that which I have been saying otherwise , is in the temper and practice of every true Convert , as is most eminently to be seen in all the Primitive Christians , who were converted from Paganism or Judaism to Christ Jesus , but especially the former ; the whole world saw them strangely improved and metamorphosed , to use the word of the Apostle , upon which account the Primitive Fathers , Origen , Justin Martyr , Eusebius , Lactantius , &c. gloried in the efficacy of the Gospel , and shamed the blind Pagans out of their contempt of it ; they despised it for the plainness and familiarity of the phrase , but could not deny but it was mighty in operation , far beyond all the admired writings of Philosophers ; for whereas all the efficacy of them usually extended no further then to furnish men's heads with notions , or to guild the outside ; this changed them thoroughly , made the drunkard become grave , the lascivious person chaste and modest , the griping oppressour mercifull and liberal ; and in short , made the vicious and debauched become uniformly holy and vertuous . And this is the second thing intimated in the Son 's returning to his Father , he returned to his duty and obedience . But 3. THIRDLY and lastly , when the Son returned to his Father , it is implied that he then submitted himself to his Father's providence and accommodations ; that whereas heretofore the way of his Father's Family was too frugal and parsimonious for him , he must live at an higher rate , and be better provided for ; and therefore desired to have his portion in his own hands , that he might please himself : now the case is altered , for he found that his prodigality had brought him to rags , and his riots to hunger , and the danger of being starved : this therefore had like to have broke his heart , but to be sure it hath broke his spirit ; and now he will not capitulate , nor prescribe rules to his Father , but be content with any thing ; make me but as one of thy hired servants , &c. IT was the custom of Penitents of old to put on Sack-cloth , and to sprinkle themselves with Ashes , as acknowledging themselves to be vile Earth , and unworthy of the meanest accommodations . And what was thus done Emblematically on the solemn times of humiliation , is really accomplished in every sincere Convert . He is sensible that ( as we have discoursed heretofore ) pride began his ruine , and therefore humility must recover him . Time was , that he swelled against God , as the proud waves against their banks , strove to break down and overrun all the restraints of providence ; because he could not bring his condition to his mind , therefore he swelled and murmured , raged and blasphemed : why must he be poor and limited , sick or of short continuance ? why ( since the world was made for man ) should not he have his full swing , and like Leviathan , sport himself therein ? He was ready to suspect some malevolent or evil genius governed the world , and not such a wise and benign Being as men talk of . In short , as the laws of God were too strait , so was his providence , and he could brook neither of them . BUT as we have seen ( upon this change ) his compliance with the former , so we shall now see his conformity to the latter . He hath now like Nebuchadnezzar , been turned out to grass , till by his afflictions he was brought to acknowledge that the most High ruleth in the Kingdoms of men ; and now the Clay hath learned not to dispute with the Potter , why hast thou made me thus ? Now whatever condition it pleases God to put him in , he acknowledges it is better then he deserves ; if he will that he be a beggar , in disgrace , sickness , prison ; where and what he pleases , so he have mercy upon his Soul. He hath learnt to say with Jacob , Less then the least of all God's mercies ; and with the Israelites humbled by their captivity ; Thou always punishest us less then our iniquities have deserved ; or with the same in the Lamentations , It is the Lord's mercy that we are not consumed , and wherefore doth a living man complain , a man , for the punishment of his sins ? He not only considers the irresistible power of God , and yields , as knowing there is no contending with him ; but he acknowledges also his sovereignty , and the right which the great Creatour of the world hath to dispose of him and all other Creatures as he pleases ; and therefore quarrels not prerogative , but saith with Old Eli , It is the Lord , let him doe what seemeth him good ; and with the Psalmist , I was dumb and opened not my mouth , for it was thy doing . q. d. If I saw nothing but rigid fate over-bearing me , though I knew it was even then to no purpose to contend , yet I should be tempted to repine at my hard fortune ; but when I saw God in it , I laid my hand upon my mouth ; for that word speaks wisedom , justice , and goodness , as well as power ; every of which are infinitely above my match . And when I reflect upon my self , I cannot but discover , that it is not meer power and will in God that oppresses me , but it was just with him to appoint me this adversity ; nay , I cannot but own his wisedom too in it ; he understands my frame , and therefore is best able to judge what is good & necessary for me : My heavenly Father knows what things I have need of : And consequently I must conclude ( since he hath ordered it so ) that it was best for me that I should be put into the condition I am in : He saw I was not able to bear a full tide of prosperity , and therefore sent cross winds to check me ; he foresaw I should be apt to luxuriate and run riot again , should he have planted me in the warm Sun , and therefore he made choice of the shade for me . UPON all these considerations , and especially that which I first suggested ; namely , his modest reflection upon his own demerits , and therewithall the contemplation of that transcendent happiness in another world , which will abundantly compensate all defects in this ; the Penitent is brought intirely to surrender himself to the divine will. So that he doth not only patiently abide what he cannot help , but in some good measure of chearfullness , harmoniously falls in with the divine providence . I will ( saith he ) no longer have any will of my own but thy will be done : as I will indeavour to frame the course of my life and actions by thy Laws and revealed will , so my mind , my will and passions ; shall be shaped in conformity to thy secret will. THIS temper every true Penitent must and doth arrive at in good measure , for untill this be done , the principle of pride , which was the first spring of apostasie , is not destroyed in him ; and it will be impossible that he should discharge the former part of active obedience , unless this passive frame be in conjunction with it ; since a malecontent and murmuring spirit can never become a good and dutifull subject of God's Kingdom , because he plainly betrays that he neither loves nor reverences him , and therefore will not obey him . Besides , that most assuredly such a temper affords perpetual invitation and incouragement to the Devil to be attempting upon him to inflame him into some rebellion against God. Whereas the man that is contented with his condition , that submits to God , discourages Satan in all his attempts of stirring up sedition , he gives him no hold , he disarms and defeats him . THIS therefore with the two former make up the summ of Religion , and consequently the intire character of a true Convert , and the just terms of his reconciliation with the offended Majesty of Heaven . By these three steps the Son recovered himself and his Father's favour : And thus the sinner returns to God. CHAP. V. Of the necessity of Actual Reformation . THE CONTENTS . § I. A recital of several loose opinions about repentance , which debauch men's practice in this important affair . § II. Four arguments demonstrating the absurdity of all those opinions jointly , and the necessity of bringing forth such fruits of repentance as are described in the former Chapter . 1. From Scripture . 2. From the nature of God. 3. From the nature of Heaven and Hell. 4. From the nature of Conscience . WHILST in the foregoing Chapter I indeavoured in three instances plainly and accurately to describe actual returning to God , as the condition of reconciliation with our heavenly Father , as I think I out-went not the figurative intimations of the Parable , so I am most confident that therein I dealt faithfully with the Souls of all such men as are concerned in that discourse ; neither requiring more , nor admitting less then what is both fit for God to accept , and for men to yield to him : therefore it was reasonably to be hoped that men's judgments being convinced herein , they would practise accordingly , and so I might proceed immediately to the third and last part of the Parable ; and there shew the admirable success of this method , and the comfortable greeting betwixt the Father of Spirits and his returning Children . NOTWITHSTANDING , partly because I am aware in the general how willing men are even to put a cheat upon themselves for a cheap and an easy cure ; and that to such that which we have been discoursing will seem to be durus sermo , a hard Chapter , ( as we say ; ) and partly also I am not ignorant that there are abundance of Mountebanks in Theology , who pretend to administer comfort to troubled Consciences upon far easier terms : that therefore I may wholly omit nothing that I conceive usefull in this important affair , I will here ( though briefly ) demonstrate the truth and absolute necessity of what we have now laid down ; but first I think it not amiss to take notice of the principal of those mistakes which make it necessary that I so doe ; and they may be reduced to these four heads . 1. IT was the opinion of some of the Jewish Doctours that when the Messias came there would be no necessity of repentance at all , as if his intercession should perfectly excuse men all the trouble of working out their own salvation with fear and trembling . And a like absurd conceit hath possessed some Christians , that nothing is to be done by us but trusting and relying upon Christ Jesus , and his sacrifice and satisfaction ; as if he had not only satisfied for the transgressions of the old covenant , but having brought in no new one , had set men perfectly at liberty from all moral obligation ; or as if it were a derogation from the merits of Christ's death that any thing should be required of us in order to justification . This is the doctrine of the Antinomians . Which some carry yet higher , and suppose justification from eternity , founded meerly in the secret decree of God , and so not only exclude repentance , but even the mediation of Christ Jesus himself . 2. THERE is a second sort of men , and those called Christians too , that require something on man's part though very little , and that they call Attrition , by which they mean some slight sorrow for sin , which they say together with the sacrament of penance or confession , will reconcile a man to God , without so much as contrition , or true and hearty sorrow for the evil of sin : this is the express doctrine of the Church of Rome , and is very like the common doctrine of the Jews , that confession and sacrifice were sufficient for repentance and reconciliation ; as if sin had no great evil in it self , or no great contrariety to the divine nature , only for form or order sake he thought fit that some shame or mulct should be put upon it ; and so a few tears , or something of no great moment , shall quit all the old score , and purchase a new licence to sin again . 3. ANOTHER opinion goes further yet , requiring not only external expressions , and the forms and solemnities of repentance , but real and hearty sorrow for sin ; that a man's Conscience be really troubled , and in great anguish for his sin ; and when this is done all is well ; from such trouble of Conscience they date their conversion , and this they are always reflecting upon as a security , not only against the sins committed before it , but that from that time God sees no more sin in them ; as if , like as it was at the Pool of Bethesda , when the Angel had moved the waters , all that stept in were healed . These men ordinarily please themselves with melancholy complaints of themselves , cry out of a naughty heart , a hard heart , &c. and think this will doe their business , as if so soon as the Patient is grown sensible of his case he were cured , and to feel the smart were all one as to have the sore healed . LASTLY , a fourth sort go further yet , and require not only contrition , but resolution of obedience ; but content themselves , and incourage men to a great degree of confidence , though this resolution be never put in execution . Thus a great many Saints are canonized from the Gallows , and the Clinick or death-bed repentance is greatly countenanced . Men commence Saints per saltum as they say , as the Romans made Gentlemen ; Momento turbinis exit Marcus Dama , in the turning of an hand a lewd and flagitious person starts up a great Saint . The ground of this opinion is , they suppose that which is undoubtedly true , that God knows men's hearts ; but then they infer that which is very dangerous , that therefore so that be turned right , it is no matter with him whether there proceed any fruits worthy of repentance , and amendment of life . TO all these I might further adde , those that reckon the change of opinion , being of an admired Sect , coming over with great zeal to a new party , a demure garb , an austere temper , or at most some partial reformation to be sufficient signs of regeneration , which fancy agrees too well to the humour of a great part of men of this age ; but I shall not need to proceed further in reckoning up these mistakes , nor do I think it necessary to apply a particular confutation to doctrines so very absurd at the first view : but I will now , as I promised , demonstrate the necessity of the doctrine I have asserted , which will be an effectual detection of the fallacy of all these other now recired , And this I will do by these four arguments . § II. FIRST , if God in the Holy Scripture doth require of those that have lived wickedly , as the condition of their absolution and reconciliation to himself , that they be not only sorry for their sins , and resolve upon a new course , but expresly calls for actual performance of such resolutions and real reformation ; then those must be strangely bold and presumptuous men that will conceive hopes of pardon upon any other terms . But that this which we assert , and nothing less , is the declared condition of mercy , these following passages amongst innumerable others do abundantly evince . The first I take notice of is that of the Prophet Isaiah , Chap. I. Vers . 11 , 13 , &c. To what purpose is the multitude of your sacrices unto me ? saith the Lord : I am full of the burnt-offerings of Rams , and the fat of fed Beasts ; and I delight not in the bloud of Bullocks , or of Lambs , or of He-Goats . Bring no more vain oblations , incense is abomination to me , the new Moons and Sabbaths , the calling of Assemblies I cannot away with , it is iniquity , even the solemn meeting . And when you spread forth your hands , I will hide mine eyes from you ; yea , when ye make many prayers , I will not hear : your hands are full of bloud . Wash you , make you clean , put away the evil of your doings from before mine eyes , cease to do evil , Learn to doe well , seek judgment , relieve the oppressed , judge the Fatherless , plead for the Widow . Come now and let us reason together , saith the Lord : though your sins be as searlet , they shall be as white as snow , &c. Of like import is that of the Prophet Ezekiel , Chap. 18. Vers . 21 , 22 , 28. But if the wicked will turn from all his sins that he hath committed , and keep all my statutes , and doe that which is lawfull and right , he shall surely live , he shall not die . All the transgressions that he hath committed , they shall not be mentioned unto him . — Because he considereth , and turneth away from all his transgressions that he hath committed , he shall surely live , he shall not die . So also Micah 6. 6 , 7 , 8. Wherewithall shall I come before the Lord , and bow my self before the High God ? shall I come before him with the burnt-offerings , with Calves of a year old ? Will the Lord be pleased with thousands of Rams , or with ten thousand rivers of Oil ? shall I give my first-born for my transgression , the fruit of my Body for the sin of my Soul ? He hath shewed thee , O man , what is good ; and what doth the Lord require of thee , but to doe justly , and to love mercy , and to walk humbly with thy God ? IN all which places God puts a slight upon all the most solemn expressions of penitence , when they are dis-joined from actual amendment of life . And touching Sacrifice , it is very remarkable that though that was a rite of God's own allowance for the expiation of sin , and had also conjoined with it the guilty persons confession of his fault , and that particularly ( as Maimonides assures us ) and considering the usual cost of the oblation was a mulct upon the sinner , and some kind of reparation to God , yet this is declared of no efficacy without reformation . THUS it was in the Old Testament , and in the New the case is plainer if it be possible ; for thus John the Baptist preaches , that they should not think it sufficient to submit to the baptism of repentance : But bring forth fruits worthy of repentance , Matt. 3. 8. And such is the discourse of our Saviour himself , Matth. 7. 21. Not every one that saith unto me Lord , Lord , shall enter into the Kingdom of Heaven , but he that doth the will of my Father which is in Heaven . q. d. It is not all the importunity of prayers or addresses , that will avail without obedience . So the Apostle St. Paul , 2 Tim. 2. 19. The foundation of God standeth sure , having this seal , the Lord knoweth who are his , and let him that nameth the name of Christ depart from iniquity . q. d. The election of God shall not be frustrate , nor the ends of Christ's death defeated ; nevertheless let no man pretend to be concerned in the one , nor interested in the other , but he that is really a good and holy man. And ( not to heap up Scriptures unnecessarily in so plain a case ) upon this account it is , that Religion is described by a walk , a course , a warfare , a life , &c. because that which God requires indispensably of men is not an agony or passion for their miscarriages , or a resolution of amendment , but an habit of vertuous conversation ; and all this is graphically represented by our Saviour in a Parable not unlike this before us , Matt. 21. vers . 28 , 29 , &c. What think you ? a certain man had two Sons : and he said to the first , Son , go work to day in my Vineyard . He answered and said , I will not : but afterwards he repented and went. And he came to the second , and said likewise . And he answered and said , I goe Sir , but went not . Whether of them twain did the will of his Father , &c. The case was this , the Scribes and Pharisees , and Rulers of the Jews made a great shew of piety ; they complemented God with prayers and other addresses , and seemed ready prest for his service , whereas the Publicans and Harlots had lived with as little pretence of piety as morality , yet these at last being convinced of their danger come to repentance , and really perform what the other did but promise . And this puts me in mind of a story in Plutarch very applicable to the present purpose . It happened that the Image of Minerva the great Goddess of Athens was to be new made ; and in a case which they esteemed of so great moment , all care was taken to employ the most accurate and able Workman ; whereupon every Artist both desirous of the honour and profit , by some means or other recommends himself to the employment ; but amongst the rest , appears one , who in a long and eloquent Oration , magnifies his own ability in that kind , and drew all men's eyes upon him , till at last another rises up , and uses only this short , but significant saying , What-ever that man hath said I will perform . This man no doubt was entertained for the employment ; and most assuredly the man who actually performs his vows , and doth what others talk of , or make pretences to , is the only person that finds acceptance with the Almighty . For SECONDLY , it would beget in the minds of men very mean and unworthy notions of God as an easy Majesty , should he suffer himself to be put off with complemental addresses , or divert his just indignation without honourable satisfaction ; and to think to prevail with him by costly Sacrifices and Oblations would speak him a necessitous Deity , that could either be pleased with such trifles , or were fond of such empty things as men dote upon : it would also take away all the veneration of his Laws , and divest him of that glorious Attribute of Justice , if he could be supposed to dispense with obedience upon any of these conditions . To imagine that sighs and tears , and melancholy reflections upon our selves would propitiate him , charges him with severity and cruelty , as if he took pleasure in the calamities and sufferings of his Creatures ; it makes him appear like to the Pagan Idol Baal , whose Priests not onely with vehement importunity called upon him from Morning till Noon , O Baal hear us , 1 Kings 18. but in a frantick mood leaped upon the Altar , and cut themselves with Knives and Lancets till the bloud gushed out , that by this means they might move his compassion towards them . And which is worse yet , no man that considers these things , can reasonably doubt , but God may abate his Creatures these things , if he pleases ; and then the consequence is very sad , for if he be supposed to require those things , as the conditions of his favour , which he may abate , all Religion is made arbitrary , and the most fundamental reason of obedience destroyed ; and the horrible imputation laid upon God , that if he damn any , it is because he rigidly insists upon such things as he might have indulged . NOW all these things being intolerable , it must needs be true , that the only way of propitiating the Divine Majesty , is by being sincerely good , by ingenuous compliance with his Laws , by actual reformation ; for this renders him truely great , and just , and good ; this is a reasonable service worthy of his excellency , when all the powers of man are made subject to him , and we love him with all our might , and soul , and strength . BUT if it be said , all this may be done by the resolution of the mind to amend , though no such thing actually follow , because God sees things in their causes , and knowing the hearts of men , needs not the fruits , since he foresees it in the roots . To this I answer , that where it pleases God by cutting off the thread of men's lives to interrupt the prosecution of their intended reformation , there it is reasonable to hope that he will accept the will for the deed ; but wherever he affords opportunity of executing men's intentions , there at least can be no just expectation that he should admit of less then what is both so agreeable to his revealed will , and also so much necessary to the interest of his glory , inasmuch as it is fit , that the divine sovereignty , as well as the justice and wisedom of his Laws ( all which have been violated by sin ) should be vindicated and justified by the sinners retracting his own act , and doing contrary to that wherein he had offended , and that by letting his good works shine before men , he may glorify his heavenly Father , as heretofore he hath dishonoured him by his neglects and disobedience . But THIRDLY , if it were both consistent with the declaration of the divine will , and also with his glory and interest to admit of any thing less then actual reformation at the hands of the sinner ; and could God be supposed inclinable to dispense with it , yet the very condition of Heaven , and the state and condition of the other world will necessarily require it . The Apostle tells us , Hebr. 6. 9. there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. some things that carry such a relation to the other world , that a man cannot be damned with them nor saved without them . Or as the same Apostle saith elsewhere , 1 Col. 12. there are certain things that make men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , meet to be partakers of the inheritance with the saints in light ; and on the other hand , it is in the nature of other things to make men vessels of wrath , and to sit them for destruction . If therefore we should suppose sin to doe no wrong to God , yet it doth wrong to our own nature , unfitting us for our ends , and making us incapable of our happiness ; and if a course of vertue be not profitable to God , nor can make him any amends , yet it amends us both in our faculties , and in our capacities . For certainly God doth not by a fatal sentence doom men to the pit of Hell , nor by his Almighty power precipitate them thither , untill their own wickedness had prepared them , and disposed them for that state . In which sense I see no reason ( with the pardon of a late Learned Person ) but to take that passage , Acts 1. 25. where it is said of Judas , that he went to his own place . For Hell is the proper place of sin , and sin thrusts a man down thither ; or the Central powers of those infernal regions , as it were draw and suck in the sinner . And therefore the very damned can never think hardly of God , as if he took pleasure in their misery , but must for ever curse their own folly , which made it fit and necessary that God should do what he doth . THE Apostle tells us , Rom. 14. 17. The Kingdom of God is not meat and drink , but righteousness , peace and joy in the Holy Ghost : which saying is indeed to be understood of the state of Christianity ; notwithstanding , if we will consider , it will appear to us that Heaven it self as it signifies the state of blessedness in the other world , consists not so much in the external glory of a palace , or any other circumstances , either to accommodate the body , or to entertain the imagination , as in a state of perfect purity , peace and love , clear knowledge of the mind , just order of all the powers , the light of God's countenance , ready and chearfull compliance with his will , comfortable reflections upon our former carriage , blessed society of Saints and Angels , and everlasting life for the durable enjoyment of all these unspeakably good things . And on the other side , Hell is not so dreadfull for the horrid circumstances of the place , ( though that be sad enough ) as that there a man is banished from God , and all his powers in confusion , he is filled with rage , horribly and perpetually lashed by his own Conscience , and scorned and tortured by infernal Furies , to whose company he is for ever condemned without hopes of recovery . NOW though it cannot be said that every holy and vertuous man must naturally and necessarily be intitled to the happiness of Heaven , because the glories of that state are of God's special provision , and therefore must be at his disposal ; and besides , there is no man whose vertue hath been such as to render him capable thereof , without the interposition of the divine mercy in Jesus Christ : Yet it is evident , that there is a great suitableness between the temper of a brave man , and the state of Heaven ; a just , wise , chaste , temperate and peaceable person , is prepared and disposed as a Candidate for that state ; and on the contrary , a debaucht and vicious man is utterly unfit for it , and carries the very ingredients of Hell about him . TAKE for example a cruel , malicious , and mischievous man , whose soul is in his spleen , and who continually sacrifices to those accursed fiends , rancour and revenge ; let any man be judge , whether such a man can be a fit inhabitant of those peacefull regions above , and that amicable society of Saints and Angels ? or what can be more natural to him , and proper for him , then the company of Devils which he so exactly resembles ? Or take a turbulent and seditious person , a Boutefeau , whose only pleasure hath been to disturb the world , that never discerned the beauty of order , nor tasted the sweets of peace , nor framed himself to duty and obedience ; what should such a man do in Heaven where all is order and harmony ? he is only fit for the infernal hurry , and we may very aptly apply the stately expression of the Prophet to his case , Isa . 14. 9. Hell from beneath is moved for thee , to meet thee at thy coming ; it stirreth up the dead for thee : and art thou become like unto us , &c. Once more , take a man wholly addicted to sensuality , and the beastly pleasures of the body , to eat and drink , and live voluptuously , what should this man do in Heaven ? What is there for him , where there is no use of the belly ; and where the pleasures are sublime and intellectual ? what delights can the presence of an holy Majesty , a blessed Jesus , and the harmony of an heavenly Quire , minister to him that hath never relished other musick then the wild roarings of a debauch , or the soft charms of sensuality ? He that is capable of that blessed state , and of those entertainments , must be such an one as hath been habituate to sobriety and chastity , that hath learned to deny and castigate the importunities of his Senses , that hath laboured to live out of the body whilest he was in it . Now this is not to be performed by a sudden pang of devotion , nor by a meer resolution or intention of becoming vertuous , ( howsoever serious that may be ) but by long exercise , serious indeavour , a habit and a new nature . 4. BUT in the fourth and last place , if we could suppose , that neither the nature and state of the world to come , did necessarily require such habitual vertue , as we have shewed it doth ; nor that God had resolved to insist upon the actual performance of our resolutions : I say , if God would pardon a man upon the meer acknowledgement of his offence , and sorrow for it , yet would not the penitent pardon himself in this case : I mean , it would be impossible for him to find any quiet in his bosom , till he had in some measure effaced the memory of his former wickedness by a course of generous vertue . For when once a man's eyes are open to see his shamefull folly , and his heart made so sensible as to relent at his misdoing , he will have such an abhorrence of himself for his own unreasonableness , that he will be so far from looking up to God with comfort , or towards men with confidence ; that he will not be able to endure his own face , untill he have by a singular diligence indeavoured to rescind his own act , and in some measure repaired the injuries his lewd extravagancies have made him guilty of . Accordingly St. Paul , as we have noted before , seems to carry about him a bleeding sense of his former miscarriages , but 1 Cor. 15. 10. he had this to support him , that although he was as one born out of due time , coming late into Christ's service ; yet from that time he laboured more abundantly then those that came earlier into the vineyard . IT is a most impertinent inquiry which some melancholy persons have been taught to make ; have I been humbled enough for sin ? is the measure of my sorrow sufficient for my guilt ? have I lain long enough under the terrours of the Law , and the spirit of bondage ? For God requires not sorrow for it self , but for its end ; and it is no satisfaction to him that his Creatures lie under affrightfull apprehensions , besides our own Consciences will tell us , we may then dry our eyes and be comfortable when the cause is taken away , and not before ; for then is it Godly sorrow when it bringeth forth repentance not to be repented of , 2 Cor. 7. 10. AND herein lies the great uncomfortableness of a death-bed repentance , for ( besides the horrible madness of trusting the issues of eternity , upon extempore preparations ) if it should please God to give a man both the grace and the opportunity , then at last seriously to bethink himself , to feel remorse for his sins , to make resolutions , and to renew his baptismal Covenant ; yet then he can give no proof to himself of his own sincerity , because he cannot repair God's honour , he can make no conquest over Satan , he can leave no example to the world , he cannot by habit and exercise make the ways of God become easy and natural to himself , he cannot be said to have lived the life of the righteous , and therefore cannot comfortably conclude that he shall die the death of such . AS for the penitent Thief in the Gospel , that accompanied our Saviour in his sufferings upon the Cross , to whom our Saviour pronounced , that he should that day be with him in Paradise ; his case was peculiar , probably he had lived in great darkness and ignorance , and never had the means of grace till now ; but however it was not unagreeable to the divine wisedom and goodness to do something extraordinary at that great time , and to signalize the efficacy of our Saviour's Mediatourship by some remarkable instance at such a time , when the dignity and glory of his person was most clouded and obscured ; and as there never was nor will be such another occasion as this , so it is great and desperate folly for any man to trust to such an experiment . And whereas in the Parable , Matth. 20. vers . 12. those Labourers that came into the Vineyard at the eleventh hour are rewarded equally with those that had born the burden and heat of the day ; It is in the first place to be observed , that though they came late , yet not so late , but that they did really work in the Vineyard ; and then besides , here is nothing contrary to what we are pressing , for we are far from intention of discouraging any to return at last , or from limiting the mercies of God , who is able to foresee what a late Convert would have done if he had opportunity , and may accordingly extend mercy to him . All therefore which I say , is , that this is a most uncomfortable state , when a man's Conscience cannot give security for him ; nor is there any thing that affords him positive grounds of hope , having not performed the conditions of the New Covenant , only he hath a general refuge in the merits of Christ and in God's mercy . WHEREFORE there is all the reason , and all the wisedom in the world , that a man should not trust to prefaces and praeludia , beginnings and first eslays of repentance , but let it have its perfect work ; that with the Prodigal Son , he not only sit down and bewail his misery , or take up resolutions of returning to his Father , but that he forthwith set about it and effect it ; So he arose and came to his Father . What entertainment he meets with from his Father upon so doing , I am now to shew in the third and last Part of the Parable . The father said to the servants , bring forth the best robe and put it on him , &c. S t. LVKE . 15. 22. Non patitur contriti cordis holocaustum repulsam . Quotiens te in conspectu Domini video suspirantem , Spiritum sanctum non dubito aspirantem : cum intu●or flentem , sentio ignoscentem . Cypr : serm : de coena . Page . 240. 241. THE PARABLE OF THE Prodigal Son. PART III. The Prodigal received and reconciled , or God's gracious reception of a Penitent Sinner . S. Luke 15. Vers . 22 , 23 , 24. But the Father said to his servants , Bring forth the best robe , and put it on him , and put a ring on his hand , and shoes on his feet . And bring hither the fatted Calf , and kill it , and let us eat , and be merry . For this my Son was dead , and is alive again ; was lost , and is found , &c. CHAP. I. Of Reconciliation , or Justification . THE CONTENTS . § I. The passionate story of Joseph , Gen. 37. parallel to this Parable before us . § II. God takes notice of the first beginnings of good in men . The use of that consideration . § III. God's compassion and tenderness to men under agonies of mind , yet without the weakness of humane passion . § IV. God not only takes delight in beginnings of good , but promotes them by his grace . The famous story in Eusebius of St. John , and a dissolute young man ; and several usefull observations thereupon . § V. The greatness of God's pardoning mercy , and the fullness and compleatness thereof upon repentance , set out in several great instances , full of unspeakable consolation to the Penitent , and wherein God's mercies outgo those of mercifull men : the greatness of the sin of our first Parents , and of the Jews in crucifying our Lord ; which notwithstanding were both pardoned . § VI. Of the Novation Heresy , and the mischiefs of it . § VII . Practical reflections upon Justification . § I. IT is a very lively and pathetick story which Moses gives us concerning Jacob and his Sons , especially his beloved Son Joseph , to this effect . The Brethren of Joseph envying him that great share he had in his Father's affections , resolve some way or other to dispatch him out of the way ; but that they might not imbrue their hands in his bloud they conclude to sell him a slave to the Midianites , ( that happened at that time to come in the way ) and to hide their own fault from their Father , they kill a Kid , and dip Joseph's Coat in the bloud , and telling a demure story to the old man , impose upon his belief that some wild Beast had devoured his Son. Which when the good man was possest of , he most tenderly resents the affliction , rends his Cloaths , puts Sackcloth upon his Loins , and mourned many days . Whereupon his Sons and Daughters , and even those especially that had raised the tragedy , personate so well as to take upon them to be his comforters ; but the wound was too deep to be easily cured , for he refuses consolation : No ( saith he ) I will go down to the grave to my Son mourning : my grief shall only wear away with my life , and only the land of oblivion shall make me forget Joseph . At last , after a long and sad time of lamentation , there comes the surprizing news to the good man , Joseph thy Son is yet alive , and Ruler of all the Land of Aegypt . The aged Father faints at the tidings , the News was too good to be true ; the apprehension of his Son's death had seized him so long , that he could not believe any thing to the contrary now ; and by the report of his life his wounds bleed afresh , and the grief for the loss of him was so renewed , that the good man sinks into a Deliquium . BUT when they had opportunity to report the whole business , to relate the message was brought from Joseph , and especially came to real proof , shewing him the Wagons which his Son had sent to bring him down into Aegypt , Then ( saith the Text ) the Spirit of their Father revived ; and he is as ready to be transported with an ecstasy of joy now , as to be overwhelmed with sadness before ; but he recovers himself , And Israel said , It is enough , Joseph my Son is yet alive , I will goe down and see him before I die . THE story , besides the unquestionable authority of sacred record , carries the natural marks of truth upon it ; all things being represented so done , as they must needs be done upon supposition of the fact . And for the lively strokes of passion in it , I know not whether any thing in all history be able to match it , grief and joy , great as their several causes , taking place successively , vying with , and setting off each other . NOW although the business which we have at present before us be only a Parable , yet it is not much unlike that history ; for here we find a beloved Son at different times under the extremities of good and evil ; one while as miserable as folly and misfortune can make him , another while recovering himself and his station again , and in all this diversity of fortune , a good Father passionately concerned with him , grieving and rejoycing respectively , as the condition of his Son gave him occasion , and all exprest with equal life , as in the former history ; as if it were not a representation of what might be done , but what was really matter of fact . WE have hitherto seen the tragical part only , the Son's folly and misery , and the Father's grief ; the Son running on from one intemperance to another till his Father despaired of him , and he found himself ruined ; but then by a great providence he comes to himself and returns , but ( as we say ) by weeping cross . BUT now the scene is changed ; the Son is recovered and the Father revived , and all is joy and gladness . Here the good Shepheard bringeth his lost Sheep home on his shoulders rejoycing ; here we see the good Samaritan pouring in wine and oyl , and binding up the wounds of him that was miserably wounded , and in a deplorable condition . In short , here we have a kind Father owning , receiving and indowing his returning Son ; and here we have God Almighty the Father of Spirits , pardoning and blessing penitent sinners . § II. But to come to particulars , whether we attend to the literal or the mystical sense of the Parable ; in this last part of it we shall easily observe these four remarkable passages . 1. The passionate interview , the benign aspect and kind greeting the Father affords his Son upon his first appearance in his way homewards . 2. The kind and present supply of the Sons wants , or he ornaments which the Father bestows upon him being t now returned . 3. The splendid reception and entertainment he makes for him . 4. And fourthly and lastly , his apology for so doing . I begin with the first , ( viz. ) the passionate greeting at the first interview expressed thus , vers . 20 , 21 , 22. But when he was yet a great way off his Father saw him , and had compassion , and ran and fell on his neck and kissed him . And the Son said to his Father , Father , I have sinned , &c. THE Son relents , and the Father melts into compassion ; the Son is ashamed , and the Father's bowels yern towards him ; the affections of a Father prevent the Son's humiliation and acknowledgments , and yet the Father's kindness will not discharge or supersede the Son's duty : there is a noble contention between them ; the one would demonstrate more love , and the other strives to equal that with ingenuity . It is hard to observe order in passion ; however , in the Father's carriage we take notice of these four steps . FIRST , he takes knowledge of his Son at a distance , whilest he was yet a great way off , though probably his former vices had disfigured him , and his poverty disguised him , long absence might have estranged him , and age had somewhat altered him ; yet paternal affection is quick and sagacious , he discovered and distinguished him notwithstanding . SECONDLY , his sight affects his heart , when he saw him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he had compassion , his bowels yerned towards him ; far sooner is the heart of a Father dissolved into kindness , then that of a Son into obedience ; a great deal of consideration and resolution at last brings the Son to recover his sense of duty , but the Father takes fire presently , and the flame is not to be concealed . For THIRDLY , the greatness of his passion prompts him beyond the gravity of his years , the dignity of his relation , and above the remembrance of his just offence ; for he ran to meet his Son. And then lastly , he indulges his affections , or cannot command them ; he falls on his neck and kisses him ; he forgets all former undutifullness and provocation , he stands not rigidly expostulating the matter , nor scrupulously weighing formalities , but makes the fullest expressions of joy and indearment . NOW in a due proportion to all these particulars ( making only a just allowance for the Majesty of God ) is the condescension of our heavenly Father towards returning sinners , as I will shew by drawing the parallel in all the aforesaid particulars something more at large . FIRST , as an earthly Parent that has lost a Son , carries the image of him in his thoughts , and never so loses the remembrance of him , but that upon every the least occasion he occurrs to his mind , and therefore he will be quick in apprehending the first approaches of him , if he happen to return : so God our heavenly Father hath so tender a love to men , and such a concern for their good and happiness , that he takes notice of their first motions towards himself ; he discerns the first reasonings , the reletings , the agonies of mind , the first dawnings towards a resolution of returning . WE see not the Corn grow , only we discover when it is grown ; nor do we discern how our own members are fashioned in the womb ; but the curious eye of God observes the first lines and traces of nature , the first essays and palpitations of life , upon which account the Psalmist admires the divine providence , Psal . 139. 14 , 15 , 16. I will praise thee , for I am fearfully and wonderfully made : — My substance was not hid from thee when I was made in secret , and curiously wrought in the lower parts of the earth . Thine eyes did see my substance being yet imperfect , and in thy book all my member were written , which in process of time were fashioned , when as yet there was none of them . And much more doth he observe the most weak and imperfect essays of the new birth , or as the Apostle expresses it when Christ is beginning to be formed in men . I saw thee ( saith our Saviour to Nathanael ) S. Joh. 1. 48. when thou wast under the fig-tree ; when thou wast reasoning about me whether I was the Messias or not . I was privy to that conflict of thy thoughts , between the report of the miracles wrought by me , and the prejudicate opinion concerning the supposed place of my nativity ; I was not so much offended with thy objections , as pleased with thy sincerity , in that thou didst diligently inquire , honestly debate , and proceed to resolution upon rational satisfaction . Most apposite to this purpose is that passage of the Prophet Jeremiah , Chap. 31. vers . 18 , 19 , 20. I have surely heard Ephraim bemoaning himself thus ; Thou hast chastised me , and I was chastised , as a bullock unaccustomed to the yoke : Turn thou me , and I shall be turned ; for thou art the Lord my God. Surely after that I was turned I repented ; and after that I was instructed , I smote upon my thigh : I was ashamed , yea even confounded , because I did bear the reproach of my youth . And after he had thus passionately described the first kindlings of repentance in the hearts of the people of Israel , he then introduces God , taking notice and expressing his compassions in the next words . Is Ephraim my dear Son ? is he a pleasant child ? for since I spake against him , I do earnestly remember him still : therefore my bowels are troubled for him ; I will surely have mercy upon him , saith the Lord. By all which we see that God despiseth not the day of small things . NOW the consideration of this affords mighty incouragement to sinners to begin their motion to God-ward ; who would not put himself upon the way , when the first attempt of returning shall be taken notice of ? If a man do but consider , if he doe but pray , if but breathe and pant after God , there is a gracious eye upon him , it is not altogether lost labour ; Nay , ( saith our Saviour ) A cup of cold water given to a disciple in the name of a disciple , shall not lose its reward . And if such mean performances pass not unrewarded , much less doth any thing of good escape God's notice and observation . And upon the same consideration there is great reason of caution , and that men take heed of discouraging any ( though never so small ) hopes of good , and buddings of reformation in others ; for seeing God takes notice of beginnings , he must needs be offended with those that obstruct them , and will be sure severely to resent it . Let therefore those that scoff at prayer and devotion as preciseness , at seriousness and self-reflection , as melancholy degeneracy of spirit , that either press men forward into the same excess of riot with themselves , and labour to divert or stifle all workings of Conscience by the means of sensual entertainments , or treat those with contumely , who boggle at their extravagancies , and begin to take up and reform : let all such , I say , consider well what they doe , when God's eye is upon such beginings of good , lest they be found fighters against God. And let all that have any sense of goodness themselves , or but so much as a reverence of God's all-seeing eye , think it becomes them to incourage such beginnings , to indeavour to kindle such sparks , and blow them up into a flame of love to God and goodness ; to which purpose I take liberty to apply a passage of the Prophet Isaiah , Chap. 65. vers . 8. Thus saith the Lord , as the new wine is found in the cluster , and one saith , Destroy it not , for there is a blessing in it . q. d. The wise Master of the Vineyard ( especially in an unfruitfull time ) takes special notice of those few Grapes in a cluster that have good juice in them , and will neither permit them to be carelesly crushed with the hand , nor cast away amongst refuse . So will the God of Israel do by his Vineyard the House of Israel ; he will take notice of the few that are good in the midst of a bad generation , and not destroy all together : And in like manner , he will not despise the first essays of emergency from former vice and wickedness . But thus I am led to the second parallel . § III. 2. The Father as soon as he saw his Son , had compassion ; so hath God to mankind , especially when he sees them on their way homeward . He had always good will towards them as they were his Creatures , made in his own image , designed for his service , and for the enjoyment of himself ; and upon all these accounts hath a propension to do them good . But so long as any man continues in a course of rebellion against him , all the issues and expressions of this good will are obstructed ; which nevertheless as soon as ever he begins to relent and come to himself , break out again and discover themselves . For ( as the Psalmist tells us , ) Like as a Father pitieth his Children , so the Lord pitieth them that fear him , Psal . 103. 13. NOT that we are to imagine the Divine Majesty to be subject to the weakness of humane passion in a strict and proper sense , so as to feel any pain or trouble upon the account of his concern for mankind , for that the spirituality of his nature , the perfection of his understanding and his self-sufficiency , will by no means admit of . But he is pleased in Holy Scripture to represent himself after that manner , to the intent that we may be incouraged to hope and to indeavour , since we are assured that he is not a meer spectator of the conflicts and agonies of a Penitent , but hath a real inclination to do him good , and would by no means have him perish . To this purpose Ezek. 33. 11. he swears , As I live , saith the Lord God , I have no pleasure in the death of the wicked , but that the wicked turn from his way and live . Turn ye , turn ye , from your evil ways , for why will ye die O house of Israel ? What greater passion can any Father express towards his beloved Son , then God here condescends to ? and what greater assurance can God give of his earnestness and reality , then that of an Oath by himself ? WHILEST men are at the worst , the divine goodness finds out some arguments of pity , for he considers he made them fallible Creatures , that he gave them not the bright and piercing intellects of Angels , he joyned matter and spirit together in their composition , by means whereof there is a continual contest between sense and reason , a constant dispute betwixt bonum utile , and jucundum ; that their transgression is not like that of Devils , who sinned proprio motu , without a tempter ; he knows the power of example , the prejudices of education , the long follies of Child-hood ; and therefore , as I have shewed before , is not implacable towards mankind , whilest the state of life and this world lasts . But when he takes notice that any man begins to recollect himself , to emerge out of his folly , to remember his Father's house , and to thirst after eternal life ; he is infinitely pleased with it , and cherishes such blossoms . THUS it was prophesied of the Messias , and interpreted and applied to our Saviour by the Evangelist , Matth. 12. 20. A bruised reed shall he not break , and smoaking flax shall he not quench , untill he send forth judgment into victory . i. e. He will neither precipitate those upon utter ruine who are very near it , and have cast themselves upon the brink of danger , so long as there is any hopes remaining of their recovery ; nor much less will he despise and extinguish the least sparks and beginnings of good , but incourage and promote them . AND this we observe to be verified in the young man in the Gospel , of whom we have taken notice before ; he made some Conscience of his ways , and inquired after eternal life , and was willing to do something to attain it ; wherefore though he was far from being generously good , nevertheless the Text tells us , Jesus look'd upon him , and loved him . IN short therefore , whatsoever God's proceedings shall be with impenitent and incurable sinners in the other world , who have withstood the whole day of grace , and abused all his patience and kindness ; I say , whatever severity his wisedom and justice may then require , when men have treasured up wrath against the day of wrath , and fitted themselves for destruction : yet certainly in this life , and whilst there is any hope , God is compassionate towards them ; he pities those he cannot love , and loves those that pity themselves ; and delights in those that love him . But this pity of the Almighty , which yet is one of the lowest instances of his benignity , consists not as it doth often in men , in a soft sympathy with the miserable , or ineffective wishes of their good ; but is like himself , great and powerfull in its effects . For in the next place , § IV. 3. As the Father not only admits his Son when he returns to him , but runs to meet him ; so doth the Almighty help and bring on sinners in their way to himself . St. Jerom I confess understands this passage ( in the mystical sense ) to point at the Incarnation of our Saviour , wherein God may very properly be said to meet man , taking our humane nature that he might make us partakers of his Divine . But I rather apply it to the efficacious assistance which God gives by his Grace to all beginnings of good in men . Miraris homines ad Deos ire ( saith Seneca ) Deus ad homines venit , imò ( quod propiùs est ) in homines venit , nulla sine Deo mens bona est . And a little before he had said , Non sunt dii fastidiosi , non invidi , admittunt , & ascendentibus manus porrigunt . Which words of his may thus be rendred in a Scripture phrase . God though he be the high and lofty one , inhabiting eternity , yet is not stately and disdainfull ; he neither envies nor grudges men's happiness ; and though he dwell in the high and holy place , yet to this man will he look that is of a broken and contrite spirit : and he will be so far from repulsing his endeavours of ascending up to him , that he reaches out a hand of mercy to pull him up to himself . Wonder not then that men attain to God , when he vouchsafes to come down to them , nay , to come in to them ; for never was any vertuous mind without his help . TO that purpose speaks the excellent Moralist , but the Holy Scripture most expresly , Phil. 2. 12. It is God that worketh both to will and to doe : and Jo. 6. 44. No man cometh unto me , except my Father which hath sent me draw him . And this temper is that which the Prophet magnificently describes the Messias by , Isai . 40. 11. He shall feed his flock like a Shepheard , he shall gather the Lambs with his arms and carry them in his bosome , and shall gently lead those that are with young : And thus also the Prophet Hosea sets forth God's dealing with his people Israel , Hos . 11. 3. I taught Ephraim to goe , taking them by their arms : I drew them with the cords of a man , with the bands of love . In which passages , though God by the Prophets describe the way of his providence with literal Israel the Jewish Nation , yet as that People was a type of the spiritual Israel , so did God's methods with them resemble the gracious condescension he uses towards the Souls of men in their conversion to himself . I cannot upon this occasion omit a most affecting and remarkable story which Eusebius reports upon the credit both of St. Irenaeus , and Clemens Alexandrinus to this effect . St. John the Apostle in his visitation of the Churches near about Ephesus , happens there to fix his eyes upon a certain young man , who he conjectured ( from the comeliness of his shape , vigorous chearfullness of his eyes , and other indications of a generous spirit ) might become an eminent and usefull person , if effectual care was taken of his education . He therefore calls to the Bishop of the place , and solemnly conjures him in the presence of Christ and his Holy Church , to spare no pains or care in cultivating the mind and manners of the young man. The Bishop undertakes it , and accordingly takes him into his own house , uses him as his own Son , instructs him , baptizes , and at length confirms him in the Christian Faith : which having done , he thinks now he might be a little more secure of him , and trust him to his own conduct . But he had no sooner done so , but certain loose young men presently insinuate themselves into his acquaintance , and first debauch him with light caresses , and jovial assignations ; and then ( as it often happens ) to maintain those excesses , they draw him into a confederacy of robbery : and in that flagitious society , this young man quickly becomes so great a proficient , as to be Captain and leader of the Fraternity . At this season ( as God would have it ) the Apostle returns again into those parts , and presently requires an account from the Bishop , of the young man committed to his trust : the good old man with sorrow in his heart , and tears in his eyes , replies , Alas he is dead ! dead , I say , to God and all goodness ; he is become a common Thief and cut-throat , hath deserted the Church where I trained him up , and now keeps his station in the Mountains hard by , from whence he makes his frequent sallies to commit all kind of villany . The Apostle ( aged as he was ) considers not his own infirmity , but the recovery of the young man ; and therefore calling for an Horse and a Guide , presently issues forth into the Mountains where he had been told his haunts were . There he no sooner arrives , but he is arrested by the Centinel Thief : whereat he betraying no fear or surprizal , as having in part attained what he sought , Shew me ( saith he ) your Captain . The Captain hearing this , and wondring what should be the errand , presents himself armed to receive him , till he soon perceived who it was ; but then , seized with shame , he makes from him with all the speed he could . The Apostle forgetting his age and gravity , follows him with all his might , crying out My Son , my Son , dost thou fly thy Father ? thy aged unarmed Father ? Fear me not , I come not armed to destroy thee , but desirous to save thee ; I 'll pray for thee , I 'll intercede with Christ Jesus on thy behalf ; I am ready to lay down my life to save thy Soul. The revolted youth hearing this , makes a stand , and then with eyes cast down , and weapons laid aside , begins to tremble , and at last weeping bitterly , is in the words of the Historian , Re-baptized in his own tears . Then S. John embracing him , prays for him , fasts with him , instructs him , and leaves him not till he had not only restored him to the society of the Church , but settled him in the publick Ministry thereof . THE story is very admirable in all the parts of it , as wherein , amongst other things , we may observe in the first place , how quickly bad company insinuates its contagion , and corrupts youthfull minds ; and that neither fine parts , nor the best education , are sufficient security for a vertuous course , unless Apollos water , as well as Paul plant , and God also give the increase . AGAIN , it is worth observing how easy and sudden the transition is from a luxurious to a lawless life . This young man began his risk in riot , and ends it in robbery . Although this be no strange thing , for besides that intemperance makes men bold and rash , and fit for any desperate enterprize , they that are come to that , that they care not what they spend , are usually forced not to regard how they get it . We note also from this story , that great Wits , and curious tempers are like razor mettle quickly turned , and if they miscarry , they become the most notorious Debauchees ; but if they be well set , and hold right , become most eminently usefull . Moreover , we may here also take notice how a sense of guilt and dis-ingenuity baffles a man's spirit , dejects his courage , disarms and subdues him ; whereas on the other side , conscience of sincerity and good designs , spirits and actuates a man above his age , temper , and common capacity . But that which I principally remark in the story , is , the paternal affection in the aged Apostle toward this dissolute and lost young man ; how fresh the concern for him was in his thoughts , when he came into those parts again where he left him ? with what strictness he requires the depositum of the Bishop , how he forgets himself to recover him ; what charms there were in the countenance , voice , motion , of the aged Father ; how strange a thing it was to be young Hector , running away from an old Apostle ; an armed Captain not daring to stand before unarmed and infirm old age : to observe the spirit , the passion , the flaming love of a good man to the Soul of a desperate sinner ; and in all this , to see a lively resemblance of God's goodness to men . For God doth not only ( as I have said before ) receive men upon their return , but moves towards them , invites , nay , draws them to himself . He is so far from positively hardening sinners , that he takes off their hardness ; he allures them by his promises , prevents them by his grace , way-lays them by his providence , calls upon them by his word , melts them by his kindness , works upon them by his Spirit ; and this Spirit takes all advantageous seasons , watches the mollia tempora fandi , suggests thoughts to their minds , holds their minds close and intent , gives them a prospect of the other world ; and by several other ways ( without violence to their faculties ) helps forward their return to God. § V. 4. LASTLY , As the Earthly Father for joy of his Sons return , forgets all his anger , and the causes of it ; passes by his ingratitude and dissolution of manners , and treats him with infinite demonstrations of kindness , falling on his neck , and kissing him : So doth our Heavenly Father cast all the iniquities of the penitent ' behind his back , blots them out of his book ; makes no severe reflections , no bitter expostulations , no upbraidings , but passes an act of perfect amnesty and oblivion . Justin Martyr in his Work against Trypho , brings in our Saviour , saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The words are no where to be found in the Gospel , but the sense is , That God takes men as they are , and considers not how evil they have been , so that now they become sincerely good . This the Prophet Ezekiel frequently proclaims on the behalf of God , Chap. 18. especially vers . 22. All his sin that he hath committed shall not be once mentioned against him ; but in his righteousness that he hath done , he shall live . For as if men apostatize from hopefull and vertuous beginnings , it shall not at all avail them that they set out well , and began in the Spirit , whenas they end in the Flesh , ( upon which account it is a very vain thing for them to goe about to comfort themselves against their present looseness , by remembring the time of their conversion , and the great passion they have sometime had for Religion , but which now they have apostatized from , having lost their first love : ) so on the contrary , he that was a sinner , but now is not ; i. e. is now sincerely returned from his licentiousness to his duty , shall never have his former disobedience imputed to him by God. THIS truth Philo represents handsomly in his Allegorical way ; when glossing upon what the Scripture saith of Enoch , After his translation he was not found , because God had translated him ; he paraphrases on this manner : God ( saith he ) having changed him from an evil to a vertuous man , the traces of his former wickedness were no more to be found , then if no such thing had ever been committed . BUT this gracious procedure of God with penitent sinners deserves to be more fully and particularly unfolded ; and if we diligently consider what the Scripture assures us of the greatness of God's pardoning mercy , we shall observe these three remarkable circumstances all pregnant of unspeakable consolation . 1. He pardons great and many sins , not onely lighter provocations . 2. He forgives repeated follies , and relapsed sinners . 3. His pardon is full and absolute . 1. FIRST , amongst men there are some sins that are scarcely ( if at all ) thought to be pardonable , as where there is malice and treachery involved in the fact , or where there is contumely added to the injury . And sometimes the greatness of the person injured so inhances the offence ; as that it is not thought fit to pardon : as for instance , in Treason against the Supream Power . But most certainly there are all these , and many more aggravations in most voluntary sins committed against God , and yet he pardons : Exod. 34. 7. He pardons iniquity , transgression and sin , i. e. sin of all kinds and degrees whatsoever , excepting only the sin against the Holy Ghost ; which our Saviour hath told us shall never be forgiven . And that sin it self ( whatsoever it consists in ) is only upon this account unpardonable , because it hath a finally impenitent temper joyned with it ; otherwise were it possible that such a sinner should repent , there would be no doubt of his pardon ; but bating that peculiar case , there is no sin but God hath pardoned and will pardon . I will not take upon me to say which were the greatest sins that ever were committed by mankind ; but I will instance in two that must needs be acknowledged to have been very great , which yet have obtained pardon ; and they are the sin of our first Parents , and the sin of the Jews in crucifying our Saviour . IN the former of these there was the breach of a known Law , and that so newly given , as that it could not be forgotten ; and it was also an easy and reasonable Law : God having allowed them all the Trees in the Garden , and laid an interdict only upon that one ; and it was no hard matter to have denied themselves that for God's sake , especially considering they came newly out of his hands , and saw so freshly the display of his power and wisedom in the Creation of the World , and had so many and great instances of his goodness towards themselves : besides , they had as yet no vitiated faculties , nor so much as one example of sin before them , but that of the Devils , which they had seen to be most severely vindicated . It was a hard thing to be first in the transgression , and a bold thing to venture to provoke God , and to be the first instance of sin to all posterity : they had the concern of all mankind upon them , as who ( they knew ) must stand or fall with them ; and having frequent tokens of God's presence with them , to sin under his eye , and to hearken to the suggestions of a vile Beast , the Serpent , against God , was prodigiously strange , and yet they did it ; and God was pleased to pardon them . IN the latter of the instances , namely , the Jews crucifying our Saviour ; besides the greatness of the Person against whom they sinned , putting to death the Lord of life and glory , there was designed malice , perjury and subornation ; contumely towards an holy Person , ingratitude towards one that had done them all the good they were capable of ; there was contradiction to the plainest evidence of miracles of all kinds , and to the conviction of their own Consciences ; Notwithstanding all which , the same St. Peter who , Acts 2. 23. had charged them home in these words , Ye men of Israel have with wicked hands crucified and slain Jesus of Nazareth , a man approved of God among you by miracles , and wonders , and signs , which God by him did in the midst of you , as ye your selves know , &c. yet in the 38. Verse , he exhorts the same men to repentance , and to be baptized , that they may receive remission of sins , and the singular favour of the gift of the Holy Ghost . TO these and several other instances of great sins ( which might easily be added ) we may cast in for the greater evidence of the vastness of the divine mercy , that he pardons not only single acts of sin , ( how hainous soever ) but long courses and habits of sin , and those of several natures and kinds ; as in Manasses , and in the Publicans and Harlots ; but that we may rise higher yet in admiration of the divine clemency , we observe . 2. IN the second place , that he pardons also relapsed sinners . They have a saying , Non licèt in bello his peccare , that the first faults in war are severely vindicated ; because there all errours are fatal , and searce leave a capacity of being repeated . And there are some relations so near and intimate , and their ligaments so nice and curious , that a breach in them can never be repaired to knit again . But the relation of a Father , and the goodness of a God , leave always room for pardon . Nay further , They say ( saith the Prophet Jeremiah ) if a man put away his Wife , and she goe from him , and become another man's , shall he return to her again ? But thou ( O Israel ) hast plaid the harlot with many lovers , yet return again unto me , saith the Lord , Jer. 2. 1 , 2. § VI. The doctrine of the Navatians carried a great breadth with it in the Primitive times , which denied repentance to those that sinned after Baptism ; and for that reason it is thought many holy men in those days deferred their Baptism as long as they could , that they might not defile their garments , but goe from that washing unspotted out of the world . The opinion seemed to proceed from extraordinary purity and holiness , and therefore as I said prevailed much , and had a great reputation in those times , and it seems it took its rise from a mistake of a passage in the Epistle to the Hebrews , Chap. 6. 4. However , it was damned by the most learned and holy Fathers of the Church , and particularly St. Basil and Gr. Nazianzen call it a damnable doctrine , and destructive of Souls , in that it discouraged and kept men off from repentance , which God is always ready to admit of if it be sincere , and such as we have before described . IT is true which Clemens of Alexandria hath said , that to make a common practice of sinning , and then pretending repentance , ( as if we would give God and the Devil their turns ) is an argument both of an impenitent and unbelieving temper ; for as he saith afterwards , * These frequent repentances as it were of course , betray rather an intention of sinning again , then any design of leaving it , and therefore find no acceptance with God. And it is also certain , that a man that hath frequently relapsed , having thereby exceedingly multiplied his guilt , must needs feel very bitter pangs and sharp remorse when he doth return , and will be ever after very apt to question his own sincerity ; and which is worse , it is to be feared , that like as it is with bones which have been often out and set again , they will be very apt to slip awry ; so this person will be justly looked upon as in great danger , and therefore hath a necessity of extraordinary watchfullness over himself . But notwithstanding all this , if such a man , after several falls and slips shall stand right and firm at last , and demonstrate the truth of his now penitent state by the following course of an holy life , there is no question to be made of his acceptance with a mercifull God. For God doth not proceed with men upon such terms as we do , our passions are stirred many times , and the provocation is too great for us to be able to concoct ; but he is pure mind and reason , hath no boiling passion , no revenge , seeks only the good of his Creatures , and so they become at last capable of his favour and blessing ; he is contented , and hath his end . Besides , he that hath made it our duty , that as often as our Brother offends against us and repents , so often we should forgive him , doth not certainly intend to be outdone by us in mercy the most glorious of all his attributes . 3. God's pardon of sin upon repentance is full and compleat without any reservation ; he retains no old grudge , hath no concealed spite , never rips up the old quarrel , never upbraids men with former follies , but casts all behind him , and buries them in oblivion . It is not usually thus with men , they have a distinction , they will forgive ( they say ) but not forget ; and it is common with Princes to seem to pardon only till they have opportunity of a full revenge . It was strange that a man of such sincerity as David should have such a reserve , and yet so it was , that after he had promised and sworn to Shimei , that he should not die , 2 Sam. 19. 23. notwithstanding 1 King. 2. 9. He gives it in charge to his Son and Successor Solomon , that he should not suffer his hoary head to come to the grave without blood . But it is not thus with God , his acts of grace are without repentance on his part , he never retracts or revokes them , never clogs them with conditions , nor finds out evasions afterwards ; if he pardon , all is well and secure , he will never depart from it , unless the sinner depart from his repentance , and so exclude himself from pardon . THE Italians have a proverbial saying , that they will forgive an enemy , but never trust him ; for fashion sake they will seem to forgive , that is , they will cease to quarrel , or they will not directly revenge themselves , but they will only rake up the fire in its own ashes ; they will retain a perpetual jealousy of such a person , and malign him ; it shall not be said they hate him , but it shall appear they do not love him . THUS like those long burning Lamps which have been discovered in old monuments , whilst they are kept close under ground they burn more slowly , but so much the more lastingly . So men suppressing only their passion perpetuate it ; whereas perhaps it was more desirable they should give it vent that so it might expire . But God is not of a vindictive nature , as we have shewed before , he needs not conceal his anger , because he can execute it when he will , and there can lie no necessity upon his affairs to tempt him to pretend reconciliation when it is not cordial ; no , he is a God of peace and of truth , his mercies are as the great mountains , stable and firm , those repent he pardons , and those whom he pardons he loves , and those he loves , he will trust and admit them to honour , and treat them as friends , with the greatest security and confidence . By this means he demonstrates the greatness of his own mind , the largeness of his heart , and the infallibility of his wisedom ; that he is above fear , and above surprizal ; hereby he assures the great value he hath for true goodness , that it alone , and nothing else comparably sways with him : and hereby he lays the mightiest obligations upon men to be good , and to persevere so . Thus Augustus made Herod of a formidable enemy become a faithfull friend , and several others have made the like experiment . And now this would lead me immediately to the second Stage of this part of the Parable , namely , the accumulative kindness the Father shews to the Son ; but I will crave the Readers patience a little whilst I make a few practical reflections upon this we have said already . § VII . And in the first place , besides all we have yet behind , this that we have discoursed hitherto represents to us the blessed and comfortable condition of justification and peace with God. O blessed is the man whose transgression is forgiven , and whose sin is covered . Blessed is the man to whom the Lord imputeth not iniquity , Psal . 32. 1 , 2. TO have all a man's debts cancelled , his follies past over and buried in forgetfullness , his deformities covered , his Conscience quieted , and the light of God's countenance to shine upon him ; to have no frightfull reflection upon what is past , no dismal prospect of what is to come , no old story ripped up , no former quarrel revived , no latent displeasure , no rancour nor jealousy harboured against us : This must needs fill a man with chearfullness in all conditions , and bear him up above all adversities , above poverty , reproach , sickness , confinement , and whatsoever can befall us in this world . Such a man shall not need to resort to drink and jollity , to relax his thoughts , to divert his anxiety , to bear up his spirit ; he hath comfort from within , a continual feast in his own Conscience . Who shall lay any thing to his charge ? it is God which justifieth : Who is he that condemneth ? it is Christ that died , — Who shall separate him from the love of God ? shall tribulation , or distress , &c. Rom. 8. 33 , 34 , 35. The sting of all these things is taken out , since God hath pardoned his sin . BUT on the contrary , when a man knows God is angry with him , and his own Conscience upbraids and dogs him , the sad remembrance of his many provocations terrify him , and the fearfull expectation of wrath to come alarms him ; he must needs be in a case like that of Belshazzar , when the fingers of an hand were seen writing upon the wall over him in the midst of all his jollity , His countenance was changed , his thoughts were troubled , the joints of his loins were loosed , and his knees smote one against another . All the entertainments of sense do little in this case ; nay , they are flat and insipid , and the smiles of the world no whit chear a man so long as God frowns upon him . IT was an ingenious device whereby a Gentleman of this Nation represented his condition in a public entertainment at Court ; he sets out a Ship bitterly opprest by a tempest , and ready to perish under its difficulties ; and in the mean while a Rain-bow appearing , towards which this word is addressed , quid tu si pereo ? q. d. What am I the better for hopes and smiles , for Court favour and countenance , whilst in the mean time my condition admits no delay , and I am ruined in my private fortunes ? BUT as the torments of guilt are incomparably more severe then the afflictions of outward fortune , so it is far more unreasonable to think to allay them by the blandishments of the world , then the other by Court Holy Water . No , it is nothing but God's mercy in the pardon of sin that can alleviate the troubles , and abate the anguish of Conscience ; and when he is pleased upon repentance to do that , then he saith to the Soul , as Christ Jesus said to the Paralytick , Matth. 9. 2. Son be of good chear , thy sins are forgiven thee ; or as the same our Saviour to Zaccheus , This day is salvation come to thy house . 2. SECONDLY , since God pardons sinners in that ample manner we have before exprest ; i. e. so frankly as that neither the greatness , multitude , repetition , or other aggravation of sin hinders him ; and so fully as that no old score remains upon record against the Penitent : it may raise in us great admiration of his infinite goodness , beget the most amiable notions of him in our minds , and provoke us to love him with all our hearts . So our Saviour concludes in the Gospel , that where most is forgiven , there must undoubtedly lie the greatest obligations of love and gratitude . The Apostle tells us Rom. 5. 7. That scarcely for a righteous man will one die , but for a good man some would even dare to die . All God's Attributes of power , and wisedom , and holiness , are very amiable and lovely , but this of his goodness in forgiving sins comes most home to us , in that he doth not rigidly insist on his own right , but comply with our necessity , and relieve our misery . To give and bestow benefits upon us is goodness , but to forgive is greater , because here he divests himself of his own right , recedes from his own claim , and that for our unspeakable benefit . In short , he seems not to consider himself but us only , in the dispensations of his mercy : he is as good as good can be , and therefore there is all the reason in the world that we should love him as much as is possible . And one of the best and most acceptable ways of expressing that is that which . 3. THIRDLY , I make a third inference , viz. that we imitate this goodness and mercifullness of his ; this is prest upon us by our Saviour , Be ye mercifull as your Father in Heaven is mercifull . It is said of Cato that the strict sanctity of his own life made him a severe and rigid Magistrate ; he knew not how to pardon in other men what he would not permit in himself . If God who is a holy and immaculate Being should severely animadvert our failings , we could not blame him though we were undone by it ; nay , it ought to be the greatest wonder to us in the whole world that he doth not do so , considering the greatness of his Majesty , the justice and wisedom of his Laws , and such other things of this nature , as we have formerly represented . But it is the most absurd thing in nature , that we who are great offenders our selves , that have infinite need of mercy at God's hands , that we should be cruel and vindictive towards each other ; that God should cover our follies , and we blazon those of other men ; shall he pardon us worms , and we be remorsless towards our Brethren ? doth he consider humane infirmity , bind up the wounds of the contrite , so as to leave no scar or blemish behind of all their former miscarriages ? and do we rake in the wounds , proclaim the follies , uncover the nakedness and shame of our neighbour ? is it tolerable for us to equal our selves with God ? or are offences greater against us then against him ? shall we dare to do what we dare not wish should be done to us ? Do not we pray , Enter not into judgment with thy Servants ? &c. and confess , That if God be extream to mark what we have done amiss , that none can abide it ; and do we scrupulously weigh , severely aggravate , and rigorously animadvert the sins of others against our selves ? doth God forgive us by talents , and we unmercifully exact the utmost farthing ? INDEED , we may observe it to be the genius and custom of evil men , to remember invidiously the faults which penitent men have forsaken , to the end that they may revenge themselves upon them for that change which condemns their own obstinate perseverance in such courses ; or as hoping to excuse or justify their constant naughtiness , by remarking the temporary compliance of those other with them , whose contrary course now shames and reproaches them : But it is quite otherwise with all good men , they partly out of a sense of humanity , partly to incourage men to repentance , and partly also to confirm and secure such as have repented from all temptations to apostasy , draw a curtain over their former misdemeanours , and forget what they have forsaken and God hath forgiven ; therefore if we will either take pattern by God or them , we ought to doe so too . LASTLY , but above all the rest , the consideration of God's pardon , and the egregious circumstances thereof , should be a mighty incouragement to all sinners to repentance ; when we remember how gracious a Father we grieve by a willfull destroying of our selves , how much he pities us , and longs for our return ; what a serene countenance , hearty welcome , full pardon , gracious reception ; and how innumerable and inestimable blessings we shall have poured out upon us at our so doing . And this brings me again to the second part of the penitent Son's entertainment , to which therefore I now proceed . CHAP. II. Of Sanctification . THE CONTENTS . § I. What is meant by the best Robe : and that it is the usual phrase of Scripture to set out the ornaments of the mind by those of the body . § II. Sanctification ( in different respects ) both goes before , and follows after Justification . § III. Three remarkable differences betwixt the measure of Sanctification which God requires , and that which he accepts for the present : or the different stature of Grace before Justification and after it . § IV. The ways by which God works men up to those higher measures of Sanctification which he requires . As 1. By mighty obligation , working upon their gratitude and ingenuity . 2. By the efficacy of Faith. 3. By the gift of the Holy Ghost . § 1. THERE is a never failing spring of kindness and good will in Parents towards their Children , which flows with that life and vigour that nothing is able to dam it up or interrupt it so , but that if it be obstructed one way , it breaks out and discovers it self another . If the Children prove singularly good and vertuous , then paternal affection bears a mighty stream , overflows all its banks ; the Parents feel an unspeakable delight and satisfaction , and their Children are then the Crown of their age , their joy and triumph . If they happen to be but tolerable , they are ready to interpret all to the best , and prone to heap blessings and kindnesses upon them . And if they degenerate and prove very bad and undutifull , this though it checks the tide , yet cannot divert the current ; for at worst they cannot cease to pity them . There is in like manner an everlasting propension in Almighty God to do good to men , insomuch that when they are very bad he pities them ; as soon as they begin to be good he loves and blesses them , but when they become generously vertuous and holy , he takes complacency in them ; and all these different degrees of divine favour we have lively represented to us in the Parable before us . But we are now upon the second of them , namely , the great and singular blessings which the Father frankly bestows upon his Son now that he hath repented of his extravagancy , and is reconciled to him . And under this rank we may reckon these three special instances . FIRST , whereas the Father observed his Son to return in a very pitifull plight , either quite naked , or at most covered with rags ; he therefore calls for the best Robe and puts it on him , that not only necessity may be provided for , and his nakedness covered , but he will have him appear in an equipage suitable to the Son of such a Father . AGAIN Secondly , whereas the Son in contemplation of his present distress and former miscarriages , had no higher ambition then to be admitted into the condition of an hired Servant ; now the Father on the other side will have him adorned with the Ensigns of a person of quality , and of a Son , and therefore puts a Ring on his Hand which hath in all Ages , and amongst most Nations been used to denote either eminent quality , or singular favor . THIRDLY , the Son in the time of his rebellion , amongst other misfortunes became a slave ( as we have observed before ) and amongst most Nations it hath been the custom for such to goe bare-foot , and only Freemen to be shod ; now the Father in token of his Son's emancipation , commands to put shooes on his feet . ALL which three things together amount to this , That the Father having forgiven his Son upon his submission and return , now puts him into as good a condition in all respects as he was in before his rebellion . And from thence according to the Analogy of the Parable we may infer , that our Heavenly Father upon the sincere repentance of sinners is so fully reconciled to them , that they stand upon the same terms with him as if they had never sinned ; they are restored to as good a condition as that of Adam in innocency . And we might content our selves with this general application , but that St. Chrysostom , St. Jerom , St. Austin , Theophylact , and the generality of the Ancients carry it further , and make a particular interpretation of these several passages ; in conformity to whose judgments we will thus render the meaning of the three aforesaid favours . 1. By the best Robe is to be understood the excellent ornament of more compleat holiness and fuller Sanctification , which God works in , and bestows upon a sinner upon his reconciliation to himself . 2. By the Ring is intimated the gift of the Holy Ghost , which is conferred upon those men that are justified and sanctified as the pledge of their adoption , and earnest of their inheritance . 3. By the Shooes , the honour of being imployed in the service of God for the drawing others home to him . The grounds of which interpretations I will assign as I handle the particulars severally , and I begin with the first . 1. THE Best Robe , Stolam ( saith St. Jerom ) quam Adam peccando perdiderat , stolam quae in alia parabola dicitur indumentum nuptiale , The Robe which Adam lost when he sinned , and in defect of which he covered himself with Fig-leaves , that Robe which in another Parable is called the Wedding Garment . And St. Chrysostom , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Garment of an heavenly contexture , the white Robe which they are cloathed with that are baptized with the Holy Ghost and with Fire ; agreeably herewith Theophylact , the best or first Robe , ( for so the Greek word in the Text imports ) that is , ( saith he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ancient Robe , which we wore before we sinned , that which the Scripture means when it saith put ye on the Lord Jesus Christ ; that is , put ye off the old vicious habits and practises , and imitate the example of Christ Jesus , and put on the holy temper of the Gospel . WHOSOEVER hath been ever so little conversant in the Holy Scripture , cannot but have observed it to be the usual stile thereof , to denote both the inward qualities of the mind , and the outward accustomary actions of the life by the garments of the body ; and it would be unnecessary , and therefore tedious , to recite the many passages there to be found to that purpose . But I cannot omit that in the Revelations , Chap. 19. Vers . 8. To her was given to be arrayed in fine linnen , clean and white , for white linnen is the righteousness of Saints . By the Woman is there meant the Church of Christ , called the Lamb's wife , whose ornaments are righteousness and holiness , and they are metaphorically represented by white garments . AND if we consider all the uses of Garments , there is nothing more exactly corresponds therewith , nor more fit to be figuratively expressed by allusion to them , then holy and vertuous qualifications . For if Garments are used for distinction , what makes a greater and truer distinction betwixt man and man then their lives and tempers ? It is not being high or low , rich or poor , noble or ignoble , learned or idiotical , which makes so great a difference betwixt them ; as when one is good and vertuous , and another vicious and prophane . IF Garments are for ornament , and to cover our uncomeliness , what is there represents a man more lovely and beautifull then the ornament of a quiet mind , a just temper , an holy life ? and what disguises and deforms men like to vice and debauchery ? IF again , Garments are for defence against the injuries of weather , and other accidents , what is there that gives a man that security and confidence which innocency of life and sincere piety affords him ? and on the other side , what exposes and lays a man open to all the calamities of this life , and to the wrath of God in the world to come , but naughty and evil practises , proceeding from a corrupt and vicious temper ? Wherefore there is both plain reason , and good authority of all kinds to make this application of the first favour , which the reconciled Father vouchsafes his returning Son , and to say that thereby is denoted in the figurative sense , that God when he hath pardoned the penitent , then confers further measures of sanctification upon him . § II. BUT if it shall be said that Sanctification must goe before Justification , inasmuch as though an earthly Parent may be reconciled to his Son that is not truely good , yet God cannot be reconciled to sinners continuing so , or untill they become new men ; and therefore some other allegory is to be sought here , and not that which we ( concurrently with the Fathers ) have pitched upon . I answer , the doctrine is true which this objection is grounded upon , but the inference therefrom will not reach us ; for I have shewed already , that some measure of real sanctification must goe before justification and pardon , because God though he bear a constant good-will to mankind , yet ( as the objection well suggests , and we have acknowledged before , ) is he not transported with any fondness towards any man's meer person , so as to be reconciled to him whilst he stands at defiance with himself , because he is a pure , holy and just Majesty , and consequently cannot without denying himself , and contradiction to his own nature , either delight in a vicious person , or hate a good man. And besides , if it were consistent with his nature , yet will not his wisedom , and the interest of his government of the world permit that he cause the Sun of his countenance and favour to shine alike upon the vicious and the vertuous , him that feareth him , and him that feareth him not . And therefore he requires of all those sinners that hope to recover his favour , that they have not only a serious sense of , and hearty remorse for their sins ; but actual reformation of their evil ways , at least so far as they have opportunity , in which consists that repentance which we carefully described under the second part of this Parable . Notwithstanding , it is true also , that he accepts beginnings , and pardons as soon as the conversion is true and real , and before those vital principles of grace attain their full maturity and perfection . Wherefore being both an holy and a mercifull God , as his benignity on the one hand prompts him to receive such into mercy , who have sincere though weak beginnings of the divine life ; so on the other hand , the purity and perfection of his nature puts him upon requiring fuller measures of conformity to himself in those he makes the objects of his mercy and favour , then what for the present he accepts of ; in consequence of which it is , that having ( as we have shewed ) received the penitent to pardon , he then proceeds to make him a vessel of honour fit for his use , by conferring upon him further degrees of sanctification , i. e. putting upon him the best robe . AGREEABLY to which sense speak these following Scriptures , Jo. 15. 2. Every branch in me that beareth fruit , he purgeth it that it may bear more fruit , Ephes . 5. 14. Awake thou that sleepest , and arise from the dead , and Christ shall give thee light . And again , Phil. 1. 6. He that hath begun a good work in you , will also perform ( or perfect , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) it till the day of Jesus Christ . All which Scriptures plainly intimate thus much , that some measures of sincere sanctification goe before justification , the full accomplishment of which is by the grace of God to be gradually attained afterwards . IT was amongst the well known Paradoxes of the Stoicks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that all vertues were equal , and that all goodness consisted in puncto , in a very point ; which notion * Seneca confirms and explains thus , That as there is but one truth , for that nothing can be more then true , and therefore no one thing can be truer then another that is true ; so ( saith he ) there is but one rectitude of humane actions , vertue consists in a certain proportion , which whatsoever exactly observes not , is not vertue . And agreeably hereto Plutarch reports the saying of Aristo of Chios , that there could be but one vertue , which therefore he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the health of the mind . But notwithstanding all these sayings of that stubborn Sect , and whatever else may be pretended by such as tread in their steps , there is without doubt a great deal of difference between what God will mercifully accept , and what he may and doth righteously require ; between those lower degrees of grace that may be sincere , and find acceptance for the present , and that generous state of holiness which God designs to bring men to by the methods of the Gospel : or to follow their Metaphor , as there is a vast difference betwixt Athletick health , and that proper for a student , so is there no less between the strength of a new convert , and the attainment of an old , stable , and well exercised Christian ; and consequently allowing the sincerity of the former , there is still room for further improvements , and this fuller sanctification which we here understand by the Best Robe . FOR the clearer eviction of which , both because it may be of use to comfort beginners for the present , and also to cure their sloth and security for the future , I subjoin these three particulars to lay open the difference betwixt the usual stature of beginners , and the highest attainments of great proficients in Religion . § III. 1. WHEN a sinner is newly converted from his evil ways , although the change be very sincere , and such as in time will draw after it an universal reformation , yet usually it expresses it self at first , by a remarkable zeal against the most gross and notorious miscarriages which such a person hath been liable to , and doth not presently amend all the lesser deviations of his life , partly because perhaps he doth not yet discern them , and partly because it is possible he hath yet so much to doe of the former kind , as to employ all his intention and power for the present . The new birth is frequently in the Scripture represented by the natural , and in nothing doth the resemblance hold more true then in this , viz. as in nature there is not a perfect man formed at first , with all his members , and in his just dimensions , but only a salient particle , a little fountain of life that bubbles up , and by degrees displays it self in all the curious lines of humane shape ; so here in the works of grace , there is a vital principle , a divine particle , that in its first essays draws only a heart or some of the great viscera of the new man , but being lively and vigorous , in process of time displays it self in all the functions of holy life . They therefore that talk of an instantaneous conversion in such sort , as to imagine that a man dead in trespasses and sins should presently start up sound and perfect , and without so much as his grave-cloaths about him , neither understand themselves , nor have any experience of the orderly and almost insensible progress of the divine grace . IT is true , in every regenerate person there is from the very beginning , a resolution against all sin , a detestation of , and declared hostility against , all the works of the Devil ; but the war is not finished as soon as it is proclaimed or commenced . He that fights against Principalities and Powers must war a great while , and perhaps have the fortune of the Romans , who were said , Praelio saepe , bello nunquam superati , they get ground daily upon the whole , though sometimes defeated in particular designs : there is no decretorian battel , nor is the business decided upon a push : it is sincerely done to conquer our beloved lusts and greater enormities , though yet some smaller infirmities be not vanquished , so long as they are honestly resolved against ; for it is well and wisely done , first to break the head and main body of the enemy , and then it will be easy to glean up the straglers . If once the principal disease be remedied , the symptoms will by degrees be out-grown , and most men of that rank I am speaking of , find it a great while before they come to have nothing to doe but to conquer wandring thoughts , imperfect duties , and beginnings of evil . BESIDES , it is very considerable that sins are not only contrary to vertue , but to each other : and as it is usual with wise Princes against a powerfull enemy , to associate not only their friends and ancient Allies , but also those they do not love , so long as they are enemies to the common enemy ; so it happens here , that a Convert zealously combating against some one vice , in studious declension of that , insensibly slips into some degrees of the other extream , and then finds it a fresh difficulty , vincere eos per quos vicisti , to conquer that other infirmity by which he conquered the former . TO which purpose it is remarkable concerning that holy man St. Jerom , whilst he lived in the affluence of the City , and used a free conversation , he felt frequent temptations of the flesh , and setting himself with all his might to mortify these , and to do it effectually , retired into a desart , that he might both take away the cause , and the occasions of those dangers ; but whilst in that retirement he exercises himself to great severity and austerity , he insensibly grew into a blameable asperity of temper which needed a second labour to subdue . I will not say as some do , that as God would have some remainders of the seven Nations preserved amongst the Children of Israel in the Land of Canaan , to be continually as thorns in their eyes , and goads in their sides ; so he orders it that there should be some remainders of the old Adam in us to keep us always humble and employed ; for certainly God would have all sin expelled our natures . But this I say , that as Israel was truely in possession of the Land of Canaan , from such time as Joshua had conquered those powers that made head against them , and had put the chief Cities and places of strength into their hands , notwithstanding that a long time after some of those old inhabitants remained amongst them , and were no very good Neighbours ; so I affirm that so long as there is not only a resolution against all sin , but a constant hostile pursuit of it , and that a man goes on conquering and to conquer ; such a man is a true Israelite , though he have not perfected his conquest ; nor can yet say with St. Paul , I have fought the good fight , I have finished my course , I have kept the faith , and therefore henceforth is laid up for me the crown of righteousness . BUT now forasmuch as God , both for his own glory and service , the comfort of the Convert's own Soul , and his greater capacity of the Kingdom of Heaven , designs to bring men to higher degrees of sanctification then what he was pleased to accept of when he first received the Penitent to mercy , therefore he afterwards puts upon him the Best Robe . 2. IT is to be considered that the beginnings of all things ( that are any way notable especially ) are wrought with pain and difficulty ; insomuch that nemo repente fit turpissimus , no man finds it very easy at first to doe any egregious wickedness . Men become evil by degrees , and there is proficiency even in the Devil's school ; and therefore much more reasonably may it be expected that those that first enter into a strict course of vertue , should be sensible of difficulty in their first undertaking . IT was an ingenious answer which Plutarch reports to have been given by a Lacedemonian Turor , when he was asked what he pretended to , and of what avail his indeavours were ; I make ( saith he ) that to become easy and delightfull which is of it self good and necessary . It is true , Christ Jesus tells us his yoke is easy , and his burden is light , and without doubt it is so , but it is a yoke and a burden still , and no man finds it easy untill he have exercised himself to it : rewards and punishments set before us , and reason and resolution working thereupon will prevail with men to doe their duty ; but only practice and assuetude makes it become easy and familiar so to doe ; especially supposing ( as we do in the present case ) a man but lately accustomed to indulge himself in a course of sin , let such a man's conversion be never so real and hearty , however it cannot be expected that he should presently do Christ's commands , and say they are not grievous . It is certain such a man , if he be what we suppose him , that is , sincere , will resist his inclination , and change his course ; but because it was lately a course , there will yet be an inclination towards it , and consequently a conflict and difficulty in avoyding it ; for ( as we said before ) it is only one custome can perfectly supplant another , and only habit can imitate nature , and make easy : the cutting off our corrupt members is a hard task , till by time and degrees they become mortified , and then it is done without any considerable pain or difficulty . Whosoever hath any principle of divine life , or true sense of God in him , will not allow himself in the neglect of God's worship , yet he will find it no easy business to hold his heart intent and constant in it , till it have become customary and natural to him ; and then it is so far easy and delightfull to him , that he knows not how to live without it . Now although that state which tuggs at the Oare , and draws on heavily , may be sincere , because it discharges its duty honestly , though with great difficulty ; and therefore find acceptance with a good God : yet forasmuch as his intention is that we should become partakers of the divine nature , and that it be our meat and drink to doe his will , that the way of his commands be to us as our necessary food , that we should do his will with that alacrity on earth with which it is done by the Angels in Heaven , that our wills should be perfectly conformed to his , and Religion become natural to us , partly to the end that we may do him the more honour ( for there is nothing doth so much reputation to the divine Law and government , as the chearfull obedience of his Subjects ) partly also that we may be the more fit for the Kingdom of Heaven , for those most easily fall in with the heavenly Quire who have practised their part beforehand ; therefore since he desires that we should not only be not evil , but generously good ; nor meerly draw on heavily and uncomfortably , but fly as upon the wings of a Cherub in his service ; it seems good to him when he hath pardoned a penitent to confer upon him greater measures of Sanctification . 3. A young Convert though he have all the parts and members of a perfect man in Christ , and should also be supposed in great measure to have overcome the difficulties which always attend vertuous beginnings , yet he is but a beginner , and must needs be conceived weak and feeble in his whole contexture ; he is not only apt to be abused with Sophistry , and carried about with every wind of doctrine , but less able to bear the burdens and to resist the temptations he must expect to meet with ; the traces of his former course are not yet worn out , and so he is the apter to return ; he is not at the top but going up hill , and may easily faint or slip ; he hath not such experience of the wiles of the Devil , but he may be imposed upon ; he is not so flesht with victory , but his heart may fail him ; in short , grace is rather a disposition then an habit in him , and vertue more an inclination then a nature , and therefore he may fall away . But there is a virile state of vertue attainable when duty is turned into nature , and that which is best in it self is also most pleasant and delectable . When a man is so long exercised in the ways of holiness that it is as much a road to him , as the course of sin was , either heretofore to him , or is now to others ; and neither the length of the race is tedious to him , nor the dispatch difficult ; when a man shall neither stagger in his choice , nor be flat and formal in his prosecution ; he hath tasted the Grapes of Canaan , and never more longs to return to Aegypt , but disdains the Flesh-pots , the Onion , and the Garlick thereof as much as he formerly groaned under the servitude . Such a man having put on the whole armour of God , is strong in the Lord , and in the power of his might , and defies all the powers of darkness : the Devil himself is ashamed to tempt him , having been so often baffled by him ; and he stands immovable as a Rock , stable as an Angel , and all the Gates of Hell cannot prevail against him . Now because this admirable condition is both desirable and possible , and that which God designs to bring men to , therefore he proceeds to super-adde to the Convert further measures of sanctification . NOW for the way of effecting this , besides those secret ways of working which we cannot penetrate into , by which it pleases God to bring about this glorious design , there are these three ways following which fall within our understanding . § IV. FIRST , there is nothing more plainly discernible in a Convert then that the first workings of the grace of God in his heart revive a true ingenuity of spirit in him , which is the very ground-work and foundation of all improvements ; and then God being pleased graciously and freely to give him the pardon of all his sins , lays so mighty an obligation upon that ingenuity , as is of force to put all the powers of the Soul upon their utmost activity , and thereby the temper of such a person is marvellously raised and improved . For there is a vast difference betwixt the efficacy of a spirit of bondage , and the spirit of adoption : if the former may be able to restrain sin , yet it can never inflame men to generous goodness ; or if that impresses a caution of offending out of apprehension of the wrath of God , the latter rises higher , and stirs up indeavour of returning love for love ; the one is apt to inquire after the minimum quod sic ( as they call it ) the lowest measure of grace that will but serve the turn to avoid Hell ; the other seeks aliquid eximium , and thinks nothing enough by way of gratefull return , and therefore courts occasions , and rejoyces in difficulties as happy opportunities of demonstrating his ingenuous sense of his obligations . WHEN Cyrus had vanquished Croesus , and having it in his power to destroy him , not only preserved him but imployed him , and made him privy to his Counsels ; meer generosity provoked him to become not a true Prisoner , but a faithfull Friend and usefull Counsellor . But our Saviour gives us the most illustrious example of that I am saying , Luk. 7. 37. in the instance of a certain Woman that had been a great sinner , who finding out our Saviour where he was at Dinner in a Pharisee's House , brings a box of very costly ointment , and having washed his feet with penitent tears , wiped them with her hair and kissed them ; she anoints them also with the precious balm she had brought for that purpose . The Pharisees murmured at the familiar approach and access of such an ignominious person ; Judas grudged the cost , and all the Disciples wondred at the novelty of the business , but our Saviour applies himself to Simon , and expounds the business to him by a Parable , vers . 41 , &c. There was a certain creditour had two debtors , &c. whereby he silences the murmurs of the one , and removes the wonder of the other , shewing the power of gratitude , and the admirable efficacy of great obligation upon ingenuous minds . SECONDLY , when God receives the Penitent into his favour , he gives him by faith a full persuasion of the great things in another world ; the real and serious apprehensions of which are able not only to place him above all the charms below , and to make him disdain all the baits of the Devil , but also to transport him with love and desire , and to carry him with full fail in the prosecution of those incomparable glories thus discovered to him , and thereby marvellously heightens and improves him in holiness . So the Apostle , Hebr. 11. 1. pronounces of faith that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the substance of things hoped for , the evidence of things not seen , that is , it maks those things that seemed meer fables and Romances to other men , to be the greatest realities in the world ; and those things that being looked upon at a distance seemed small and inconsiderable , and had little effect upon men's minds , now being made near and present are of mighty influence , as he shews at large historically throughout that long and excellent Chapter . FOR this reason it is that all the accomplishments of a Christian are ascribed to his faith , Acts 15. 9. Having purified their hearts by faith ; as if that sublimed a man , and drew him off from his Lees , 2 Pet. 1. 4. There are given to us exceeding great and precious promises , whereby you might be partakers of the divine nature ; as if the objects of faith duely operating upon us were able not only to raise us above the world , but above our selves , and to transfuse a divine temper into us : For so he goes on , vers . 5 , 6 , 7. Adde to your faith vertue , and to vertue knowledge , and to knowledge temperance , &c. the word he uses is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , q. d. faith will lead the dance to all other vertues , or do but set that on work , and it will draw on the whole Encyclopaedy , and circle of graces . IT is matter of daily observation , that not only men's industry is increased ( which is a great matter ) but their parts also are raised and inlarged proportionably to the incouragements set before them ; great hopes make great men , and fit them for great undertakings , insomuch that Quintilian inquiring the reason why the former Ages bred greater wits , and more exquisite Orators then latter days , resolves it into this , that those times afforded the greatest honour and incouragement to them . And it is an ordinary remark in Historians , that those Princes and States have always the ablest Ministers , whose fortunes have presented to them the most honourable employments and greatest rewards . But it is more to our business to observe that although in the darker times of the Law there were some very great and admirable persons , who were the prodigies of the Ages they lived in , yet ordinarily Christianity ought to doe and doth afford far the most and bravest Hero's , by reason of the mighty great and clear promises therein exhibited . The Law ( saith the Apostle , Hebr. 7. 19. ) made nothing perfect , but the bringing in of a better hope did . For shall not the glories of Heaven out-shine the felicities of a Land of Canaan , and the belief of the one be as operative as that of the other ? And what though the one be present , and the other to come ? yet to every good man this is as certain as that , and to every wise man the unspeakable odds in the things , abundantly recompences that disadvantage of circumstances . What man that hath a persuasion of eternal life can choose but disdain the present life , further then as it is a time of probation for the other ? and scorn that the mean pleasures and allurements here should interrupt his course thither : what difficulties will he not glory in , and what duties will he not perform to assure his interest therein ? 1 Jo. 3. 3. He that hath this hope purifies himself , as God is pure , especially when a man shall find these things not only made certain to him by faith , but made near to him also . When he shall consider himself now in a fair way to those coelestial mansions , and that every day he approaches nearer and nearer to Heaven . Now therefore he will cast off all the works of darkness , and put on the armour of light ; when he remembers , Rom. 13. 11. That now his salvation is nearer then when he first believed , and finds that a little more exercise of faith and patience will bring him to his desired haven . THIRDLY and lastly , our heavenly Father puts this Best Robe upon the Son whom he hath received and pardoned , not only by the Ministery of his Gospel , and all the ordinary advantages of his Church and Family , but extraordinarily improves the sanctification of such a person , by the especial superintendency , guidance and influence of his Holy Spirit . The consideration of which brings me to the next member of the Parable , He put a Ring on his hand ; which expresses the second blessing the reconciled Father bestows upon his penitent Son ; which we are to treat of in the next Chapter . CHAP. III. Of the Gift of the Holy Ghost . THE CONTENTS . § I. The difference between the visits or motions of the Holy Spirit , and the gift or residence of it : and that the Holy Ghost doth reside with , and inhabit very good men . § II. The wonderfull comfort and advantages thereof in four respects . § III. That although some good men have no experience of this residence of the Holy Spirit , it is nevertheless certainly attainable in this life , and the reasons of that case . The peculiar qualifications of persons fit for the entertainment of this divine Guest . § IV. How to distinguish the motions of God's Spirit from the impressions of Sathan , or the results of our own temper . § 1. THE second favour which the Father bestows upon his Son after he is reconciled to him , is , He puts a Ring upon his Hand . This hath by the common consent of the world been symbolical either of freedom and ingenuity , of riches and affluence , of singular favour and respect , or of quality and nobility . Most of these things St. James bears testimony to in that passage of his , Chap. 2. 2. If there come into your assemblies a man having a gold ring , and goodly apparel , and there come in also a poor man in vile raiment , and ye have respect to him in the gay cloathing , &c. And for the rest , at the famous battel of Cannae where the Romans suffered a total defeat by the Carthaginians , the greatness of the victory was estimated by this ( as Livy observes ) that more then a bushel of Rings were taken by the Conquerers from the Hands of the slain , whereby it appeared how many principal Romans and persons of Quality fell in the battel . And thus the Father's putting a Ring on his Son , should signify in the general his re-instating him in the quality and honour of a Son : But St. Jerom , St. Austin , St. Chrysostom , Theophylact and others , consider here more particularly , that a principal use of the Ring was for Sealing , as commonly bearing the image , impress , or cognizance of him that wore it , and consequently they apply this passage in the mystical sense to the gift of the Holy Ghost : St. Chrysostom expresses it thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Give my Son a Ring also , that he may have the earnest of the Holy Spirit , and carrying that about him , may be kept in safe-guard by it ; that bearing my signet , he may both become formidable to all his enemies , and publickly appear the Son of such a Father . And this interpretation is the more natural because this is the usual method of God's favours , that after he hath justified , then he further sanctifies , and for the completion of that gives his Holy Spirit . IT was the saying of one of the Ancients , that man is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The wager which God and the Devil contend about : But when a man hath given himself up to sensuality , or any kind of sin , then the title is decided , and such a person becomes the Devil's peculiar ; and on the contrary , when he sincerely addicts himself to vertue , God recovers his right , and takes possession of him by his Holy Spirit : agreeably hereunto we reade , Ephes . 1. 13. After ye believed , ye were sealed with the Holy Spirit of promise : and also 2 Cor. 1. 22. Who hath also sealed us , and given us the earnest of the Spirit : and again Eph. 4. 30. Grieve not the Holy Spirit , whereby ye are sealed unto the day of redemption . For the more clear understanding of which , we are to take notice , that God doth employ his Holy Spirit about men before conversion , and in order to it ; so Gen. 6. 3. he is said by his Spirit to have striven with the old world ; and after that in like manner with his ancient people the Jews , for Isa . 63. 10. they are said to have vexed his Holy Spirit : and in general to all sorts of men both Jew and Gentile , especially such as have been baptized into Christianity , the Holy Spirit applies it self , awakening Conscience , suggesting good thoughts , and giving check to their course of sin , insomuch that whatsoever degree or beginnings of good there is in any man , the Spirit is the first mover of it . For as no good can come but from God , so it is not reasonable to think that there is any man so despised by God , but that some overtures of good have been made to him ; nor is it worthy of God to imagine , that this good Spirit doth quite abandon any man upon whom it hath begun to work , till such person hath resisted , quenched , grieved , and at last drove it away from him . But this is not that address of the Holy Spirit which we are considering of , these are only the motions or visits which he vouchsafes to make ( pendente lite , or ) whilst it is yet undetermined , to whom men will ultimately belong . That therefore which we are concerned about is the peculiar priviledge of very good men , such as have cherished the motions , entertained the visits , and complied with the intimations of the Holy Spirit ; and when it is come to that , from thenceforth he doth not visit them in transitu only , or call upon them , but resides and inhabits with them , and becomes as it were a constant principle , a Soul of their Souls : in short , they are the temples of the Holy Ghost . THIS I take to be that which our Saviour means , Jo. 14. 23. If any man love me he will keep my word , and my Father will love him , and we will come unto him , and make our abode with him ; and that also of St. John in the name of our Saviour , Rev. 3. 20. Behold I stand at the door and knock , ( which phrase signifies the previous and more ordinary motions of his grace ) And if any man open to me , ( i. e. if men attend to my admonitions and invitations , and break off their custom of sin which barrs the door of their Souls against me ) then I will come in , and sup with him , &c. ( i. e. then I will be a familiar guest , or inhabitant with him ) and this is both interpreted and confirmed by St. Paul , 1 Cor. 3. 16. Know ye not that ye are the temple of God , and that the Spirit of God dwelleth in you ? i. e. being sanctified and made fit for the residence of that heavenly Guest , he hath taken possession of you as his house and temple : and more expresly yet by St. John , 1 Ep. 3 , 24. He that keepeth his commandments dwelleth in him , and he in him ; and hereby we know that he abideth with us by his Spirit , which he hath given us . § II. NOW this inhabitation or residence of the Holy Spirit is called a Seal , and men are said to be sealed by the Holy Spirit , because as seals use to denote propriety , so God hereby marks out as it were such men for his own ; i. e. as those that he hath a peculiar concern about , those that have an interest in him and he in them ; and this is of wonderfull comfort and advantage , especially in these four respects . 1. THE Spirit thus inhabiting men , gives them a title not only to God's care and providence , but to an inheritance of Sons , to a participation of that unspeakable felicity wherewith himself is eternally happy and glorious . So the Apostle concludes in the forementioned place , Eph. 1. 13 , 14. After ye believed ye were sealed with the Holy Spirit of promise , which is the earnest of our inheritance untill the time of the purchased possession . q. d. We are hereby assured of Heaven and glory hereafter , though we are not yet in possession of it : or , this is the pledge of our adoption , upon which the inheritance is intailed . Hence it is that the same Apostle , Rom. 8. 11. makes this an assured argument of our resurrection ; But if the Spirit of him that raised Jesus from the dead dwell in you , he that raised Jesus from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you . q. d. You cannot lie under the power of death and the bonds of the grave , but God will assert you to life and immortality , because you have a principle of life the Holy Spirit in you , which will as surely revive you , as it raised Jesus from the dead ; for by his residence in you , you are marked out as belonging to God , and thereby he hath taken possession of you for himself . WHEN God owned the Tabernacle amongst the Jews built by Moses , and after that the Temple built by Solomon , and solemnly dedicated to him , for his House or Palace wherein to dwell amongst that people , it pleased him as it were to take livery and seisin , by the cloud which on the behalf of the Divine Majesty hovered over them , and was therefore not improperly called by the Jews the Shekinah , or dwelling presence ; and God was said to dwell between the Cherubims , because there this symbol of the divine presence subsisted . And as in the Christian Church all those miracles which the primitive Christians were inabled to perform , were principally to assure their minds that God owned them ; and although they were destitute of humane help , and persecuted both by Jews and Gentiles , yet God was with them , in which respect the Holy Ghost is called the Comforter so often by our Saviour ; I say , in those miraculous effusions of the Holy Spirit , the cloud as it were sate over the mercy-seat in the Christian Church , which was now departed from the Temple of the Jews , and denoted the collection of believers , both of Jews and Gentiles united under Christ Jesus , to be now God's peculiar houshold and family : So also to all holy men in all Ages God is present by his Spirit , by which they become Temples of the Holy Ghost ; upon which the Apostle pronounces peremptorily , Rom. 8. 9. If any man have not the Spirit of Christ he is none of his . Which I understand in this sense . q. d. He is not arrived at the excellent state of Christianity , that hath not experience of the residence of God's Holy Spirit in him . ONLY this is to be remembred , that this residence of the Holy Spirit in good men which we speak of , is not to be judged of by miraculous effects , nor are such to be expected now , because those were proper only for the first Ages , when whilst the Church was under persecuting Emperors , and in its infancy , God thought fit by such prodigious displays of his power and presence to make all the world see his concern for it ; and that ( as I said before ) he had taken possession of it : but ordinarily , and especially in the case of private Christians , the presence of the Spirit with them , discovers it self by such effects as these following . For 2. THE Spirit of God , though he doth not work miracles now , yet doth he not meerly take up his residence in the hearts of holy men , but actuates them , prompts them forward in all good actions , helps and strengthens them in their duty , and inflames their resolution and zeal in all brave and generous enterprizes ; in respect of which we are said to be lead by the Spirit , to live and walk in the Spirit . Which is not so to be understood as if what good was done the Spirit did it for men ; nor much less , as if he hurried men on whensoever they did well , and so for defect of such motion were liable to bear the blame of their irregularities when they did evil ; for as on the one side he never moves but to that which is certainly good and agreeable to the standing rules of Scripture and natural reason , so neither on the other hand , when he incites to any such thing doth he overpower men , but he raises and actuates their native powers ; removes impediments , cures their sloth ; and in short , concurring with them , helps their infirmities ; with which agrees that forementioned observation of Cicero , Nunquam vir magnus sine afflatu divino , That there never was a brave Hero , nor any admirable performance without divineinfluence . 3. THE Holy Spirit residing in the Souls of good men is also a spirit of confirmation , settling and establishing their Souls against revolt and apostasy , and giving a kind of angelical stedfastness to them , that ill examples shall not draw them aside , nor temptation prevail upon them ; neither insinuations of false doctrine stagger them , nor prosperity and the blandishments of the world debauch them , nor afflictions and persecutions shake their constancy : for they are now built upon a rock ; and though the rains descend , and the waves rise , and the winds blow , they stand immovable ; or as St. John expresses it , Rev. 3. 12. they having overcome and obtained the reward of being under the conduct of this Holy Spirit , are now made pillars of the temple of God , and shall goe no more out . To which add that of St. Peter , 1 Ep. 1. 5. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , kept ( in Garison ) by the power of God through faith unto salvation . 4. BESIDES all which in the last place , it is usual with the Holy Spirit to fill the hearts of those holy men he inhabits with inexpressible joy , giving them the foretasts of the blessedness which they expect to enjoy hereafter ; insomuch that they do not altogether live by faith ( which is their usual viaticum ) but in some measure by sense also , having a present glimpse of their future happiness , by means whereof they rejoyce with joy unspeakable and full of glory ; they exult , triumph and applaud themselves in their interest in God , and their glorious portion with him . THE Holy Spirit carries men as God did Moses up to Mount Pisgah , to take a view of the good Land of promise , and affords them the prelibations of Heaven ; the very relish of which blessedness upon their spirits puts them into a kind of ecstasy , that they fell not the troubles and vexations which may assault them from below ; they triumph over mortality it self , and wish and long to die : when ( like St. Stephen ) they see Heaven opened , and Jesus sitting at the right hand of God , their face ( like his ) shines like that of Angels , and a glory incircles them ; they seem to hear the blessed Quire of Angels , and are ready to join in the Allelujah : in short , their Soul raises it self , and would fain take wing and fly thither presently . THIS I think is that which is figuratively but excellently set forth by our Saviour in his Epistle to the Church of Pergamos , Rev. 2. 17. To him that overcometh will I give to eat of the hidden manna . Manna was called Angels food , and as the Jews observe , it applied it self to every man's palate , and had that relish which every man desired : which admirably expresses the joys of Heaven , which are for the present the entertainment of Angels ; and when men come to enjoy them , shall fill all their powers , and leave no desire unsatisfied : And it is called hidden manna , because ( as saith the Apostle ) it doth not yet appear what we shall be : however , it seems some taste and anticipations of this shall those have in the mean time who overcome . But that which I principally intend is the next words , And I will give him a white stone with a new name written upon it , which no man knows but he that receiveth it . This passage some take to be an allusion to the custom at Athens , and some other Greek Common-wealths ; where in capitall causes especially , the Citizens gave their Suffrages by White and Black Stones ; and when the number of White Stones was greatest , the person at the Bar was absolved or acquitted . And thus the white stone in the Text should in the mystical sense import justification and pardon of sin . But this comes not up to the design of the place : and there is another custome which fits it better , and most probably was here alluded to by our Saviour ; ( viz. ) it was in use that those which conquered at the Olympick Games , had a token or ticket given them , expressing their names , and specifying the reward they were to have for their atchievements . In conformity to which our Saviour here seems to promise to those who acquit themselves manfully and bravely in the conflict , or race of Christianity ; that they shall receive an inward and invisible pledge and assurance of the glorious rewards in the other world ; which can be nothing else but this which we are speaking of , namely , the comforts of the Holy Ghost . THIS is now the second Boon which our Heavenly Father bestows upon the Son he receives , and is a very great and glorious one . This is the admirable effect of our Saviour's ascension into Heaven ; the accomplishment of his promise , and the supply of his own presence to his servants till he take them up to himself . This is the glory of Christian Religion , that whensoever it is vigorously pursued , it yields this present advantage besides whatever is in reversion . And this is the mightiest incouragement to men to be generously good . AND although things of this nature partly because they are meerly divine favours , not naturally due to men , and so cannot be proved by reason ; partly also being in their own nature invisible and transacted in secret , cannot be understood by the generality of men who have no part nor lot in this matter , but are apt to be looked upon as dreams and phansies ( if not vain-glorious pretences and forgeries ) yet that this we have been speaking of is a great reality there can be no doubt , unless we will reject both the testimony of God and the experience of the best of men ; so that it may justly seem either unnecessary or fruitless to add any thing to what hath been already said on this point . NOTWITHSTANDING , because I observe that there are two things which prejudice the minds of a great many men in this business , I will indeavour briefly to remove them , and then pass on . THE first is grounded upon an observation that several good men have experience of no such matter ; i. e. they are neither sensible of such a residence of the Holy Ghost in them , nor of any such ravishing comforts as are pretended to accompany such a glorious Guest : and therefore they are apt to suspect either all is phansy , or at best that it is only some great rarity not the common portion of God's Children . AGAIN , they observe that not only many good men are without pretences to the Spirit , but many evil men lay claim to it , and therewith frequently cheat themselves ; and besides , countenance their evil designs by it , and under that pretence do a great deal the more mischief in the world . Therefore though they do not doubt but that God might think fit at the first planting of the Gospel to give his Holy Spirit as aforesaid , because upon many accounts there was then extraordinary necessity for it ; and also the Spirit then given was so plainly miraculous , and gave such proof of it self , that there could be no suspicion of cheat in the case : yet forasmuch as both these things fail now , ( viz. both the occasion and the discrimination ) they think it safer to reject all such pretensions , then admitting them , to lay open a way for so much cheating and imposture as may be reasonably expected , when there is no certain way of detecting it . NOW therefore if in the first place I can give a plain account how it may come to pass , that such men as are supposed in the first objection may be destitute of such advantages of the Holy Spirit as we have asserted to be the tokens of his residence ; and then secondly , if I shew also how to prevent all imposture , by distinguishing the operations of the Spirit from fancy and other allusions , then both the objections will be answered , and the Reader will not be offended with the digression . § III. AND to dispatch all briefly I begin with the first , to which I say , That as it is not usual with God to precipitate or prevent the course of natural causes , but to blesse and succeed them in their due and proper order ; so neither in his especial providence , or in the acts of his grace , doth he delight to work per saltum , but gradually , according to the condition of the subject , and its fitness to receive his impressions : accordingly though he be always ready to bestow his Spirit , with all the comforts and advantages thereof ; yet he expects and requires all due qualifications and preparations before he confer it . Now there are these three especial qualifications for the reception of the Holy Ghost in the sense we speak of . 1. ( AS I have intimated already ) That a man be not only purged from grosser pollutions , and begin to have a love of holiness , but that he be singularly pure , so as at least not to admit of any voluntary transgression , and especially be above all sensuality of what kind soever . It is observable in that sad miscarriage of David ( which we have often had occasion to refer to ) that it made him justly fear , and therefore earnestly pray , Psal . 51. that God would not thereupon take his Holy Spirit from him ; and the Apostle when he is earnestly persuading the Ephesians , Not to grieve the Holy Spirit , whereby they were seald to the day of redemption , solemnly warns them in the verse before , That no corrupt ( or obscene and filthy ) communication proceed out of their mouths , as that which would assuredly argue their hearts to be no temple for the Holy Ghost ; and again , in the verse after the aforesaid exhortation , he with the same earnestness gives them caution against all bitterness , and wrath , and clamour , &c. as intimating that those also defiled the Soul , and made it incapable of receiving the blessed Spirit . To which purpose the Jews have a common saying , Super animum turbidum non requiescit Spiritus Sanctus , That the Spirit of God requires a sedate even temper as his quiet habitation . 2. THE Spirit of God requires a lovely , sweet and benign frame of Spirit , and abhors that Hypochondriack sourness and austerity , which yet some place a great deal of Religion in ; when men will be always sighing and complaining , and peevishly refuse consolation . Jonah confidently told God he did well to be angry ; and so these men seem to think they please God by grieving his Spirit , frowardly or at least phantastically resisting his consolations . But it is a mighty mistake to think the Spirit of God will comfort men whether they will or no ; he requires a persuadeable , counsellable temper , and such a disposition as will work with him ; for to make a black melancholist comfortable immediately , is not to be done but by a phrenzy or a miracle , and for this last we are not to expect it now at God's hands : nay even the Prophet Elisha , when he desired to call up the Spirit of Prophecy , called for an Harp , that he might put his mind in tune , and dispose himself to become the instrument of the Spirit of God ; and so it is here , an harmonious Soul added to the former qualification invites down the Spirit of God. Especially if 3. IN the third place there be servent prayer joined herewith ; for since God expects we should make our acknowledgments of him , and demonstrate he value we have of the mercy we seek by the importunity of our addresses to him , even then when we address our selves to him for common favours ; with much less reason can we expect that he should bestow this great boon upon us , unless it be sought by ardent and instant prayer : so our Saviour hath told us , Luk. 11. 13. that though he have a fatherly affection to give all good things to us , yet it is upon condition that we ask him . And St. James hath further explained to us the manner of asking , Chap. 1. 6 , 7. that it must be in faith without wavering ; i. e. neither as doubtfull of God's goodness , nor as if we were indifferent whether he granted our request or not ; for ( saith he ) Let not such a man think that he shall receive any thing at the hand of the Lord. NOW forasmuch as the comfortable portion of the Holy Spirit is not intailed upon all the Children which God receives to grace and pardon , but that all these qualifications are pre-required ; since it is also evident that some who perhaps may passionately desire it , yet have an unhappy temper that unfits them for the entertainment of this heavenly Guest ; and many others that have some good measure of sincerity , which God will mercifully accept in order to eternal life , are not yet raised to such a measure of holiness as to be capable of this favour at the present : It cannot seem strange that such should remain strangers to this most happy priviledge , nor can it yet be reasonable that their want of experience of it should be any argument that there is no such thing to be expected . § IV. BUT then for the other difficultie , ( viz. ) how to distinguish the moti on of God's Spirit from either the impressions of Sathan , or the results of a man 's own temper and constitution ; I answer there are these properties of the Holy Spirit , which if they be attended to and laid together , will infallibly distinguish it from any other motion , and secure us from all illusion . 1. THE Spirit of God never moves any man but in an action or course warrantable by the word of God : for since the Holy Scripture is given for a rule of our actions , and as such confirmed in the most ample manner by the Holy Spirit ; the Holy Spirit should notoriously contradict it self , if it should contradict that . INDEED , in former Ages whilst the mind of God was not intierly delivered , and consigned in holy Writ , there were frequent intimations of his pleasure by the spirit of Prophecy to supply that defect , and several special directions given upon emergencies ; but then also it is to be observed , that such extraordinary interpositions were attended with miraculous circumstances , and thereby brought their credentials along with them , and gave assurance of their divine authority : but now those miraculous attestations being ceased , as well as the reason of them , whatsoever pretends to God , and is contrary to the Holy Scripture , is an illusion of the Devil . To the Law , and to the Testimony , if they speak not according to this Rule , it is because there is no light in them , Isa . 8. 20. SECONDLY , the motions of the Holy Spirit particularly in comforting the hearts of holy men , are rational and accountable , and consequently of that are also even and constant . It is very ordinary for some men to be sometimes marvellously cast down they know not for what , and then raised up again they know not how , and this they ignorantly call the accessions and recesses of the Holy Spirit , or a Plerophory , and a state of desertion . Whilst there is nothing to alter the case , no change in themselves , neither of apostasy from God , nor of improvement in piety , yet their state of mind is altered , as if God changed , and not themselves , BUT it is quite otherwise with the Holy Spirit , that never causlesly withdraws from men ; it never grieves those who have not first grieved it , nor doth it arbitrarily give joy and consolation to the minds of men , but upon just ground and foundations , when there is a root and cause of it within , in their own Consciences . So Erasmus well observes upon that passage of the Apostle , Rom. 8. 16. The Spirit witnesseth with our Spirits , that we are the Sons of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vt intelligas ( saith he ) geminum esse testimonium duorum Spirituum nostri & Dei , &c. The Spirit doth not comfort against the sense of our Consciences , but concurrs with , and confirms the testimony of our own spirit ; so that we may see , and understand , and can give account of our own joys . And consequently of this , these comforts are not flashy and uncertain , but stable and certain ; like those effects that proceed from known and certain causes . The joy of such men is not a blaze like a meteor , but as the shining light which shineth more and more unto the perfect day , Prov. 4. 18. But on the contrary , those that have their ebbings and flowings , their sudden and unaccountable dejections , and their as sudden ecstasies and transports , very unworthily impute these motions to the Holy Spirit , which are only fits of the body , and the several disguises of hypochondriack passions . THIRDLY , the Spirit of God in all its impressions upon men is gentle , sedate , and governable ; puts not men into a rage , nor disorders their reason , but is manageable by it , submits to all decorum , and complies with all decency of circumstances . This is that which is thought by the best Interpreters to be the meaning of that remarkable passage of the Apostle to the Corinthians , 1 Ep. Chap. 14. vers . 29 , 30 , 32 , 33. Let the Prophets speak two or three , and let the rest judge . If any thing be revealed to another that sitteth by , let the first hold his peace . For the spirits of the Prophets are subject to the Prophets . For God is not the authour of confusion , but of peace , &c. i. e. ( saith the Learned Dr. H. Hammond ) even in those effusions of the Holy Ghost , and in the exercise of those extraordinary gifts , you may observe method and order . For the afflations or inspirations of the Prophets here spoken of may be ruled by the Prophets , i. e. by them that have them ; these Christian gifts being not like the afflations of evil spirits , which put men into ecstasies , &c. for the Spirit of God is not a violent , ecstatical , impetuous , but a soft , quiet spirit , &c. And if it was so in those extraordinary impulses in the primitive times , much more must it needs be so now , when all those miraculous and prodigious circumstances are ceased , as I said before . Therefore wherever men pretending to the Spirit , are raving and furious , and pervert all order and government , or wheresoever such persons shall under such pretences thrust themselves into the Ministry , or put the Magistrate out of office , shall take upon them to be reformers of the world , revile authority , run upon desperate attempts , or in short , whereever there is a raging whirlwind instead of a still soft voice , God is not there , but either the Devil , or at least a Phrenzy . And so much for that . CHAP. IV. Of the great honour God doth to a true Penitent , putting him into his service , and the peculiar usefullness of such a person . THE CONTENTS . § I. The great trust God reposes in those he pardons , and their obligations to faithfullness and activity in his service . § II. Several ways whereby all good men may be usefull towards the conversion of others , ( without taking upon them to be publick Preachers ) and their incouragements thereunto . § III. The peculiar aptness of Converts from an evil life , to be serviceable to God in the reclaiming of others . § IV. The Character of an accomplisht Christian according to all the ornaments forementioned . § I. WE come now to the third Ornament which the Father invests his returned Son with , He puts Shoes on his Feet , which were the habit not of Slaves , but of Free-men , as we have noted before ; but what is the mystical sense of this passage , or what favour on God's part towards penitent sinners is hereby denoted , is not altogether so easy to resolve upon : St. Chrysostom , and Theophylact , understand hereby the Grace of God , which defends the Convert from the temptations of the Devil ; Put Shoes on his feet ( saith the former ) that the old Serpent may not find him naked so as to wound his heel , and that he may be able to tread upon the serpent's head , and have no disturbance in running the way of God's commandments . But St. Jerom , and St. Austin apprehend , that hereby is signified the honour that is put upon eminent Converts , to be employed by God as usefull instruments of propagating his Gospell , and of drawing in others from the evill of their ways to submission and obedience . To this purpose St. Jerom applies that circumstance of the Passeover , that it was to be eaten with staves in their hands , and shoes on their feet , as well as with bitter herbs ; as if the mystical reach of that injunction was to teach us , that a man delivered by the mighty power of God's grace out of Aegypt , ( the state of servility to sin and Satan , ) should not only solemnize the memorial of God's mercy with a sorrowfull and bitter reflection upon his former folly and misery , but stand ( as in procinctu ) ready to run on God's errand , and to call in others to him . And indeed , this same Metaphor is used in that very sense ( according to the judgment of the best interpreters , ) Eph. 6. 16. Having your feet shod with the preparation of the gospel of peace , which seems to allude to that passage of the Prophet Isaiah , 52. 7. How beautifull are the feet of them that preach the Gospel of peace ; and the intent of the Apostle seems to be to injoin a readiness to promote and set forward the Christian Religion . And in this sense I take it here , that when God hath pardoned a sinner , and sanctified and adopted him , he then fits him for his service , employs him in it , and expects from him that he become usefull towards the reclaiming of others . A great Prince of the last Age had upon some displeasure cast an old Captain and a potent Minister of his into Prison , where he continued a long time without any hopes of restitution ; untill at length it happened that the great Monarch having projected the adjoining a neighbour Kingdom to his own dominions , thought none so fit to execute his design as the person he had long kept under a restraint ; him therefore he sends for out of prison , pardons him , and commissions him for so great an affair , and found the success of his courage and conduct according to his own desires . It is not easy to say whether this action argued more the wisedom of the Prince , ( who knew who was fittest for his turn , and could also submit his own passion to his interest ; ) or whether it was a sign of the necessity of his affairs , and of the scarcity of expert and able servants , but it is certain it was a glorious testimony to the gallantry of him he so employed . NOW though it be most evident that God stands in need of no man for the execution of his designs , yet it is as certain that in all the instances of his providence he loves to employ the capacities of his creatures , and it is the greatest honour any of them are capable of to be so made use of by him . AND as for rational Beings who were at first designed , and admirably fitted for his Service , ( as well as singularly obliged by innumerable favours to be faithfull to his interest , ) and yet have forfeited their allegeance and served against him : it is an instance of the most wonderfull goodness that he should trust them again ; for it was very much to forgive them , but to trust them , when ( as I have noted heretofore , ) it is become a rule of wisedom amongst them not to trust one another in such a case , is very admirable : and yet God doth both these , and more then all this ; for he pardons his ingratefull rebels , he fits them for service , and then trusts them . Nay , it is oftentimes the aim of Princes when they imploy one in any eminent service that hath been formerly faulty , to expose him to such difficulties , as that the hazard of the imployment shall either revenge the former miscarriage , or at least make him dearly earn his restitution to favour . But God as he hath no ends of his own , nor seeks any thing from them he indeavours to reclaim , but their own good and happiness ; so in those he employs in any expedition , he peculiarly aims at their honour and comfort therein . WHEN a Man of God came to old Eli the Priest to threaten him and his Sons with the effects of God's severe displeasure for their prophaneness , and the scandal they gave to his service : he expresses it in these words , Them that honour me , I will honour ; and they that despise me shall be lightly esteemed . The import of which compared with the context plainly amounted to this , that as it was the highest honour and dignity to be admitted to and to continue in a relation of service to God , so it was the greatest debasement ( which that family should undergo ) to be thrust from it . THE Prodigal Son in the Text ( as we have seen ) acknowledges his unworthiness to be called any more a Son , and desires to be admitted but into the lowest rank of servants , and into so mean a condition , as that he was so far from expecting any honour by it , that he thought himself incapable of any trust ; but the Father honours him with the highest relation of a Son , and God honours penitent sinners with the most weighty and important trust , putting shoes on their feet ; i. e. employing them in his vineyard . St. Paul had a mighty sense of this , 1 Tim. 1. 12. and breaks out into a passionate adoration of the divine goodness , I thank Christ Jesus our Lord who hath inabled me , for that he counted me faithfull , putting me into the ministry , who was before a blasphemer , &c. BUT we are not to understand any thing of this that hath been now said , as if all Converts were to be imployed as God's Ministers in the publick dispensation of the Gospel ; for God doth not give to all such those peculiar abilities which are requisite to the discharge of it , nor are all persons competent judges of the necessary qualifications thereunto ; and therefore it is made a special office by God , which no man may undertake , but either he that is called thereto miraculously by God himself , ( as the first publishers of the Gospel were ) or by the orderly approbation and consecration of the Church ; ( as hath been the constant practice ever since . ) All therefore that is hereby intended is partly to remark the transcendent goodness of God to his penitent Children , in that he is pleased to pass such a perfect act of oblivion of all their former enormities , as that he disdains not to admit even some of them to this highest trust and employment , ( all their former demerits notwithstanding , ) as we had instance in St. Paul ; but principally to recommend it to the care and Conscience of all those whom God hath been pleased to pardon , ( that though they may not invade the office of the Ministery , yet ) they ought to think themselves concerned to use their utmost indeavours ( within their sphere ) to be instruments of spiritual good to others . THIS seems to be the meaning of that charge of our Saviour to St. Peter , Luk. 22. 32. Thou when thou art converted strengthen thy Brethren . Or if that be liable to exception , yet that of King David is not , Psal . 51. 13. who vows it as the fruit of his own pardon , that then he would teach God's ways unto sinners , and transgressours should be converted unto him . IT is certain Religion never prospers well in the world whilst doing good is thought to be the office of some certain persons only , and not the common concern of all good men ; nor will it ever be a good world till men think themselves obliged to be as charitable to the Souls of men as to an Oxe or an Ass , and be as ready to help them out of the snare of the Devil , as the other out of a ditch . And if it should happen that a Priest and a Levite should pass by a man faln amongst Thieves and wounded , yet sure every good Samaritan will have compassion on him , and bind up his wounds ; especially he that hath been formerly a great sinner himself , and hath known by sad experience the deplorableness of that condition , and found mercy at God's hands : ( methinks ) such a person should with warm affections and tender bowels , awaken that man into an apprehension of his danger , who is in the condition he himself hath escaped , and incourage him to try those mercies of God which he himself hath experimented . For if either a righteous man that never needed repentance , ( i. e. such a change of his whole state as we have been speaking of ) should be less sensible of such a man's case ; or especially if a proud self-applauding Pharisee despise him , yet it will by no means become a Convert to be without compassion . For besides all other arguments to this purpose , it may be such a man may have just cause to consider whether his own example ( when he did goe on in the way of sin ) had not that pernicious contagion as to infect or confirm this man in his wickedness , which he sees him now lie under , and then it will not be only charity but justice which will oblige him to this duty . IT was the opinion ( if I remember rightly ) of St. Basil , that in Hell the torments of the damned are daily increased in proportion as the evil seed of their corrupt doctrine , ( or the evil example ) which they sowed whilst they were alive , fructifies upon earth ; but whether that be so or no , it is certain men's sins are aggravated by the mischief they do to others , as well as by other circumstances ; and therefore every such Penitent as we speak of , must think it his duty and concern , to indeavour to hinder the propagation of sin , and to stop the infection in others , as well as to destroy the malignity of it in himself . § II. NOW there are many ways which an honest heart will find out of doing this we are recommending , without taking upon him to be a Preacher ; Solomon tells us , A wicked man speaketh with his feet , and teacheth with his fingers : that is , though he say nothing with his lips , all his life and actions do teach and instruct the world in wickedness : and there is no question but that holy men may most effectually recommend vertue to others by their own practice and example . Example insinuates gently , works insensibly , but powerfully , ( as almost all great Engines do ; ) it relieves men's modesty , and yet shames their sloth ; it kindles emulation , presses upon ingenuity , recommends the excellency , convinces the necessity , demonstrates the possibility of vertue . Besides , that there are a great many of the most curious lines thereof that are not to be described by the pencil , or that can be expressed by words , but are to be observed in the life and conversation of good men . For this reason ( amongst others ) it pleased God to send our Saviour , not only to preach the divine life to the world , but to live and converse with men , that by his example he might more plainly convince them of it ; and for this cause also we solemnly thank God for the examples of all holy men that have gone before us . AND besides example , there are many opportunities and advantages , which good men have of propagating a sense of piety and Religion , such as the authority of Parents , influence of benefactours , interest of relations , convenience of travelling together , society of commerce , and all other bonds of conversation . Every of which a mind inflamed with the love of God , and compassion to the Souls of men , will find usefull to this purpose . And this was the course Moses advised Israel for the keeping up a sense of God and his Laws in their minds , and the propagation of it to posterity . Deut. 6. 6 , 7. These words which I command thee this day shall be in thine heart , and thou shalt teach them diligently to thy Children , and shalt talk of them when thou sittest in thine house , and when thou walkest by the way , and when thou liest down , and when thou risest up , &c. And for the incouragement of all good men in this business , besides the great honour it is to be subservient to God in so important an affair , and besides the unspeakable comfort to our own Consciences , If by converting a sinner from the evil of his way we save a Soul from death , and cover a multitude of sins , Jam. 5. 20. and that by such an act of zeal we have also the happiness to efface our own former miscarriages : Besides all this ( I say ) in present , we shall also advance our own glory and crown hereafter ; for in the words of the Prophet Daniel , They that be wise shall shine as the brightness of the Firmament ; and they that turn many to righteousness , as the Stars for ever and ever , Daniel 12. 3. IT were very easy to inlarge on this subject , but that which is most pertinent , and the peculiar consideration of this place , is , to shew the particular aptness of those , that have themselves been converted from a wicked life , to be instrumental of recovering others , which I will briefly give account of in the following particulars and so dismiss this point . And in order to this § III. IN the first place , it is considerable that those that are of sickly constitutions , are generally observed to be more pitifull and compassionate to the infirm , then those robust and healthy persons that scarce ever knew what sickness meant ; and those that have long languished under any painfull infirmity , and at last have recovered , are both the best able , and most willing , to give advice to others under the same distemper . Upon which account it hath been the custom of some Nations ( who had no professed Physicians ) to bring their sick out into the Market-place , ( where all persons that came were obliged by Law to take notice of them , ) that by this means the experience of one that had escaped a disease , might afford a relief to him that now laboured under it . And so it is reasonable to think , that those who have been sick in sin , and of sin heretofore , must needs by their own experience know the baits that allure men , the charms that bewitch them , the fallacies of Sathan that impose upon them , the folly and perverseness that defixes men in that unhappy estate ; the workings of passion , the regret of Conscience , the thoughts and reasonings , the objections , the prejudices , and the very inside of other men in that condition . And therefore , as God commands Israel , Exod. 23. 9. Thou shalt not oppress a stranger , for ye know the heart of a stranger , seeing ye were strangers in the land of Aegypt . i. e. they knew what injuries , oppressions , insolencies and affronts a stranger was exposed to ; and what fears , anxieties , and jealousies , he must needs be always under ; and therefore it having been their own case , they ought to think it reasonable to pity such : so in the present case , the Convert is furnished both with more observations to render him serviceable to the conversion of Souls , and more compassion to apply and make use of his experience to that end . THEREFORE St. Paul , though he was execrated of his own Countrymen , because he forsook Moses to follow Christ , yet shewed more dexterity in refuting their prejudices , and more tenderness to their Souls then any other Apostle : and particularly Rom. 9. 1 , 2 , 3. he expresses himself thus . I say the truth in Christ , I lie not , my conscience also bearing me witness in the Holy Ghost , that I have great sorrow and heaviness in my heart For I could wish that my self were accursed from Christ for my Brethren , my Kinsmen , according to the flesh , &c. Where whatever he mean by the expression of being accursed from Christ , he certainly describes the deepest compassion that a mortal breast is capable of ; and that he had a sense of this towards his Brethren , he confirms by the most solemn Oath that can be made . I need not here add ( because I have touched that before ) that such persons are also filled usually with the greatest zeal of God's glory ( whom they have formerly dishonoured , ) and the greatest indignation against sin , ( by which they have been abused , ) and think themselves obliged to a double diligence , by the consideration of their former dis-service , of all which St. Paul is also an example , 1 Cor. 15. 10. I laboured more abundantly then all the rest , &c. But I observe IN the second place , such persons as have been formerly notorious for a course of wickedness , and now are become sincerely good and vertuous , are a standing reproof of the folly of sin ; nay , I may call them the very credential letters of vertue , and convincing arguments of the necessity of conversion , & such as strangely awaken men to consider their own station . IT was a very good plea that the Platonist makes for Vertue in these words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That the ways of vertue are more pleasant to a good man , then the ways of sin and licentiousness are to an evil and vicious man ( and therefore more amiable and better in themselves ) appears ( saith he ) by this , that several men who have tasted all the pleasures of sin forsake it , and come over to vertue ; but there is scarce an instance to be found of the man that had well experimented the delights of vertue , that ever could be drawn off from it , or find in his heart to fall back to his former course . But to see a man that had ran into all excess of riot , to tack about to a quite contrary course , from a drunkard , to become sober ; from lascivious , to become chaste and modest ; from a covetous person , to become charitable ; from prophaneness , to set himself to reade and study the Scripture ; and from cursing and blaspheming , to bless and pray : and this change to be wrought in health and strength , without the check of a sick-bed , or the dreadfull apprehensions of approaching death : I say , this spectacle cannot but be a most convincing argument of the necessity of repentance to all such as are yet in the gall of bitterness , and under the bonds of iniquity . LASTLY , ( to say no more ) such persons so changed as aforesaid , are standing monuments of the divine mercy , and of the powers of the Gospel , and irrefragable arguments of the possibility of recovering the greatest sinners , if they be not wanting to themselves , or rather if they do not chuse their own destruction . For they proclaim aloud the greatness of the divine goodness , the largeness of his heart , the openness of his arms ; and they upbraid the sinner of folly , of madness , of cruelty to himself if yet he persevere . It is said Miltiades Trophies would not suffer Themistocles to sleep ; and Caesar's thoughts continually upbraided him with the great exploits Alexander had effected in a few years . But when a sinner shall observe such a man that was as foolish as himself , to become wise and sober ; one that ran in the same race , and was as near the pit of Hell as he , escaped , and himself still upon the brink of it ; when I say , he shall consider , that such a man that had all the temptations , pretences , excuses , examples , and every other instance of debauchment that himself hath , to find just reason to break through those obstacles , and by the mercy of God to be saved , and as a fire-brand plucked out of the fire , certainly if any thing in the world can move him , this must make him look about him . IN the 16. Chapter of this Gospel , our Saviour introduces a certain rich man in Hell , interceding with Abraham that Lazarus might be sent from the dead to preach repentance to his five Brethren , supposing that though they would not hearken to Moses and the Prophets , yet such a spectacle , and so certain intelligence from the infernal regions , must needs rouze them : Father Abraham denied his request , and ( God doth not use to gratify such curiosity . ) But indeed , if a man consider well , it is almost the same thing , when God affords us an example of a man that was dead in trespasses and sins , and under the very torments of Hell in his Conscience , but now redeemed and recovered by the grace of God , and sends him to preach repentance to us . And I think I may say in this case as the afore mentioned Simplicius said of the discourses of Epictetus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. The man that is incorrigible under such a powerfull remedy , there is nothing but the very torments of the damned can work upon him . And so much also for that point . § IV. WE have now seen severally the three Ornaments the Father puts upon his returning Son , and the favours God bestows upon a sincere Convert represented by the Best Robe , a Ring on his Hand , Shoes on his Feet . Let us now take a view of them altogether ; let us I say , make a stand a little , and see the Son in all his new attire ; I mean , let us suppose all these favours of God bestowed upon some pardoned sinner , and then take notice what a brave and excellent person such a man will be . IT was a noble character which the Historian gives of Marcus Cato , homo virtuti simillimus , & per omnia diis quàm hominibus propior ; qui nunquam rectè fecit ut facere videretur , sed quia aliter facere non potuit . Cato ( saith he ) was vertue drawn to the life , and the resemblance was so exact , that it was hard to say whether vertue animated Cato , or Cato gave subsistence and visibility to vertue ; nay , such was the unshaken greatness of his mind , and the purity of his life , that he seemed more to participate of divine perfection then of humane frailty ; for he was both so far above all temptations of doing evil , and also free from the allay of mean ends and designs in doing good , that it seemed a kind of necessity of nature in him to doe well . This was bravely said , had it not been somewhat too Romantick . But the man we are speaking of ( under the aforesaid qualifications ) must as much out go Cato , as he out-stripped other men ; or rather as much as the advantages of Christianity out-went those of Philosophy . For this man is not only improved by humane discourse , but raised by divine revelation , and governed by the wisedom of God ; is not under the faint and fluctuating hopes which reason can suggest , but under the assurances of faith ; is not only eminent for some one or more vertues , but being inflamed by the love of God , and the prospect of Heaven , he breaths nothing but greatness and glory ; wherever he goes , God is in his heart , Heaven is in his eye , joy in his countenance ; and he spreads the sweet odours of piety , and casts a lustre upon Religion . FOR in the first place , he is sanctified throughout , the image of God is restored upon him , and Christ Jesus formed in him . All the maims of his fall are cured , the confusion of his powers rectified , the tyranny of custom vanquished , his Conscience is inlightned , his reason raised , his passions subdued , his will set right , and all the inferiour powers obedient . Vertue is made natural , easy and delightfull to him , and it is his meat and drink to doe the will of his Heavenly Father . FURTHERMORE , to assure his station , he is confirmed by the grace of God , and upheld by divine power ; he is the peculiar care of God's providence , the special charge of the holy Angels , and the Temple of the blessed Spirit ; all God's dispensations provide for his safety , consider his strength , and work for his good . The Devil is so restrained that he shall not tempt him above what he shall be able to bear , and hath not so little wit with his great malice , to attempt where he is sure to be foiled . Persecutions may assault him , and flatteries may undermine him ; prosperity may indeavour to blow him up , or adversity to crush him down ; raillery may goe about to shame him out of his course , or buffonry to laugh him out of it ; but his race is as certain , as that of the Sun , or the Stars in the Firmament , and his foundation sure as the Mountains ; for he knows whom he hath believed . AGAIN , he is adopted a Son of God , and sealed by the Holy Ghost to the day of redemption ; he feels himself quickned by his vital presence , warmed with his motions , and assured by his testimony . This erects the hands that would hang down , and strengthens the feeble knees : this lifts up his head with joy , because he knows his redemption draweth nigh . Every day he walks , he finds himself a days journey nearer Heaven ; therefore he sets his face thitherwards , he puts on the habit , the mein , the joy , the very heart of Heaven : he goes up by contemplation , and views it ; he ravishes his heart with the sight of it ; he falls into a trance with admiration , and when he comes to himself again , cries out , Come Lord Jesus , come quickly . He needs nothing , he fears nothing , he despises the world ; life is tedious , death is welcome , to be dissolved and to be with Christ is best of all . WHAT can trouble him that hath peace in his Conscience ? what can disturb him that hath Heaven before him ? what can dismay him that is secure of immortality ? what can affright him whom death cannot hurt ? and what can deject him that is sure of a crown of glory ? AND lastly , no wonder if after all this , such a man be active and vigorous for God , if he be used by God , and become his Embassadour , beseeching men in Christ's stead to be reconciled to God. For all those comforts and incouragements afore mentioned inlarge his Soul like an Angel , put wings upon him like a Cherub , and set him on fire like one of the Seraphim , with holy zeal of God's glory , and the good of men . Therefore with David he tells the unbelieving world what God hath done for his Soul ; and with his Lord and Master Christ Jesus , he goes about doing good ; and in this flame of holy love is contented to offer up himself a sacrifice of a sweet smell to God. HERE is adulta virtus , Religion and Piety at their highest pitch and fullest maturity that is attainable in this world ; the next step is Heaven , one degree more commences Glory . Let the envious world now ( if they dare ) reproach Religion as hypocrisy , or as meer pretences and great words ; when they observe that this glorious state is the design and the attainment of it , whenever it is wisely and worthily prosecuted ; or let them say , all this is impossible , who as Tully well expresses it , Ex sua ignavia & inertia , & non ex ipsa virtute de virtutis robore existimant . These things are no Romances , nor have I dressed up any Legendary Hero : the things are true and real ; Thus shall it be done to the man whom God delights to honour . All this hath been attained , and might be attained again , would men but cease to take up an opinion of their own goodness from the extream badness of others , and take their measures rather from the rules , and motives , and assistances of the Gospel , then from the examples and customs of the world ; then without doubt others besides St. Paul might be able to say , I have fought the good fight ; I have finished my course , I have kept the faith , from henceforth there is laid up for me a crown of righteousness , which the Lord the righteous Judge shall give me at that day , and not to me only , but to all them also that love his appearing , 2 Tim. 4. 7 , 8. And that brings me to the last instance of the Father's kindness , and the top of that glory which God bestows upon truely good men . CHAP. V. The splendid Entertainment , or the joys of Heaven . St. Luk. Chap. 15. Vers . 23. And bring hither the fatted Calf , and kill it , and let us eat and be merry . THE CONTENTS . § I. The peculiar intendment of this passage of the Parable . That by the feast upon the fatted Calf are represented the joys of Heaven . § II. The several figurative expressions which the joys of Heaven are set out by in holy Scripture , ( viz. ) Paradise , Rest , a City , a Kingdom , a Feast . § III. A more plain and literal account of the felicities of the other world ; especially in four particulars . 1. The resurrection of the Body . 2. Provision of objects fit to entertain and satisfy all the powers both of Soul and Body . 3. The eternity of that state of life and happiness . 4. The blessed presence of God and our Saviour , and the happy society of Angels and Saints . § I. IT was thought to be a just civility amongst the more soft and voluptuous Nations ( especially those of the East ) that those who were to be the Guests at a Feast , should be as curious in the preparation of themselves for the solemnity , as he that made the entertainment was for their accommodation ; and for that cause usually a considerable time of notice was given them before-hand , that they might be in such circumstances as should both do honour to him that invited them , and also render them gratefull to all the society : upon which account , they were wont to bath , anoint , exercise , and perfume themselves before-hand ; and amongst other curiosities , to put on a habit which was both sumptuous , and significant of respect . Agreeable whereunto is that passage in the Gospel , Matt. 22. 11. where the Master of the Feast takes it extream ill of one of his guests , that he appeared there not having on a wedding garment . And with this accords the contrivance of this Parable ; for the Father having ( as we have seen ) put his Son into a befitting garb , now proceeds to his entertainment ; which is the third and last expression of his reconciliation . Bring hither ( saith he ) the fatted Calf , &c. THAT he intends a Feast for joy of the recovery of his lost Son is very plain , wherein he designs that all his family shall bear a part with him ; the fatted Calf being the ancient most sumptuous treatment , as appears Gen. 18. 7. for therewith Abraham solemnly entertained the three Angels that came to visit him in the habit of way-faring men ; and as the afore-named Stuckius , and the learned Bochart observe , there was not a Feast of old times , especially amongst those mentioned by Homer , where this was not the principal Dish : and the Text lays the Emphasis of a double article upon it here in the Parable . But what is mystically meant by this passage , or what peculiar favour of God to penitent sinners our Saviour intends hereby to express , is not very easy to determine . IN the foregoing particulars we have had the concurrent opinion of the Fathers for the countenance of our applications ; but here I doubt we shall be deserted by them , and therefore if we walk alone must proceed the more warily . THE Ancients agree in the general , that hereby , is to be understood the great and inestimable gift of our Lord Jesus Christ . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith St. Chrysostom ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. What fatted Calf doth the Father call for ? what but his only Son born of the Virgin Mary , &c. And in like manner the rest only with this difference , that St. Chrysostom especially applies it to the sacrifice of Christ represented in the Sacrament , and St. Austin to the same Christ Jesus preached in the Gospel ; but with the leave of such great men , it may perhaps seem reasonable to pitch upon another interpretation , namely , that hereby is meant the joys and glories of the Kingdom of Heaven ; for the confirmation of which I offer these following considerations . FIRST , it is well enough known that the Jews had commonly such a crass notion of the happiness of the world to come ; as to think it to consist in the pleasures of the Body , and particularly of eating and drinking ; agreeable to which is the fable amongst them of Behemoth and Leviathan , the one a prodigious Beast , and the other a Fish ; which together with great quantities of delicious wine , they report to be laid in store by God , for the entertainments of the life to come ; which ridiculous conceit of theirs seems to have given countenance , if not rise , to the sensual Paradise of the Mahumetans , and some of the Eastern Nations . And though Menasse-Ben-Israel , a late learned Jew , indeavours to mince the matter , and to turn the story into an Allegory , yet he confesses , and strongly contends , that a great part of the Paradisiacal felicity must consist in the pleasures of eating and drinking . Now it is no strange thing to imagin , that our Saviour speaking to the Jews , should make use of their own language , and allude to their customs and conceits , how gross soever they were . AND that he did so , will be the more probable if in the second place we consider , that he compares the Kingdom of Heaven to a Feast , Matt. 2. 22. that he tells his Disciples he will drink no more of the fruit of the vine till he drink it new with them in his Father's Kingdom , Matt. 26. 29. and allowed the expression of him that esteemed it to be the greatest blessedness to eat bread in the Kingdom of Heaven , Luk. 14. 15. THIRDLY , even in this very Chapter , our Saviour telling us there is joy in Heaven at the conversion of a sinner , vers . 7. and amongst the holy Angels , vers . 10. he by those expressions invites and leads our thoughts to this sense , and in this very Parable , vers . 25. the entertainment of the penitent is expressed as accompanied with dancing and mirth ; by all which , he seems to give us sufficient ground to think the entertainment we are now speaking of is no other then that of the joys of Heaven . BUT especially if we observe in the last place , that the order of the Parable requires such a sense of these words as this we have suggested . For according to the scheme of the Parable , God having been hitherto represented , as bestowing all those favours and blessings upon the penitent , which render him fit for , and capable of Heaven , ( as we have seen already ) what can now follow more properly , or what would one expect to be intimated in the next place , but that he should thenceforward be described conferring that happiness , and actually placing him in that state he had by all his former unspeakable favours made way for . Besides , God's giving his Son is the foundation of all his other favours , and our Saviour's giving himself for us , is the meritorious and procuring cause of justification , adoption , sanctification ; the giving of the Holy Ghost , and all the great things forementioned ; and therefore it would not be agreeable to the wisedom of our Saviour in the contrivance of this scene , to represent this in the last place , when all those benefits which flow from it had before been supposed to be conferred . This therefore upon the whole matter seems to be the intent of our Saviour in the words we are upon , to personate our Heavenly Father , crowning all those former gifts he had bestowed upon sincere converts in this life , with glory and blessedness , and the joys of Heaven , in the conclusion . As if in the literal sense the Father of the Prodigal Son had said , I remember the misery , the hunger and hardship my Son hath indured ; and I pitied him , even then when he well deserved all he suffered ; but since the time that I have seen him returning , not only the pale looks , sharp countenance , dejected eyes , and all other arguments of his former calamities which I have observed in him , run in my mind , but I think also of the conflicts he hath had with himself upon the point of returning ; fear turning him back , and hope incouraging him to goe on ; and the latter with great difficulty vanquishing the former : methinks I see the anguish of his mind , his indignation against himself , his shame for his own folly , and the awefull reverence he had of my presence , between all which I know how his heart panted and laboured , till at last the reviving sense of his duty , and the confidence in the benignity of a Father carried him through . And now that he is returned , it is not fit to heap sorrow upon sorrow , I will wipe away all his tears , and repair all his sufferings ; he shall take his fill of refreshment , not only my heart but my hand , my purse , all my stores are open to him . I have forgotten his rebellion , and he shall forget his sorrows ; he hath by this last act effaced the memory of what he had done , and I will take care there shall remain no marks of what he suffered ; and because all my family heretofore sorrowed for him , they shall all now rejoice with me and him . Enter O Son into thy Father's joy ; reap now the fruits of thy repentance ; I am satisfied with thy return , satisfy thy self in this , that all I have , and all that belong to me , shall speak thy welcom . OR as if in the mystical sense our Heavenly Father should thus bespeak his penitent Children : I am sensible as well as you what husks you have lived upon since you forsook me , and when you neither loved me nor your selves , I pitied you ; it was a long time before you would understand , that in forsaking me you departed from your own happiness ; and now that you have believed that it was good for you to return , you shall not find your selves deceived , your own experience shall justify your choice ; you came indeed late into my vineyard , yet I will reward you equally with those who have born the burden and heat of the day ; and though it was a great while before you would be perswaded over to my side , yet now having acquitted your selves well I will crown you . I have already set some marks of favour upon you , but those are but earnests of greater which I intend you ; and that you may be sure I sought not my self but you , when I put the task upon you of living vertuously and holily , it shall now appear , that I only educated and trained you up in that School for glory . And now that I have by these preparations fitted you for it , enter into the joy of your Lord ; you shall not have only the ornaments but the inheritance of Sons , and shall partake of the same blessedness which my most dutifull Children ( that never went astray from me ) and which I my self am happy in , Isa . 25. 6. For in this mountain will I make unto all my servants a feast of fat things , a feast of wines on the Lees ; of fat things full of marrow , of wines on the Lees well refined , &c. Come ye blessed , inherit the Kingdom prepared for you , live with Saints and Angels , and rejoice with them to all eternity . § II. BUT to render this interpretation of this passage in the Parable the more clear and satisfactory , and also to make way for some account of the admirable greatness of this favour ; let us take a little compass , and in the next place consider the several phrases that the state of coelestial happiness is expressed by in Scripture ; and the most remarkable are these four : it is called Paradise , a Rest , a City , a Kingdom . IN the first place it is described under the notion of Paradise , which imports a Garden of pleasure ; and this name took its rise from that place and condition in which Almighty God settled our first Parents when they came immediately out of his hands : and as there he had ordered all things to be at hand , which ministred either to man's necessity or delight , and had fenced him from all that could disturb and annoy him ; so it is here , but in a far higher degree both of gratification and security , as we shall see by and by . 2. IT is called a Rest , Hebr. 4. 9. There remaineth a rest for the people of God ; alluding to the Land of Canaan , where God gave the Children of Israel rest and quiet habitation after a long servitude in Aegypt , and a tedious pilgrimage through the Wilderness . So in the world to come , God gives all good men repose from all the troubles of life , and from all the solicitation and disturbances of their enemies of all kinds . Rev. 14. 13. Blessed are the dead which die in the Lord , for they rest from their labours , &c. 3. IT is called a City , Hebr. 11. 10. A City which hath foundations , whose builder and maker is God. In opposition to that temporary and flitting accommodation which the Children of Israel had in the Wilderness ; and to note the stability and perpetuity of the state of those that have finished their course , and attained the crown of immortal life . 4. IT is also called a Kingdom , Matt. 25. 34. Come ye blessed of my Father , inherit a Kingdom , &c. Principally as a Kingdom speaks grandeur , and glory , and affluence of all things , far beyond the reach and capacity of a private fortune ; and so in the world to come , God hath prepared and accumulated all the ingredients of felicity and glory . NOW with all these figurative representations of the state of happiness in the world to come doth this in the Text of a Feast very well accord , setting out the same thing in like manner by the entertainment of the senses , wherein according to the notion of it , not only the greatest delicacies , and the greatest plenty of them are implied , but also order , and joy , and unanimity in those that partake of them , which together marvellously well represent that felicity we speak of . TO speak fully and clearly about that estate is beyond the ability of any mortal man : for besides that the Apostle hath told us , 1 Cor. 2. 9. Eye hath not seen , nor ear heard , neither hath it entred into the heart of man to conceive what God hath prepared for those that love him ; It is obvious to consider , that infinite goodness and wisedom may easily contrive such instances of happiness , as surpass our understanding , till we come to enjoy them ; since he can either raise up new objects to entertain those faculties we have , or create new powers in our Souls , which shall be able to discover fresh and more quick and admirable delights then any we are now capable of ; especially when he sets himself to make demonstration of his magnificence , and of the miracles of his love : and therefore we may very well surcease our curiosity , and rest our selves contented , since we have both assurance of such a thing in general , and of the greatness and compleatness thereof : notwithstanding , because some knowledge of particulars also , will marvellously quicken us in our race thither , and support us under the burdens we must undergoe in the mean time ; therefore I will by the guidance of the Scripture , lay down these four particulars touching that estate . § III. IN the first place , it is that which the Holy Scripture insists upon as a principal ingredient of the happiness of the other world ; that whereas death had made a separation of Soul and Body , and ( whatever circumstances the former might be conceived to be in in the mean time , yet ) the latter lay under the power of the grave , and was the spoil and triumph of the Prince of darkness ; now by the wonderfull power of the Almighty , this is raised up again out of its own ashes , or out of whatever more desperate estate it might seem to be in , and united to the Soul its old inmate again , that so the whole man may be happy . This is a point of felicity , which as it is not naturally due to men , but depends upon a voluntary act of the divine goodness , so also it can no otherwise be proved but by divine revelation . And those that were destitute of that light ( whatever raised apprehensions they might have of future rewards , and the happiness of the other life ) could never with all their Philosophy make any discovery of this : nay , it was so far out of the rode of their thoughts , that it is a well known story of Synesius ( who for his learning and piety was made of a Philosopher a Christian Bishop ) that he confessed his Philosophy represented this point as utterly incredible to him ; upon which account , he desired to be excused that dignity in the Church ; and for the generality of the greatest Pagan wits , they laughed at and derided this doctrine when it was preached by the Apostles . And indeed , the thing it self is so very wonderfull , that had we not the plain and infallible promise of him to whom nothing is impossible , and therewithall a satisfaction to our reason , that he that could bring all things out of nothing at first , may well be supposed able to effect other things also above our apprehension ; it would stagger Christian Faith it self to assent to it : therefore for the manner of doing it , we must leave that to him ; but for the matter , it is ( as I said ) as certain as divine testimony can make it , and being believed is of unspeakable consolation . FOR what can be more comfortable then to be asserted from the power of the grave , and rescued from death and mortality , to have our Soul refitted with Organs , and all the bodily powers awakened again so as to lose nothing by our fall ; when death shall like a faithfull depositary , restore us our whole selves perfect and intire ? Is not the Spring very pleasant after a sharp and severe Winter , wherein though the seeds of all things have been preserved , yet they have been benummed and rendred inactive ; wherein the Heavens frowned , the Sea wrinkled her face , and the Earth grew effete and barren ; as if her youth was over : to see now God renewing the face of all things , rendring them their wonted vigour , and cloathing them with their former verdure ; to observe the Sea smoothing her brow , the Fields smile , every thing gay and glorious , and Heaven and Earth singing by way of Antiphone's , to each other in praise of their great Creatour ; and in a word , whole Nature triumphing as in a resurrection from the dead ? But now to see man after diseases had acted all their spite upon him , and death had defloured his beauty and bound up all his powers , and the grave had held him long in possession , wherein his body had undergone a thousand changes from flesh to earth , from earth to grass , from grass to the substance of this or that beast , &c. and after all this to see him restored again fresh and glorious , sprightly and vigorous like a Giant refreshed with wine , and this same body to be united to its proper Spirit , by more firm and indissoluble ligaments , and be again usefull for all its offices and purposes ; how happy must this meeting , how great must this joy be ! and not much unlike that we had lately before us in the Parable , when the long sorrowfull and indulgent Father recovers his lost and deplored Son. I do not doubt but that the Souls of men when they are separated from their Bodies , are able to understand and perform some of their most proper and spiritual functions ; for I see no reason why the Soul should so much depend upon matter , as to be utterly inactive without it ; especially when I consider , that whilst we are in the Body we govern it , prescribe to it , deny it , expose it to hardship , and sometimes act directly cross to the interest of it ; and besides this , we find that there are some things which our mind takes notice of , which the Bodily faculties could give no intelligence of , and other things which our mind apprehends at first , before the exercise of any faculty at all , as in first principles , &c. All which ( were it necessary to insist upon that point now ) would afford sufficient arguments to convince the mistake of those that assert the sleep of the Soul during its state of separation . Nay , I make no question but that the Souls of good men are in the actual perception and enjoyment of some measures of happiness before the resurrection ; for besides , that if it were not so , it would very much abate their joys here , and so be apt to take off the edge of their endeavours , but most certainly it would marvellously glue men to this life , and make them extreamly unwilling to die ; besides this I say , and all other arguments of that nature , the holy Scripture is so clear and express in several places touching this point , that a man may almost with as good confidence deny the world to come as disbelieve this . AMONGST the rest I will only offer these two passages to the Reader 's consideration ; ( viz. ) Phil. 1. 21 , 22. & 2. Cor. 5. 1 , 4. In the first the Apostle speaks on this wise . I am in a strait betwixt two , having a desire to depart and to be with Christ , which is far better . Nevertheless , to abide in the flesh is more needfull for you . q. d. I cannot tell whether to desire to live longer or to die sooner , being prest with arguments on both sides ; for if I consult my self and my own good , it is doubtless better for me to die , and to enter presently into happiness ; but then if I consult your convenience , it were better I should live longer in the world , to be serviceable to your edification . Now ( I think ) it is evident , that if the Apostle could have supposed that he should have entered into a state of silence after death , and not presently been in the fruition of bliss ; there could have been no strait in the case , nor any dispute , but that it was better to live still in the world , and continue in the comforts of a good Conscience , and of doing good to others , rather then to fall into a state of insensibility and inactivity . IN the other place the same Apostle expresses himself thus . For we know that if this earthly house of our tabernacle were dissolved , we have a building of God , an house not made with hands , but eternall in the Heavens . For we that are in this tabernacle do groan being burdened , not that we would be uncloathed but cloathed upon , that mortality may be swallowed up of life . q. d. We are well assured that from such time as these Bodies of ours are dissolved by death , which were intended but as tents or tabernacles for our short and temporary residence , thenceforward we shall be in a more settled state of life and happiness . And that 's the reason why we groan and desire to die , not meerly because we are weary of our station , and impatient of this present life , but because we have then hope to be forthwith in a far better condition , being put into an unalterable estate of life . NOTWITHSTANDING the truth of all which , it would nevertheless be uncomfortable to good men , if they had not a prospect of the union of their Souls again with their Bodies ; not only because few men are so metaphysical as to have any clear and satisfying notion of this separate state ; and the most of men ( having been always used to a Body ) would be in fear of losing their Being , if they were not relieved with the expectation of being united to them again : But principally because it is certain , that however the Soul can exist , and perform some actions of life without the Organs of the Body , yet it being created in a middle rank between purely spiritual and meerly corporeal Beings , and being apta nata , fit and ordained to inform a Body , must needs have an inclination thereunto , and especially in regard most of its accustomed actions do require the help of the bodily powers ; for though it may understand without them , love God , adhere to goodness , reflect upon it self , and feel the comforts of a good Conscience , upon a well-performed life , &c. yet it is not intelligible how it can see without eyes , move locally , or apply it self to society without them . NOW forasmuch as God intends that the whole man should be happy , and compleatly comfortable in the other world , therefore he hath resolved with himself , and assured us that the Body shall be raised again , and therefore the Scripture lays so much stress upon the Resurrection , as if men's happiness were adjourned to that great day . TO which this is also to be added , that the Bodies we then are incouraged to expect , will be , as the Apostle calls them , Spiritual Bodies ; that is , raised and sublimed from this drossy feculency , freed from sickness , pain , weariness , hunger , heaviness , and all the other imperfections of gross matter , and so be fit to correspond with the vigour of the Soul , and the glories of that blessed state . In all which together I place the first instance of the happiness of the other world , and whoever well considers , will find it to be a very great and glorious one . But SECONDLY , man shall not only be restored to himself , and to all his capacities , but in the world to come there shall be the most delightfull objects and entertainments provided for , and presented to all his powers , so as to employ , fill , and ravish them . We intimated under the former Head that the powers of the Body should be raised and improved , the Body being made spiritual and fine , by which means also the intellectual powers will be much advanced , having then exteriour Organs capable of more generous use and imployment . But to have powers inlarged without objects whereupon to imploy , and wherein to delight themselves , would be a torment instead of an happiness . For the very reason of pain and grief lies in nothing else , but either that some powers are destitute of their proper objects , or that the powers and objects are mis-matched and unproportionate to each other . Who will goe about to appease hunger with musick , or content any one sense with the objects of another ? or think to satisfy the desires of a man with the repast of a Beast ? We see , both extream little and excessively great and glorious objects are alike troublesome to the eye , and as well excessive joy as grief break and disturb the mind ; all discontent and uneasiness of men's spirit with their condition is from hence , that some power of theirs is either not provided for , or less benignly dealt with then it desires . So that felicity or misery arise neither from the absolute nature of things , but from their relative consideration ; nor from that meerly , unless those things that are relatively good and proper , be also proportioned to the capacity of the power that receives and feels them . NOW therefore as the wise and good Creatour of all things never brought any Creature into being , which he had not fitted with a satisfaction in its kind , nor opened any power for which he had not provided proportionable enjoyments ; because had he done otherwise he had been the authour of evil and misery , and could not have looked over his works and pronounced of them that they were good : So much less will he permit that in the other world , wherein he intends to make the fullest demonstration of his goodness , there should be any instance of unhappiness , by reason of defect or disproportion ; or especially that such holy men as he there designs to reward for all their faithfull adherence and service to him , should have inlarged powers and scanty satisfactions , but the one answerable to the other : agreeably to which it is , that that state is represented by a Feast , ( as we have observed already ) where care is always taken that there be nothing offensive to the Guests , and that none of the participants may goe away without full measures of what is desirable to them ; wherewith also accord those other expressions of Holy Scripture , which describe God as making preparations from the beginning of the world , 1 Cor. 2. 9. Matth. 25. 34. as we have intimated before . IN conformity to this notion it must needs be , that in the Kingdom of Heaven , in the first place , the mind of man will be adorned with a greater measure of knowledge and wisedom then is attainable in this life ; partly as it is exercised about higher and more noble objects then those we converse withall here below , partly also as it will have a clearer apprehension , and quicker perception then it is capable of whilst it is clouded by the fumes of a gross Body . Hence it is that the Apostle tells us , 1 Cor. 13. 12. Here we see through a glass darkly , but there we shall see clearly , as we are seen . There we shall contemplate things in themselves , and in their causes , which here we have but a faint reflection of ; there we shall understand all the admirable wisedom of divine providence , which is here a mystery to us . Whilst we were in this world we modestly and humbly believed that all things wrought for good , but then we shall clearly understand the manner thereof : here we have a narrow sphere , but there we move in a clear and free air , and have a vast and unbounded prospect before us , in which our minds may ravish themselves with admiration , and expatiate without bounds or limits . There all the secrets of nature , the mysteries of grace , the knots of Theology , and the very areana imperii will be open to us , as being now interioris admissionis of the privy Council of Heaven . AND this will be as much more pleasant then the entertainments of sense are to us now , as the pleasures of a man are beyond those of a beast ; or the faculty of reason is above the powers of the Body . And although it be too observable , that in this world men are commonly more taken with the latter then with the former , it is not because this is greater then that , or comparable to it , but because the generality of men have drowned themselves in the Body , and so lost all relish of intellectual pleasures ; therefore when the Body is refined , and reason hath recovered thereby its just pre-eminence , and become a true test and citerion of good and evil , there will an unspeakable pleasure flow in this way . NOR will the delight of the will in the close embraces of true and indubitable goodness be less ravishing then that of the mind in the apprehension of truth , forasmuch as the former is as natural to , and as peculiarly the entertainment of the one , as the latter is of the other faculty , and must most certainly afford so much a greater pleasure , as he will , which hath a kind of infinity in it self , must consequently be able to take in more largely of the pleasure of its object . And now that the man is delivered from the juggling and sophistry of Sathan , and the false light of sense and carnal interest , so that he apprehends true good in its native beauty , it cannot be but he must be more taken with it , then ever he was heretofore with the empty and guilded Pageantry of corporeal delights ; for it cannot be doubted but God hath taken care to reconcile every man's duty with his happiness , and made that best for man which he doth most peculiarly require of him ; and every man will find it so when once temptation being removed , he singly and sincerely applies himself to the experiment . AND then for Conscience , or the comfortable reflexion upon what hath been done well and vertuously . I need say the less of that , in regard every man in this life hath experience of the happy effects of it . But alas , in this world oftentimes melancholy of Body so much abates the comforts of it , and either dark thoughts of God , or the just sense of our own demerits by many miscarriages in time past , do so much either disturb its reasonings , or weaken its conclusions , that few men know rightly the force of it , and fewer live under the constant consolations thereof . But when men come to Heaven , and see God a God of love and goodness ; find their sincerity accepted , and their sins done away ; have no cloud of ignorance , nor melancholick panick fear upon them , then they recount with triumph all the difficulties they have conquered , the temptations they have resisted , the afflictions they have sustained , the self-denial they have used , the vertuous choice they have made , the manly prosecution they have performed , the brave examples they have left behind them , and the many evil ones they despised and escaped ; in short , the good they have done , and the evil they have eschewed ; and by all together , the demonstration they have given of sincere love and loyalty to God ; which affords them a continual feast within themselves , and then rejoice with joy unspeakable and full of glory . AND then in the last place , since ( as we have shewed ) the Body it self shall be raised again and glorified ; the meaning is not surely , that it shall only become an accession to the felicity of the Soul , or be happy by reflection only ; but doubtless all such bodily powers as are fit to be restored in this glorified state of a spiritual Body , shall be accommodated with their proper and peculiar entertainments : that so as that hath been denied and mortified in subserviency to the interest of the Soul in its former state , it may now have its amends here . And whereas it is certain some of the more gross powers of the Body shall be laid aside in this renovation of things , because our Saviour hath told us , that in the resurrection they neither marry , nor are given in marriage , but are as the Angels of God : Mat. 22. 30. and the Apostle S. Paul expresses himself thus , 1 Cor. 6. 13. Meats for the belly , and the belly for meats , but God shall destroy both it and them : It seems therefore not improbable , that as some of those offices shall cease , so others more generous and excellent , shall then be discovered in their stead . And for all those that are restored with the Body , they shall not be in vain , but have their use , their objects , and their delights . The Eyes shall probably please themselves with delightfull prospects , the Ears be entertained with harmonies ; there shall be a kindly and delicious motion of the Spirits , the whole Fabrick shall shine with light and beauty , and shall have a wonderfull agility and vigorous motion , so as to be able to mount the Heavens , as we know the Body of our Saviour did after his Resurrection . All this , and whatsoever else is good , or desirable , or glorious , or possible , shall be the portion of good men in the other world . TO which add , that as that happiness shall be of the whole man , and of all his powers and capacities , and with the highest gratifications ; so that it may be meer sincere and perfect happiness indeed , there shall be no allay or mixture of any thing that may give the least trouble or disturbance ; there shall be all the instances of joy , all the ingredients of felicity , and nothing else to the contrary . No sad circumstance to imbitter his delights , nothing to divert him , or call him off from his enjoyments , no weariness to interrupt his prosecutions , nor satiety to make the fruition loathsom and tedious ; no fear or solicitude to abate his delight , no temptation to disturb or molest him , no danger of excesses to check and restrain him . Here the former Prodigal may now swim in the highest and most generous pleasures without riot or intemperance ; without danger of exhausting either himself or them : in a word , here there is no fatal interchanges and vicissitudes of good and evil , bitter and sweet , as is usual in this world , but simple , unmixt , constant joy and happiness . IT was a rare and unparalleled happiness of Quintus Metellus , of whom it is said , that he had such a benign gale of prosperity constantly attended him , that in all the tedious and perillous voyage of a very long life , he never met with storm nor calm , rock nor shelf , but arrived at his Port in peace , full of days , and laden with blessings . For ( saith the Historian ) he lived in the greatest honour and affluence , having had the glory of being Consul ( the highest Magistracy ) of being General of a Roman Army , ( the highest trust ) and of a triumph , ( the greatest honour and felicity . ) He lived to see his three Sons all arrive at the highest dignities and preferments that magnificent State of Rome could yield them ; his three Daughters all married to the best Families : and by all these he had a numerous and hopefull progeny of Grandchildren descending from himself , and trained up under his eye . In all his life there was no other news in his Family but of weddings , births , successes , jollities and triumphs ; no such thing as a funeral , mourning , or any disaster all his days : and all this crowned with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a gentle and easy death at last in the presence and imbraces of all his dearest Friends , Children , and Family . BUT this ( as I said ) was a rare and extraordinary case , not to be matched again in all History ; the common method of providence in this world is to mingle sweet with bitter , grief with joy ; and so light and darkness , day and night , prosperity and adversity intercept and succeed each other ; he that is now miserable may expect to be one day happy , and he that is happy now , must expect his turn of misery . It was therefore worthily esteemed a brave and noble carriage of Paulus Aemilius , when he had conquered and taken captive the potent Prince Perseus , after he had gently treated and comforted the unfortunate Prince , he turns himself to admonish the unexperienced young Men of his Train and Family . Exemplum insigne cernitis ( saith he ) mutationis rerum humanarum , vobis haec praecipue dico Juvenes , ideo in secundis rebus nihil in quenquam superbe ac violenter consulere , nec praesenti credere fortunae , cum quid vesper ferat incertum sit , &c. You see here before you ( saith he ) a remarkable example of the mutability of humane affairs , a Prince that was lately a terrour to the Roman name now in chains , and at our mercy ; learn hereby you young men , that you neither suffer your selves to be transported with pride , nor trust too much to fortune , since you see by this spectacle what changes a little time may produce . But most memorable of all , and most accommodate to my purpose , is that carriage of the same Paulus , when in the midst of all his glories and successes , the news was brought him that his two Sons were dead , he recollecteth himself , and addresses himself to the people of Rome in this sort . Mihi quoque ipsi nimia jam fortuna mea , edque suspecta esse coepit , & postquam omnia secundo cursu fluxissent , neque erat quod ultra precarer , illud optavi ut cùm ex summo retrò volvi fortuna consuescit , mutationem ejus domus mea potiùs quam respublica sentiret , &c. I was aware ( saith he ) that my fortune was too great to hold on at that rate , and since I could not but expect an ebbe to succeed such tide , I am glad it hath pleased God that the change hath happened in my private family rather then in the publick affairs . THIS great man well understood the course of this world , in which nothing is so certain as uncertainty it self , nothing so sad but hath some qualifications or abatements ; nothing so perfectly happy , but it hath some grievous consequents or appendages . But in those happy regions we speak of , a constant gale breaths always from the same point ; a man is evenly carried along his course , without interruptions and turnings ; I say , in the world to come only , there is pure and unmixed joy , and there it is in the truest and fullest measures . NOW the result of all these things together must make it a most glorious and comfortable estate ; when a man shall arrive at the summ of all his wishes , when he shall not be put to contentment but receive satisfaction ; not shrink himself , and contract his mind to his condition , but his condition be fitted to his mind ; when there shall not be that thing which is possible , and can minister any delight , but shall be poured out upon him , and that in such full measure , as to replenish and overflow all his powers and capacities ; and where his powers shall be all inlarged and refined to that very end , that he may receive in more of happiness , and that of the noblest purest kind without mixture or allay . O happy and glorious state of things ! O happy day when these things shall come to pass ! and most happy they that shall be thought worthy of it ! Stay my Soul , and wonder at thy Father's bounty and goodness ; ravish thy self with admiration of these glorious preparations for thy entertainment . Look up hither , and comfort thy self under all the uncertainties , disappointments , adversities , conflicts of this life , turn thy eyes this way , and loath the husks of sinfull pleasure ; despise the unsincere , the guilded hypocritical treatments of the lower world , trample upon all the glories of it , and reach after this and hasten hither . 3. BUT this is not all yet , the joys of Heaven are as lasting as they are great and full . When God hath recovered his lost Son ( as aforesaid ) he shall never be lost again , he shall never be miserable more , he now gives him an inheritance by an indefecible title ; A Crown immortal that fadeth not away , a Kingdom that cannot be shaken . A house not made with hands , but eternal in the Heavens : Stronger then the foundations of the Earth , or the poles of Heaven ; for those shall be dissolved , and these shall melt away with fervent heat , But thy throne , O God , indureth for ever and ever . LET there be never so many and great ingredients of felicity otherwise , if this be wanting of the duration of it , it answers not the desires of a man , and is very short and defective . For whenever it shall expire , it will be as if it never had been ; nay , if any sense of things remain afterwards , it is a great aggravation of unhappiness fuisse foelicem , that a man hath out-lived his own comforts ; and the comparing his present destitution with his former injoyments , is really a torment to him . Therefore it is observed to be the humour of some of the wisest Nations , to bestow as little cost as they possibly can upon feasting , and the bodily entertainments of eating and drinking , who yet are very sumptuous and magnificent in buildings , and such other things as are durable , because they consider those former perish in the using . And this is the very argument upon which the Holy Scripture slurs all the glories of this world , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Scene changes ; all is but acting a part for a while , and shortly the lights are put out , the curtain drawn , and sic transit gloria mundi ; in whatever gallantry a man appeared upon the Stage , he must retire and be undrest , and be what he was before ; upon which account he must be a very vain and silly man , who so little forethinks what will shortly befall him , as to bear himself high upon his present ornaments . BUT it was without doubt a cutting saying to the Glutton in the Gospel , Son remember thou hast had thy good things , and Lazarus evil things ; now therefore he is comforted , and thou art tormented . For although ( as we noted before ) it be the common fate of this world that good and evil take their turns , yet most certainly the relish and remembrance of good things past makes the succession of evil most pungent and intolerable . Nay , which is more , the very fears and expectation of this vicissitude makes the sense of the greatest present flat and insignificant . IT would questionless be a great relief to the Souls in Hell , and a remission of their torments , if they could conceive any hopes of emerging at last out of that condition ; and it would be a great abatement of the joys of Heaven , if any suspicion should enter there , that possibly that felicity might one time or other expire . But this is the very Hell of Hell , that there is not the least crany through which to spy light beyond those dark regions ; no hopes , but they that come thither are for ever abandoned by God , and made the triumphs of his vengeance . And it is the glory of coelestial glory , the crown of the Heavenly Kingdom that it is eternal , that the river of life is inexhaustible , that the glorious enjoyments of that blessed state never fail , and that men shall ever live to enjoy them . O Eternal , eternal ! that word speaks Seas of comfort and a boundless glory ; it fills us with wonder and astonishment , it is that which we cannot comprehend , and therefore fit to be the supream happiness . Eternal life is all the world , and more then ten thousand worlds in one word . It is higher then the Heavens , greater then the Universe , it is all things . It is the flower of joy , the quintessence of comfort , the pinnacle of glory , the crown of blessedness , the very soul and spirit of Heaven . It is all miracle , all ecstasy , all that we can wish , all that we can receive , all that God can give ; nay , all that he himself can enjoy . BUT the wonder rises higher yet , if we consider who it is that is made the subject of this blessed eternity . If it had been some glorious Angelical Being , who was by nature removed from all matter , out of the reach of bodily contagion or infirmity ; a pure bright shining intellect : or if it had been man that had never faln from Paradise , that had contracted no sickliness and infirmity , no disorder of passions , nor violence of humours , nor other presage of mortality ; or especially , if it had been a man that never had voluntarily sinned against his Maker , but such an one as by prudent management and subjugation of his Body under all the difficulties he is thereby exposed to , had merited some extraordinary favour at God's hand ; if , I say , any of these had been the case , eternal life had been less admirable . BUT that man cloathed with a Body , clogged with flesh , that faln and degenerate man , nay , sickly , infirm man , a meer bundle of a thousand diseases , the triumph of death , and the prisoner of the grave , that he should become the subject of eternity , and be placed in a condition out of the reach of fate , beyond the sphere of chance and contingency , above mortality , where no time shall wear him away , no violence shall touch him , no strife of principles shall gradually work his destruction : WHEN the everlasting Springs are dried up , that he should have life in himself ; when the Mountains shall be removed , the Earth abolished , and the Heavens pass away as a smoak , that he should survive all this , and be fresh and vigorous to a thousand Ages , and feel a perpetual motion , a constant circulation of the principles of life and joy in himself ; this is the wonder of all wonders , and here we may cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , O the height , and depth , and breadth of the power and goodness of God. NOTWITHSTANDING all these multitudes of wonders , this shall be done ; for besides that the Divine Majesty made the Soul of an immortal nature from the beginning , that it cannot perish but by an act of his Omnipotency , he will be so far from destroying it violently , that he will everlastingly irradiate it by his own vital Spirit , and thereby perpetually improve that energy he first gave it ; and then for the Body , that shall be sublimed to such a purity and perfection , that it shall admit of no corruptive fermentation , nothing shall weaken , weary or disorder it , but it shall be plainly indissoluble as the Soul it self . This is the third step of Heavens glory ; but there is a fourth yet behind which must not be forgotten . And that is 4. THE consideration of the incomparably sweet and blessed society there to be enjoyed . When God had first made man , and placed him in the terrestrial Paradise , where to the perfection of his nature he had furnished him also , with all things of necessary use , or delightfull entertainment , he considered yet that it was not good for man to be alone , and therefore provided a companion for him ; for in the midst of all affluence of other things solitude is most uncomfortable to humane nature , insomuch that it is not to be doubted , but that any man in his right wits , would rather chuse very mean and hard circumstances in society , then the most plentifull and commodious , with seclusion from the conversation of men like himself . For society not only relieves men's impotency , and secures them against danger , but fortifies the spirits , and raises the parts of men , as we see by daily experience ; and above all , it eases the burdens , and multiplies the joys of humane life : and touching this last , as the Earth is not so much warmed and inriched by the direct , as by the reflected beams of the Sun , so we find by experience that there is no happy accident or success equally refreshes us in its direct contingency , as when we perceive it in the rebound or sally , and find other men ( especially our Friends ) take notice of it , and reflect it upon us : And for this reason it is , that though the world be full enough of men , yet men ( not content with that common alliance ) enter besides into more strict confederations , which we call Friendships , ( which are therefore not unfitly called by some body sal societatis , infirmitatis praesidium & vitae humanae portus , ) as if life was not only an unsafe but an insipid and flat thing without Friendship . AND this is not only so amongst men , but something of it is discoverable even amongst those higher and more noble Beings the Angels themselves , touching whom though some have been too phantastical and boldly intruded into things they understand not , peremptorily defining their distinct Orders and Colledges , yet it 's plain enough that God placed not them in solitude , but made several Orders and Societies of them , and accordingly they find delight in one another , not only in the mutual assistance they give each other in the discharge of their Ministeries here below , but in joyning together in blessed Quires above , to admire and praise their ever glorious Creatour . And perhaps it is not impertinent to add this also , that even the Divine Majesty it self , who by reason of his infinite perfections is seipso contentus , and can have no need of any thing without or besides himself ; yet when we say ( and that truely ) of him , that he made all things for himself , and his own glory , the meaning is , that he takes delight in the reflection of his own image , and feels his own perfections reverberated upon him from his Creatures . BUT there is no necessity we should goe so far , since all I am concerned in at present is sufficiently manifest ; namely , that the happiness of men in the Kingdom of Heaven could not be compleat and full without the advantage of that blessed society which there they shall enjoy , and that added to the forementioned ingredients , raises it to the highest pitch of felicity that we can apprehend or imagine . FOR in the first place , there we shall enjoy the glorious presence of the Divine Majesty , without consternation or affrightment ; whilst men are in this world , it is not only impossible for weak eyes to behold so bright a glory , but every approach of him strikes them with terrour . When God had appeared to Jacob in a vision only , it filled him with great apprehensions of so august a Majesty , and he breaks out , Gen. 28. 17. How dreadfull is this place , &c. And the Prophet I saiah , when he saw a stately scene of the Divine Glory , cries out , Woe is me , I am undone ; for mine eyes have seen the King the Lord of Hosts : Isa . 6. 5. For besides that the very glory of such displays of the Divinity , were wont to be very wonderfull and surprizing , the consideration also of what men had deserved at God's hands , and the reflection upon their own miscarriages , made all such appearances very formidable and suspicious to them . But now in Heaven we shall see him and live ; he will not oppress us with his Majesty , nor confound us with his Glory ; there shall be no guilt to affright us , nor object to amaze us ; he will either fortify and sharpen our sight , or submit himself to our capacity , and shine out in all sweetness , delight and complacency towards us . NOW this must needs afford unspeakable felicity , for in enjoying him we enjoy all things ; forasmuch as all that is any where good and delectable , did flow from him , and is to be found in him , as in its source and original . All that can charess our powers , that can ravish our hearts , all that is good , all that is lovely and desirable , are here in their greatest perfection , and compendiously to be enjoyed . So the Psalmist , Psal . 16. 11. In thy presence there is fullness of joy , and at thy right hand there are pleasures for evermore . AGAIN , we shall there also enjoy the society of the blessed Jesus , we shall see him as he is , and behold his glory ; and be with him for ever . What a ravishment was it to the Disciples , and what an ecstasy did it put them into , when he appeared again to them after his Resurrection ? he had promised them he would do so , and they had reason to believe him ; having seen the miracles he had wrought already , and the wonderfull attestations to his divine power ; notwithstanding , when they saw with what malice the Jews persecuted him , and with what success , that they stigmatized his reputation , insulted over his person , derided his doctrine , and put him to death , which he had now for some time lien under the power of ; their hearts mis-gave them , and they began now to mistrust they should never see him again , who they had hoped should have redeemed Israel . However , they resolve to see what is become of him , and between hopes and fears they come to his Sepulchre on the third day , but with more of the latter then the former , as appears by the spices they brought with them to imbalm him ; as if they resolved his memorial should be precious with them though they never saw him more . Thither being come they find the Watch dismayed and fled , the Sepulchre open , the Grave-cloaths laid in order , all which somewhat revived them ; and besides , they see an Angel standing at the door , telling them that he was indeed risen from the dead , this more incourages them : but when himself appears to them as they were going pensive into Galilee , and convinces them that it was indeed he , by entertaining them with the same discourses he used to have with them , by eating with them , and by shewing to Thomas especially his Hands and his Feet , and all the Characters of the same person : THEN what joy were they in ! Lord how were they transported ! how do they wonder at their own stupidity and incredulity hitherto , and admire their own felicity now ! But when at the last day after many hundred years interruption of his bodily appearance , nay , when those good men that have not seen , but have believed ; that have lived to him , denied themselves , been persecuted , have died for him , shall see him in glory , shall behold that image of perfect goodness and loveliness , shall injoy him that died for them , that purchased them by his bloud , that opened Heaven to them , shall hear him say , Come ye blessed of my Father , receive a Kingdom prepared for you , &c. You who have imitated me in holiness , and followed me in my sufferings ; you who have not been discouraged by the meanness of my first appearance , nor the long expectation of my second coming ; whose love and resolution for me was not baffled by the contempt of the world , debauched by the examples of men , nor abated by the pretended difficulty of my institutions ; you shall now see my glory , be like me , rejoice with me , live with me , and never be separated from me more . It is in vain for me to goe about to express the transcendency of this joy , which no tongue can utter , nor any pen can describe ; we can think a great deal more then we can speak , but we shall then feel what we cannot now conceive ; when every face shall shine with chearfullness , every eye sparkle with joy , every heart overflow with gladness , and every mouth be filled with Allelujah , and the whole Quire sing together the new song , the song of Moses , and of the Lamb. BUT this is not all yet , for in Heaven holy men shall not only enjoy the presence of their Lord , but the comfortable society of all his train , the glorious host of Angels ; these as they have condescended to minister to men in this world , and diligently to imploy themselves for the protection of good men , and for the recovering of evil men to God , and for the raising them from the dead , and presenting them before God in Heaven ; so having now successfully finished all that ministry , shall now wellcome them to glory ; rejoice with them , and entertain them in friendly and familiar conversation : those great , and wise , and holy Spirits shall recount to them all the wonders of divine providence past , which they have been imployed in , discover to them all the secrets of the other world , and as Praecentors , goe before and guide them in all the joys and triumphs of that blessed Kingdom . AND lastly , holy men shall rejoice in the happy society of one another . Some men call the betaking themselves to a Cloister or Monastery , by the name of forsaking the world , as if that was the greatest instance of self-denial and mortification ; whereas in truth if things be well considered ( especially if that state of retirement be ordered as it should , and pretends to be , ) it is so far from a severity to ones self , that it is the most effectually to consult a man's ease and comfort ; it is to forsake the hurry , the trouble , vexation and care of the world , and to enjoy freely and without interruption the best thing this world hath , which is the company of persons just like a man's self , without the annoyance of different humours , qualities and interests ; and doubtless were such a thing to be hoped for in this world ( which that sort of men pretend ) it were the most lovely and desirable thing that can be here , that so many good and wise men who destine themselves only to the study of vertue and knowledge , who are all of a mind , all in a like condition ; who have no cross or interfering interests amongst them , should enjoy one another constantly , under the same roof , relieve one anothers necessities , improve one anothers parts , and comfort each others minds . Such a condition I say , were it any where to be found on this side Heaven , would tempt men to say with St. Peter , Master , it is good for us to be here , &c. But alas , whatever men talk or fancy , there is no so select company , but there is some weakness and folly amongst them ; there is no such recess , but emulation and passion finds entrance ; no wilderness without a Devil and temptation , nor any life whatsoever in this world , that is wholly free from care and vexation . Because there is sickliness and passion , divers humours of Body and different constitutions of mind , the understandings of men are of several statures , their interests thwart one another ; there will be peevishness and mis-understanding , whisperings and jealousy , passion and parties amongst men while they are here . BUT in the Kingdom of Heaven there meet the spirits only of just men made perfect , holy men freed from mis-understanding , passion , or imperfection ; no annoyance either by the vicinage of the wicked , or the infirmities of the sincerely vertuous . All are of one mind , of one lip , one heart , no saying I am of Paul , I of Cephas , or I of Christ , for Christ is all , and in them all . AND what a felicity this is like to be we may partly guess by the distractions of the Church here below , for want of it , which are such as that it 's hard to say whether Religion suffer more by its united enemies , or by its divided friends ; and whether the uncharitableness of Christians be not as lamentable , as the persecutions of Pagans . But there disputes shall cease , all heats be abated , all controversies umpired , and all having one end and interest , the only emulation shall be who shall imbrace the other with the more ardent love , and more adore and magnify the Divine Majesty . THERE shall be the glorious Panegyris , the Assembly and Church of the first born , a collection of all the good men that ever were from the foundation of the world ; and men shall come from the East and West , and from the North and from the South , and sit down with Abraham , Isaac and Jacob , in the Kingdom of God. Here shall be no private spirit , no narrow hide-bound mind that can love only their own opinion , or party , or kindred , or benefactours ; but a generous love , an universal good-will : those shall imbrace that never saw each other before , because the same image of God and goodness runs through the whole society . Who would not make one of this Assembly ? who would not get into this Ark out of a troublesome , froward , contentious world , and there live in love , in joy , in peace to all eternity ? THESE are some Clusters of the Land of Canaan , this is a rude and imperfect draught of the New Jerusalem ; this ( I say , ) is ( according as I am able to set it forth ) the entertainment which God gives his Children when they come home to him . And so much for the third and last part of the Parable . THE FATHER'S APOLOGY , OR A VINDICATION OF THE Divine Goodness In the aforesaid Dispensation . WE have now gone through all the three Parts of the Parable which we observed at our entrance upon it ; and in the first of them under the type of a loose and undutifull Son , we have seen the extravagant folly and madness of a course of sin . In the second , under the figure of the same Son , recovering his right mind , and returning to himself , and to his Father , we have had set before us a lively draught of true repentance . And in the last , by the compassions and kindness of an earthly Parent , in receiving , blessing , and rejoicing in such a Son upon his return , we have had some resemblance of the unspeakable mercies of God in pardoning , sanctifying , and saving penitent sinners . And now we are come to the Epilogue or Conclusion of the whole , which in the letter contains the Apology which the Father makes for this his indulgent proceedings with his Son , and in the mystery and scope of it , a vindication of God's justice , wisedom and goodness , in treating great sinners , upon their repentance with all those demonstrations of favour and bounty which we have lately discoursed of . FOR ( as we have noted in the entrance upon this Parable ) the Scribes and Pharisees took great offence , both at the kind and obliging conversation which our Saviour used towards Publicans and Sinners , and at the incouragement he gave them ( in his doctrine ) to hope for pardon and reception with God upon their repentance ; the latter of these was the immediate discharge of that gracious Embassy our Saviour came into the world upon ; ( viz. ) to amend it , and to make reconciliation between God and man , and the former was only a prudent Oeconomy of his to oblige their attention and to gain opportunities of treating with men in order to their reformation . BUT those ill-natured and self-weening persons who would ingross all God's favours to themselves and their own character , interpret this condescension of our Saviour to bad men , to be in derogation to those that were good , and traduce the comfortableness of his Gospel as an incouragement to looseness . For why ( say they ) should God the King of glory be thought to debase himself so far as to send Embassadours to Rebels ? hath he more kindness for them then for his most dutifull Subjects ? hath he ( like David ) such soft indulgence towards a comely but disobedient Absolom , that he prefers his safety before the whole host of his most loyal Servants ? can it be that the Almighty should ( like some good natured persons ) be so ready to forgive their enemies that , they forget their friends and themselves too ? what is there no difference between the good and the bad ? no distinction ? is Heaven prepared for the one as well as for the other ? is he likely to be a messenger sent from God , and to reform the world , that is found in conversation , and maintaining friendship with those that are the scandal of it ? or why doth he not preach hell and damnation to such , rather then hopes and comfort ? why doth he not proclaim the glorious priviledges of good and holy men , rather then pardon to the bad and vicious ? at least , why doth he not reprove debauchery and prophaneness , rather then expose hypocrisy , and be always girding at the sanctified party ? We Scribes and Pharisees fast and pray , and oblige our selves to a thousand nice and difficult observances : we wear God's livery , and call our selves by his name ; insomuch that all the world takes us for his servants : But these Publicans and Sinners are meer Sons of Belial , have acknowledged no Lord , submitted to no yoke , but given themselves up to their own will and pleasure . AND we have always maintained the same tenour , kept up our profession , and drawn the eyes of all men upon us for our zeal and accuracy in our Religion ; but these men with whom this pretended Messias is so familiar , and whom he so much incourages , if they are good , it is very lately come upon them , and the scars of their former life must needs reflect as much scandal upon his institution , as their present discipleship can do honour to his skill in their cure and reformation . What reason can there be that he should be so fond of them , and so neglectfull of us ? how can they have equal title to , or the same shares in the other world with our selves ? such equality is the greatest inequality ; such arithmetical justice , would be the greatest injustice , and argue God guilty of accepting persons , which he declares against . THIS is a true Copy of the thoughts of these self-conceited Jews that murmured against our Saviour's doctrine and management , and this is the best that can be made of their pretences for so doing ; TO convince them of the weakness and absurdity whereof our Saviour turns the Tables , and ( as we have seen ) having introduced a foolish , disobedient , and vicious man , after a long course of wildness and extravagancy , coming at last to himself , and then returning to his Father , and his duty , pardoned , and joyfully received by him . THIS ( saith our Saviour ) is the image or likeness of the case we dispute about . But then suppose ( saith he ) this Father having another Son , who had not as the former , ever run into rebellion against him , and he should now expostulate with his Father after this manner . Lo these many years do I serve thee , neither transgressed I at any time thy commandment : And yet thou never gavest me a kid , that I might make merry with my friends : But as soon as this thy son was come , which had devoured thy living with harlots , thou hast killed for him the fatted Calf . q. d. Sir , I call your self to witness the sincerity and constancy of my duty towards you ; did I ever dispute your authority , boggle at your commands , or express a weariness of your service ? I never to this day rebelled against you , as this your younger Son hath done ; who after he had mis-spent your substance by riot and debauches , made himself a shame to your name and family ; and now reduced to extremity ( having no other way to betake himself to ) is returned to you , and received by you with such demonstrations of unusual joy and favour . Was I ever he , that by any wilfull miscarriage deserved your just displeasure ? or were you ever so kind a Father to me , as to express your resentment of my duty and diligence , by any such instance as you have made to him after an extraordinary manner ? Give me leave therefore to say , I cannot but wonder at the different measures you make use of towards him and me ; if this indeed be your act , and not rather the unlicensed profusion of your Steward and Servants , for joy that they have now found a Son of your like themselves , to countenance and incourage their excesses ! Sure it is not all one with you whether your Children be good or bad , obedient or disobedient . I cannot suspect it should be with you as with common persons , who remember the last and freshest kindnesses , but forget old and faithfull services ; or who value their hopes above their experiences ; nor can I think it becomes me to accuse you of fondness and partiality , as the present face of things would give some colour for . It is true , your younger Son is returned , but he went away first ; he is found , but I was never lost . In short , the present scene of jollity is of dangerous example , apt to incourage looseness , and discourage obedience ; therefore I hope it hath not your allowance ; or however , I cannot bear the reflection it makes upon my self , and therefore will bear no part in it . AND now ( saith our Saviour ) look what answer you would think the Father would make in this case to the discontents of his elder Son : and the same will both justify God , and vindicate me in the point in hand . And I doubt not but you imagin the Father would reply thus , Son thou art ever with me , and all that I have is thine ; but it was meet that we should make merry and be glad ; for this thy Brother was dead , and is alive again ; was lost , and is found . And this answer will as well justify God in his proceedings with the Sons of men against the murmurings of Scribes and Pharisees , as it will do an earthly Parent in his dealings with his Children : for whether we consider the literal , or the more recondite sense of the words , we shall easily observe these three things to be contained in them . 1. An assertion of prerogative , in that in both the cases supposed , as well the Heavenly Father as the Earthly , do but dispose of their own . 2. A declaration of justice in those words , All that I have is thine . 3. A demonstration of wisedom , It was meet that we should make merry and be glad , &c. But these deserve to be more fully explained . FIRST then in the cases forementioned , both the Earthly Parent , and especially God Almighty , have just right to dispose as they please . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ( saith St. Chrysostom ) I took nothing from thee ( my elder Son ) to give to my younger ; I did not strip one to adorn another ; all was my own grace and favour . There is a vast difference betwixt matters of strict justice , and matters of bounty ; or between merit and free gift . If an Earthly Parent should deprive one Son of his right out of fondness or indulgence to the other , or should give the first less then he deserves , that he might give the second more , this were apparent injustice ; but so long as the one hath no wrong done him , though the other have more then is necessarily due to him , there is no cause of complaint . And so should God do as the people of Israel charged him , Ezek. 18. that is , should he make one man a sufferer for anothers sin , and order it that Whereas the Fathers have eaten sour grapes , the Children's teeth should be set on edge ; This he himself acknowledges would represent his ways unequal ; or if he should ( as some have had the confidence to assert ) by an horrible decree , pre-judge a great part of mankind to eternal torments before they had done good or evil , or without respect to their carriage in times to come , meerly for the demonstration of his Sovereignty , or the inhansing of his favour to others , whom he alike absoluetely decrees to save ; this would notoriously blemish his justice : and therefore he neither can nor will ever do any such thing . But now to resolve to punish one less then another , when both have deserved ill alike ; or to give more and greater favours to one then to another , when both have deserved equally well , is very agreeable to the Divine Majesty , and that which we see instances of in common experience . For who shall say the rest of the Galileans were not as bad as those Eighteen upon whom the Tower of Siloam fell , or those other whose bloud Pilat mingled with their sacrifices ? Or who will be so uncharitable as to affirm , that every man whom we observe to be rich and prosperous in this world , is a better and more vertuous man , then he whose fortune is lower and less comfortable ? In neither of these cases any man is wronged , only some are favoured ; and in the first of these two cases God remits of his own right to punish , and in the latter he exercises his bounty and liberality . So our Saviour hath determined the case in the Gospel , when those that came early into the Vineyard expostulated , when they observed that those which came in at the last hour fared as well as they , Matt. 20. 12. Is thine eye evil because mine is good ? shall I not do what I will with my own ? q. d. Is it any wrong to you that another speeds better then he deserves ? or must God not only give account of his justice , but of his bounty too ? And this will be as apparent if we suppose two persons to have deserved unequally , ( that is to say ) when one hath indeed deserved better in the same kind then another , but neither of them have been in any sort proportionable to the reward which is bestowed , for then it is plain that there can be no wrong because there is no merit properly so called . AND this is the very case in hand , suppose a very holy man that hath constantly persevered in a course of the strictest vertue , if now another man that becomes vertuous at last be admitted into the Kingdom of Heaven as well as he , there can be no ground of murmuring because Heaven is no man's due , no man deserves it but in the words of our Saviour , St. Luk. 17. 10. When we have done all that we can we must say we are unprofitable servants , and have only done what was our duty to do . In short , the great blessings of the Gospel ( which we not long since spoke of ) namely , the gift of the Holy Ghost , the Resurrection of the Body , and the glories of the Kingdom of Heaven , are all the effects of meer and unspeakable grace , to which no man hath any right antecedent to God's promise ; and therefore since no man could have complained of God if he had not propounded them to us , no more then the posterity of Esau could challenge God that he promised not the Land of Canaan to them as well as to the off-spring of Jacob ; consequently lest of all can any man reasonably think himself injured if God by prerogative admit other men besides himself into the participation thereof . Especially if we consider 2. IN the second place , that one man's injoyment of those glories is no abatement of another man's happiness that partakes of them . For thus saith the Father , Son , all that I have is thine . q. d. I am still able to reward thee , though I have been thus liberal to thy Brother ; I will be just to thee though I have been thus kind to him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. I esteem thee for thy vertuous course , and have mercy on him for his wise recourse or return : I love thee for thy constant holy life , and him for his happy conclusion . Thou shalt have never the less then I promised , though he have more then he could expect . NOw although it be somewhat difficult to make this literally true in the narrow condition of humane affairs ; for first it is very common for Parents to take off that love from one Child which they bestow immoderately upon another ; and again , if their affections were infinite , yet their fortunes are not ; and a great liberality to one must make the other fare the worse : yet the mystical sense is very easy , for God is neither narrow hearted nor strait handed ; he can imbrace infinite Souls , and reward innumerable observances : He neither despises one when he loves another , nor is disabled to requite an old Servant when he shews favour to a new Convert . He ( like Isaac ) hath more then one blessing , so that Jacob need not plot to supplant Esau , nor Esau despair because Jacob hath been first blessed . The feast of good things God hath prepared is sufficient to accommodate all the Guests whether they come early or late , Heaven is wide enough to hold both the one and the other . WITH this consideration our Saviour comforts his Disciples , Jo. 14. 2. In my Father's house are many mansions , if it were not so , I would have told you before . q. d. I will not deceive you with vain hopes , Heaven is capacious enough to receive all you my Disciples , and though I leave you for the present , there I will entertain you all ; and if there be different degrees of glory , yet no vessel shall be empty ; every man shall be as full of happiness as it is possible . Therefore there can be no cause of emulation , no room for discontent where there is no power or capacity unsatisfied . Besides , ( as I have shewed already ) the society in Heaven is a principal ingredient of the happiness thereof , where blessed Spirits communicate with , delight in , exhilarate and ravish each other : and therefore the more arrive at that state , the more glorious is the appearance , the fuller is the harmony , and the more redoubled and multiplied are the reflections of joy and blessedness . ENVY is common in this world , where because there is not enough for all , one man 's excessive happiness proves the disappointment of the hopes of another ; for the same wheel that brings one man up must cast another down : And the Courts of Princes are full of jealousies , rivalties and emulations , because the hearts of the greatest men are narrow , and cannot admit several competitors in any eminent degree of sincere affection . But where both these and all other causes of discontent are removed , that is , where the heart and good will of God , who confers this happiness , is infinite ; where the powers of those that receive it are inlarged ; where the objects to be enjoyed are unlimited and unmeasurably great , and lastly , where the duration is eternal ; no wrong is done to one man when another is happy as well as himself , nor can any complaint , murmur , or animosity enter there . 3. BUT thirdly , if it appear that there was great reason why the Father should thus dispose , then his apology is the more perfect , and the murmurs of the elder Brother utterly absurd . Now for this the Father adds , It was meet that we should make merry and be glad , for this thy Brother was dead and is alive again , &c. As if he had said , Son , though the prerogative of a Father ought to bear down the pretensions of a Son , and I might without your leave dispose as I will of my own , yet I have taken care of your interest as well as of my own authority , and have shewed you that your Brothers gain shall not be your loss ; and now I will condescend further to you , and shew you what equitable considerations there were on the part of your Brother , which made it becoming my wisedom to do as I have done . IN the first place , when I saw in how sad and pitifull a plight your poor Brother was , ( who was my own flesh and bloud as well as your self ) and thereby collected what hardships he had undergone , I should have forgotten my self as well as him , and not have deserved the name of Father , if seeing his contrition as well as his distress , I had not had compassion on him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. St. Chrysost . When ( saith the Father ) I saw my Son , observed his submission , and heard his humble address , what could I do less then I did ? was it in my power not to pity my own Son ? be thou judge that art angry at it . It was not in my nature to be cruel to him that proceeded from my own loins , &c. And by the favours which you see I have conferred upon him , I have not only melted down all the hardness of his heart , and assured him to my self for the future against all relapses , but also set open a door of hope to others of my family ( if ever such a case should happen again ) that they may have no invincible temptation to be obstinate and incurable . And if perchance you may think that by this means I as well incourage others to rebell as to return , I tell you that I for my part had rather ( if it must be so ) that many should presume upon my goodness , then that one should despair of mercy ; since the latter would seem to perish by my default , but the other only by their own folly . AND again , when I considered how difficult a matter it is for any that are once intangled in a course of sin to dis-engage themselves again , because rebellion is as the sin of witchcraft ; and that to sip of the cup of meer liberty is intoxicating , and stirs up an unquenchable thirst after more ; that there are charms in debauchery , and the lips of an whorish-woman are snares and bird-lime : when , I say , I consider that a young man who hath once cast off the awe and reverence of his Father , and the reins of government is like the Raven out of the Ark , who though she found not where to set her foot , but saw the face of all things full of horrour and desolation , yet hovered to and fro , and returned not to the Ark again ; and I have observed the way of riot and licentiousness usually to end in death , and the very mouth of Hell : I was therefore not only seised with admiration , and transported with joy to see your Brother emerge out of all these difficulties ; but I thought it fit to set up a monument of so rare an accident , and to place some marks of favour upon him , that had with such resolution broke through and recovered . MOREOVER , ( saith the Father ) as this event was rare and extraordinary in it self , so it will have a very happy influence upon the reputation of my family and government ; for as insuccessfull rebellions in the conclusion tend to the greatning of the Prince or State , from whom the secession was made , so this return of my Son will repair the honour of my discipline and management as much as his miscarriage had aspersed it . And lastly , I have great reason to believe that he who hath made trial of all things , and knows so throughly both the miseries that attend an extravagant course , and the good and comfort as well as the burdens of obedience , and hath by the severity of the former been driven to return to the latter , will for ever after prove most dutifull and governable . Wherefore upon the whole matter I think there is just grounds for my joy at my Son's return , and that you should rejoice also . AND now this Apology of the Father suggests to us these four things in justification of the divine wisedom as well as his goodness , in bestowing all the unspeakable favours ( mentioned in the former Chapters ) upon penitent sinners . 1. The great interests and happy influence of such demonstrations of kindness . 2. The extream difficulty , and consequently the rarity of such recoveries make it very well worth a memorial when any such thing happens . 3. It is a vast honour to Religion , and demonstrates both the efficacy of its methods , and the comfortableness and sureness of its incouragements when such persons are reclaimed . Lastly , such persons are commonly very eminent and remarkably usefull afterwards , and therefore are fit objects of the divine bounty . 1. FIRST , such demonstrations of favour and kindness to penitent sinners is greatly the interest of God's Family and Kingdom , in order both to the bringing men into it , and to the assuring their station therein . For God ( as we have said heretofore ) neither forcibly draws any into his service , nor violently detains them in his family , but leaves them to the exercise of their own liberty ; his people are a willing people , and that obedience is not worthy of God that is not voluntary and chearfull . Therefore it is necessary that he propound great and mighty motives and inducements , that so he may out-bid the Devil , and convince the minds of men that it is their interest as well as their duty , to forsake sin , to turn to God , and to adhere to him . THE Founder of Rome that he might quickly furnish it with Inhabitants , made it an Asylum or Sanctuary to all that were in danger or distress , that so men finding that security , and those advantages abroad which they could not expect at home , might make that their Country where they found best entertainment . Not unlike to this is the meaning of our Saviour in the Parable of the King which made a Marriage Feast for his Son , and having invited his Guests but they refusing , he sends his Servants into the High-ways and Hedges , commanding them to bring those in which they found there , that his house might be furnished with guests ; not doubting but partly the great necessity such persons were in , and partly the honour and happiness of such an entertainment would compell them to come in . Upon this account God propounds not only pardon of sin , but all the forementioned inestimable benefits to repenting sinners , as well as to those just men that need no repentance . AND although it be certain , that God hath neither such need of men's service , as to oblige him to resort to these great inducements ; and it be also very true , that there are but a small number of those that make up the Quire in glory , who upon such motives were converted from extream debauchery : yet such is the graciousness of the good Shepherd , that he carries the lost Sheep home on his Shoulders rejoicing ; and such is the goodness of God , that he sticks not at this price for the redemption of any one Soul. Besides , it is to be considered , that as we noted from the Historian formerly , Difficile est in tot humanis erroribus solâ innocentiâ vivere , that though no good Subject will voluntarily transgress the laws of his Country , and fall into the displeasure of the Prince , yet the most wary and inoffensive person , that is most secure of his own integrity , would desire to live under such a government where there was room for mercy and pardon if he should offend ; and the best of men are so sensible of the power of temptation , and the slipperiness of their station ( as well as conscious of their own sincerity ) that they are marvellously comforted and incouraged by this admirable grace and goodness of God to sinners . AND whereas the fear of Hell may be thought sufficient both to reclaim sinners from their evil ways , and to preserve good men from apostasy , we shall find upon due consideration , that fear , let it be of what object it will , is neither so lasting a principle , nor so potent and effective a motive as hope ; for this last raises generosity , inflames the mind , spirits all the powers , despises or glories in difficulty ; and therefore all wise men imploy this Engine , ( especially in all great enterprizes ) and indeavour to make men's hopes greater then their fears , and so order the matter , that those they employ may have a prospect of so great a good by success in their attempts , as shall outweigh all their apprehensions of difficulty or danger in the atchievement . And this will be the more remarkable if we observe in that famous encounter of David with Goliah the Giant of Gath , that although there was doubtless some extraordinary impulse upon David's heart to undertake that business , yet the holy Text intimates that he listned to the discourses of the people , and was inflamed by the general assurance was given him of a mighty and glorious reward to him that should effect it . Since therefore the proposition of great and glorious hopes is so necessary , not only to draw men off from the present allurements of sin , and to dissolve the charms of sense which habituate sinners are bound in ; but also to comfort and incourage even good men themselves , and to ingage both the one and the other in a generous course of vertue : the Divine Majesty considering he hath to do with men , and resolving to deal with them agreeably to their natures , thinks it as well becoming his wisedom as his goodness , not only to proclaim impunity to his rebels upon their submission , but to assure them of the highest favours and preferments in the Court of Heaven . 2. SECONDLY , the extream difficulty , and consequently the wonderfull rarity of examples of great sinners recovered to sincere piety makes such happy accidents deserve to be solemnized with the greater joy and triumph . St. Gregory Nazianzen making an oration in commemoration of St. Cyprian , as well reports his flagitious life before his conversion to Christianity , as his admirable vertues and piety afterwards , and makes the former a shadow to heighten and set off the latter : For ( saith he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is nothing so great a matter to maintain the Character of a good man when a man hath once attained to it , as to begin a whole new course of piety ; for now the one is but to be like a man's self , and to pursue a custom or habit ; but the other requires a vertuous choice , and a manly resolution able to bear down former habits , and therefore there are but few examples of the one , but many of the other . INDEED , it is an unspeakable advantage to be early ingaged in the ways of vertue , for then by reason of the easiness of doing good , which is consequent of custom , a man seems to be under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a divine fate , a peculiar predestination to happiness ; and therefore ( if it be well considered ) there is nothing in all a man's whole life that he hath greater reason to thank God for , then that good providence of his which takes hold of our tender years , and forms them to a sense of Religion : for hereby sin is made dreadfull to our Consciences , and upon the matter vertue is as easy as vice , and the narrow way to Heaven as ready to our feet as the broad way of destruction . But on the other side , Revocare gradus hic labor hoc opus , to reduce an old dislocation is very painfull , to put off the old man , to change customs , to cast out Satan out of his old possession must be very difficult , and require a very brave and generous resolution . AND although to omnipotent power all things are alike easy , yet forasmuch as God not only speaks after the manner of men , but also proceeds ordinarily by the course of natural causes , and doth not supersede their activity , but assist them proportionably to their natures , it must needs ( notwithstanding the divine grace ) be a very difficult thing to recover an old and deplored sinner , in whom all the powers of the mind are enfeebled , the sense of Conscience stupified , and the very Synteresis and natural notions of the Soul are corrupted , and consequently a through reformation of such a person is like to life from the grave , and must needs draw after it , not only the eyes and admiration of men , but also the vexation of Hell , and make the Devil rage as disappointed of the prey he thought himself sure of , but especially must produce joy in Heaven , and amongst the holy Angels . IT can indeed be no surprizal to Almighty God who foreknows all things from the beginning , and is as far from admiration as from mutability of passions ( both which proceed from shortness of understanding ) nor to our Lord Jesus Christ now in glory ; for we see that whilst he was upon earth he knew when vertue-proceeded from him to cure the woman of her inveterate distemper . But whereas men are wont to make some passionate expressions of their resentment of every new and admirable event , God thinks fit also in such an extraordinary recovery as this we are speaking of to set up a monument , crowning him that overcomes the aforesaid difficulties with immortal glory : inasmuch as such a vertue though it run a shorter race , yet by reason of the aforesaid difficulties it encounters withall , equalls if not exceeds that of the earliest setting out , and the longest course . 3. THIRDLY , it pleaseth God so plentifully to reward those that come into his Vineyard at the last hour , and to make the condition of sincere Converts equall to that of those who continued always in his service , because the return of such demonstrates both the excellency of vertue , the great comforts of religion , and the mighty efficacy of the methods of the Gospel . TO begin with that first which we named last , what can be a more irrefragable proof of the power of the Gospel , then to see men who were given up to all debauchery , abandoned of all true reason , drowned in sensuality , careless of eternity ; in a word , dead in trespasses and sins , recover their right minds , and come to life again ? Doth not this evince that which the foolish world called foolishness , to be the power of God to salvation ? Doth it not bear an illustrious testimony to that divine institution in shewing such effects of it as all Philosophy and humane Rhetorick despaired of ? To preserve those that are in health is valuable , but to recover the sick , and especially to raise the dead is admirable . To civilize some part of mankind is all that humane wisedom can pretend to ; but to make men substantially and compleatly vertuous , to alter men's tempers , to correct their course , to reclaim the desperate , to make lewd and profligate wretches become grave , and sober , and chaste , and holy : this is a noble atchievement , and this is the pretence of the Gospel , and such Converts as we speak of verify all its pretensions . Is it not therefore agreeable to the divine wisedom to cast a glory upon that which glorifies the wisedom of his invention ? AND then for the other point , that by such conversions as we speak of , the native excellency of Religion , and the solidity of the comforts of vertue , are demonstrated to be above all the gaudy outside and empty pageantry of the world , or all the temptations to sin whatsoever , is clear as the light , since these men who have made experiment of both , forsake the one for the other ; and having found the reasonableness of its injunctions , the plainness and evenness of its path , and the certainty of its upshot , the present comforts , and the future rewards , stick firmly and immovably to vertue . THE Apostle St. Peter , Ep. 2. Chap. 2. Vers . 20. tells us , that if after a man hath escaped the pollutions of the world through our Lord Jesus Christ , he be again intangled therein , and overcome , the latter end of such a man is worse then the beginning ; and that it had been better for him not to have known the way of righteousness , then after he hath known it to turn from the holy commandment , &c. And St. Paul complains of the Galatians , as if they seemed to be bewitched , that having begun in the Spirit they would goe about to end in the flesh , Gal. 3. 1. 3. For besides that such apostasies render their second recovery most desperate , having eluded all the divine methods , they also sadly aggravate their own guilt , Trampling under foot the bloud of the Covenant ; giving the lie to God , and belying their own Consciences in going cross to the convictions of their reason , and their experience of the comforts of Religion ; in which doing they cannot seem other then inchanted or infatuated . On the other side , those that having tried all the pleasures of sin , and considered and cast up all the gains of the Devil's service , forsake him and seriously devote themselves from thenceforth to God and his holy ways , utterly disparage the Kingdom of Sathan , and betray the secret weakness , the falshood , the beggery and tyranny thereof . Namely , they declare that the Devil performs not what he promises , nor sin what it pretends to ; that all the allurements of ease , mirth , pleasure , profit , which men were drawn to sin by , were nothing but vain boasts , all cheat and imposture . And they confute all the scandals cast upon Religion , all the calumnies against God , ( as if he were an hard Master ) and answer all the objections which men take up against his service , ( as difficult or uncomfortable ) as proceeding from meer cowardise and effeminacy of spirit . Wherefore since such men who heretofore like Sampson whilest their locks were shorn , and their eyes put out , made sport for those Philistins the infernal spirits ; now calling upon God , and collecting themselves in one great effort subvert the very pillars of that Kingdom ; and by this last act , giving a more fatal blow to it then otherwise they could have done in all their lives , it seems good to God to crown them as if they had always fought under his banners , as well as assisted his conquest at the last . 4. LASTLY , such men as have formerly lived flagitiously and wickedly , and are at last brought over effectually to hearty piety and devotion , prove commonly very eminent and remarkable for several vertues , to such a degree as is scarcely attainable or imitable by any others . And therefore though they come in late , they are crowned with the first . Namely , such persons are generally extraordinary humble and modest in their sense of themselves , they are very charitable and free from censoriousness and severe reflection upon others , they are exceeding watchfull and cautious for the time to come , they have both a great compassion to the Souls of men of whom there is any hope of recovery , and they have a wonderfull zeal of God's glory ; which things together render them both very beautifull in the eyes of God , and very usefull in the world . They are very modest and humble , as reflecting upon their former miscarriages , and being ashamed of themselves , their present attainments do not puff them up , by reason they have a thorn in the flesh ; a fresh and quick sense of their former follies and disobedience ; they remember that when they were lately in their bloud , God said to them Live. And this makes them not only most highly to admire and adore the riches of God's grace to them , that he snatcht them as a brand out of the fire ; but also exceedingly contented with any condition of life his providence thinks fit to put them in . Let those ( saith the Convert ) who never defiled their garments , stand upon their own justification , and plead their own righteousness ; for my part , mine is but filthy rags : If I had not found a mercifull God and a gracious Saviour , I had perished everlastingly . And if there be any can think God a debtor to them , they may expostulate with him about his providences ; but I of all men have least reason to do it , who am less then the least of all his mercies . Now these things containing a full compliance with all God's designs , and being the most real advancement of his glory , must needs be very acceptable to him . AGAIN , in consequence of this humble sense of himself , the Convert is also the most charitable and favourable Judge of others , and the furthest from censoriousness . There is nothing more unbecoming that modesty which should be in all men , then to be Critical and curious in espying the failings of others ; and nothing can be more arrogantly done towards God , then to take the judgment out of his hand , and place our selves in the Tribunal : nay , there is nothing more infests the peace of the world then this pragmatical humour of censoriousness ; but ( saith the Convert ) Let those that are without sin cast the first stone at others ; for my part I have enough to do at home , and see more evil in my self then in all the world besides : I have learnt of the Apostle to Speak evil of no man , considering that I my self was sometime foolish , disobedient , deceived , serving divers lusts and pleasures , Tit. 3. 3. Thus he composes himself to be an example to the world of that temper , then which nothing is more conducent to better the estate of mankind ; he will not rake in men's wounds , nor rip up their old sores , but forgives as he hopes to be forgiven ; he will not give ear to malicious whispers , which like the arrow of the pestilence flies in the dark , and kills without noise : he will entertain no uncharitable surmises , but hopes the best ; nor aggravate men's follies , but makes the most benign and candid interpretation that that the case can bear ; and thus not judging others , he shall not be condemned of the Lord. Nay further , the Convert is so far from all the aforesaid instances of uncharitableness , that he is the most compassionate man in the world , both towards those that are yet in a state of sin , and those also who have stumbled and faln in their race of vertue , and the most ready and officious to bring the former to an apprehension of his danger , and to restore the latter in the spirit of meekness : he knows the wretchedness of a sinfull condition ; he hath felt the pangs of a guilty Conscience ; his heart trembles at the thoughts of Hell , and therefore his Soul is troubled for those that are insensible of their own case ; his Bowels yern , his Eyes weep in secret , and his Heart bleeds for them ; he counsels , persuades , forewarns them , prays for them , and as the Prophet towards the Widows Son , he as it were stretches himself upon their dead Souls , and by the application of a lively example , indeavours to bring spiritual warmth and life into them . And now it cannot be imagined that such affection to Souls should be unrewarded by the great lover of Souls our Lord Jesus . BESIDES , it is not to be doubted but the Convert who hath this compassion to the Souls of others , will be infinitely cautious of indangering his own ; he knows the Devil continually goes about as a roaring Lion seeking whom he may devour ; he understands how many artifices and strategems he hath to deceive Souls , and is sensible how full the world is of charms and allurements ; he is well aware of the pit which he hath but lately escaped ; and therefore is always watchful and sollicitous of himself , careful to resist beginnings , and cautious of all appearance of evil ; and in all these things his care and circumspection surpasses that of those happy men who never foully miscarried . No ( saith he ) let those be secure that never knew what danger was but in contemplation only ; 't is not for me to live at ease , it was too much to hazard a Soul once , God forbid I should do it again ; O my heart akes at the very danger it hath escaped ! methinks I am not yet safe till I am in Heaven ! stand upon thy guard O my Soul ! keep God in thy eye ! trust not thy self a moment , but in his and thy own keeping ! LASTLY , ( to add no more ) such a person hath constantly in his bosom a burning zeal of God's glory , which the consideration of God's wonderfull mercy to him hath kindled in him . He therefore loves much , because much was forgiven him ; others that have not incurred such dangers , nor been sensible of such deliverances , cannot have such raised affections as he hath . They do not hunger and thirst after righteousness as he doth , find not that savour and relish in the means of grace that he feels , perceives not those obligations upon themselves to redeem their time , and repair their former omissions by a double diligence in God's service . IN consideration of all these things together ( to which severall others might have been added of like nature ) the Jews have a saying in their Talmud , That the most just and perfect men cannot be able to stand in judgment with the Penitents ; and a Rabbine of theirs Commenting upon that saying , adds further , That no Creature , no not the very Angels themselves that never sinned , are able to compare with them . But most assuredly ( without Hyperbole ) they are by all the qualifications forementioned , prepared for vessels of honour , fit objects of the divine favour , and shall be received with the joy and triumph of Angels and all the celestial Host into those glorious mansions , whither Christ Jesus the friend of Penitent Sinners , and the Authour of eternall salvation is gone before . To whom with the Father and the Holy Spirit be glory and adoration , world without end . Amen . THE END . ERRATA . PAge 16. In the Contents of § 2. for his reade our Saviour's . P. 27. l. 2. after the word maker , add to which the Almighty replies . P. 40. l. 2. for duely , r. daily . ibid. l. 22. r. follows . P. 50. l. 12. after rule , adde , as if . P. 56. l. 22. for not , r. or . ibid. after evil , adde but not having such imperative power , as to enforce the execution of its own dictates . P. 93. l. 10. instead of worshipfull , r. worship . P. 135. l. 34. dele , it . P. 136. in Marg. for quum , r. quam . P. 184. l. 13. dele , or . ibid. l. 19. dele , when . P. 245. l. 19. for he , r. the. P. 257. l. 1. for he , r. see . A Catalogue of some Books Re-printed , and of other New Books Printed since the Fire , and sold by R. Royston , ( viz. ) Books written by H. Hammond , D. D. A Paraphrase and Annotations upon all the Books of the New Testament , in Folio . Fourth Edition . The Works of the said Reverend and Learned Authour , containing a Collection of Discourses chiefly Practical , with many Additions and Corrections from the Author 's own hand ; together with the Life of the Authour , enlarged by the Reverend Dr. Fell , Dean of Christ Church in Oxford . I large Fol. Books written by Jer. Taylor , D. D. and late Lord Bishop of Down and Connor . Ductor Dubitantium , or , The Rule of Conscience , in Five Books , in Fol. The Great Exemplar , or , the Life and Death of the Holy Jesus , in Fol. with Figures suitable to every story , ingrav'd in Copper : Whereunto is added , the Lives and Martyrdoms of the Apostles : By Will. Cave , D. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , A Collection of Polemical Discourses addressed against the enemies of the Church of England , both Papists and Fanaticks , in large Fol. The Third Edition . The Rules and Exercises of Holy Living , and Holy Dying . The Eleventh Edition , newly Printed , in Octav. Books written by the Reverend Dr. Patrick . The Christian Sacrifice : A Treatise shewing the Necessity , End , and Manner of receiving the Holy Communion : together with suitable Prayers and Meditations for every Month in the Year ; and the principal Festivals in memory of our Blessed Saviour , in Four Parts . The Third Edition corrected . The Devout Christian instructed how to pray and give thanks to God : or a Book of Devotions for Families , and particular persons in most of the concerns of Humane life . The Second Edition in Twelves . An Advice to a Friend . The 3. Edition in Twelves . A Friendly Debate between a Conformist and a Non-Conformist , in Octavo , Two Parts . Jesus and the Resurrection justified by Witnesses in Heaven and in Earth , in Two Parts , in Octavo New. The Glorious Epiphany , with the Devout Christian's Love to it , in Octavo New. The Sinner Impleaded in his own Court , to which is now added The Signal Diagnostick ; by Tho. Pierce , D. D. Dean of Sarum , in Quarto . The 4. Edition . Also a Collection of Sermons upon several occasions , together with a correct Copy of some Notes concerning God's Decrees , in Quarto . Enlarged by the same Authour . The History of the Church of Scotland , by Bishop Spotswood . The Fourth Edition , enlarged . Fol. Memoyres of the late Duke Hamilton , or a Continuation of the History of the Church of Scotland , beginning in the year 1625. where Bishop Spotswood ends , and continued to the year 1653. Fol. New. The Lives of the Apostles , in Folio , alone : by William Cave , D. D. Chirurgical Treatises ; by R. Wiseman , Serjeant-Surgeon to his Majesty , Fol. New. Go in Peace . Containing some brief directions for Young Ministers in their Visitation of the Sick. Vsefull for the people , in their state both of Health and Sickness . In Twelves New. The Practical Christian ; in Four Parts : or a Book of Devotions and Meditations . Also with Meditations and Psalms upon the four last things ; 1. Death , 2. Judgment , 3. Hell , 4. Heaven . By R. Sherlock , D. D. Rector of Winwick . In Twelves . The Life and Death of K. Charles the First : By R. Perenchief , D. D. Octavo . Bishop Cozen 's Devotions : In Twelves . The true Intellectual Systeme of the Vniverse , the First Part : wherein all the Reason and Philosophy of Atheism is confuted , and its Impossibility demonstrated : By R. Cudworth , D. D. Fol. New. The End of the Catalogue . Notes, typically marginal, from the original text Notes for div A41445-e3650 Inter omnes Christi Parabolas , haec sanè est eximia , plena affectuum , & pulcherrimis picta coloribus . H. Grot. in v. 20. Prov. 1. 6. Prov. 25. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex . Strom. lib. 1. Justin in dial . cum Tryphone Judaeo . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Sam 14. L. Bacon Advanc . Videtur autem praeter similitudinem totius , etiam partibus inesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sicut non anxiè conquirendae sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in partibus comparationum ; ita hic non negligendae , cùm cas aliorum locorum comparatio suggerat . Arias Montanus in dilucid . Vid. Quistorp . in loc . Vid. Grot. in ver . 2. Jon. 4. 10 , 11. Theophylact . in loc . St. Austin Q. Evang. l. 2. Praeproperâ pieratis velocitate , paenè antè coepit perfectus esse quàm disceret . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Pont. Diac. in vit . S. Cyprian . Greg. Naz. Orat. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Touching this matter let the Learned Reader consult Mr. Cumberland de Leg. Nat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Porphyr . de abst . lib. 1. Magnum humanae imbecillitatis patrocinium , necessitas , quae quicquid cogit excusat . Sen. Mentem peccare non corpus , & unde consilium abfuerit , peccatum abesse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex . paedag l. 1. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. paedag . lib. 1. Sciendum est non locorum distantiâ , sed affectu nos esse cum Deo , vel ab eo recedere . S. Hierom. ep . 146. * Dedit eis liberum arbitrium , dedit mentis propriae libertatem , & ut viveret unusquisque non ex imperio Dei , sed ex obsequio suo . i. e. non ex necessitate sed ex voluntate , ut virtus haberet locum , ut à caeteris animantibus distaremus , dum ad exemplum Dei , permissum est robis facere quod velimus . Chap. 3. Sect. 3. Just . Mart. Apol. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Quod comprehensionem dedisset quasi nor mam scientiae & principium sui . * Sine quibus nec intelligi quicquam , nec quaeri nec disputari possit . Tully Acad . lib. 1. & 4. See Euseb . praepar , Evang . l. 6. c. 6. Tully de Divinat . Tanta autem est corruptela malae consuetudinis ut ab eatanquam igniculi à natura dati extinguuntur , Cic. de leg . l. 1. Tit. Liv. lib. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Chrysost . in locum . Salvus esse non potuit , si sanus esse coepisset . Tuse . Q. 5. 2 Tim. 2. 26. 1 Jo. 3. 8. Ecce quid faciat praeceps cupidit as , civem in peregrinum , locupletem in egenum , filiumin mercenarium convertit , junxit porcis quem à patre piissimo sejunxit , ut serviret coenoso pecori , qui pietati sanctae parere contemserit . Plin. Nat. hist . l. 15. c. 24. Cum ipse omnium notarum sim peccator & nulli rei natus nisi poenitentiae , non facile possum super illâ ●acere , quum ipse quoque & stirpis humanae , & offensae in dominum princeps Adam , exomologesi restitutus in Paradisum suum non tacet . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S. Chrys . loc . priks citat . Infigi debet persuasio ad totam vitam pertinens , hoc est quod decretum voco . Sen. Ep. 95. Jos . 24. 15. Luk 14. 28 , &c. Matt. 4. 8. Matt. 13. The Reader is desired to peruse three short but sad stories to this purpose in Dr. J. Taylor 's Great Exemplar . Part 3. Disc . 19. Sect. 5. Matt. 22. 35. Mark 12. 28. Luk. 18. 18. Soli vos Tus●ulani veras vires , vera arma quibus abira Romanorum vos ●u●aremini invenistis . * Crimina nostra vel fateri tu tum censemus , cùm tam serio poenituit . Livy Hist . lib. 6. 2 Sam. 24. St. James 2. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Apud Regem esse gratiae locum , esse beneficio , & irasci , & ign●scere posse . Leges verè rem surdam & inexorabilem esse , nihil laxamenti neceveniae habere , periculosum esse in tot humanis erroribus , solâ innocentiâ vivere . Liv. Hist . lib. 2. Judg. 13. 23. Judg 7. Lact lib 6. de vero Cultu , cites such a passage out of Tullie's Third Book of Academies , which is lost . 2 King. 21. 3 Joh. 3. S. Joh 3. 8. S. Luke 11. 13. 1 Joh. 4. 4. Phil. 2. 13. Pythag. Aurea Carmina . Hierocl . in Aurea Carmina . 2 Kings 7. 3. Tert. de Poenit. V. Mede , disc . 3. in Act. 17. 4. Psal . 27. 4. Livy , lib. 5. Rom. 12. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Non abscendit vitia sed abscindit . Lact. li 3. cap. 26. Gen. 32. 10. Kimch . in Isa . 59. C. Trent . Sess . 4. cap. 4. Maim . in Teshubha apud Lightf . Hor. Hebr. Plutarch . Reip. ger . praecept . Gen Chap. 37 continued to Chap. 45. Mark. 10. 21. Senec. Ep. 73. Euseb . Eccles . Hist . li. 3. cap. 17. Rev. 2. 4. Philo lib. de Abrahamo . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Luk. 17. 4. Joseph . Antiqu. li. 15. c. 10. Daniel 5. Chrysost . homilia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Nihil invenies rectius recto non magìs quàm vero verius ; omnis in modo virtus est , modus est certa mensura . Senec. Ep. 65. Plutarch , de virt . moral . Plutarch . de prof . in virt . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Just . Mart. Ep. ad Diognet . By what means the further sanctification of the penitent is carried on . Eph. 4. 30. 2 Kings 3. 15. Vide Gal. 5. 22. Phil. II. of Sp. D. of Alva . 1 Sam. 2. 30. Prov. 6. 13. Simpl. in Epict. Simpl. in Praef. ad Epict. Vell. Paterc . hist . lib. 2. A brief description of a perfect Christian . Vide Struckium de Conviv . lib. 2. cap. 24. Menasse . Ben Isr . de Resurrect . lib. 3. cap. 9. Luk. 23. 43. 2 Cor. 12. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Phil. Jud. de Alleg. Acts 17. 18. 32. Valerius Maxim. lib. 7. cap. 1. Livy Hist . lib. 45. cap. 7. Ibid. cap. 41. 1 Cor. 7. 31. S. Chrys . ubi priús . Matth. 22. 2. Luk. 14. 16. 1. Sam. 17. 26 , &c. Greg. Naz. orat . 18. 
A64642	----	Eighteen sermons preached in Oxford 1640 of conversion, unto God. Of redemption, & justification, by Christ. By the Right Reverend James Usher, late Arch-bishop of Armagh in Ireland. Published by Jos: Crabb. Will: Ball. Tho: Lye. ministers of the Gospel, who writ them from his mouth, and compared their copies together. With a preface concerning the life of the pious author, by the Reverend Stanly Gower, sometime chaplain to the said bishop. Ussher, James, 1581-1656. 1660 Approx. 658 KB of XML-encoded text transcribed from 212 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A64642 Wing U173 ESTC R217597 99829257 99829257 33694 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A64642) Transcribed from: (Early English Books Online ; image set 33694) Images scanned from microfilm: (Early English books, 1641-1700 ; 1940:6) Eighteen sermons preached in Oxford 1640 of conversion, unto God. Of redemption, & justification, by Christ. By the Right Reverend James Usher, late Arch-bishop of Armagh in Ireland. Published by Jos: Crabb. Will: Ball. Tho: Lye. ministers of the Gospel, who writ them from his mouth, and compared their copies together. With a preface concerning the life of the pious author, by the Reverend Stanly Gower, sometime chaplain to the said bishop. Ussher, James, 1581-1656. Gower, Stanley. Crabb, Joseph, b. 1618 or 19. [32], 156, 353-454, 361-464, [12] p. printed by S. Griffin, for Will: Churchill book-seller in Dorchester, London : 1660. With a preface in Latin signed: Josephus Crabb. With an index. Signatures: *⁶ A⁴ a⁴ b² B-X⁴ 2A-2M⁴ ² N⁴(-N4) 3A-3N⁴ para.⁶. Text is apparently complete despite pagination and register. The notes on Ussher's life by Stanley Gower have a caption title which reads: A preface concerning the author, and these notes. Copy cataloged bound with additional blank leaves annotated in MS. Reproduction of the original in the Trinity College Library, Dublin. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Ussher, James, 1581-1656 -- Early works to 1800. Repentance -- Early works to 1800. Redemption -- Early works to 1800. Sermons, English -- 17th century. 2005-02 TCP Assigned for keying and markup 2005-08 SPi Global Keyed and coded from ProQuest page images 2005-10 Emma (Leeson) Huber Sampled and proofread 2006-03 SPi Global Rekeyed and resubmitted 2006-04 Emma (Leeson) Huber Sampled and proofread 2006-04 Emma (Leeson) Huber Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion EIGHTEEN SERMONS PREACHED IN OXFORD 1640 Of Conversion , unto God. Of Redemption , & Justification , by Christ. By the Right Reverend James Vsher , late Bishop of Armagh in Ireland . Published by Jos : Crabb . Will : Ball. Tho : Lye. Ministers of the Gospel , Who writ them from his mouth , and compared their Copies together . With a Preface concerning the Life of the pious Author , by the Reverend Stanly Gower , sometime Chaplain to the said Bishop . He being dead yet speaketh . LONDON , Printed by S. Griffin , for Will : Churchill Book-seller in Dorc●●ster . 1660. Pietate aequè ac Doctrinâ Praecellenti Viro Henrico Henley de Coleway in Comitatu Dorcestrensi Armigero , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . EXimium illud quod semper exhibuisti ( vir pientissime ) Religionis specimen subsequentes hasce conciones sub nomiminis tui vexillo haud immerito evocavit . Chara adeò Tibimet & cordi sunt Sacrosancta Dei eloquia , ut quod tenuitas nostra & facultatula amanuensis in hâc repraestiterit , nequaquam dubito quin pro singulari tuâ & Pietate & humanitate boni consulere digneris . Authorem quod attinet , Panegyrin ille nullatenus nostram desiderat , quippe omnia quae meditemur Elogia multis parasangis superavit . Excelsum adeo & Sanctimoniae & doctrinae apicem attigit , ut elaborata illa & subsequens Praefatiuncula non immeritò ad caelos ipsum laudibus evexit , & encomiis sacris decoravit . Nostrum est intereā Te , Te inquam ( vir Ornatissime ) candidū librorum aes●imatorem appellare , qui singulari & pietate & peritiâ praeditus , de usu illorum & emolumento , aequo calculo statuere didicisti . Sagaci igitur has Tibi dicatas conciones dum introspicias oculo , facessant precor & impuri & haeretici illi codices qui indies in lucem gregatim prodeunt , é quorum faetidis myrothecis vitiorum non remedium sed irritamentum , non salubre Alexipharmacon sed exitiale toxicum quam plurimi hauserunt ; Imò facessant miselli isti Authores Daemonis impuri spiritu afflati , ut pote qui Reipublicae & Ecclesiae detrimento sat consuluerunt . Non decet liberorum panem canibus objici , nedum canum offas sic liberis ingeri , ut Circaeo quasi fascinati poculo in canes ipsos , in boves , in hircos , in lupos transforma rentur . Interea temporis , tametsi ego ( vir colendissime ) imperitiae & tenuitatis meae probè conscius sum , minimè tamen dubitem quin & Tibi & aliis eximiè piis , congesta hocce in codicillo apprimè arrideant : spiritualibus enim fidelium palatis , tam aptissime conceptus animi Doctor hic admodum . Reverendus & verè Ecclesiasticus accomodavi● , tam dilucide tradidit , utque pater nutricius ita praemansum cibum in os , & in aures fidelium verba sua inseruit , ut merito primas sui Ordinis tenuit , & sublimi suâ emicuit sphaerâ — veluti inter ignes I una minores . Non equidem ignoro quae regerent prodeunti huic parùm propitii libello , lubricis scilicet Amanuensium memoriis plurima excidisse , veluti ex pertuso dolio effluxa : nec sane inficias ire ausim . Nihilo tamen seciùs — Est quiddam prodire tenus , si non detur ultra . Nec adeo mediocrem hunc nostrum existimamus conatum , ut judicium cujusvis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecipitatum non leviter rejiceremus . Parùm forsis digna tam eruditi Concionatoris authoritate & eloquentiá aliquibus quaedam videantur , at illis qui divina sapiunt , valdè consona & gravitati & veritati sacrosanctae Scripturae reperientur . Luce clariùs patet quid in causa est , omnes omnium aetatum , omnium ordinum homunciones , tantam pervasisse morum corruptelam , nimirum quod nec vitia ferre possumus nostra , nec remedia . Lavacrū Dei planè rejecimus , ideòque a faedissimis vitiorum inquinamentis nondum repurgamur . Quae auribus nostris excepimus , animisque caelitùs impressa persensimus ( quicquid homines , vel Daemones contrasentiant aut loquantur ) non possumus non palàm divulgare , ne aut propriae stolidissimè experientiae , aut Gratiae divinae petulantissimè refragari videamur . Ah! quoties & Religio & timor ( illo concionante ) auditorum animos subierunt ? Quot mentibus fracti , & alto maerore adeò correpti & exanimati inter depingendos Salvatoris nostri cruciatus evaserunt , ut nullas lacrymarum inducias admitterent , sed spiritus suspiriis , & dolori pectora sua devoverunt , donec ille , ille inquam , qui vulnera divino auxilio fecerat , quasi spiculis & aculeis caelitùs transfixos animos , sanguinis Christi applicatione tempestivè allevàsset ? At ! at ! coelestis hic cecidit Praeco , eodēque ictu ne corruerent etiam conciones illae quàm mellifluae , tantique plurimis auditorum Emolumenti , ab interitu & oblivione post tot retrò & elapsos annos quibus delituerunt , vindicantur . Et reverâ ( absit jactantiae crimen ) audacter hoc omnibus editioni harum concionum parum faventibus reponere audemus , non alia usquam extare exemplaria majori Amanuensium diligentia & labore collecta ; ideoque nescii , imò dubii annon post tantum silentium alia parùm genuina & ascititia proserperent , Deo ( uti speramus ) auspice in publicum hoc emisimus . Tuis interim ( vir dignissime ) manibus haec chartulae dicatae posteris tradentur , nomenque tuum futuris saeculis non injuriâ praedicabunt , & cum illae sileant — Quod benè feceris mercedem tuleris . Deus opt . max. omnibus ingenii & gratiae dotibus magis magisque indies cumulatum , pietatis & religionis orthodoxae , literarum & literatorum Patronum te diutissime incolumem praestet , obnixè ex animo vovet Tibi ( vir Ornatissime ) omni observantià addictissimus JOSEPHUS CRABB . TO THE READER . Courteous Reader . THese following Sermons are such , as several years since were taken from the mouth of that Man of God the reverend Armagh . When by reason of that bloody Rebellion in Ireland , this star of the greatest Magnitude , was forced to quit his proper Orb , it pleased the Lord , to fix him , as a shining , burning light , for some time in Oxon. Whilest there , he constantly spent himself , and was spent in preaching Christ and him crucified . This he did like himself , with that soundness , diligence , Evidence , faithfulness , and zeal , that he seemed not only willing to Impart the Gospel , but his own Soul unto us . To this day , we seem to see how the Bowels of that Elisha the ( Charets and Horsmen of our English Israel ) even ●ern'd upon the sons of the Prophets . Poor ●reatures , at that time , how was our English 〈…〉 A film of superstition , and profaness was there then grown over one of the eyes of this our Island ! Our pulpits turn'd as it were into stages ; and sadly prostituted to froth and jerks at godlinesse . As for truly learned , soul-searching , soul-saving Preaching , t was that which the most of us either knew not , or scorn'd . The mode of our then Sermons , was more to please the fancy , then to peirce the Heart ; to tickle the Ear , rather then wound the Conscience , or save the precious the Immortal Soul. At that time , when we lay thus weltring in our Bloud and Vanity , was the Lord pleased to Cause this star to arise and shine in our Horizon , and by his light and influence to guide us to Bethlehem . A time of love it was , an accepted Time , a Time never to be forgotten , specially by those who through grace can from thence date the Aera of their sound Conversion . The persuasion of Armaghs incomparable Learning , the Observation of his awfull Gravity , the Evidence of his Eminent and exemplary Piety , all improved to the heigth by his Indefatigable Industry , drew students to flock to him as Doves to the windowes . It joyes us to recollect how multitudes of Scholars , specially the heads of our Tribes , throng'd to hear the sound of his silver Bells ; How much they were taken with the voice of this wise Charmer ! How their ears seemed as it were fastened to his lips , that were like Lillies dropping sweet smelling Myrrh . How did many , very many at that time , Galatians-like , receive this Aged Paul , as an Angel of God , yea even As Christ. Surely if ever , t was then , that the Gospel ran and was glorified in Oxon. Then , then it was that the Lord seem'd to lay the foundations of his spiritual Temple there with saphires , and the Corner-stones thereof with Agats . Here might you have seen a Sturdy Saul changed into a submissive Paul , a persecutor transformed into A preacher . There A tender hearted Josiah lamenting after the Lord , and with Ephraim smiting on his thigh , saying what have I done . Others with the penitent Jews so stabd at the Heart , as that they are forced to cry out in the Bitternesse of their souls , Men , Brethren , Fathers , oh what shall we do . These were some of the blessings from on high , which attended These Sermons when preached to the ear , oh that a like or a greater might follow them , now they are printed to the eye . These Notes , t is true , were taken by such , who All had the pens of ready writers , and after that compleated by A strict comparing of several distinct papers . This is the Body , the Bulk of these Heavenly sermons . The gloss , the Spirit , The Energy of them , was and must be wholly from Above . We Trust , the publishing of these Notes will not be interpreted by any in the least to reflect on the unparalleld worth of the Preacher , to whose very Dust we owe A sacred Reverence . If any thing seems not to speak him let it be charged not on him , but the Publishers , who have only this to add , viz. Their fervent prayers , That these sermons may find the like influence on the hearts of others , in the reading , that they had on their own in the hearing , then will Both have Abundant Cause to bless the Lord. Thy Servants for Jesus sake , Jos. Crabb . Will. Ball. Tho. Lye. Imprimator Edm. Calamy A PREFACE Concerning the Author , and these NOTES . THough I might be silent , concerning either the most famous Preacher of these Sermons , or these notes now published which were taken after him , yet such is the high esteem I have of him , and the due respect I hear to them for his sake cheifly , that I could not withstand the request of divers who Importuned some Lines from me upon this occasion , both concerning the one and the other . First I commend unto the Reader a diligent perusal of the life and death of the most Reverend and Learned Father of our Church Dr. Jam. Usher late Archbishop of Armagh and Primate of all Ireland , put forth by Reverend and Learned Dr. Bernard where he shall meet with many delightfull passages concerning , His Stock and pedigree . Great parts , Gifts , and Graces . Ingenious Education . Admirable Proficiency . Timely Conversion . Rare Learning . Indefatigable Industry . Strict and holy Conversation . Pious Government of his Family . Amicable correspondence with Forreign Churches . Prophetick Spirit . Learned writings . Comfortable Visitation . * Dying words , never to be buryed . Blessed Death . Ever to be lamented Losse . Fit Parallel to Samuel among the Prophets , to Augustine amongst the Fathers . with many other things worthy Observation : and when he hath pondered these well , he will the lesse wonder that his name hath filled the Christian world as much as ever did Augustine or Athanasius of old , or Whitakers and Reynolds of later times . Secondly I tender these spices gathered to the Embalming of this Rare Phoenix out of his own ashes , holding my self engaged as much as any to cast my mite into the treasury of his blessed memory , as having had my Bene esse most from him . First , by him I was examined and admitted into the Vniversity near Dublin in Ireland , his native City and Countrey above fourty years ago . Secondly whil'st I continued there ( which was the space of eight years ) he took special care of me and account of my studies there . Thirdly by him I was ordained ( or to use the Apostles word ) put into the ministry , and the same day admitted his Chaplain in ordinary , now two and thirty years ago : though then able to do him little service ; being called to a * Congregation in another nation : which call his Grace did then approve of . Having given this account to the Reader I shall only mention three things Concerning him , and forbear many more that might be added . First , to the testimonies concerning him from Spanhemius , Ger. Vossius , Buchartus , Simplitius , ●ud . de dieu . Paulus Testardus , Blessensis , Arnoldus Bootius , Mr. Selden , Dr. Prideaux , Bp. Davenant , Bertius , Mr. Cambden , Sir Rog. Twisden , and the whole University of Oxford , beside the forced testimony of his adversaries , Moranez . Beaumont , ( Alias ) Rookwood , Challoner , Hen. Fitz-Symonds , for all which I refer to the book aforesaid ; give me leave to add the testimony of Dr. William Chappel , sometimes fellow of Christs Colledge in Cambridge , and afterwards Provost of Trinity Colledge near Dublin : which from such an acute man as he was , may amount to the like equivalent testimony from the Universitie of Cambridge . He gave me once three reasons why he thought Doctor Usher ( then Bishop of Meath ) was in his esteem the greatest Scholar in the Christian world . 1. One was , because of his rare natural parts , the foundation of his other Learning ; having a quick Apprehension , a prompt Wit , a strong Memory , a clear Understanding , a piercing Judgement , and a ready utterance : Seldom ( said he ) shall you meet all these in an Eminent degree in the same person , but in him they so concurred , that it is hard to say in which he most excelled . 2. Another was , because few men though they had such parts were either able or willing to make so rich improvement of them , by choice Libraries , unwearied studying in them , and searching out the Rarities of any other : few mens bodies and brains ( he beleeved ) would bear it . 3. The third was , because he was so esteemed both in these Universities , and in those beyond the seas : and indeed whosoever conversed with him , found him ( if they pleased to try it ) a skilful Linguist , a Subtile Disputant , a fluent Orator , a profound Divine , a mighty Antiquary , an exact Chronologer , and indeed a living and walking Library ; The greatest professors have admired the Concatenation of so much and such variety of Learning in one person . 1. Do but think ; he that Learned to read of two of his Aunts that were both blind . Was converted from a state of Nature into grace at ten years old . Was admitted the first Scholar into the Colledge at Dublin , and that upon design , by reason of his pregnancy and forwardnesse , at thirteen years of age . Made an exact Chronology of good part of the Bible , and of some other Authors he had read , at fifteen years old . Encountred a Jesuite at 19. years old , and afterwards was called by him ( of such as are not Catholicks ) the most Learned . Was Master of Arts , answered the Philosophy Act , and chosen Catechist of the Colledge , when he went through a great part of the body of Divinity , in the Chappel , by way of common place , at nineteen yeears old . Commenced Batchelour of Divinity at twenty seven years old , and immediately after was chosen Professor of Divinity in that Vniversity . Do but think I say how mighty he was , when beside his promptnesse in School Divinity , he had read over all the Fathers , and trusted his own eyes in the search of them by that he was thirty eight years of age , and was Master of all other Learning also . Secondly ▪ If any yet be found , that would detract from so accomplished a person , and indeed pillar of our Church in his Generation , by reason of the distance at which they stand from Prelacy , or by reason of their Engagement in the late civil and unhappy differences between The late King and Parliament ; claiming to themselves Liberty wherein soever they differ from others , both in matters of Church and State , but allowing to others as little concerning either : to such as these ( if they be such as deserve satisfaction ) give me leave to say , A Divine and Apostolical Bishop he was , and next to the Apostles , Evangelists , and Prophets , as great a Pastor and Teacher , and trusted with as much of Gods mind , as I believe any one since hath been . An Ecclesiastical Bishop he was also , and the most able Moderator in Church assemblies : To him pertained the double honour for ruling well , and for Labouring in word and Doctrine : Famous were two of his Predecessors in that See of Armagh , in their Generations , the one for his sanctity , the other for his Learning , but both these Eminently met in him ; John the Divine commendeth the Angel or Bishop of Ephesus , &c. and Ireland will do no lesse for this Angel or Bishop of Armagh . But for Popish Bishops , none was further off then he : Witnesse his Learned Writings against the Romish Synagogue , his Judgement within the bounds of a moderated Episcopacy ; and when the Reader hath perused that * frame of Church Government drawn up under his own hand and now published , he will see what a good Bishop Doctor Usher was . The last thing which I shall propose to the Reader , is The Crown God set upon the head of this Humble Saint , both in the Conversion and Edification of very many . Indeed * his bow seldome turned back , nor his sword returned empty . God was mighty in him , which way soever he bent himself , either in Conviction , Conversion , or Consolation , wherein he had * the Tongue of the Learned given unto him ; Witnesse the many Souls who were , and are his * Epistle known and read of all Men ; Witness again the successe God gave to divers of his Encounters with Adversaries to the true Religion : some instances whereof the Learned Doctor that writes his Life hath given , to which many more might be added . Witnesse also such as were his frequent hearers , how mightily the hand of God was with him , so that * a great number beleeved and turned unto the Lord. If * they that turn many to righteousnesse shall shine as stars for ever and ever , then this famous Evangelist is a star of the greatest Magnitude , and will be able in the strength of Christ to say after him , * Behold I and the Children which God hath given me . And though the work of the Ministry is ours , the successe Gods , yet who so expecteth blessing from God upon his Labours , I cannot commend to such , a pattern more exact to be imitated amongst the men of this Generation , then this good Bishop , especially in these three things . First in making his whole life an example of his doctrine : * an example in word , in Conversation , in Love , in Spirit , in faith , and in purity . Many there were who in that respect Reverenced him , though of the Romish Synagogue , as * Herod did John the Baptist , knowing that he was a just and an holy man. This blessed Preacher did Live all his Sermons , and had learned of Jesus who , * began both to do and to teach . Nazianzens Epitaph on the life of Basil was true in him , His words were Thunder , his Life Lightning . Secondly in making Christ and the Apostles the pattern of his preaching , this great Master in Israel was the most self-denying man in the pulpit , and the most Reverend and Christ advancing Preacher . He preached * with great Authority as did our Saviour to the Conscience * his speech was not with enticing words of Mans wisdome , but in demonstration of the spirit , and of power : that their faith might not stand in the wisdom of men , but in the power of God. How oft have I seen my self , and heard from others , whilst he thus prophesyed , some that beleeved not , coming to hear him , go away Convinced of all , Judged of all , and the secrets of their heart made manifest , and so falling down on their face they have worshipped God , and reported that God was in him of a truth . He was an * Apollos an Eloquent man and mighty in the scriptures : he was another Paul in the preaching that did compare Scripture with Scripture , and so make demonstrative Proofs from the spirit speaking in them Some that affected a frothy way of preaching by strong Lines ( as they call them ) after they heard him in Oxford decry that Corinthian vanity were much ashamed , and took up a more profitable way of preaching . Those words of his in a sermon at the Court before the King , are worthy to be printed in Letters of Gold , And oh ! that God would print them in the hearts of all the Ministers in the World. * Great Schollars ( said he ) possibly may think it standeth not with their Credit to stoop so low , &c. But let the Learnedst of us all try it when ever we please , we shall find that to lay this ground-work right , that is , to apply our selves to the Capacity of the Common Auditory , and to make an ignorant man to understand these mysteries in some good measure , will put us to the tryal of our skill , and trouble us a great deal more , then if we were to discuss a Controversy , or handle a subtile point of Learning in the Schools . Thirdly , In condiscending publiquely and privately to the Capacity of the meanest that heard or conversed with him , herein his wisdom was like unto Solomons stiled the Preacher , * because he was wise he did still teach the people knowledge , yea he gave good heed , and sought out , and set in order many proverbs , the Preacher sought to find out acceptable words , and words of truth , and as our Saviour that was greater then Solomon he would let truths substantially proved into the understanding wish apt similitudes : and would * Encourage any to move their doubts unto him in private : so that notwithstanding his greatness , good Christians might be very familiar with him , visit them in their sickness supply their wants , beg their prayers , and Countenance them in whatsoever Condition : all men might see * his delight was in the Saints , and that he was ( as that King * after Gods own heart ) * a Companion of all them that feared God , in a word , he was a great proficient in that Lesson of our Saviour * Learn of me for I am meek and lowly in heart . This ( I say ) was the reason he grew so high in favour with God and man : he honoured God , and therefore God honoured him . A great and good draw-net he was that fished for souls and catched many : and let two sorts of Ministers gather from hence their respective Instructions . First , let all those that list not to follow him in these paths of holiness , painfulness , and Humility . Take notice of Gods Justice in dealing with them as they have done with him . * His Covenant is with Levi of Life and Peace , and he gave them to him , for the fear wherewith he feared him , and was afraid before his name : the Law of truth was in his mouth , and Iniquitie was not found in his lips , he walked with God in peace , and equity , and did turn many a way from iniquity , for the priests lips should keep knowledge , and they should seek the Law at his mouth , for he is the messenger of the Lord of hosts : but saith the Lord , ye are departed out of the way : ye have caused many to stumble at the Law , yee have corrupted the Covenant of Levi , saith the Lord of hosts . Therefore have I also made you contemptible and base before all the people , according as you have not kept my waies , but have been partial in the Law. Had we all the means in the world to make us great , if we either do not teach , or do not make our selves Examples of what we teach , t is just with God we grow contemptible and vile , for the mouth of the Lord hath spoken it . * Thy teachers have transgressed against me , therefore have I prophaned the rulers of my Sanctuary . The Lord giveth this for a general Rule , as * they that honour him he will honour : so they that despise him shall be despised . Secondly . Let all holy painfull and humble Ministers who make it their designe ( as this fair Copy did before them ) to advance God and fulfill the work of their Ministry , trust to his faithfulness for vindicating their esteem . No sort of men have greater promises for provision , protection from , and in trouble , and for revenge of wrongs done unto them , then they have . What a dreadfull and prophetical prayer is that Moses made for Levi ! * smite through the Loins of them that rise against him , and of them that hate him , that they rise not again . What though a generation of men Call even the best of such , Antichristian Lyars ? false Prophets ? and what not , did they not after this manner use * Christ and his Apostles before them ? They speak evil of the things they know not . None of Gods blessed truths and holy Ordinances have been otherwise used by them : their general outcry is upon all truths , Ordinances and wayes of Religion among us , as Antichristian : The Apostacie of the present age makes men fall from all things in Religion , and with an impudent face to deny and deride them all . But did God leave these Jewels amongst men to be trodden under feet by such swine ; shall they not dearly pay for it ? Oh! that they would remember what words came out of the mouth of him that is the very promptuary of all sweetnesse , and how highly he is provoked when such words are drawn from his blessed lips that drop honey : let them take them to whom they appertain , viz. * Whosoever shall fall upon this stone shall be broken : but on whomsoever it shall fall it will grind him to peices . If their own destruction will not take them off from touching the Lords anointed , and from plucking the stars out of his hand , let yet the Anguish and vexation that shall accompany their destruction , either deter them , or confound them : for he hath said it who will make it good , that there shall be a * Resurrection both unto Gods truths , and to such as bear Testimony thereunto : Mean while , let this satisfie such as are faithful , whilest God and those that truely fear God prize faithfull Ministers , It matters not what the rest think of them , As King David said in not much an unlike Case , * of those shall they be had in honour . I have now done with the most famous Author of these sermons , of whom I may as one very Learned said of Mr. Calvin , * That famous Man , and never to be named without some Preface of Honour . Or as another of a Learned and Godly Man , God hath so provided , that they who lived in Heaven whilst on Earth , shall live on Earth whilst in Heaven : That they shall leave their Names for a blessing , when others leave them behind them for a Curse . Or rather with the Apostle of Demetrius , * he hath a Good Report of all men , and of the truth it self . A word now concerning these Sermon Notes of his , by occasion of the publishing whereof I have thus inlarged . I suppose whosoever readeth and well considereth the two prefixed Epistles , one in Latine , the other in English , and the Arguments therein contained , and knoweth the Reverend Framers of them , ( for such testimonies are as the Testes ) when he considereth I say , 1. Their High Esteem of the most famous Preacher of them . 2. The mighty power of God upon themselves , and many others when they were preached , 3. The care they took to put them forth , 4. The ingenuous owning of any infirmities which the Reader may charge that seemes not to speak himself in the Publication of them , He will not think either the will of the most Learned Bishop broken , or the Caution of the Learned and Reverend Dr. that writes his life not heeded , viz. That if any sermon notes taken from him have been printed in his life time under his name , * or shall be hereafter ( which divers have of late attempted ) the Reader is to take notice that it was against his mind , and that they are disowned by him , which as he endeavoured to his utmost to suppresse while he was living , so it was his fear to be injured in it after his death ; For First , These are no sermon notes taken from him , printed under his name : but under the names of those that took them after him . Secondly , there is no fear he will be injured by this publication , when the publishers are so Candid , and ingenuous , to give unto him that which is his , viz. That he preached these sermons , and to take to themselves that which is theirs , viz. any thing that seems not to speak him in the publication . Thirdly if in his life time when he endeavoured to his utmost to suppresse such publications , there came out without his knowledge , and against his mind , That book entitled , * The sum and substance of Christian Religion , some of the materials with the Method only his , collected by him in his younger yeers for his own private use , but the rest Transcribed out of Mr. Cartwrights Chatechisme , and Mr. Crooks , and some other English Divines , dissonant in divers places from his own judgement ; he was yet very well content any industrious person that would cut off what is weak and superfluous therein , and supply the wants thereof , and cast it into a new Mould of his own framing , should make what use he pleaseth of the materials therein , and set out the whole in his own name , Because he perceived it had done much good : Then I say it may be supposed had he yet been alive ( as I hope his good name will never dye ) he would have been contented upon the same account to let these notes go forth . The publishers were high honourers of him , men of Learning and Judgment , and though all be not taken which perhaps he spake , and somthing perhaps also himself would have pared off , ( as it is scarce possible for any man but himself to publish , either sermon , or any thing else came out of his mouth , in that exactnesse himself would have done it ; ) yet is here nothing added of their own , here is only ( as they say ) * the body , the bulk , not the Glosse , the spirit , the energy of them . These things considered it is hoped ( which they trust ) the publishing of these notes will not be interpreted by any , in the least to reflect on the unparalleld worth of the preacher , to whose very dust they professe to owe a sacred reverence . I rather think it were a kind of sacriledge , had they not done it , if these three things be well and duely weighed . First , that much good hath been done to very many , by such notes taken from other eminent Divines , and otherwise published then the Authors themselves would have sent them abroad . Witnesse the works of Dr. Preston , Mr. Bolton , and many others , some of their sermons printed by themselves look not like those of their sermons printed by others ; yet Learned men and Godly , have blest God that they were published . Mr. Cotton wisheth * that such sermons or Letters as happily have layen by many yeers might be brought to light : such little things as the Author would hardly acknowledge under his own name , might be of special use and esteem unto others . And his reason is , why should any talent be buryed in a napkin , or candle lye hid under a bushel , which being set on a Candlestick might give light to all that are in the house ? yea those * divine discourses at Luthers table , &c. More loose than these sermons , did much good in Germany , ( as their translator testifyeth ) and being by strange providence preserved to posterity , and made to speak English , was judged by a great Prelate of Canterbury , a work worthy of eternal memory , and that he had never read a more excellent divine work : and that the more he did read them , the more desire he had to go on therewith : and that he would make it known to the then King , what an excellent peice of work was translated , and that he would procure an order from his Maiesty to have the book printed , and to be dispersed throughout the whole Kingdome , as it was in Germanie . Yet is that book censured by Polanus to be * neither Luthers , nor published by any approbation of his , but a rapsody patched together without understanding or judgment , and printed after his death . None such will be found in these sermon notes : something of Luthers spirit may be discerned in these Colloquies , But much more of the Gracious and heavenly spirit of this unparalleld Bishop . The Reader will misse in these notes indeed the exactness of his Immanuel , or the incarnation of the son of God so accuratly couched that you cannot find a word defective or redundant ; nor will he find these notes like the two sermons published by himself : but yet they may meet with acceptance . by reason of the diligence of those that attest them . Secondly , That if God blesse the reading as he did the preaching of them , none of his surviving friends but may rejoice that in them * he being dead yet speaketh . Indeed those worthy men do it upon an higher account then some , others perhaps did like them from the Rhetorick , Language , or Learning Couched in them , It was the heavenly Art , the spiritual Efficacy and power , the soul-searching , soul-saving vertue that took with them , they found them to peirce the heart and Conscience , more then tickle the ear or fancy of their hearers . * The true praise of a sermon ( saith one of note ) is some evil left , some good done upon the hearing of it , one such fruit were a more ample commendation , then many mouths full of good words spent , and copies taken and printing , &c. and sure it is , on whom a sermon works aright , it leaves him no leisure to say much , or use many words , but makes him rather full of thoughts . Thus did these sermons the hearers , if you read the epistle prefixed , so that were it but for this to let the world see how much this Master of all learning condiscended , and sought to profit rather then please , it were reason enough for their publication . Some testimonies are left behind him under his own hand , how he could both speak , and write , and preach ; let these notes taken after him be testimonies how much he condiscended ; and let them serve for patterns to such as think it below them ( especially in such Auditories ) to preach as he did , a Crucifyed Christ in a Crucifyed style . I have heard Dr. Hoyle ( my learned Tutor , who dyed professor of Divinity in Oxford , after he had many years been the like in Dublin ) say , when this Famous Bishop proceeded Doctor of Divinity , He thought Tully himself could not have excelled him ( had he been alive ) in eloquence at that time , which appeared not only in his set speeches , but those which occasionally fell from him upon the By : and he was one that could well judge . But now that he preacheth ad populum though in Oxford , you have this Eagle stooping as low to prey upon souls to win them to God , proclaiming all along , * I am not the bridegroom but the friend of the bridegroom . and ( as Nazianzen ) I thank God I have a little learning to sacrifice to Christ. such a Precedent is worth the printing . Thirdly that had not this course been taken , a worse might have befallen , directly contrary to the will of the godly Bishop : For some of these notes were in the hands of divers persons , who were much taken with them , and much desired , ( and it was feared might have endeavoured ) a private printing of them , more imperfectly then now you have them . That faithfull Minister mentioned in the frontispiece whose Latine Epistle is prefixed , having with much adoe got this Copy out of their hands , thought ( as the rest who have attested it 't was much better to publish these as now you see them , then to indanger the creeping out of a more surreptitious Copy . The general subject of these Sermons is of Conversion , and so mightily did the Lord blesse them , not only to the Edification● and Consolation of very many , but also to the Conversion ( as we have good cause to judge ) of some . I will say no more , the Name of Doctor Usher , by which he is more known to some , and the Name of the most Reverend and Learned Father of our Church , Doctor James Usher , late Arch Bishop of Armagh , and Primate of all Ireland , by which he is more known to others , not onely in these our Kingdomes , but in forreign parts ; his great and good Name I say , every where as oyntment poured forth , prefixed before this Book ( though with some allay ) is enough to raise high Expectation of whatsoever cometh after these words : and is argument enough to invite the Reader to look within and read them over : and then he will find the least filing of this Master workmans Gold very precious . Good Wine ( they say ) needs no bush , and if this Wine was so sweet at first running , I presume whosoever tasts it now , though he have it but at the second or third hand , will find it hath not altogether lost its strength , nor will he repent his labour in reading what was taken after him , if he be one that desires to profit his soul more then to please his Palat. That out of the ashes of this Phoenix , the Lord would raise such successors as may by Pen , Life , and Doctrine , do as this burning and shining Light hath done before them , is the prayer , but scarce the belief of him that prayeth for the peace and prosperity of Jerusalem , and therein hopeth to have his share in the Concurrent prayers of every Godly Reader , Stanley Gower . Dorchester , October the third , 1659. Speedy Conversion the onely means to prevent imminent Destruction . Heb. 4.7 . Again he limiteth a certain day , saying in David , to day after so long a time , as it is said , to day if you will hear his voice , harden not your hearts . I Have enter'd on these words in the other Vniversity on a day of Publique Humiliation , as being suitable to the occasion , the chief matter of them being the Doctrine of the Conversion of a sinner . Forasmuch as Gods judgments are abroad upon the earth , and hang over our heads , the only means to prevent and remove both temporal and eternal , is our speedy conversion and return unto God. Else he will whet his sword , bend his bow , and make it ready to our destruction , Psal. 7.12 . God did bear a deadly hatred against sin in the time of the Psalmist , and so he doth still , for his nature cannot be changed . If we return not , we are but dead men . The eternal weight of Gods wrath will be our portion , both here and in the world to come , if we repent not . In the words there are three observable Points . 1. Continuance in sin brings certain death . Or , For sin Gods judgments are on particular Nations and persons . 2. If particular Nations or persons turn away from their evil courses , no hurt shall come near them . God takes no delight in the death of a sinner , nor that he should despair of his mercy : but would have us turn out of the broad way which leads to destruction . 3. It behooves every one speedily to set about the work of conversion . Nor esteem this a vain word . I bring you those things whereon your life depends . Obeying it you are made for ever , neglecting it you are undone for ever . Unless you embrace this message , God will bend his bow , and make ready his arrows against you . Know therefore 1. That continuance in sin brings certain death . There will be no way of escaping but by repentance , by coming in speedily unto God. The words of this Text are taken from Psal. 95. Harden not your hearts as in the provocation , and as in the day of temptation in the wilderness . If when God calls us either to the doing of this , or leaving that undone , yet we are not moved , but continue in our evil wayes . What 's the reason of it ? It 's because we harden our hearts against him . The Word of God which is the power of God to salvation , and a two-edged sword to sever between the joynts and the marrow . The strength of the Almighty encounters with our hard hearts , and yet they remain like the stony and rocky ground : whereon though the Word be plentifully sown , yet it fastens no root there , and though for a season it spring , yet suddenly it fades and comes to nothing . We may have a little motion by the Word , yet there 's a rock in our souls , a stone in our hearts , and though we may sometimes seem to receive it with some affection , and be made as it were Sermon-sick , yet it holds but a while , it betters us not : why ? because it 's not received as an ingrafted word . Therefore saith St. James , Receive with meeknesse the ingrafted word , Jam. 1.21 . Let the word be ingrafted in thee ; one sprig of it is able to make thee grow up to everlasting life . Be not content with the hearing of it , but pray God it may be firmly rooted in your hearts ; this will cause a softning . To day if ye will hear his voice , harden not your hearts against Almighty God. If you do , expect him also to come against you in indignation . Hearken what he saith by his Prophet . I will search Jerusalem with candles , and punish the men that are setled on their lees , that say in their heart the Lord will not do good , neither will he do evil , Zeph. 1.12 . Mark , I will search Jerusalem , and punish those that are setled on their lees . When a man is thus setled and resolved to go on in his sins , to put the matter to the hazard come what will come , there 's a kind of Atheism in the soul. For what do's he but in a manner reply , when God tells him by his Minister that he is preparing the instruments of death against him , do you think us such fools to believe it ? What does this but provoke God to swear that we shall never enter into his rest . What 's the reason of this ? It 's because men are not shifted , they have no change , they are setled on their lees . Moab hath been at ease from his youth , he hath been setled , and hath not been emptied from vessel to vessel , neither hath he gone into captivity , Jer. 48.11 . Consider we whether our security comes not from the same cause : We have not been emptied from vessel to vessel , we have alwayes been at rest . Why have we so little conversion ? There are two things hinder it : the hardening of a mans heart against the Word , and our setling our selves on our lees . When we we have no change in grace , we are secure , we never see an evil day . And this is that which slays the foolish person . Wo to them that are at ease . It were better for thee to be emptied from vessel to vessel , to go into captivity . For as long as a man continues thus in an unregenerate condition , he can look for ●othing but troubles ; certain judgments must necessarily follow , and as sure as God is in heaven , so sure may they expect misery on earth : and they shall receive the eternal weight of Gods wrath treasured up against the day of wrath : Therefore there is a necessity of our conversion if we will keep off either temporal or eternal wrath . Our Saviour makes it the case of all impenitent sinners to be liable to wrath : One judgment befell the Galileans , an other those on whom the Tower of Siloe fell : But what saith our Saviour , Suppose you that these were greater sinners above all the men of Jerusalem ? I tell you nay , but except you repent you shall all likewise perish , Luk. 13.3 . All , every mothers son here present , if you turn not from your sinful courses , God will meet with you one time or other , if you harden your hearts against him be sure . Who ever hardned his heart against God and prospered ? As long as a man is in this condition , his state is woful . As many as are in the state of unregeneracie , are under the power of Satan , 2 Tim. 2.25 , 26. Mark the Apostles words , In meekness instruct those that oppose themselves , if God peradventure will give them repentance to the acknowledging of the truth . And that they may recover themselves out of the snare of the Devil , who are taken captive by him at his will. The state then of the hardned & setled on their lees , is as a bird in a cage , taken alive at the will of the Fowler . So is it here , as long as we continue obstinate and hardned , we are taken alive at Satans will , we are at his disposing . While we are at liberty , we are way laid by his nets and traps , and taken we are at his pleasure : As long as we are hardned in heart , we are in the Devils cage : true repentance is that whereby alone we purchase our freedome , whereby we recover our selves ; and therefore in Rom. 2.5 . Hardness of heart and impenitency signifie the same thing . After thy hardned and impenitent heart thou treasurest up unto thy self wrath against the day of wrath . Mark then : what 's a hard heart ? It 's an impenitent heart . Dost thou harden thy heart ? then know that for the present thou art a dead man. If notwithstanding all Gods threats out of his word thou art not a jot moved , thou art dead whilst alive , as the woman that lived in pleasure . And if thou continuest so , thou treasurest up wrath against the day of wrath , and the just revelation of Gods judgments . Gods Word is the especial meanes to recover thee . A man that is in a swoun , they rub him to recover him , because there 's life in him ; but if dead , strong-waters , or any thing else cannot restore him . Examine thy self then , does the working of the Word rub and gall thee ? it's a sign there is life in thee ; but if it make no impression , it moves thee not , it 's a sign of a dead heart . Consider then the danger of this condition for a man to resolve on his evil courses , never purposing to alter matters . It exceedingly hastens Gods judgments . But leaving this , I proceed to the second point , which is to direct us how to work our escape . Though God threaten us , yet if we have but the grace to look about us , and remember our selves : If God do but cause us to consider we have to deal with a merciful Father , and make us meet him by humiliation , then though our sins were as scarlet , yet submitting our selves to our Judge , living as obedient subjects , the storm shall passe from us : So that this is the 2d . point . 2. Notwithstanding God threatens us , yet if he gives us but grace to repent , and bethink our selves , let our sins be never so great , we may be sure of mercy . O that we could see with what a gracious God we have to deal ! Canst thou but humble thy self ? all these things shall speak peace unto thee . As an impenitent sinner is under the power of Satan , and liable to all misery : So contrariwise whoever returnes and seeks the Lord , is sure to be under his wings , and free from all evil . Thinkst thou that God makes use of threatnings for thy hurt ? No , he deales not with us as an angry Judge , but as a compassionate Father ; men will take an enemy alwayes at an advantage , when they may do him most hurt . Gods terrors overtake us , he threatens us that he will do this and this , that we may prevent it . He knows that unless his terrors awake us , we will rest secure . Before he smites us he tells us . I will whet my sword : He hath bent his bow , and made it ready : He hath prepared his instruments of death , Psal. 7.12 , 13. He could shoot thee presently , and instantly run thee through , but he threatens thee , that so he may not strike thee . See what the Prophet Amos denounces from the Lord , Cap. 11 , 12. I have given you cleannesse of teeth , I have with holden rain , v. 6 , 7 , 8. I have smitten you with blasting and mildew , v. 9. I have sent amongst you the Pestilence , v. 10. yet have you not return'd unto me . Therefore thus will I do unto thee O Israel , and because I will do thus unto thee , prepare to meet thy God O Israel , v. 12. What judgments have befallen us , have befallen us for our own use , if so be we will be warned by them . The reason why God saith he will overthrow us , is not because he meanes to do it , but that we may prevent him by repentance . Look into Jer. 3.1 . and see what wonderful passages are to this purpose : Ther 's a Law-case . If a man put away his Wife , and she go from him , shall he return unto her again ? shall not that land be greatly polluted ? But thou hast plaid the harlot with many lovers . And in the 20 v. As a wife treacherously departeth from her husband , so have you dealt treacherously with me , O house of Israel . And yet see Gods unspeakable mercy . Return again unto me . And 23. v. Return ye back-sliding children , and I will heal your backsliding : turn to me , and I le not cause mine anger to fall upon you . Only acknowledge thine iniquity that thou hast transgressed against the Lord thy God , v. 13. See God makes us the worst and vilest of all , and yet as it were intreats us to return . See then the Conclusion of the second Point ; how , if God give us but grace to repent , let our former evils be what they will , the danger is past . But I leave this and come to the Third , for which I chiefly chose this Text. You have seen how dangerous a thing hardness of heart is , how it brings certain death : and that if we have the heart to repent , we are safe . As to make it appear in an instance . It 's not the falling into water , but the lying under it that drowns a man. Art thou faln into sin ? only lift up thy head : if thou canst be but thus happy , the promise of salvation belongs to thee . The main thing then is this . 3. It behooves us to set about the work of repentance presently . God is angry with us , and we know not whether God will execute his judgments on us this day or no , therefore go about it presently . God will remove all our adulteries , and put away all our sins , if we will come to him within a day . Now what madness is it to neglect it ? After a certain time ( saith the Apostle ) according to that in the Psalmist , Psal. 95. God hath limited a certain day : Thou hast provoked the Holy Ghost , and now he limits thee a day , Heb. 3.7 . Wherefore ( saith the Holy Ghost ) to day if you will hear his voice . Now is it safe think you to pass this day ? A hard heart is a provoking heart , and as long as it continues hard , it continues provoking God , and despising the Holy Ghost . To day therefore hear his voice , that is , this present day . But which is that day ? It 's this very time , wherein you stand before God , and in which you hear me . If you embrace the opportunity , happy are you ; if not , you shall give as dear an account as for any thing you ever heard in your life . There is no dallying with God , take his proffer , take him at his word in a matter of salvation . He calls to thee to day , peradventure he will speak no more , therefore Heb. 3.13 , we shall find it 's a limited day . Exhort one another to day , whilst it 's called to day , lest any of you be hardned through the deceitfulness of sin . While it is called to day , that is , stay not till to morrow , but embrace the present opportunity : This day God holds out the golden Scepter , and my life for yours if you accept it you will be saved . If you take it not to day , your heart will be more hardned to morrow ; and so it may be you will never touch it ; your hearts will be like stones , and you 'l be uncapable of yeilding . God is angry with us , Psal. 7.11 . Why ? He is our adversary , because we bear arms against him , and will try the mastery with him . We oppose him in hostile manner as long as we continue sinful against him . What 's the best counsel in this case ? Agree with thine adversary quickly while thou art in the way with him . It 's wisedome to do that soon , which must of necessity be done . If it be not , we perish for ever . Kisse the Son , lest he be angry , and thou perish from the right way , Psal. 2. ult . Obj. But what needs such haste , I may do it hereafter , when I come to my journeys end ? Sol. There needs haste . The day is limited . A thousand to one , if God be angry , but we perish from the way . I have heard thee in an accepted time , and in the day of salvation have I succoured thee , behold now is the accepted time , now is the day of salvation , 2 Cor. 6.2 . It 's a day of salvation , and would not we be glad to know this time ? Behold this is the accepted time . Seek the Lord while he may be found , call on him while he is near . This is the accepted time , this is the day of salvation , Esa. 49. Embrace this time , for now he may be found ; this instant is the time , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the present now . God at this time stirrs the waters , if now thou wilt step in and close with God , casting down thy weapons , then this will be the day of thy salvation ; this is call'd , as Gods day , so our day : O Jerusalem , Jerusalem , if thou hadst known in this thy day the things that belong unto thy peace , but now they are hidden from thine eyes , Luke 19.42 . Mark , If thou hadst known in this thy day : So that if we pass by in this acceptable time those things which belong to our peace , they will be hidden from our eies . Therefore should the enemies of Jerusalem lay her even with the ground , because she had neglected this opportunity , the day of Gods visitation . Wilt thou be so hard-hearted as to put from thee Gods grace ? If thou findest now that Satan hides this from thee , and perswades thee to do it to morrow , and to take a day of thine own , neglecting Gods day , Know and remember that he is a lyar from the beginning . Give me leave to presse this to you , for nothing more brings destruction , then this putting from us the proffers of Gods grace ; unlesse we return to the Almighty , humbling our selves , there will be bitterness in the end . There 's the matter , whether God must wait on us , or we on him ? This is the day of salvation , saith God , and we must take time to think of it , whether it be seasonable or no. Alas 1. By this means we incur the highest presumption : and this is no light thing inconsiderately to be passed over . Shall God offer you such a proffer , and you be so presumptuous as to think such a one more seasonable ? It 's high presumption for thee to make thy self wiser then God , to neglect that he prescribes , and that with a promise too ; as if thou hadst God at command . If thou resolve to take to morrow , it is requisite that thou have 1. Space to repent , and 2. Grace to do it . Now neither of these are in thine own hands , if they were , thou hadst ground for a farther delay . If thou hadst power to say , I will live so long , or could by thine own might prolong thy life , it were something , but it 's otherwise . In refusing Gods proffer , thou refusest him that hath thy life in his hand . What high presumption is this ? See it in Jezabel , Rev. 2. I gave her space to repent , but she repented not . As if God should have said , it 's I gave it her , I gave her time to live , I might have cut her off in the midst of her whoredomes . Observe here by the way the reason why God gives us this space ; it is to repent . What presumption must that be , when we will go quite contrary to God ? and because we have space , therefore we will not repent . Why does not God smite thee from heaven , when thou thus audaciously settest thy self against him ? Why do's he not strike thee with a thunderbolt ? Sure he gives thee this space not to spend it idly , but to another end ; not to follow our lusts , neglecting Gods call , but that thou mayst remember thy self , and return with all thy heart . Remember those words of the Prophet , My times are in thy hands , Psal. 35. He said not , my times are in mine own hands ; for he knew it was grand presumption . Why then should any challenge that to himself , that belongs to God , as if he were the lord of his own life , supposing Gods call unseasonable , and that he may think on it better hereafter ? May not a young man die soon ? now an old man cannot live long . Many strong and lusty m●n are brought to the gr●ve as well as the weak and feeble . And why should we suffer Satan to abuse us thus ? Thy space then is preserved in Gods hand , and therefore thou mayst not be Lord and Master of it . But admit God grant thee space , yet thou mayst not have the grace to do it . What was Jezabels case , Rev. 3. Though God gave her space , yet she repented not . What canst thou tell what may then become of thee ? perchance thou mayst live long , yet mayst thou never find as much as thy thoughts on repentance , much less the grace to do it : thou mayst not have a desire that way , much lesse perform it . Repentance is not a thing at our own command . In meeknesse ( saith the Apostle ) instruct them that oppose themselves , if God peradventure will give them repentance to the acknowledgment of the truth , 2 Tim. 2.25 . If God will give it them . It 's a thing then it should seem in Gods hand , it 's his proper gift . Mark , the Apostle would have Gods Ministers to be humble and meek ; but how many are of other spirits ? If anothers opinion be contrary to theirs , they are in a heat presently , as if a man were master of himself and of his own heart , to believe what he would . No , no , Repentance is a grace out of our reach , it 's not in a mans own power . Be meek therefore in instructing . What needs passion ? that helps not the matter . The opening of the eies of the blind is in Gods hands ; thank him for what thou seest , and know that 't is his gift , Acts 5.31 . The Apostle speaking of our Saviour Christ , saith , Him hath God exalted with his right hand to be a Prince and a Saviour , for to give repentance to Israel and forgiveness of sins . The grace of repentance then is no herb growing in our own garden , it 's a gift of Gods bestowing . And to this purpose is Acts 11.18 . When they heard these things , they held their peace , and glorified God , saying , then hath God also to the Gentils granted repentance unto life . As God grants life , so repentance unto life . I have heard Ephraim bemoaning himself thus , saith the Lord , Thou hast chastised me , and I am chastised as a bullock unaccustomed to the yoke , turn thou me , and I shall be turned , Jer. 31.18 . And to the same purpose , Lam. 5.21 . Turn thou us unto thee , O Lord , and we shall be turned . As if Zion should have said , we are no more able to turn our selves then a dead man. After that ( saith Ephraim ) I was turned , I repented , and after I was instructed , I smote upon my thigh : I was ashamed , yea even confounded . See then what an high presumption it is for a man to presume he hath this grace of God at command : But as it is high presumption , so 2. It 's the highest contempt and despising of the grace of God , Rom. 2.4 . Despisest thou the riches of his goodness , and forbearance , and long-suffering ? Thus is it here . God gives thee space : thou hast it , but imployest it not in what God gave it thee for . Thou deferrest the main businesse ; and the Apostle accounts it no better then despising the proffers of Gods grace and goodnesse . Dost thou think God will take this at thy hands ? wilt thou despise him , and think he 'l not despise thee ? With the froward he will shew himself froward . God will come on a suddain , if thou makest not use of thine opportunity , and take all away from thee . The threatning is plainly laid down , Rev. 3.3 . If thou shalt not watch , I will come on thee as a thief , and thou shalt not know what hour , I will come on thee . It 's spoken to us all , and therefore concernes us all : Whoever hath an ear to hear let him hear . They are Gods words I have spoken to you this day , and you shall be accountable for them : let not the Devil steal this from you , hold it fast , this is your day : If thou shalt not watch , I le come on thee suddenly as a thief . It 's the heaviest judgment can come on unconverted persons , irregenerate soules , not to awake till God comes on them , never to bestir themselves till hell rouze them up . Thus will it be with us , unlesse we awake by repentance , God will come stealing on us as a thief by suddain death , and speedily cut us off . To pray against suddain death , and not to fit thy self for it , is to add contempt to thy presumption and rebellion . The wise man tells us , That man knoweth not his time , as the fishes that are taken in an evil net , and as the birds that are caught in the snare , so are the sons of men snared in an evil time , when it falleth suddenly upon them , Eccles. 9.12 . Mark , when it falls suddenly , at unawares , here 's thy wisdom then to provide that thou mayst not be taken suddenly . If the good man of the house knew at what time the thief would come , he would have watched , and not have suffered his house to have been broken up . And therefore Christ counsels us to watch , since we know not the day nor hour when the Son of man cometh . Here 's the difference then between wisedom and folly . Hereby may we know whether we are wise men or fools , if we foresee this day , and provide for it , it 's an argument of wisedome , if we watch so as that when it falls , it may not fall on a sudden on us . If we are negligent of this day , and suffer our hearts to be dead as Nabals , like a stone , 1 Sam. 25. He had a great time of repentance , ten daies , yet repented not , for his heart was dead , and like a stone ; and this may be thy case , if thou despisest the day of thy salvation , Gods day , and thine own day too , thou mayst be a Nabal , no more moved then a pillar in the Church , as I have found by experience . But you may reply , I suppose God will not take me at an advantage , I trust I shall have life and space , and not Nabals condition ; I hope I shall have my wits about me to be able to cry , Lord have mercy upon me . But suppose God give thee a tender heart , and thou are sensible of thy danger , that so thou call and cry earnestly to God for mercy , yet this is a miserable condition . Thou shalt find it will not be enough to cry Lord be merciful to me . If thou neglectest him here , he will cry quittance with thee on thy death-bed : Nor do I speak this of my self ; no. Look what Wisedome faith , Because I have called and ye refused , I have stretched out mine hand and no man regarded , but set at nought all my coun●el , and would none of my reproof , I also will laugh at your calamity , I will mock when your fear cometh , Pro. 1.24 , 25 , 26. As if he had said , you refused me on my day I call'd & cry'd unto you , but you set at nought my words , and rejected my counsel , and were wiser then I , therefore will I laugh at your destruction : when you are in miserie I will mock and deride , in stead of succouring . A terrible thing will it be , when in stead of hearing our cries to answer them , he shall deride us , and laugh at our folly and madness : And in the 28. verse , Then shall they call upon me , but I will not answer , they shall seek me early , but they shall not finde me . See what folly then it is to let slip this time . This is the acceptable day , Esay 55. Seek the Lord while he may be found , call on him while he is near . When a man refuses Gods day , God will not hear his prayer , all his sighs and sobs , his groanes and cries , shall not prevail , Esay 66. I will choose their delusions , and will bring their feares upon them ; because when I called , none did answer ; when I spake , they did not hear . When men will needs be choosers of what God would not have , God will have his choise too , and it shall be that which will be displeasing to them . I will choose their delusions , and will bring their feares upon them . Heb. 4.7 . Again he limiteth a certain day , saying in David , to day after so long a time as it is said , to day if you will hear his voice , harden not your hearts . THe last day I entred on the opening of the place , and shew'd . How the Lord had proposed a limited time for our conversion unto him , in which we should hear and obey his voice . We shew'd farther how it was Satans policie to make men seem wiser then God , that when God proposes a certain time , and limits us a day wherin he will be found , we will not have his , but our own . True , say we , God calls on us , and it 's fit and convenient to hearken unto him ; but yet I le stay for a more seasonable opportunity . There is nothing provokes God so much against us , as when we will thus scorn that acceptable time he hath proposed : Nor can there be a greater hinderance to repentance , then to stop our eares at his counsels , and to suffer him to call and cry unto us so long , and yet to abuse his patience by a foolish neglect . It accuses us of rebellion and high presumption , on such infirm grounds to put from us the day of salvation . Folly it is in the highest degree to trust on the future , when as in our own hands we have neither space nor grace for such a businesse . God is the Lord and owner of them both , and will not part with his Prerogative . Go to , you that say to day or to morrow we will return unto the Lord. You adde to presumption both folly and rebellion . Jezabel had space to repent , yet she repented not , for she had not the grace ; that without this will not benefit . Seeing then these are not in your power , harden not your hearts as in the provocation : Nor offer despight unto the Holy Ghost , by whom you are sealed to the day of redemption . If we embrace not Gods day , we despise the riches of his goodnesse , long suffering and patience . Rom. 2. Despisest thou the riches of Gods grace , not knowing that the long-suffering of God leadeth to repentance ? There can be no higher presumption then this , to bid defiance to the Spirit of God : Nor can there be greater contempt of mercy , then to set light of the time of our repentance , and returning unto God , making that the greatest argument of our delay , which God uses to draw us to him . God gives us space , that we may repent , and we repent not , because he gives us space : He gives us life , that with fear and trembling we may set about the businesse of salvation , and we through strong delusions put from us the proffers of his grace , as if they were unseasonably offer'd . What madnesse is it to frustrate the Almighty of his ends and purposes ? The Lord is not slack touching his promise . It 's a great stop and hindrance to our progesse in goodnesse and the work of repentance , when we distrust God , and take him not at his word . He sends abroad his Embassadors , who proclame , This is the accepted time , this is the day of salvation , to day if ye will hear his voice , harden not your hearts ; yet we put this day from us , and say hereafter is a more acceptable time . I have this delight , this pleasure to take first in the world , I am not so weaned from it as I would be . As if God would take it well from our hands that we should then return to him when there is no remedy . I le fi●st use all the pleasure the world affords me , and then Lord have mercy on me will serve the turn . This is the very stifling of the beginnings and proceedings of Christianity . Let this be well and speedily weigh'd , as we tender our good and comfort . Obj. But may some say , what needs this haste , may we not use leisure ? soft and fair goes far . Sol. True , soft and fair goes far , if a man goes fairly in the way . In this case , though thou go but softly , thou mayst come to thy journeys end ; but the doubt remains stil , there is a question whether thou art in the way or not . Happy are we if we are , although we can but halt & limp on in this way : although this should be no ground for us to content our selves therewith . We must not trifle in the wayes of holinesse . It 's that concernes our life , and must be seriously thought on , and that speedily too . Agree with thine adversary quickly while thou art in the way with him . God is thine adversary , unlesse thou agree with him speedily , his patience will break forth into fury . Kisse the Son lest he be angry , and thou perish from the right way . Thou hast no assurance of thy life , thou mayst be snapt off whilst thou thinkest it time enough to repent and return . As long as we go out of the way of repentance , we are in the way to hell , and the farther a man goes in a wrong way , the nearer is he to hell , and the greater ado to return back : and i● this regard soft and fair may goe far ; but 't is far out of the way , far in the way to perdition and destruction . As long as we are out of the right way to heaven and happinesse , we are in the path that leads directly to the chambers of death . But let me in this particular unrip the heart of a natural man. What 's the reason , that when God gives men a day , and cries out , This is the day of salvation , this is the accepted time , what in the name of God , or the Devils name rather , should cause them to put salvation from them ? to defer and desire a longer time ? Thus a natural man reasons with himself , I cannot so soon be taken off from the profits and pleasures of the world ; I hope to have a time when I shall with more ease and a greater composednesse of mind bring my self to it : or if it be not with so much ease , yet I trust in a sufficient manner I shall do it : wherefore for the present I le enjoy the profits and delights of the state and condition wherein I am ; I will solace my self with the pleasures of sin for a season , I hope true repentance will never be too late . This is well weigh'd ; but consider whether these thoughts which poise down our hearts , be not groundlesse ; see whether they will hold water at the last ; and whether in making such excuses , to great presumption we add not the height of folly . To pretend for our delay the profits and pleasures of sin , and yet hope for heaven at the last , as well as the generation of the righteous ; it 's but a meer fallacy and delusion of Satan , to fill our hearts with such vanities . Can it be expected that we should have our good in this world , and in the world to come too ? This is well , if it might be . But let us try the matter , and begin with your first branch . You are loth to part with your profits and pleasures . But consider what a grand iniquity this is . Can you offer God a greater wrong and indignity ? Do you thus requite the Lord you foolish and unwise ? Dost thou think this the way to make thy peace with God whom thou hast offended , as long as thou mayst to be a rebel against him ? What an high dishonour is it to him , that thou shouldst give him thy feeble and doting old age , and the Devil thy lively and vigorous youth , thy strength and spirits ? Dost thou think he will drink the dregs , and eat the orts ? will he accept thee in the next world , when thou thus scornest him here ? If you offer the blind for sacrifice , is it not an evil ? If you offer the lame and sick , is it not evil ? Offer it now unto thy governor , will he be pleased with thee , or accept thy person , saith the Lord of hosts ? Mal. 1.8 . But mark how he goes on , v. 14. Cursed be the deceiver , which hath in his flock a male , and voweth & sacrificeth unto the Lord a corrupt thing . Mark , God accounts such service a corrupt thing . Never look for a blessing from God in heaven , when thou sacrificest to him such corrupt things . We are to offer and present our selves a living sacrifice , holy and acceptable unto God , Rom. 12.1 . Now judge whether they offer God the living , who say , when my doting days come , my lame days , that I cannot go , my blind dayes , that I cannot see , I le offer my self a sacrifice to God , Will this be acceptable to him ? Is not this evil , saith the Lord , to offer me such a corrupt thing ? Nay more , he 's accursed that offers such an offering , such a polluted sacrifice . God will not like with it , when we serve our selves first with the best and choise ? Do you thus requite the Lord ? do you think he will accept it at your hands ? Go offer such a gift to thy Ruler , to thy Prince , will he accept it , or be pleased with it ? No , a Landlord will have the best and the choise ; and it must needs provoke God , when we give him the refuse . I am King of Kings , saith the Lord , my name is dreadful , and I will look to be served after another manner . Let no man then thus delude himself with vain hopes , but let him consider how dishonourable a thing it will be to God. 2. And how unprofitable to him , whoever thou art . 1. It 's the ready way to thy destruction . Heaven , and happinesse , and eternal life , are laid up for those that embrace the acceptable time ; death , horrour , and eternal misery for those that refuse it ; and wilt thou hazard soul and body on this ? Moses , on this ground , did rather choose to suffer affliction in this world with the people of God , then to enjoy the pleasures of sin for a moment . When these things are past , what profit will you have of those things whereof then you will be ashamed ? When a man comes to see truly and throughly into himself , he will find no profit of such things as these : death will certainly follow us , both temporal and eternal , if we repent not the more speedily , that 's all the profit we shall find . 2 : But suppose thou prevent everlasting death by repentance , yet what profit is there of those things whereof we are now for the present ashamed ? The best can come is shame . 3. Thou art loth to part with the pleasures of sin for a season , and hereafter thou thinkest thou canst amend all . But consider the particulars , and then shall you see how you are befool'd in your hearts and soules . Believe it for an undoubted truth , there 's nothing in the world by which Satan more deludes a man , then by this perswading him to neglect his day , and repent well enough hereafter . That you may expel this suggestion out of your soule , pray unto God that he would go along with his Word , and cause you to lay this to heart , that by his Spirit your understanding may be enlightned to see the truth . Though I make this as clear as the Sun , that it is a false supposition and meer folly on which we build , in deferring our return to God , yet God from heaven must teach you , or you will be never the wiser . Know therefore that this very day God reaches out the golden Scepter to thee , and what folly were it to neglect it , since thou knowest not whether he will ever proffer it thee again : And assure thy self that he is a lyar that tells thee thou mayst as well repent hereafter as now : and this will appear whether we consider , the order of outward things in the world , or the nature of sin . 1. For external things , every Age after a man comes into the world ( if he embrace not the present opportunity for repentance ) is worse then other , and are each of them as so many clogs which come one after another to hinder it . As for thy childish Age , that 's meer vanitie , and thy riper Age will bring many impediments and hindrances that youth never thought of . Thou art then troubled about many things , and perplexed how to provide for maintenance ; in the midst whereof know that thou hast not a body of brass , but a corruptible and fading body : and yet such is the folly of the heart of man , that the less ground he hath to go , the fewer dayes to spend , the more he often provides , and is the more covetous . Consider that the wisest of men gave thee this counsel , Remember thy Creator in the day of thy youth , before the evil dayes come , wherein thou shalt say thou hast no pleasure in them . Here we find it 's a youthful thing , and should be a young mans practice : not according to that devilish saying , A young Saint , and an old Devil : but Remember thy Creator in the dayes of thy youth . The more sin thou committest , the more unapt thou art to repent . Custome in sinning makes thee a Lot ; the elder thou growest , the more loth to go out of Sodom . Besides , 2. Consider what sin is in its nature . It is a weight , Heb. 12.1 . Let us lay aside every weight , and the sin which doth so easily beset us . Sin is then a weight , and so an heavy thing ; but add sin to sin , a weight to a weight , and it becomes heavier and heavier . A man that is in the state of impenitencie , hath this weight laid on him , and is subject to the Devil , in a state of rebellion against God. A man now in this estate is weigh'd down , what will he be six , seven , or ten years hence , going on in his impenitency ? How will he then shake that off , which now he cannot free himself of ? He must hereafter buckle against it with a great deal of disadvantage , and wrestle with more difficulty : One sayes well , that if we consider of sin aright , it 's like the rising of water , over which a man being to passe , and finding it higher then it was wont to be , he stayes a while , and then tryes again , and finds it higher then before : he stayes yet longer , till it become unpassable , so that he may not adventure without great disadvantage . Thus it is with sin : now peradventure the waters of iniquity are passable , if thou wilt , thou mayst go over , but if thou delayest the adventure , the streams of sin will run together into one channel , and be more difficultly passed . Take another Metaphor from the Scripture : The Scripture compares sin to cords , which are instruments of binding , and therefore the mystery of the Gospel is expressed by binding and loosing ; Whose soever sins you shall bind on earth , they are bound in heaven , but whose sins ye remit , they are remitted . Every sin thou committest is a bond , and binds thee hand and foot against the judgment of the great day . Therefore it 's said , His own iniquity shall take the wicked , and he shall be bound and holden with the cords of his sins . Now consider what folly it is , when a man shall say , though my sins are so many cords difficult to be broken , yet I le not trouble my self about it in my younger days , but I le stay till my old age , and then I hope I shall be the better able to break these bonds , and cast all these cords from me ; when as every iniquity I commit is as a new cord , which binds me faster and faster . Is not this madnesse it self to think so , that in our younger yeares being scarce able to break one of them , in our dotage we shall be able to break ten thousand together ? And certainly this is the disposition and nature of sin . 3. But add hereto the Argument in the Text : To day if ye will hear his voice , harden not your heart ; but repent while it is called to day . Shewing that if we passe this day , we shall be harder and harder . Wherefore , saith the Apostle , Exhort every one another daily while it is called to day , lest any of you be hardened through the deceitfulnesse of sin , Heb. 3.13 . As if he had said , if thy heart be hard to day , it will be harder to morrow . Custome in sin hardens the heart , and takes away the sense of it . Wherefore , saith the Apostle , I speak after the manner of men , because of the infirmitie of your flesh . For as ye have yeilded your members servants to uncleannesse and to iniquity unto iniquity , even so now yeild your members servants to righteousnesse , unto holinesse , Rom. 6.19 . So that we see if a man once give himself up unto sin , he will not be satisfied therewith , but will give himself up to iniquitie unto iniquitie . What 's the meaning of that ? It 's as if he had said if we give our selves up to iniquity , we will not rest there , but we 'l add iniquity unto iniquity , sin unto sin : we will be brought to such a custom in evil , as that it will be easier for a black-moor to change his skin , and a leopard his spots , then for those that have been accustomed to do evil , to learn to do well , Jer. 13. It will be to as much purpose to wash an Aethiopian , as to go to put off that ill custome , and shake off that second nature . Sin is a hammer , and sin is a nail too . Every sin strikes the former sin home to the head , that whereas before it might easily have been drawn out , it roots it in so fast , as that it can very hardly be plucked out . Mark how the Apostl● describes this cursed nature of sin : Having eies full of Adultery , and that cannot cease from sin , beguiling unstable soules , a heart they have exercised with covetous practises , 2 Pet. 2.14 . What makes a man prompt in any thing but exercise ? When a man is exercised in sin , see the event of it : it brings him to that vicious habit , as that at length he cannot cease from sin . If a man deal with a young twigg , it will bend and break at his pleasure ; but when it comes to full growth , it 's past his strength . So fares it with sin : if thou dealest with it whilst thou art young , and it in thee , before it hath taken ●oot , thou maist easily wield it , at least with more facility then otherwise thou couldst ; but if thou let it run on to confirmed habits , it becomes immoveable . Wherefore , saith the Apostle , Heb. 12.1 . Let us lay aside the sin which doth so easily beset us . The reason is evident , because else we shall be so hardned , as that we shall not be able . A man that hath a green wound , if he 'l seek for his cure betimes , it may be quickly and easily remedied ; but through delay it begins to fester , and must be lanced to the quick , not without great pain and anguish to the Patient . Sin is such a wound ; if it be let ●lone , it corrupts ; and proud flesh the more grows up , the longer the cure is delayed . This ●herefore should be a chief thing we should take heed of , how we put from us Gods time , and the proffers of mercy till another day . 2. But there are another sort as greatly be●●ol'd as these , yea more , if more may be : and ●●ose are they who put it off till the hour of 〈◊〉 death , till the last gasp , as if they desired t●●ive God as little of their service as possibly th●y might , who think if they can but cry Peccavi , and Lord have mercy on me , when their breath departs their bodies , they shew a good disposition , and perform such acceptable service , as that God cannot chuse but grant them a pardon : But think not all will be well if thou shalt shake hands with God at thy journeys end , when thou hast not walked with him all the way . Obj. But did not the thief repent at the last on the Crosse , and why may not I on my death bed : Sol. This is no good warrant for thy delay , for Christ might work this miraculously for the glory of his Passion . Trust not therefore on this , nor content thy self with good intentions , but set about the businesse in good earnest and presently . Our death-beds will bring so many disadvantages , as will make that time very unseasonable : whether we respect . 1. External hindrances , such as are pangs and pains in thy body , which must be undergone : and thou shalt find it will be as much as thou well canst do to support thy self under them . Every noise will then offend thee ; yea thou wil not be able to endure the speech of thy best friends . When Moses came to the children of Israel , and told them God had sent him to deliver them , what acceptation found this comfortable message ? The Text saith , Exod. 9.6 . They hearkned not through anguish of their spirits . See here the effects of anguish and grief : Moses spake comfortably , but by reason of their pains they hearkned not unto him ; they were indisposed to give attendance . So shall it be with us on our death-beds , through the anguish of our spirits we shall be unfit to meddl● with ought else ; especially when the paines of death are upon us , the dread whereof is terrible : how will it make us tremble , when death shall come with that errand , to cut off our soules from our bodies , and put them into possession of hell , unlesse we repent the sooner . Now thou art in thy best strength , consider what a terror it will be , what a sad message it will bring , when it comes not to cut off an arm or leg , but soul from body . Now then make thy peace with God : but that these men are fooles , they would through fear of death be all their life-time in bondage . It 's the Apostles expression , Heb. 2.15 . The consideration hereof should never let us be at rest till we had made our peace with God ; it should make us break our recreations and sports . The considerations of what will become of us , should put us in an extasie . Nor are these all our troubles , besides these , outward troubles , when a man is to dispose of his wife and children , house and lands , so that he must needs be very unfit at this time for the work of rep●ntance . These things will cast so great a damp on his heart , as that he shall be even cold in his seeking after peace with God. 2. But suppose these outward hindrances are removed , that neither pain of body , nor fear of death seize on thee , neither care of wife nor children , houses nor lands distract thee , but that thou mightst then set about it with all thy might , though thou wert in the most penitent condition that might be to mans seeming , yet where 's the change or new nature should follow thy contrition , unlesse we see this in truth , we can have but little comfort . Shall I see a sinner run on in his ill courses till the day of his death , and then set on this work , I could not conclude therefore the safety of his soul , because it 's the change of the affections , not of the actions , that God looks after ; for the fear of death may extort this repentance , where the nature is not changed . Take an example of a covetous man , which dotes on his wealth more then any thing else in the world ; suppose him in a ship with all his riches about him , a tempest comes and puts him in danger of losing all , both life and goods , in this strait he sticks not to cast out all his wealth , so he may preserve his life ; and shall we therefore say he is not covetous ? No , we will account him neverthelesse covetous for all this , nor that he loved his goods the lesse , but his life the more . It 's so in this c●se when an impenitent person is brought upon his death bed 〈…〉 to cry out in the bitternesse of his soul , If God will but grant me life ; and spare me now , I le never be a drunkard , swearer , or covetous person more . Whence comes this ? Not from any change of his nature , and loathing of what he formerly loved , but because he cannot keep these and life together : fear alters his disposition , the terrors of the Almighty lying upon him . I have my self seen many at such a time as this , that have been so exceeding full of sorrow and penitent expressions , that the standers by have even wished their souls to have been in the other souls cases , and yet when God hath restored them , they have fallen into their former courses again ; And why is this ? but because when repentance comes this way , it alters only the outward actions for the present , not the sinful dispositions , things that are extracted from a man , alter the outward appearance not the nature . Therefore saith the Lord , I le go and return to my place till they acknowledge their offence , and seek my face : In their affliction they will seek me early , Hos. 5. last . Mark , when Gods hand is on them , they will seek him : and as in the 6. Chap. 1. v. say one to another , Come let us return unto the Lord , for he hath torn and he will heal us , he hath smitten and he will bind us up : How penitent were they when Gods hand was on them : but let it once be removed , and hear how God presently complaines of them : O Ephraim , what shall I do unto thee ? O Judah , what shall I do unto thee ? for your goodness is as a morning cloud , and as the early dew it goeth away . Mark , thy goodness is as a morning cloud , such a goodness as is extorted , that is as temporary as earthly dew ! Another considerable place we have in the Psal. 78.34 . When he slew them , then they sought him , and they returned and enquired early after God. Was not this a great conversion ? When they were in this dismal condition , they were not troubled with cares , for Wife or Children , Houses or Lands , how can we think but that these men died in peace , that were in so good a humour ; yet see what followes , verse 36. Nevertheless they did flatter him with their mouths , and lied unto him with their tongues . Besides , consider the unworthiness of it ; I le forsake sin , when sin forsakes me : We leave it , when we can keep it no longer : Thank you for nothing , may God say , if you could you would sin longer , this is that folly which deferring our repentance brings us to . But to draw to a conclusion : God hath set us a certain day , and if we pass the time woe be to us . For though he is full of mercy and patience , yet patience hurt oftentimes harmes , and provokes the Almighty to fury . God will not alwaies strive with man , but his daies shall be an hundred and twenty years , if he convert in that space , and return , well , if not , he shall be swept away . And to this purpose is that parable , Luke 13.6 . A certain man had a fig-tree planted in his vineyard , and he came and sought fruit thereon and found none , Then said he unto the dresser of his vineyard , behold these three years I came seeking fruit on this fig-tree , and find none : Cut it down , why combreth it the ground ? There is an appointed time then fore-ordained by God , wherein he offers us grace . Let it alone , saith the dresser one year more : it may be seven years , or ten , it may be but two hours for ought thou knowest , that God may offer thee longer this space . No man knowes the time , and its continuance , but he that hath appointed it to this purpose : which is a point I thought not to speak of , but now I will. You hear much talk of Gods eternal , & everlasting election , and we are too apt to rest on this , that if we are elected to salvation we shall be saved , and if not , we shall be damned ; troubling our selves with Gods work of Praedestination , whereas this works no change in the party elected , until it come unto him in his own person . What is Gods election to me , that he chooses the godly , and refuses the wicked ? It s nothing to my comfort , unlesse I my self am actually elected . We are to look to this actual election . The other is but Gods love to sever me . But what is my actual election ? It s that , when God touches my heart , and translates me from the death of sin , to the life of grace . Now there are certain times which God appoints for this election , wherein he uses the means to work on us , and of which he can say , what could I do more then I have done ? Now if it be thus in the point of election , what must we think of the point of reprobation ? May there not be actual rejection as well as actual election ? And mayst thou not fear since thou hast lived thus long under the means of grace ; That God hath waited these , not only three but many years , the dew of heaven continually falling on thee , and that yet thou shouldst remain unfruitful . Doest thou not fear , I say , that dismal sentence , cut it down , why combreth it the ground ? Gods grace is not to be dallied with , as Children doe with their meats , if we do thus slight him , he may justly deprive us of all . See a terrible place to this purpose , Heb. 6.7 , 8. The earth which drinketh in the rain that cometh oft upon it , and bringeth forth herbs meet for them by whom it is dressed , receiveth blessing from God ; but that which beareth thornes and briers , is rejected , and is nigh unto cursing , whose end is to be burned . Consider these places , God calls us where the droppings of his grace are ; consider then , do we bring forth that fruit which is meet for the dresser , answerable to those continual distillings and droppings on us ? If our consciences witnesse for us , happy are we , but when there have been these showers of grace out of Gods Word flowing down upon us , and yet we have received so much grace in vain ; O what can we then expect , but a curse in this life , and eternal death in the world to come ? What can we look for , but the fig-trees curse which was barren ? The tree was not cut down but withered : We are near the same curse , if we answer not Gods grace . When we have had so long a time , the Ministery of the Word , and yet suffer it to be lost , through our barrennesse , our condition is sad and woeful ; we can look , for nothing but withering . But beloved , I must hope better things of you , and such as accompany salvation : Labour therefore to prevent , and arm your selves against this suggestion and fallacy of Satan , and resolve to hear God in this acceptable time , now to set to the work , which if we do , all will be well . God will be gracious to us . If otherwise , we are undone for ever . Till you have learned this lesson , you can go no further . Wherefore let not Satan possesse you with that madnesse , to cause you to passe and let slip this golden opportunity , through a false conceipt , that you may have a more seasonable day of your own for repentance hereafter . Gal. 6.3 , 4. For if a man think himself to be something , when he is nothing , he deceiveth himself . But let every man prove his own work , and then shall he have rejoycing in himself alone , and not in another . HAving entred on the Doctrine of the conversion of a sinner , in that Text , Heb. 4.7 . upon which depends our everlasting salvation . I laboured to perswade you of the necessity of taking the accepted time , of embracing the proffers of Gods grace , and of the necessity of doing it speedily . I shewed you that there is a certain time in which God will be found , and that this time was the present time . I declar'd unto you the great danger that would follow , if we took not God at his word , but refused his day for a day of our own , as if we were wiser than he ; If when God calls , and holds out the golden Scepter , we refuse to draw neer and touch it : Also what danger there is of being deluded by Satan , and our own hearts . I shewed you farther , that the work was half done if this were done , if we could but learn this lesson . And now all that I shall speak will be to little purpose , if this be not first wrought . If it be already wrought in us blessed are we . Our condition were thrice happy , would God now strike in , and cause us to return to himself . It 's not good to dally with God , the time will come when it will be too late , when we shall wish we had done otherwise , and taken the accepted time . Now I will go on to a farther point , which is this , When Satan cannot prevail with a sinner , to say to his soul , or to think with himself , I will do it hereafter , or I will at the day of death , when he cannot prevaile with him to defer it and leave it quite undone for the present : then he will give way to his doing a little to it , but it shall be so superficial , and on such false grounds , that he had as good leave it undone ; For Satan makes him thus conclude with himself , well , since I see it is a duty so necessary , I will not defer , I will not put it off to an hour , but yet I see no such matter required in conversion , no such great need of being new moulded . But now in the point of conversion , there are two things to be thought on . 1. First what estate the sinner is in for the present , and then when he hath made search , and found it to be amisse , then the next thing is , he must turn unto God , and resolve to amend . I shall not now stand to speak of that common aspersion cast upon Religion , and the wayes of God ( that men must sail to Heaven by the gates of Hell ) of which many are so much afraid : But yet we must not think that our Saviour came to heal those which are whole already ; he 's a God of wisedom , and the Physician of the soul ; he comes to find that which is lost : So that we must be lost in our own apprehensions , if we will be found as David was , Ps. 119. ult . He first saith , I have gone astray like a sheep that is lost , then seek thy servant . If now we are once lost , we are lost for ever if he seek us not ; therefore we should first consider with our selves what estate we are in now , how the case stands with us at present , that if God should come and strike thee with death , if thou wert now to come to Judgment , what would trouble thee most , what couldst thou then answer him ? Therefore since it is uncertain how soon God may deal thus with thee , it is wisedom to be always ready . Lam. 3.40 . Let us search and try our wayes , and turn again unto the Lord. Let us first try how the matter stands with us at the present , let us examine our selves and our ways , and see if all be well , and then may we go on with comfort in the way wherein we are . But when we have searched , and find things not to goe as well as they ought , or that we are not in a right way , then after our searching we must Turn unto the Lord : Thus the Prophet did , Psal. 119.57 . I thought upon my wayes , and turned my feet unto thy testimonies . First he thought on his wayes , he considered whither he was going , whether to Heaven or Hell ; then when he had thus thought , he made haste and turned his feet unto Gods testimonies : Here are both put together : first he made haste and thought on his ways , and then he turned . I took this Text to shew that one of these is as dangerous as the other , and how men are apt to deceive themselves in their search and examination . 'T is as dangerous not to prove our wayes , as to put off and defer our turning to God. This is a dangerous disease , that when men come to examine and try their spiritual estates , they have false weights and unequal ballances to prove themselves by : they are very willing to save themselves the labour , though they be deceived . A man is loth to be cozened by another , but here is his folly , that he is willing enough to deceive and betray himself . Such fools the Devil makes many men , because they take not right glasses to look on themselves in , and so they deceive themselves . For if a man think himself to be something when he is nothing , he deceiveth himself ; but let every man prove , &c. In the words here are , 1. The Disease . 2. A Remedy . 1. The Disease is in the 3d. v. If a man think himself to be something when he is nothing , &c. this is a common and dangerous disease ; and a disease which is both common and dangerous is the more to be feared , the more care●ul must the Physician be . This is the most common disease , for there is not a man but finds a snatch of it in his own heart . And it is the more dangerous ; for who is in more danger then he that is blind and will be blind ? that is willing to be cheated by Satan and himself . This is the patient . Now what his disease is , and the dangerousnesse of it , the Apostle tells us : He thinks himself to be something , and is nothing . This is the patient to be cured , and that is his disease , then which none more common : for there is not the worst of men but will say , I thank God I am something , and I am not half so bad as the Preacher would make me , I have some good thing in me . Now this his disease stands in two things . 1. That he is nothing . 2. That he thinks himself to be something . 1. He is nothing . And for a man to be brought before Gods Judgment-seat , and have nothing to answer , how will it fare with him then ? but yet this man cannot but think he is something : well then something he is , but nothing to the purpose : As we say of an Idol , An Idol is nothing in the world : that is , Nothing that can help or succour those that bow to them , and adore them , nothing that they should have in them . An Idol is something indeed , for it is silver , or gold , or brass , or stone , &c. but it 's nothing , that is , is nothing to the purpose , nothing that can plead for a man when he holds up his hand at Gods bar . 2. He thinks himself to be something , though he be nothing : He thinks he shall come to Heaven , though he be not in the way ; as the foolish Virgins , that thought they should be let in , feared not the contrary , till they came there : So these men walk in their way all their life , and yet fear not entrance into Heaven , till they receive sentence to the contrary . If these men knew themselves to be nothing , they would seek something for themselves ; but now they are nothing , though they think themselves something . This is the Disease . 2. The Remedy is in the next verse , Let him pro●e his own work . Let him look himself in a true glasse , and that is the point we shall insist on . If then Satan shall not delude us in deferring and putting off our repentance ; so let him not deceive us with a false conceit of our wayes and estate ; that we may not make our selves something , when we are nothing . Therefore let us see what false glasses they are that men get to themselves . If Satan bring us to have a good opinion of our selves , and our condition , and perswade us that it is not with us as precise Preachers tell us ; that it 's no such matter to go to Heaven , but that it may be done with lesse paines and more ease : when , I say , Satan lulls a man asleep with such plausible things as these , he hath him where he would have him . Why then no marvel if this man like his ways , when he looks upon them with false glasses . 1. The first false glass is self-love , and the property of love is to make the good things in the party it loves very great , and the vices very little . Self-love represents nothing in it's true shape . The Apostle speaking of the later dayes , 2 Tim. 3. saith , There shall be perillous times : And wherein lieth the peril ? Men shall be lovers of their own selves . As if he had said , that is one of the worst perils , for a man to have a great conceit of himself . If one be sick of this disease , it will so blind him , that he shall never see a thing in its right place : we may see it by the contrary in the want of love . Suppose to a neighbour , for example ; he that is full of malice and envy towards his neighbour , ( consider what a false glasse this is ) the man that wants love , see how the good and bad deeds of his neighbour shew themselves to him : when he looks on the good actions of his neighbour , they appear but very small , he is alwayes abridging and contracting his vertues and good things , making them seem lesse then they are . On the other side , all things he sees amiss in him , this want of love makes them far greater then they are . Love breeds the contrary ; when a man loves himself , his good things seem very great , and his evil things very small , those he abridges and contracts ; and hereupon is that instance brought of the Jewes , Rom. 2.3 . Thinkest thou O man that judgest them them that do such things , that thou shalt escape , &c. When such a man looks upon his own sins , they appear small to him ; but when on the infirmities of others , they seem very great . With one eye he looks on himself , with another on his neighbour . This man perchance is drunk as well as his neighbour , covetous as well as him , yet he concludes them great evils in his neighbour , but extenuates them within himself : self love causes this difference . As long as this sways us , that we love things because they are our own , we shall never be able to guesse at our own condition . If another man should look on you both , would he not account thee partial ? If a man hath a son or a daughter , though they be not so wise or beautiful as another mans , yet he delights in them as much , he loves them because they are his own . Let a man be born in a barren Countrey , he will praise it most , not because there is none so good , but because he loves it best , it is his own Countrey . Thou wilt never be a good Judge of thine own estate if thou viewest thy self in this false glasse , for it will easily deceive a man. True , I know self-love is a deceitful glasse , and looking therein , a man will be favourable to himself , and so deceive himself , for it renders things in a bigger shape then they are . But 2. I thank God my neighbor also , and all others that know me speak well of me . I have not only a good conceit of my self , but every man about me can speak well of me , cannot say , black is mine eye . I have a good report of all men . But if this were enough and sufficient to assure thee of the goodnesse of thy estate , it were well , but it is not enough . True it is , a good report from men for fair and honest dealing is not to be despised ; yet it will do no good unlesse thou have it from God. It was one of the happinesses of our Saviour that he was in favour with God and men ; it was with God too as well as men . When both meet together it 's well indeed . Demetrius in John 3.12 . we read , had a good report of all men , and of the truth it self . To have a good report from men , and also from the truth , is an happy thing : but having it not from the truth , Woe to us when all men speak well of us . What folly is it to rest upon a good report from men , when I have it not from the truth ? The like madnesse it is , as for a man to trust in the absolution of his fellow-prisoner , when the Law of the Land condemnes him . Shall a sick man be so mad as to say he is well , because others say so ? As if we should seek our selves out of our selves , and not within our selves . No , Let every man prove his own work , and then shal he have rejoycing in himself , and not in another . Rom. 2. ult . He is a Jew which is one inwardly , whose praise is not of men but of God. Not as if this did dis common , or turn out the praise of men ; but it is comparatively spoken , and it 's meant , whose praise is not so much of men as of God. So that this is the second false glasse , when a man concludes himself to be in a good estate because men praise him , thinks it well with him because others think so , and say so . He hath a good opinion of himself , but that 's not all , other men give him a good report too . And this follows the former : a man needs never fear flattery from others , that doth not flatter himself . But these are not my onely grounds that I have so good opinion of my self , and that others speak well of m● , but when I compare my self with my self , I find wherein I may rejoyce . So that this is the 3. 3. Third glasse , when a man compares himself with others and himself . 1. When he compares himself with others . I thank God , saith he , I am better then twenty of my neighbours ; I know this man follows such courses , and another lives in such a foul sin . Sure , saith he , I am not such a sinner as these , therefore I am happy , and I doubt not of room in Heaven . This is the cause that the Pharisee went home unjustified , because looking on other men , he justified himself . God I thank thee I am not as other men , no extortioner , &c. This fellow is so far from begging any thing of God , that he fills up his time with thanksgiving , he thinks he wants nothing , and that is his error ; he looks on other men , and compares himself with them , and thence concludes he is well enough , because he is not so bad as this or that man. This is the common deceit , when men take this for a rule , that because they are not so bad as the off-scouring of the world , but are better then the ordinary sort of men , therefore they suppose they are very well , or as well as they need to be : As if a sick man should say , I am not so sick as such a man who is at the point of death , therefore I am very well . I would desire such men , that as they look on those that are under them , so they would a little cast up their eyes on those that are above them . When you look on the Publican , this and that man , and blesse your selves because you are not so bad as these , who perchance are before you in points of morality : If you stand on comparisons , look on those that are above you , that go beyond you in grace and zeal , and look not so much on the sins of others as your own : Another mans sins may condemn him , they cannot save thee . When a Thief and a Murtherer are both arraign'd at the Bar for their lives , will the Thief say to the Murtherer , thy sin is greater , thy fault is of an higher nature , therefore I shall be saved , because mine is not so hainous , when they both are punishable with death . The fault of another will not make thy case the better . It 's no point of Justification thus to deceive thy self , and to conclude because another is worse then thee , thy estate is blessed . So we see the degrees of false glasses . Self-love : or self-conceit : then a good opinion of men : and conferring a mans self with some others . He 's better then they , therefore his estate is good . An absurd conclusion ; the Devil will mightily insult over such as he can so easily deceive . But this man goes farther : I not onely compare my self with others , but my self too , and find good ground to conclude the safeness of my condition . I remember a time , when I was vain and idle , when I ran in a way contrary to God. But now I have sowed my wilde oats ; and whereas before I was loose and dissolute , I have care to do my duty , to serve God , &c. I am not so profane as formerly , my estate must needs be good . This is a very dangerous thing to say , that because I am not as bad as I was , I am therefore good : It is as if a man had a debter , a slack paymaster , to whom the Creditor calls earnestly to pay the debt , the best answer the debtor gives is this , I am sure there are many worse paymasters in the world then I am , and I my self have been a worse , and more flow paymaster heretofore then I am now . Well , because there are worse paymasters , and he himself hath been a worse , doth this make him a better now ? And shall this serve to excuse thee , by comparing thy self with others that are worse ? and with thy self , that because thou hast mended thy self in some particulars , therefore thou art in the way to Heaven ? It is a false and foolish Conclusion . 4. Now we come to the main thing , another false glasse , which we call Partial obedience , when a man goes further , looking upon the letter of the Commandement onely , saying , I thank God I forbear many sins , and do many duties , I am not a thief , nor a murtherer , swearer , drunkard , or covetous person : I doe not take Gods name in vain ; I have not broken the Sabbath , though I doubt whether it be moral or no. I have served God in coming to his house , given obedience to my Parents , &c. and looking on this he concludes , doubtlesse all is well with him : As when I have a thousand thornes in my feet , and have three or four taken out , will this help me ? because I have not the stone or the gout , shall I conclude I am well , as if I could not be sick without this or that disease . Because I do something that God requires , shall I think I do as much as I need ? No , we must take heed of that , God will not be contented with partial obedience , He will have the whole heart or none . Obj. But mine is not partial obedience , I doe my endeavour , as far as I am able to do , what God requires : Here comes in natural reason , and saith , I thank God I do what I can , and I see no reason why more should be required . I conform my self as I am able , and I see it needful , to the greatest duties of Christianity ; I lead such a blamelesse life , that no man can tax me in any particular what God hath enabled me to do ; and according to moral Philosophy , I know not how more can be required : I go as far as Seneca's rules , and somewhat farther , and sure this is not partial obedience . Sol. I speak not against Morality . But yet let me tell thee , if thou hast no more then Morality , it will not bring thee to Heaven . Not but that a morall man is an excellent stock , whereon to graft grace and virtue , it 's a good help to Heaven , yet it comes far short of bringing him thither . Natural reason was once a full and fair glass , till it was broken by the fall : but now it is insufficient . The Tables in Moses hands were excellent things , God made the first Tables with his own hand , and perchance they may be therein typical ; when these were broken , Moses makes the second , these not so excellent as the former , though I should esteem a peece of these more excell●●t , then all the reliques of the Papists , for there was something of the first in them , God writes them with his own singer . This glass which then was so perfect , is now broken , and is not so perfect as it was , though there be something yet remaining in it ; We may see something of its ancient lustre in the Gentiles , for these having not a Law , are a Law unto themselves . There are practical principles y●t remaining in the Tables of our hearts , so that they that care not for the Law , shall be judged by that natural light which is in them . We have a conscience to difference between good and evil . This is the truth . It 's a part of the Image of God implanted in us , which we are not to despise lest we be judged with those that hold the truth in unrighteousnesse : The truth is the principals of difference betwixt good & bad : the soul was to have a seat as a Queen to rule all our actions ▪ But ●ow this Queen is taken captive , & all is lost : Morality and in ward prncipals are to be much esteemed , as things which God at first planted , yet do they comeshort of bringing a man to Heaven . The young man in the Gospel had a good esteem of himself , and was doubtlesse esteemed of others , and did many things : but yet our Saviour tells him , how hard a thing it was to come to Heaven : Although he thinks himself well enough , though he were rich , our Saviour tells him of the commandements : all these , saith he , have I kept from my youth , a good moral man indeed that had done so much , but this was not enough , one thing lacked : go and sell all that thou hast , &c. Yet because there was so much in him , we read Mark 10.21 . Jesus loved him : he sheweth that his cause was heavy , that going so far he should not attain his end : but this was not to be despised , for this Jesus loved him . So 1 Kings 13.13 . He onely of Jeroboams shall come to the grave , because in him are found some good things . If there are but some good things in a man , they remain of Gods work , and God loveth his own work ; Here 's the point then , Morality is good , and natural reason is good : it remaines in us since the state of our first creation ; This was a pure and a full glass , made by God himself , but since the fall , is much darkned : If we consult with natural reason and Moral Philosophy , it will discover many things : yet this comes short . There are abundance of things that it cannot discover , manifold defects . The Apostle saith in the Romans , I had not known sin but by the Law. I had not known lust to have been a sin , had not the Law said , I shalt not lust . We have many sins we cannot know but by the Law , yea such secret sins as must be repented of . Our Saviour overthrew the tables of the money-changers , and would not suffer them to carry burthens through the Temple , though for the use of those that sacrificed , a thing which had some shew of Religion in it . He whipt both out , not only those that had residence there , but those that passed through : he would suffer none but those that could justifie what they did by the Law. Now , as God would not have sin lodge & make its abode in the soul , so he would not have it made a thorow fare for sin : he would not have vain thoughts come up and down in the hearts . Now , By the Law comes the knowledge of these secret sins . Reason is a glasse much to be esteemed for what it can shew , but it is not a perfect glasse ; sometimes it shewes a sin , but m●ny times diminishes it , that we cannot see it in full proportion . The Apostle makes this use of the Law , that by it sin became exceeding sinful . Thou mayst see sin to be sin by natural reason , but to see it exceeding sinful , this morality comes short of , thou must have this from the Law of God. 5. There is another false glasse , when the Devil transforms himself into an Angel of light , when he preacheth Go●pel to a man. Beware of ●he doctrine when the deceiver preacheth . This may be his doctrine , He that believeth and is Baptized shall be saved . From this , by Satans cunning delusion , the natural man thus concludes : A meer heathen shall be shut out of Heaven gates , but I believe in the Father , the Son , and the Holy Ghost , therefore I am in a good condition . Why then should I trouble my self any further ? there is no man can accuse me , and my own good works will testifie unto me that I do enough . Str●ctnesse in Religion is troublenesse , and it is an unreasonable thing to do more : but this is but a meer delusion of Satan , for there is nothing more quiet , and satisfies a man , then Religion ; there 's nothing in the world more reasonable then the service of God. First then know thy disease , and then apply those sweet balms . It is no easie matter for a man to believe : we block out the strait wayes of God , if we think it an easie matter to believe of our selves . It must be done by the mighty power of God : It 's as great a work of God , as the Creation of the world , to make a man believe : It 's the mighty power of God to salvation . Such a one must not receive Christ as a Saviour , but as a Lord too . He must renounce all to have him must take him on his own terms . He must deny the world and all , looking before hand what it will cost him . Now for a man to take Christ as his Lord , denying himself , the world , and all , to resolve to pluck out his right eye , cut off his right hand rather then to part with him , and account nothing so dear to him as Christ , is no small matter . Thou canst not be Christs Spouse , unlesse thou forsake all for him . Thou must account all things as dung and drosse in comparison of him : and is not this a difficult thing ? is this an easie task ? Easily spoken indeed , not as easily done : it must be here as in the case of mariage ; a man must forsake all others , yea the whole world , else Christ will not own him . Observe the speech of the Apostle , Eph. 1.19 . What is the exceeding greatness of his power to us ward that believe , &c. Mark , is to believe so easie a matter think you ? why , unlesse the mighty power of God be engaged for it , with that strength as it was engaged in raising Christ from the dead , it cannot be . When thou art to believe , and be united unto Christ , the agreement is not that thou shalt take him as thy wife , and thou shalt be his husband : No , he must be thy husband , and thou must obey him . Now for a man to be brought out of his natural condition , and to take Christ on any termes , so he may be saved by him in the end , is not so easie . Canst thou think there is no more required but onely the outward Baptism , or that there is no more in Baptism but the outward washing of the flesh ? No , He 's not a Jew that is one outwardly , neither is that circumcision which is in the flesh ; but he 's a Jew that is so inwardly , and circumcision is that of the heart . Thou then entrest into Gods livery . Mark this , for by it I strive onely to bring thee back to thy self . Thou entrest into covenant with him ; thou bindest thy self to forsake the world , the flesh , and the Devil ; and we should make this use of Baptism , as now to put it in practice . When we promised , there were two things in the Indenture ; one , that God will give Christ to us , the other , that we must forsake all the sinful lusts of the flesh : this is that makes Baptism to be Baptism indeed to us . The other thing required , is , that we forsake all , Rom. 6.2 . It is not confined to the very act , but it hath a perpetual effect all the dayes of thy life . I add , it never hath its full effect till the day of our death , till the abolition of the whole body of sin . That which we seal , is not compleat till then , till we have final grace . The water of Baptism quenches the fire of Purgatory ; for it is not accomplished till final grace is received . We are now under the Physicians hands , then shall we be cured . Baptism is not done onely at the Font , which is a thing deceives many ; for it runs through our whole life : nor hath it consummation till our dying day , till we receive final grace : the force and efficacy of Baptism is for the washing away of sin to morrow as well as the day past : the death of sin is not till the death of the body , and therefore it s said we must be buried with him by Baptism into his death . Now after death we receive final grace ; till when , this washing and the vertue thereof hath not its consummation . Let no man therefore deceive you with vain words ; take heed of looking on your selves in these false glasses , think it not an easy thing to get Heaven , the way is strait , and the passage narrow . There must be a striving to enter ; there must be an ascending into Heaven , a motion contrary to nature : And therefore it 's folly to think we shall drop into Heaven , there must be a going upward , if ever we will come thither . EPH. 2.1 , 2 , 3. And you hath he quickned who were dead in trespasses and sins , where in times past you walked according to the course of this world , according to the Prince that ruleth in the Aire , the Spirit that worketh in the children of disobedience : Amongst whom also , &c. THe last time I declared unto you the duty that was necessarily required of us if we look to be saved , that we must not onely take the matter speedily into consideration , and not be deluded by our own hearts and the wiles of Satan ; but that we must not do it superficially or perfunctorily , but must bring our selves to the true touchstone , and not look upon our selves with false glasses , because there is naturally in every one self-love ; and in these last and worst times men are apt to think better of themselves then they deserve . If there be any beginning of goodnesse in them , they think all is well , when there is no danger in the world then being but half Christians . He thinks that if he hath escaped the outward pollutions of the world through lust , and be not so bad as formerly he hath been , and not so bad as many men in the world are , therefore he is well enough : whereas his end proves worse then his beginning . This superficial repentance is but like the washing of a hog , the outside is onely wash't , the swinish nature is not taken a way . There may be in this man some outward abstaining from the common grosse sins of the world , or those which he himself was subject unto ; but his disposition to sin is the same , his nature is nothing changed : there is no renovation , no casting in a new mould , which must be in us . For it is not a little reforming will serve the turn , no , nor all the morality in the world , nor all the common graces of Gods Spirit , nor the outward change of the life : they will not do , unlesse we are quickned , and have a new life wrought in us ; unlesse there be a supernatural working of Gods Spirit we can never enter into Heaven . Therefore in this case it behooves every man to prove his own work , Gal. 6. A thing men are hardly drawn unto , to be exact examiners of themselves . Coelo descendit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Heathen himself could say , to know a mans self is a heavenly saying ; and it 's an heavenly thing indeed if we have an heavenly Master to teach us . The Devil taught Socrates a lesson that brought him from the study of natural to moral Philosophy , whereby he knew himself ; yet the Devil knew morality could never teach him the lesson indeed . All the morality in the world cannot teach a man to escape Hell : we must have a better instructer herein then the Devil or our selves , the Lord of Heaven must do it , if ever we will be brought to know our selves aright . St. Paul was brought up at the feet of Gamaliel , one of the learnedst Doctors of the Pharisees , and yet he could not teach him this . When he studied the law , he thought himself unblameable , but coming to an higher and better Master , he knows that in him , that is , in his flesh dwells no good thing , Rom. 7. By self examination a man may finde m●ny faults in himself , but to find that which the Apostle afterwards found in himself , to see the flesh a rottenness , the sink of iniquity that is within him , and to find himself so bad as indeed he is , unlesse it please the Lord to open his eyes , and to teach him , he can never attain it . Now we come to this place of the Apostle , wherein we see the true glasse of our selves , the Spirit knows what we are better then our selves , and the Spirit shews us that every man of us either was or is such as we are here set down to be . We are first natural before we can be spiritual , there is not a man but hath been , or is yet a natural man , and t●●●efore see we the large description of a natural man before he is quickned , before God which is rich in mercy enlivens him being dead in sins , and saves him by grace in Christ. Thus is it with us all , and thus must it be ; and we shall never be fit for grace till we know our selves thus far , till we know our selves as far out of frame , as the Spirit of truth declares us to be . In this place of Scripture consider we 1. Who this carnal man is ; what they are which the Apostle speaks of , to be dead in sins : and that walk after the course of the world , led by the Devil , and have their conversation after the flesh , children of wrath . These are big words and heavy things : Consider therefore first the subject ▪ of whom this is spoken . Then follows the P●aedicate , or 2. What th● till newes is which he delivers of them . We begin with the first . 1. Who they are of whom this is spoken : and that is ( you ) You hath he quickned who were dead : and ( ye ) ( in the words following ) that in times past walked after the course of the world : and in the third verse more particularly : Among whom we had our conversation also in times past . He speaks now in the first person , as before in the second , so that the subject is we , and ye all . Not a man in this Congregation , but is or was as bad as the Holy Ghost here makes him . But 2. To come to that which is delivered of him : he is one not quickned , dead in sins : no better then nature made him , that corrupt nature which he hath from Adam , till he is thus spiritually enlivened . Now he 's described , 1. By the quality of his person . 2. By his company . Even as others . Thou mayst think thy self better then another man , but thou art no better ; never a barrel the better herring ( as we say : ) Even as others , thou art not so alone , but as bad as the worst , not a man more evil in his nature then thou art . When thou goest to hell , perhaps some difference there may be in your several punishments , according to your several acts of rebellion : but yet you shall all come short of the glory of God , And for matter of quickning you are all alike . 1. First then concerning their quality : And this is declared 1. By their general disposition , they are dead in trespasses and sins . Dead , and therefore unable and indisposed to the works of a spiritual living man : Besides , not onely indisposed and unable thereto , but dead in trespasses and sins . He lies rotting in his own filth , like a rotten carkasse , and stinkking carrion in the nostrils of the Almighty , so loathsome is he : all which is drawn from original sin . Not onely dis-enabled to any good , but prone to all sin and iniquity . 2. By his particular conversation : And that appeares in the verse following . Where in times past ye walked . How ? Not according to the word and will of God , not according to his rule , but they walked after three other wicked rules . A dead man then hath his walk you see : a strange thing in the dead , but who directs him in his course ? these three , the world , the flesh , and the Devil , the worst guides that may be ; yet if we look to the conversation of a natural man , we see these are his Pilots , which are here set down . 1. The World. Where in times past ye walked after the course of the world . He swims along with the stream of the world . Nor will he be singular , not such a precise one as some few are , but do as the world doth , run amain whither that carries him . See the state of a natural man. He 's apt to be brought into the slavery of the world . This is his first guide . then follows 2. The Second , which is the Devil . The Devil leads him as well as the World : According to the Prince of the power of the Aire , the Spirit that now worketh in the children of disobedience . In stead of having the Spirit of God to be led by , he 's posted by the Spirit of Sa●an , and the works of his Father the Devil he will doe , He hath not an heart to resist the vi●est lusts the Devil shall perswade him to . When Satan once fills his heart , he hath no heart to any thing else , then to follow him . 3. There remains the Flesh , his guide too , and that 's not left out , v. 3. Amongst whom we had our conversation in times past in the lusts of the flesh , fulfilling the desires of the flesh and of the mind . So that you see the three guides of a natural man ; and he is as bad as these three can make him : and till the stronger man comes and pulls him out , in this condition he remains , and in this natural estate , he is a son of disobedience . We see then the state of disobedience described to be wretchednesse . 3. This further appeares by that which must follow , which is cursednesse . Rebellion and wretchednesse going before , cursednesse will follow . For God will not be abused , nor suffer a Rebel to go unpunished : Therefore saith the Apostle , We are by nature the children of wrath . Being the natural sons of disobedience , we may well conclude we are the children of wrath , If we can well learn these two things of our selves , how deep we are in sin , and how the wrath of God is due to us for our sins , then we may see what we are by Nature . Thus much concerning the quality of a natural man. Next follows 2. His company . Even as others . By nature we are the children of wrath even as others . That is to say , we go in that broad wide way that leads to damnation , that way we all naturally rush into : though we may think it otherwise , and think our selves better , yet we are deceived . For it is with us even as with others . Naturally we are in the same state that the worst men in the world are ; so that we see the glasse of a natural man , or of a man that hath made some beginnings , till Christ come and quicken him . Q. See we then who it is spoken of to be dead men , that are rotten and stinking , as bad as the world , the flesh , and the Devil can make them : Who should these be ? A. I answer , it 's you : you hath he quickned . And ye , wherein ye walked , &c. But who are they ? The Ephesians perhaps that were in times past heathens : I hope it belongs not to us . They were Gentiles and Pagans that knew not Christ , v. 12. Aliens to the Commonweal of Israel , strangers to the covenant of promise , having no hope , without God in the world . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Text renders it , Atheists , and therefore they might well be so . But I hope it 's not thus with me , I was never a Pagan or Heathen , I was born of Christian Parents , and am of the Church . But put away these conceits . Look on the 3d. v. Amongst whom we also had our conversation : and wherein ye your selves , &c. It 's not onely spoken of you Gentiles , but verified of us also : As if he had s●id here as Gal. 2. We who are Jewes by nature , and not sinners of the Gentiles . He paints out no● onely you the Gentiles in such ugly colours , but we Jewes also , we of the Commonwealth of I●rael . We , before we were quickned , were in the same state that you are described to be in . Obj. Oh but the Apostle may do this out of fellowship , and to avoid envy , as it were making himself a pa●ty with them , as Ezra did cap. 9. that included himself in the number of the offenders , though he had no hand in the offence : O our God ( saith he ) what shall we say ? Our evil deeds , &c. and how shall we stand before thee because of this ? making a particular confession , whereas he was not accessory to the fault , but to sweeten it to them . Sol. But here the Apostle doth not so , he was not thus minded , but it 's we all , he puts universality to it : So that it 's clear , that before conversion and quickning by grace from Christ , we all , all of us are in as foul and filthy a condition , as this which is here described and set down : So that this is the point , that it is not spoken of some desperate sinners , but that it is the common state and condition of all the sons of Adam . Doct. All men , every man and woman in this place , either is or hath been in the state that here the Apostle describeth him to be . Therefore we have all need to examine our selves , whether we yet remain in that condition or not . The Apostle brings this description to testifie the truth of the point , Gal. 3.22 . The Scripture hath concluded● all under sin . The whole current and course of the Scripture shewes the universality of it , that it 's true of all . See , the Apostle speaking of himself and the rest , Tit. 3.3 . saith , We our selves also , not onely you of the Gentiles , but we our selves also were foolish , disobedient , &c. but after the kindnesse of God towards man appeared , &c. that is , before the day-star of grace did arise in our hearts , there 's not the best of us all but have been thus and thus . Rom. 3.3 . There the Apostle insists on the point expresly , that every mouth might be stopped ; to shew the state of all men naturally , having laid down a large beadrole of the iniquities of the Heathen , cometh afterward to convince the Jews . What are we better then they ; no , we have proved that all are under sin : there is none good , no not one . Obj. But though you bring many places to prove that all are sinners , yet I hope the Virgin Mary was not . Sol. An inch breaks no squares , but All are sinners . There is none righteous , no not one . The drift of the Apostle in this , is to shew that these things are not spoken of some hainous sinners onely , but there 's not one to be exempted ; and therefore in his Conclusion , v. 19. he saith , That every mouth may be stopped , and all the world become guilty before God : and that by the deeds of the Law no flesh can be justified from sin . So that now having proved this so clearly to you , consider with your selves how needful it is to apply this to our own souls . Many men , when they read such things as these in the Scripture , read them but as stories from strange Countries . What , are we dead in sins , not able to stir one foot in Gods wayes ? bad we are indeed : but dead , rotten , and stinking in sins and trespasses ? what , as bad as the world , the devil , and flesh can make us ? what , children of wrath ? firebrands of hell ? few can perswade themselves that it is so bad with them . Therefore take this home to your selves ; think no better of your selves then you are : for thus you are naturally . Therefore consider , if thou wert now going out of the world , what state thou art in , a child of wrath , a child of Belial , or the like . Set about the work speedily , goe to God , pray , and cry earnestly : give thy self no rest , till thou know this to be thy condition : Let not thy corrupt nature deceive thee , to make thee think better of thy self then God saith thou art . Now that we may the better know to whom these things belong , know it is thou and I , we all have been or are in this estate , till we have supernatural grace ; and therefore we are declared to be children of wrath , and children of disobedience , till regenerated . Why ? It 's because it 's thy nature , it belongs to all . Now we know the common nature alwayes appertaines to the same kind : There 's nothing natural but is common with the kind . If then by nature we are children , then certainly it belongs to every Mothers son of us , for we are all sons of Adam . In Adam we all die , Rom. 5. That 's the fountain whence all misery flowes to us . As thou receivedst thy nature , so the corruption of thy nature from him ; for he begat a son in his own likenesse . This therefore is the condition of every one . The Apostle in 1 Cor. 15. speaks of two men , the first was from the earth , earthy , the second was the Lord from heaven . What , were there not many millions and generations more ? True , but there were not more men like these , men of men , two head men , two fathers of all other men . There were but two by whom all must stand or fall , but two such men . By the fall of the first man we all fell ; and if we rise not by the second man , we are yet in our sins . If he rise not , we cannot be risen . We must rise or fall by him . He is the Mediator of the second Covenant . If he rise and we are in him , we shall rise with him ; but if not , we are dead still . So it is in the first Adam , we all depend on him , he is the root of all mankind . It 's said in Esay 53. Our Saviour should rejoyce to see his seed . His seed , that is to say , he is the common father of all mankind , I mean of all those that shall proceed from him by spiritual generation . He shall present them to his father , as when one is presented to the University : Behold here am I , and the children that thou hast given me . So in Adam , he being the head of the covenant of nature , that is , the Law , if he had stood , none of us had fallen ; if he fall , none of us all can stand He is the peg on which all the keyes hang : if that stand , they hang fast ; but if that fall , they fall with it . As we see in matter of bondage ; if the father forfeit his liberty , and become a bondman , all his children are bondmen to a hundred generations : here is our case . We were all once free , but our father hath forfeited his liberty ; and if he become a slave , he cannot beget a free-man . When our Saviour tells the Jewes of being free-men : We were never bond-men , say they , though it be false ; for even Cicero himself could tell a Jew that he was a slave , genus hominum ad servitium natum , although they had a good opinion of themselves : But our Saviour saith , you are bond-m●n unto sin and Satan . For till the Son make you free , you are all bond-men : but when he makes you free , then are you free indeed . So that we see our condition here set down . 1. We are dead in trespasses and sins ; that is , there is an indisposition in us to all good works . A dead man cannot walk , or speak , or do any act of a living man ; so these cannot do the actions of men that are quickned and enlivened , they cannot pray with the spirit , they cannot love God , &c. they cannot doe those things that shall be done hereafter in heaven . There 's not one good duty which this natural man can do . If it should be said unto him , Think but one good thought , and for it thou shalt go to heaven , he could not think it . Till God raise him from the sink of sin , as he did Lazarus from the grave , he cannot doe any thing that is well-pleasing unto God. He may do the works of a moral man , but to do the works of a man quickned and enlightned , it 's beyond his power . For if he could do so , he must then have some reward from God ; for however we deny the merit of good works , yet we deny not the reward of good works to a man that is in Christ. There 's no proportionable merit in a cup of cold water and the Kingdom of heaven , yet he that gives a cup of cold water to a Disciple in the name of a Disciple , shall not lose his reward . Here then is the point . The best thing that a natural man doth , cannot so relish with God , as that he should take delight in it , or reward it : whereas the least good thing that comes from another root , from a quickned spirit , is acceptable and well-pleasing to him . Consider for this end that which is set down , Prov. 15.8 . Take the best works of a natural man , his prayers or sacrifice , and see there what is said . The sacrifice of the wicked is an abomination to the Lord. It is said again , Prov. 21.27 . where there are additions , The prayers of the wicked are an abomination to the ●ord : how much more when he brings it with a wicked mind ? Suppose there should come upon this man a fit of devotion , where he hath or should have some good motions , is it then accepted ? no , it is so far from being accepted , that it is an Abomination to God , how much more then if he brings it with a wicked mind ? That is , if he bring it not with a wicked mind , it is an abomination , how much more with it ? See the case set down in Haggai 2.12 , 13 , 14. If one bear holy flesh , &c. shall he be unclean ? And the Priest answered , no. Then said Haggai , if an unclean person touch any of these , shall it be unclean ? And he said , it shall be unclean . Then answered Haggai , so is this people , so is this nation before me , saith the Lord , and so is every work of their hands , it is unclean . A man may not say prayer is a sin , because it is so in them ; no , it 's a good duty , but spoil'd in the carriage . He marrs it in the carriage ; and therefore in stead of doing a good work , he spoils it ; and so in stead of a reward , must look for punishment , 1 Tim. 1 5. The end of the Commandement is love out of a pure heart , a good conscience , and faith unfeigned . Let the things thou doest be according to the Commandement : look what thou doest be according to the middle , end , and beginning of the Commandement . If wrong in all these , then though the work be never so materially good , being faulty in the original , middle , or end , it 's so far from being a good work , that God will not accept of it , and thou mayst rather expect a plague for spoiling it , then a cure . See then the beginning of a good work , it must be from a pure heart . A man not ingrafted into Christ , is a defiled , polluted person , his very mind and conscience are defiled . The conscience is the purest thing a man hath , it holds out last , and taketh part with God , that as Jobs messenger said , I onely am escaped to tell thee : so conscience onely remaines to declare a mans faults to God , and to witnesse against the man ; and yet this very light , the eye of the soul , is defiled : therefore if thou have a corrupt fountain , if the heart be naught , the fountain muddy , whatever stream comes from it , cannot be pure . Again , the end of it is love . Consider when thou doest any duty , what puts thee on work . Is it love doth constrain thee ? If love do not constrain thee , it is manifest that thou dost not seek God but thy self , and art to every good work a Reprobate ; that is , thou art not then able to do any thing that God will accept ; the best thing thou doest wil not relish with God. A hard estate indeed , that when a man shall come to appear before God , he shall not have one good thing that he hath done in all his life that God will own . Some there be that take a great deal of paines in coming to the word , in prayer publique and private , in charity and giving to the poor : Alas , when thou shalt come to an account , and none of these things shall stead thee , not one of them shall speak for thee , but all shall be lost , How heavy will thy ease be ? 2 John 8. Look to your selves , that you lose not the thing that you have wrought : By being indisposed to doe the works of a living man we lose all ; that is to say , God will never own nor accept them : we shall never have reward for them . So that here is the case , thou being dead , unable to perform the works of a living man , canst have no reward from heaven at all , until a man is quickned , and hath life from Christ. Without me , saith our Saviour , you can doe nothing . St. Austin on this place observes that Christ saith not , Without me ye can doe no great matter : no , but unlesse you be cut off from your own stock , taken from your own root , and be ingrafted into me , and have life from me , and be quickned by me , you can do nothing at all : Nothing , neither great nor small , all that you do is lost . So that if there were nothing but this being dead , you could do no good action . I know that in me , that is , in my flesh ( saith St. Paul ) there dwelleth no good thing : that is , nothing spiritually good , nothing for which I may look for a reward in heaven . The Lord will say of such a man , thou hast lived ten , twenty , forty , or it may be fifty yeares under the Ministry , and yet hast not done a good work , or thought a good thought that I can own . Cut down this fruitlesse tree , why cumbers it the ground ? And this is the case of every man of us while we continue in our natural condition : till we be ingrafted into Christ , and live by his life , God will own nothing we do . But now we are not onely dead , and indisposed to the works of a living man , though this be a very woful case , and we need no more misery ; for this will bring us to be cut down and cast into the fire , if we continue so : But this is not onely the case of a natural man , but he 's very active and fruitful in the works of darknesse , the others were sins of omission . Here he is wholly set upon the commission of sins and trespasses , Heb. 6.7 . He not onely brings not forth meet fruit , or good fruit , or no fruit , but he brings forth thorns and briars ; and is therefore rejected , and nigh unto cursing , whose end is to be burnt . Thou art not onely found a barren tree , and so deservest to be cut down ; but thou bringest forth thorns and briars , and deservest to be burnt ; not onely no good fruit , but noxious , bad and poyson'd fruit ; and this doth mightily aggravate the matter . Now for us that have lived so long under the Ministry , and the Lord hath watered , and dressed , and hedged us , do we think the Lord expects from us no good fruit ? Had we lived among heathens , or where the word is not taught , then so much would not be expected ; but we have heard the word often and powerfully taught , and therefore it is expected that we should not onely bring forth fruit , but meet fruit , answerable to the means . Where God affords greatest means , there he expects most fruit . If a man live thirty or forty yeares under powerful meanes , the Lord expects answerable fruit , which if he bring forth , he shall have a blessing from the Lord. But when a man hath lived long under the meanes , and brings forth no fruit pleasing to God , but all Gods cost is lost , when notwithstanding the dew and the rain which falls oft upon him , he brings forth nothing but thorns and briars , he is rejected , and nigh unto cursing , whose end is to be burnt . The earth which drinketh in the former and the latter rain , &c. if it bring not forth fruit answerable to the labour of the dresser , it 's nigh unto the curse . Now if we consider but the particulars , and search into Gods testimonies , we shall see how bad this man is . But who should this man be ? We have Gods own word for it . It 's men , generally all men , Gen. 6.5 . God saw the wickednesse of man was great in the earth , and that every thought and imagination of his heart was onely evil continually . Every word is as it were a thunder-bolt : and was it not time , when it was thus with them for God to bring a flood ? The thoughts are the original , from which the words and actions do usually proceed . Now all their thoughts were evil : What , was there no kind of goodnesse in their thoughts ? no , they were onely evil continually : and that was the reason the flood came . Well , but though it were so before the flood , yet I hope they were better after the flood . No , God said again after the flood , cap. 8. The thoughts of the hearts of men are evil , &c. Like will to like . Men are all of one kinde , till they receive grace from Christ. We are all of one nature , and naturally all the thoughts and imaginations of our hearts are onely evil continually . See it in the understanding , 1 Cor. 3.14 . The natural man perceiveth not the things of the Spirit of God , neither can he know them , for they are foolishness unto him &c. Look upon his will , Rom. 8. It is not subject to the will of God , neither indeed can it be . Our Saviour , Mat. 15.8 . doth anatomize the heart of such a man. Those things that come out of the mouth come from the heart , and they defile the man , for out of the heart proceeds evil thoughts , murthers , adulteries , &c. these are they which defile the man , because they come from his heart from within . If a man go by a house , and see great flakes of fire come out of the ●himney , though he see not the fire within , yet he cannot but know there is fire within , because he seeth the flakes without . I am not able to see the heart of any man , and to declare to you what I have seen with mine eyes ; but yet if I see such flakes to come forth , as murther , thefts , blasphemies , lying , and the like . I may say there is hel-fire in the heart ; thy heart is a little hell within thee , these manifestations from without make it appear to be so . The words of this man are rotten words and stinking words , and his heart is much more . So , this is the point , we are utterly indispos'd , aliens to all good , and bent to all evil . I am carnal ( saith the Apostle ) we are sold under sin , slaves unto it ; sin is our Lord , and we its slaves . We have generally forfeited our happy estate , and are servants to Satan , whom we obey . Therefore this is a thing not easily to be passed over ; this is our condition , of which if we were once truly perswaded , we would never give our selves any rest till we were got out of it . If the party that goes to the Physician , could but know his disease , and cause the Physician to know it , and the causes of it , whether it came from a hot cause or a cold , it were easily cured , it were as good as halfe done : That is the chief reason why so many miscarry , because their disease is not perfectly known . That is the reason we are no better , because our disease is not perfectly known : That is the reason that we are no better , because we know not how bad we are . If we did once know our disease , and knew our selves to be heart sick , and not like the Laodiceans , which thought themselves rich and wanted nothing , when they were poor , blind , and naked , then we would seek out , and were in the way to be cured . So much for this time , but we will have another Lecture on this point . GAL. 3.22 . But the Scripture hath concluded all under sin , that the promise by faith of Jesus Christ might be given to them that believe . YOu see in this excellent portion of Scripture the two Covenants of Almighty God : to wit , the Covenant of Nature , and the Covenant of grace . The first of Nature , which was written by God in mans heart , and this is the holy Law of God , by vertue whereof a man was to continue in that integrity , holinesse , and uprightnesse , in which God had first created him , and to serve God according to that strength he first enabled him with , that so he might live thereby . But now when man had broken this Covenant , and enter'd into a state of Rebellion against God , he 's shut up in misery , but not in misery for ever , as the Angels that fell were , being reserved in chaines till the judgment of the great day : No , the Lord hath shut him up in prison , only for a while , that so he may the better make a way for their escape and deliverance , and for their entrance into the second Covenant of grace : that so making him see his own misery , wherein by nature he is , and cutting him off from his own stock , he may be ingrafted into Christ , draw sap and sweetnesse from him , and bring forth fruits to everlasting life . And this is the method the Scripture useth : It concludes all under sin , that so the promise by faith of Jesus Christ might be given to them that believe . It 's no new Doctrine devised by us , but it 's the course and method of the Scripture : for it begins in this great work with imprisoning and shutting up . The Law is as a Justice of Peace , that by his Mittimus commands us to prison : It 's a Serjeant that arrests a man , and carries him to the Gaole : But why does the Scripture do thus ? It 's not to destroy you with famine ; the Law sends you not hither to starve you , or to kill you with the stench of the prison , but thereby to save and preserve you alive , and that you may hunger and thirst after deliverance . So that we find the reason added in the Text , The Scripture concludes all under sin , why ? It 's that the promise by faith of Jesus Christ might be given to them that believe . You are shut up as prisoners and rebels , that having found the smart of it , seen your misery , and learn'd what it is to be at enmity with God , and the folly to make your selves wiser and stronger then God , you may submit your selves casting down your plumes , and desire after Christ with an hungry and thirsty appetite , for not only a Priest to sacrifice himself for you , and a Prophet to teach and instruct you , but a King to be swayd by him , earnestly craving from thy soule to be his subject , and to be admitted into the priviledge of his subjects in the Commonwealth of Israel , and esteem it our greatest shame that we have been aliens so long , so long excluded . The Scripture then concludes you under sin , and shut up by it , not to bring you to despair , but to bring you to salvation : As a Physician , which gives his Patient bitter pills , not to make him sick , but that so he may restore him to health : or as a Chirurgion , that layes sharp drawing plaisters , and cuts the flesh , not with an intent to hurt , but to cure the wound . This is the Scriptutes method , it concludes all under sin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath shut up all . The Text saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not all men in the masculine gender , but all things in the neuter . And it is all one as if the Apostle had said , The Scripture arrests not onely thy person but thine actions : The Scripture layes hold not onely of the man , but of every thing in him . This word ( all ) is a forcible word , and empties us clean of every thing , that we may truiy confesse with the Apostle , In me , that is , in my flesh dwells no good thing , Rom. 7.18 . It 's impossible a man should by nature think thus of himself , that there is no good in him ; or that he should by asking others finde himself half so bad as the Law makes him to be , by shutting up a man under sin , and all things in a man , yea all good whatsoever is in thee . And this it doth that thou mayst come to Christ : as it is enlarged in the 2. verses following . Before faith came ( saith the Apostle ) we were kept up under the Law , shut up unto the faith , which should afterward be revealed : wherefore the Law was our Schoolmaster to bring us to Christ , that we might be justified by faith . Before the time then thou hast faith , ( which is the day salvation comes to thine house ) thou art kept under the Law. Thou art not assured of salvation , nor canst thou expect till then that God should shew thee mercy . We may have a conceit , that though we are never transplanted , nor cut off from our own stock , yet God will shew us mercy : But we shall beguile our selves to hell therein ; for we are kept under the Law till faith comes , that so we may know our selves . We are kept , &c. ( Kept ) It 's a Metaphor drawn from Military affairs , when men are kept by a Garrison , and kept in order . Now the Law is Gods Garrison , which keeps men in good awe and order . The Law doth this not to terrifie you too much , or to break your minds with despair , but to fit you for the faith : It 's a shutting up till that faith which should afterward be revealed . He 's a miserable Preacher which ends with preaching of the Law ; the Law is for another end , it 's to fit us for faith . It 's our Schoolmaster to bring us to Christ. We thunder not the Law to make men run away from God , but to bring them home unto him . The Schoolmaster by the smart of his rod makes the child weary of his bondage , and desire earnestly to be past his non-age ; and this is his end , not that he delights to hear him cry . Thus are we beaten by the law , not that God delights or loves to hear us sigh or sob , but that we may grow weary of our misery and cruel bondage , may desire to be justified by faith . The Law then is so a Schoolmaster , as that by making us smart , it might bring us home . We see then the course & method of the Scripture , it hath concluded all under sin , that the promise by faith of Jesus Christ may be made to them that believe . Now because men like not this kinde of Doctrine , to begin with Preaching of the Law , and therefore think there may be a shorter and nearer way , to preach Christ first , I will therefore make known unto you this method of the Scripture , and I will justifie it unto you . There must be this Preparative , else the Gospel will come unseasonably . If before we are sowred by the leaven of the Law Christ be preached , he will be but unsavoury & unpleasant to us . 2. Does God at the first Preaching of the Gospel begin with Adam by Preaching Christ , before he saw his sin and wickednesse ? No , he said not to him presently , assoon as he had sinned , Well , Adam , thou hast sinned , and broken my covenant , yet there is another covenant , thou shalt be saved by one that comes out of thy loynes : But God first summons him to appear , he brings him out of his shelters and hiding places , tells him of his sin , and saith , Hast thou eaten of the tree which I forbad thee to eat of ? But the man shifts it off , and the woman also to the serpent : The Serpent beguiled me , and I did eat : Yet all this will not excuse him , Gods judgments are declared , his sin is made apparent , he sees it : Then being thus humbled , comes in the promise of the Gospel , The seed of the woman shall break the serpents head . Be ye open then ye everlasting doors , and the King of glory shall come in . 2. John the Baptist , who was the Harbinger to prepare the way for Christ , Preaching to the Scribes and Pharisees , warned them , O generation of vipers . He came to throw down every high hill , and to beat down every mountain : calls them serpents . This was his office , to lay the Axe at the root of the Tree . 3. And Christ himself coming into the world , and Preaching to Nicodemus , begins : Vnlesse a man be born again , he cannot enter into the Kingdome of God , John 3. A man in his natural condition can never enter into Heaven , for he is wholly carnal . That that is born of the flesh is flesh , and that that is born of the Spirit is Spirit It 's carnal , and must be born again . A little patching will not serve the turn . Thou must be new born , new moulded , a little mending is not sufficient : A man must be a new creature , and new made . So that this is the substance of this doctrine of Christ , that if thou be no better then moral vertue , or civil education can make thee ; if thou hast any thing lesse then Regeneration , believe me thou canst never see heaven . There 's no hope of heaven till then , till thou art born again : till then our Saviour excludes all false fancies that way . 5. The Apostles began to gather the first Church after Christs resurrection , Act. 2.23 . They doe not begin to preach Christ first , his vertue and efficacie ; but first they tell them of their great sin , in crucifying the Lord of life , viz. Whom with wicked hands you have taken and crucified . But what was the end of their doing thus ? It 's set down v , 37. They were pricked to the heart , and then they cried out , Men and brethren , what shall we do to be saved ? See , this was the end of all , the humbling of them , that by declaring what they had done , they might be pricked at the heart ; so that now they see if it be no better with them then for the present , it 's like to go ill with them . This makes them cry out , What shall we doe ? Then ( saith Peter ) repent and be Baptized , and you shall receive the gift of the Holy Ghost . After he had told them their own , and had brought them to their search , which is their first work , then comes the promise of Christ. Observe the Apostles method in the Epistle to the Romans : which book is a perfect Catechism of the Church , which containes these three parts of Divinity , Humiliation , Just●fication , and Sanctification . See how the Apostle orders his method . From the first Cap to part of the third , he treats all of the Law , and convinces both Jew and Gentile , and all of sinne . Then 3 Cap. 19. mark his Conclusion : that every mouth may be stopped . When he had stopped every mouth , cast down every strong hold which listed it self up against God : when he had laid all at Gods feet , and left them bleeding , as it were , under the knife of God , then comes he to Christ , Rom. 3.21 . The righteousnesse of God without the Law is manifested . He had done his first businesse in humbling them , in shewing them their sins by the Law : and assoon as that was done , when every mouth was stopped , then comes he to the promise by faith in Jesus Christ to all them that believe . You see then the method of the Scripture is first to conclude all under sin , and so to fit men for the promise of Jesus Christ. Know therefore that the law is the high-way to the Gospel , the path that leads to it , that way which must be trodden in : we are still out of our way , till we have begun our walks in this path : And if thou art not terrified by the Law , and the sight of thy sins , been at thy wits end as it were , weary of thy condition and bondage , thou art not in the way yet . Our sowing must be in tears . And it is said , that in the Church Triumphant all teares shall be wiped away from our eyes . That 's a promise : But is it possible that teares should be wiped from our eyes before we shed them ? Shall we look to goe to heaven in a way that was never yet found out ? Shall it be accounted a point of precisenesse to walk in this way , or a soul-torturing doctrine to preach it ? This is the way that all our Forefathers have both preached and gone . This is that time of sowing spoken of in Psal. 126.5 , 6. They that sow in teares , shall reap in joy . It brings us joy in the end , to begin our sowing in teares . It waters that precious seed , and makes it bring forth joy unto us in abundance , yea such as no man can take from us . So then having laid this point for a foundation , we now will come to the next . That until we come to Christ , the Law layes hold of us . Till Christ come , we are shut up under the Law , kept under it . And if there were nothing else in the world ro make a man weary of his condition , this were enough . Until a man hath given over himself to Christ , and renounced his own righteousnesse , he is subject to the Law , kept under it , not under grace . It brings a man only to the place where grace is . Put this therefore close to your consciences , and jumble not these two together . First Nature cometh , and whilst you are under that , you are under the Law. Never think you are under the Covenant of Grace , till you believe ( of which belief we shall speak more hereaftet . ) Whilst you are under the Law , you are held under it : Whoever is under the Law , is under the curse . Now that I may unfold it , and shew what a fearful thing it is to be under the Law , to be held under it ( although many think it no great matter ) hearken what the Apostle saith of it : Cursed is every one that continueth not in all things that are written in the book of the Law to doe them , Gal. 3. Well then , art thou under the Law ? then never think of being under grace at the same time : not but that we may hope to be under grace afterwards : By this Law we must be judged , and the judgment of the Law is very severe : It requires not onely that thou doe this or that good thing ; but if thou continuest not in every thing that is written therein , it condemns thee . Strange conceits men have now adayes , and strange Divinity is brought forth into the world : That if a man does as much as lies in him , and what he is of himself able to doe ? nay farther , though he be a Heathen , that knows not Christ , yet if he doth the best he can ; if he live honestly towards men , according to the conduct of his reason , and hath a good mind towards God , it 's enough , he need not question his eternal welfare . A cursed and desperate Doctrine they conclude hence : Why ( say they ) may not this man be saved as well as the best ? But if it be so , I ask such , What is the benefit and advantage of the Jew more then the Gentile ? What is the benefit of Christ ? of the Church ? of Faith ? of Baptism ? of the Sacrament of the Lords Supper ? This ground of Pelagianism , is that for which the Church abhors us : when we shall undertake to bring a man to salvation without Christ : whereas if he be not under grace , under Christ , he is accursed . If thou wilt be saved by the Law , it is not thy endeavour or doing ; what lieth in thee that will serve the turn ; every jot and tittle that the Law requires , must be fulfilled . What would be thine estate , if thou shouldst be examined according to the strict rigour of the Law ? Not the least word or thought that is contrary to it , but thou must give an account for . If thou standest upon thine own bottom , or lookest to be saved by thine own deeds ; not one vain word which thou speakest , but thou shalt be questioned for , cast , and condemned . Consider then the great difference of being under Christ and grace , and of being under the law . When we are under Christ , we are freed from a great deal of inconvenience : we are not liable to answer for those evil things which we have committed ; as in that comfortable place of Ezekiel , All his iniquities that he hath done shall not be mentioned unto him . When a man is come to forsake his old way , his evils are cast out of mind ; a marvellous comfort to a Christian : whereas if a man be not in Christ , every idle word he must be accountable for ; if in Christ , the greatest sin he ever committed he shall not hear of . All they that stand on Gods right hand , hear onely of the good things they have done , you have fed , cloathed , and visited me : But they on the left hand hear not a word mentioned concerning the good they have done , only their evil deeds are reckoned up . Now that I may declare to you the difference between the Law and the Gospel : I will difference it in three particulars . 1. The law rejects any kind of obedience besides that which is thorough , sound , full , and perfect , without any touch of the flesh . It rejects all crackt payment : it will take no clipt coyne . That obedience which hath any imperfection joyn'd with it , will not be accepted : But here I must not speak without book . See Rom. 7.14 . We know that the Law is spiritual , but I am carnal . And then concludes , O wretched man , &c. The Law is spiritual . What 's that ? We may know the meaning of it by the particle ( but ) but I am carnal . The Law is spiritual . That is , it requires that all our works be spiritual , without any carnality , or touch of the fl●sh . If in any point of our obedience there be a smell of the cask , it is rejected . If the beer be never so good , yet if it have an evil smatch , it will not relish . Let our services have this savour of the flesh , and they will not relish in Gods nostrils . And thus the law is spiritual , but we are carnal . Now it is otherwise here in the state of the Gospel : Alas ! we are carnal , it 's true . The Apostle himself complaines , That there is a law in his members rebelling against the law of his mind , and leading him captive , &c. Yet notwithstanding the Gospel accepts our obedience , though the Law will not . What 's the reason of this ? why , it 's plain . When the Law comes , it looks for justice , it puts a strict rule to us ; it requires we should be compleat : But now the Gospel doth not so ; it requires not justification of our own , but looks that being justified by Gods free grace , we should shew forth our thankfulnesse , and express that we are so in heart , by our obedience to our utmost power . Here 's all the strictnesse of the Gospel . If there be a willing mind , it is accepted according to that a man hath , and not according to what a man hath not , 2 Cor. 8.12 . God takes well the desires of our mind . This is then our blessed condition under the Gospel : it requires not perfect obedience , but thankfulness for mercies received , and a willing mind . Suppose we cannot do what we would , that 's no matter . God looks to our affections , and the willingnesse of our minds ; if it be according to the strength that thou hast , it is received with acceptance . Here then arises the second point of difference , and that is , 2. The Law considers not what thou now hast , but what thou once hadst . If thou say , I have done my best ; and what , would you have a man doe more then he can doe ? The Law heeds not that : it considers not what thou doest , but what thou oughtst to do . It requires that thou shouldst perform obedience according to thy first strength , and that perfection once God gave thee , that all thou doest should have love for it's ground : that thou shouldst love the Lord thy God with all thy soul , mind , heart , and strength . Here the Law is very imperious , like those Task-masters in Egypt , that laid burthens on the Israelites too heavy for them to bear . They had at first materials , and then they delivered in the full tale of bricks : But when the straw was taken from them , they complain of the heavinesse of their burthen . But what 's the answer ? You are idle , you are idle , you shall deliver the same tale of bricks as before . So stands the case here . It 's not enough to plead , Alas ! if I had strength , I would doe it ; but I have not strength , I cannot doe it . But the Law is peremptory , you must doe it : you are compell'd by force , you shall do it . The impossibility of our fulfilling it , does not exempt us , as appeares by comparing Rom. 8.3 . with Rom. 7.6 . although it be impossible , as the case stands , for the Law to be by us fulfilled , yet we are held under it , as appears plainly thus . If I deliver a man a stock of money whereby he may gain his own living , and be advantagious to me ; and he spend it , and when I require mine own with increase , he tells me , True Sir , I received such a summe of money of you for this purpose , but I have spent it , and am disinabled to pay . Will this serve the turn ? will it satisfie the Creditor , or discharge the debt ? No , no , the Law will have its own of him . If thou payest not thy due , thou must be shut up under it . It 's otherwise under the Gospel : that accepts a man according to what he hath , not ▪ according to what he hath not . And here comes in the third point . 3. Under the Gospel , although I am fallen , yet if I repent , the greatest sin that is cannot condemn me . By repentance I am safe . Let our sins be never so great , yet if we return by repentance , God accepts us . Faith and Repentance remove all . The Law knows no such thing . Look into the lawes of the Realm . If a man be indicted and convinced of Treason , Murther , or Felony ; though this man plead , True , I have committed such an offence . but I beseech you Sir , pardon it , for I am heartily sorry for it : I never did the like before , nor never will again . Though he thus repent , shall he escape ? No , the rigour of the law will execute justice on him : there is no benefit had by repentance , the law will seize on him , he should have looked to it before . If thou committest Murther , or Burglary , it 's not enough to put one good deed for another ; to say , I have done thus and thus for the King ; I kept such a Fort , or I won such a Town : this will not serve thy turn , it will not save thy neck : the law takes no knowledge of any good thing done , or of any repentance . This is thy estate . Consider then what a case they are in that are shut up under the Law : until a man hath faith , it admits no excuse , requires things far above thy power to perform ; it will accept no repentance : And therefore we may well make this Conclusion in the Galathians , As many as are under the law , are under the curse , as it is written , cursed is every one that continues not in all things that are written in the book of the law to do them . But now , where are we thus shut up ? It 's under sin , as the Apostle tells us . For the Law discovers sin to be sin indeed : that sin by the commandement may become exceeding sinful , Rom. 7.13 . The Law makes us see more of it then we did , or possible could come to have seen , Rom. 3.20 . By the Law cometh the knowledge of sin : I had not known sin but by the law . Yes , peradventure I might have known Murther , Adultery , &c. to have been sins ; but to have known them to have been exceeding sinful , I could not but by the law . To know what a kind of plague sin is in it self , so as not to make a game of it , or a small matter , as many usually make it ; to see the uglinesse of it , I cannot without the law . But that we may know what sin is , and that we may see it to be exceeding sinful , I here bring you a few Considerations , which I would have you ponder on , and enlarge them to your selves when you come home . 1. Consider the basenesse of him that offends , and the excellency of him that is offended : You shall never know what sin is without this twofold Consideration : lay them together , and it will make sin out of measure sinful . See in David , The drunkards made songs and ballads of him He aggravates the indignity offered him , in that he was their King , yet that those wretched and filthy beasts the drunkards made songs of him . See it likewise in Job , Cap. 29. when he had declared unto them in what glory he once was , that he was a King and Prince in the Countrey . Then see Cap. 20. They that are younger then me have me in derision , whose fathers I would have disdain'd to have set with the dogs of my flock . He aggravates the offence . First , from the dignity of the person wronged , a King , and a Prince . Then from the baseness and vileness of those who derided him , They were such as were younger then he , such as whose fathers he would have disdain'd to have set with the dogs of his flocks . A great indignity , and mightily aggravated by these circumstances , that a King should be abased by such vile persons . Now some proportion there might be between David and the drunkards , Job and these men ; but between thee and God what proportion can there be ? Who art thou therefore that darest set thy self in opposition and rebellion against God ? What , a base worm that crawleth on the earth , dust and ashes , and yet darest thou thy Maker ? Dost thou ( saith God ) lift thy self up against him before whom all the powers of Heaven do tremble ? whom the Angels do adore ? Exaltest thou thy self against him who inhabiteth Eternity ? What , oppose thy self , a base creature , to Almighty God thy Creator ? Consider this , and let the basenesse of the delinquent , and the Majesty and Glory of that God against whom he offends , be the first aggravation of sin , and thou shalt find sin out of measure sinful . 2. Consider the smalnesse of the Motives , and the littlenesse of the inducements that perswade thee so vile a creature , to set thy self against so glorious a God. If it were great matters set thee a work , as the saving of thy life , it were somewhat : But see how small and little a thing does usually draw thee to sin . A little profit it may be , or pleasure : It may be neither of these , or not so much . When thou breathest out oaths , and belchest out fearful blasphemies against God ; when thou rendest and tearest his dreadful and terrible name : what makes such a base and vile villain as thou thus to fly in Gods face ? Is there any profit or delight in breathing forth blasphemies ? Profit thou canst take none , and if thou take pleasure in it , then the Devil is in thee : yea then thou art worse then the Devil himself . This is the second Consideration which may make us to see the vilenesse of sin , and abhor our selves for it : to wit , the slenderness of the temptations , and smalnesse of the motives to it . 3. Adde what strong helps and meanes God hath given thee to keep thee from sin . As , I say , thou shouldst consider the basenesse of the delinquent , the glory of the offended , the mean motives which cause so base a creature to do so vile an act ; so also consider the great means God hath given thee to keep thee from sin . He hath given thee his Word , and this will greatly aggravate thy sins , to sin against his word , Gen. 3.11 . When God convinces Adam , he proceeds thus with him : Hast thou ( saith he ) eaten of the tree whereof I commanded thee that thou shouldst not eat ? What , hast thou done it , as if thou wouldst do it on purpose to cross God ? God hath given thee an express command to the contrary , and yet hast thou done this ? Hast thou so often heard the Law , and pray'd , Lord have mercy on me , and incline my heart to keep this law , and yet wilt thou lye , swear , commit adultery , and deal falsly , and that contrary to the command of God , obstinately disobey him ? Now God hath not onely given this great meanes of his Word and Commandement , but great grace too . Where understand that there is not onely final grace , but degrees of grace : else the Apostle would not have said , receiv'd not the grace of the Lord Jesus Christ in vain . Consider then how much grace thou hast received in vain . How many motions to good hast thou rejected ? Perhaps thy heart is touched at this Sermon , though it is not my tongue , nor the tongue of the most elegant in the world that can touch the heart , but the Spirit that comes along with his word . Now when thou findest wirh the Word a Spirit to goe with it ▪ it is a grace . If thy conscience be enlightned , and thy duty revealed to thee , so that it tels thee what thou art , what thou oughtst to doe , and not to doe , it is a grace . Now if for all this thou blindly runnest through , and art never the better , but obstinately settest thy self against God , and doest many things which others that have not received the same grace would not have done , know then that thou receivest this grace in vain , and thy case is lamentable . 4. Consider Gods great goodnesse towards thee . 1. First , his goodnesse in himself . There 's nothing but goodnesse , infinite goodnesse in him , and canst thou find in thy heart to sin against so good a God ? To offend and wrong a good disposition'd person , one of a sweet nature and affection , it aggravates the fault , 't is pity to wrong or hurt such a one as injures no body . Now such a one is God , a good good , infinite in goodness , rich in mercy , very goodnesse it self ; and therefore it must needs aggravate the foulnesse of sin to sin against him : But now he is not onely thus in himself , but 2. Secondly , He 's good to thee , Rom. 2. Despisest thou the riches of his goodness and forbearance ? &c. What hast thou that thou hast not received from his bountiful hand ? Consider of this , and let this be a meanes to draw thee off from thy sinfulnesse . When David had greatly sinned against God , and when God bring● his murther home to him , he pleads thus with him : When thou wert nothing in thine own eyes , I brought thee ( saith God ) to the Kingdome , I took thee from the sheepfold , and exalted thee , and brought thee to a plentiful house . And may not God say the like to us ? and doe you thus requite the Lord O you foolish people and unwise , that the more his mercy and goodnesse is to you , the higher your sins should be against him ? 5. Besides , Consider more then all this , we have the examples of good men before our eyes . God commands us not what we cannot doe : If God had not set some before our eyes that walk in his wayes , and doe his will , then we might say that these are precepts that none can perform : But we have patterns , of whom we may say , such a man I never knew to lye , such a one never to swear , and this should be a means to preserve us from sinning , Heb. 11. Noah was a good man , and being moved with fear , set not at nought the threatning of God , but built the Ark , and thereby condemned the world . His example condemned the world , in that they followed it not , although it were so good , but continued in their great sins . So , art thou a wicked deboist person ? there is no good man but shall condemn thee by his example . It 's a great crime in the land of uprightnesse to doe wickedly : to be profane , when the righteous by their blamelesse lives may teach thee otherwise . 6. And lastly , Adde to all the consideration of the multitude and weight of thy sins . Hadst thou sinned but once or twice , or in this or that , it were somewhat tolerable . But thy sins are great and many : they are heavy , and thou continually encreasest their weight , and addest to their number . Jer. 5.6 . A lyon out of the forrest shall slay them , and a wolf of the evening shall spoile them , a leopard shall watch over their Cities , and every one that goeth out thence shall be torn in pieces . Why ? Because their transgressions are many , and their back-slidings are encreased . If thou hadst committed but two , or three , or four sins , thou mightst have hope of pardon ; but when thou shalt never have done with thy God , but wilt be still encreasing , still multiplying thy sins , How can I pardon thee ? ( Thus David sets out his own sins in their weight and number , Psal. 38.4 . ) Mine iniquities are gone over my head , as an heavy burthen they are too heavy for me . The continual multiplying of them adds to their heap both in number and weight . Thus I have shew'd you what the Law does in respect of sin , the benefit of being under the Law , that it makes sin appear in its own colours , and sets it forth to be , as indeed it is , exceeding sinful . But the Law does not yet leave sin , nor let it scape thus : But as the Law discovers our sinfulnesse and accursednesse by sin , its wretchednesse and mans misery by it , till his blessednesse comes from the hands of his Jesus , so it layes down the miserable estate befalls him for it . If he will not spare God with his sins , God will not spare him with his plagues . Let us consider of this accursednesse sin brings on us : God will not let us go so , but as long as we are under the Law , we are under the curse ; and till we are in Christ , we can expect nothing but that which should come from the hand of a provoked God. Assure thy self , thou th●t pleasest thy self in thy abominations , that God will not take this at thine hands that by so base a creature as thou art , so vile a thing as sin is should be committed against him . But of the woful eff●cts of sin , which is Gods wrath , we will speak the next time . LAM . 5.16 . Woe unto us that we have sinned . I Declared unto you heretofore what we are to consider in the state of a natural man , a man that is not new fashioned , new moulded , a man that is not cut off from his own stock , a man that is not ingrafted into Christ , he is the son of sin , he is the son of death . First I shew'd you his sinfulnesse , and now Secondly I shall shew you his accursednesse , that which follows necessarily upon sin unrepented of . I declared before what the nature of sin is : And now I come to shew what the dreadful effects of sin are , the cause , the consequence that follows upon sin , and that is woe and misery , Woe unto us that we have sinned . A woe is a short word , but there lieth much in it . Doct. Woe and anguish must follow him that continueth sinning against God. And when we hear this from the Ministers of God , it is as if we heard that Angel , Rev. 8.13 . flying through the midst of heaven , denouncing , Woe , woe , woe to the inhabitants of the earth . The Ministers of God are his Angels ; and the same that I now deliver to you , if an Angel should now come from Heaven , he would deliver no other thing . Therefore consider that it is a voice from Heaven , that this woe , woe , woe , shall rest upon the heads , upon the bodies and soules of all them that will not yeild unto God , that will not stoop to him , that will be their own masters , and stand it out against him : woe , woe , woe unto them all . Woe unto us . It 's the voice of the Church in general , not of one man ; but woe unto us that we have sinned . That I may now declare unto you what these woes are , note by the way that I speak not to any particular man , but to every man in general . It is not for me to make particular application , doe you doe that your selves : We are all children of wrath by nature : In our natural condition we are all alike , we are all of one kind , and every kind generates its own kind : 'T is an hereditary condition , and till the Son make us free , we are all subject to this woe . By nature we are all children of wrath as well as others , Eph. 2.3 . Now that I may not speak of these woes in general , I have shew'd how two woes are past , and a third woe is coming . God proceeds punctually with us . And are not our proceedings in Judiciary Courts after this manner ? The Judge when he pronounceth sentence , doth particularize the matter : Thou shalt return to the place from whence thou camest , thou shalt have thy bolts knockt off , thou shalt be drawn to the place of execution , thou shalt be hanged , thou shalt be cut down , and quartered ; and so he goes on . And this is that which is the witnesse of Justice . Thus is it here , the Spirit of God thinks it not enough to say barely , the state of a sinner is a woful estate ; but the woes are punctually number'd , and this shall be my practice . Now 1. The first thing that followeth after sin is this : After the committing of sin , there cometh such a condition into the soul that it is defiled , polluted , and becometh abominable . And this is the first woe . 2. The soul being thus defiled and abominable , God loaths it ; for God cannot endure to dwell in a filthy and stinking carrion-soul , he startles as it were , and seems afraid to come near it , he forsakes it , and cannot endure it . And that 's the second woe : First sin defiles it , then God departs from it , there must be a divorce . 3. When God is departed from the soul , then the Devil enters in , he presently comes in and takes up the room , there will be no emptinesse or vacuum . And this is a fearful woe indeed : for as soon as God is departed from a man , he is left to the guidance of the Devil , his own flesh , and the world . There will be no emptinesse in the heart : no sooner God departs , but these step in and take Gods place . 4. Then in the fourth place , after all this is done , comes sin and cries for its w●ges , which is death . That terrible death which comprehends in it all that beadroll of curses which are written in the Book of God ; and not onely those ▪ but the curses also which are not written , Deut. 28. which are so many that they cannot be written . Though the Book of God be a compleat Book , and the Law of God a perfect Law , yet here they come short , and are imperfect : For the curses not written shall light upon him , which are so many as pen and ink cannot set down , nay , the very pen of God cannot expresse them , so many are the calamities and sorrows that shall light upon the soul of every sinful man. Now let us take these woes in pieces one after another . 1. The first woe is the polluting and defiling of the soul by sin . A thing it may be that we little think of ; but if God once open our eyes , and shew us what a black soul we have within us , and that every sin , every lustful thought , every covetous act , every sin sets a new spot and stain upon the soul , and tumbles it into a new puddle of filth , then we shall see it , and not till then ; for our eyes are carnal , and we cannot see this . If once we did but see our hateful & abominable spots , that every sin tumbles us afresh into the mire : did we see what a black Devil we have within us , we would hate and abhor our selves as Job did . It would be so foul a sight , that it would make us out of our wits as it were , to behold it . A man that is but natural , cannot imagine what a black Devil there is within him : But though he seeth it not , yet he that hath eyes like a flame of fire , Rev. 1.14 seeth our stains and spots . Our Saviour shewes the filthinesse of the heart by that which proceeds out of the mouth , Mat. 15.18 . Those things which proceed out of the mouth , come from the heart . And v. 19. Out of the heart proceed evil thoughts , &c. Observe . Of all evils we account evil thoughts the least . This we think strange , what , thoughts defile a man ? what , so light a matter as a thought ? Can they make any impression ? Yes , and defile a man too , leaving such a spot behind them , which nothing but the hot blood of Christ can wash away . So many evil thoughts , so many blasphemies , so many filthy things come from the heart , every one being a new defilement and pollution , that a man is made so nasty by it and filthy , that he cannot believe that it is so bad with him as indeed it is . The Apostle having shewn the Corinthians their former life , and exhorted them against it , 1 Cor. 6. goes on cap. 7. v. 1. Let us cleanse our selves from all filthinesse of the flesh and spirit . Mark then , there is a double filthinesse , a filthinesse of the flesh , and a filthinesse of the spirit . The filthinesse of the flesh , that every one acknowledgeth to be filthy carnality , Fornication , and Adultery , &c. These bestial lusts every one knowes to be unclean . But then there is a filth of the Spirit too , and such are evil thoughts . They are the filth of the Spirit . Corruptio optimi est pessima . The corruption which cleaves to the best thing is worst . The soul is the Best thing , the most noble thing ; the filthinesse which cleaves to it therefore must needs be the greatest . Fleshly filthiness , as Adultery , is filthy ; but contemplative Adultery , to dwell thereon , is worse : however such a man may be pure from the filth of the flesh , yet if he delight himself in filthy thoughts , his spirit is abominable in the sight of God : there is a stain by every one of thy impure thoughts left behind . However an actual sin be far greater then the sin of a thought , yet if that be but once committed , and these are frequently in thee ; if thou alway lie tumbling in the suds of thy filthy thoughts , thy continuing therein makes thy sin more abominable then Davids outward act which he but once committed . So that we see there is a filthinesse of the spirit as well as the flesh . In James 1.21 . we have a word sets out the filthinesse of it , which is ( Superfluity . ) Lay apart ( saith he ) all filthinesse and superfluity of naughtinesse . First , it 's expressed by the name of filthinesse , ●hewing there 's nothing so defiles a man as sin . Then 't is call'd superfluity of naughtinesse : But what , is there any naughtinesse to be born with ? and what exceeds that , is it superfluity ? No , that 's not the meaning of the place . By superfluity , is meant the excrements of sin : Excrements are the refuse of meat when the good nourishment is taken away from it . And 't is as if the Apostle had said , Lay aside filthy , nasty , or excrementitious sin . The word was used in the Ceremonies of the Jewes , and thereby we may see what was taught concerning sin , Deut. 23.12 , 13. Thou shalt have a place without the camp whither thou shalt goe , &c. Though the comparison be homely , yet it shews the filthinesse of the sin , that it is as a very excrement . Thou shalt have a paddle , and it shall be that when thou wilt ease thy self , thou shalt dig therewith , &c. and thou shal● cover that which cometh from thee . But what , did God care for these things ? No , it was to teach them a higher matter : As the reason following implies . For the Lord thy God walketh in the midst of the Camp. God would thereby shew them , that those things at which every man stoppeth his nose , are not so filthy to man , as sin is unto God. So that you see how the case stands with a sinful man : sin defiles him , it pollutes him . 2. And then in the next place , It makes Gods soul to hate and abhor him . It 's true , some sins there are that every man imagineth to be shameful and filthy ; but we see all sin is so to God , 't is fil●hinesse of flesh and spirit . A man may hate carnality , fleshly filthinesse ; peradventure also he may hate covetousnesse , but pride and prodigality that he may get ( as he thinks ) credit by , that he cannot maintain the reputation of a Gentleman without them . A miserable thing , that a man should account that a garnish of the soule , which doth defile and pollute it . If a man should take the excrements of a beast to adorn himself , would not we think him an ass ? Well , when we thus defile our selves by sin , God cannot endure us , he is forced to turn from us , he abhors us : And that 's the next woe . 2. When thou hast made thy self such a black soul , such a dunghill , such a sty , then God must be gone , he cannot endure to dwell there : It stands not with his honour , and with the purity of his nature to dwell in such a polluted heart , there must now be a divorce : Holinesse becomes his house for ever . His delight is in the Saints . He is King of the Saints , he will not be in a sty : When thou hast thus polluted and defiled thy soul , God and thee must presently part : God puts thee off , and thou puttest God off too . We read in that place before alledged , Eph. 2 12· that before they knew Christ , they were without God in the world , &c. Atheists , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And in cap. 4. v. 18. Having your understanding darkned , and being alienated from the life of God through the ignorance that is in them . The presence of God is the life of our soules ; and we having through sin and ignorance banish't God , we become strangers until the time of our ingrafting into Christ ; we are aliens to the life of God : whereupon comes a mutual kind of abhorring one another . God abhors us , and we vile and filthy wretches abhor God again . There is enmity betwixt God and us , and between all that belongs to God , and all that belongs to us . There 's an enmity betwixt God and us , and observe the expression of it , Levit. 26.15 . If you shall despise my statutes , or if your soules shall abhor my judgments , so that you will not doe my commandements , &c. See here how we begin to abhor God , and then for judgment on such persons , v. 30. My soul shall abhor you . We are not behind hand with God in this abhorring , Zach. 11.8 . My soul loathed them , and their soul abhorred me . When we begin to abhor God , Gods soul also abhors us . When a man hath such a polluted soul , he becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a hater of God , and hated of him . When thou hast such a stinking soul , God must needs loath it , as a most loathsome thing ; and so thou art not behind God neither . Thy filthinesse makes God abhor thee , and thou abhorrest him . And this is thy case , by hating , thou art hated of God. Nor is this all the enmity . There is enmity also betwixt all that belongs to God , and all that belongs to us . Gods children and the wicked have ever an enmity betwixt them , such an enmity as will never be reconcil'd . It 's set down in Prov. 29.27 . An unjust man is an abomination to the just , and he that is upright in his way , is an abomination to the wicked . Just as it is between God and the seed of the serpent , so it is between both the seeds . A wicked man is an abomination to the just , and an upright man is an abomination to the wicked . There is a pale of abomination set between them : so that this is the second woe . We come now to the third . 3. And the third woe is that which immediatly follows Gods leaving of us . When we have polluted our selves with sin , and God by reason thereof abhors us , and turns from us , then are there others ready presently to take up the room ; so soon as God departs , the Devil steps in and becomes thy God. He was thy God by Creation , this by usurpation : He was thy Father that would have given thee every good thing ; but now thou art fatherlesse , or rather worse , thou hast the Devil for thy Father , and better is it to to be without one . When the Devil is thy Father his works thou must doe . When the Spirit of God departed from Saul , presently the evil Spirit entred into him , 1 Sam. 16.14 . If the good Spirit be gone out , the evil Spirit soon comes in : he comes and takes possession , and is therefore called The God of this world : And while we are in that state , we walk after the course of him that worketh in the children of disobedience . We would account it a terrible thing , for our selves , or any of our children , to be possessed of a Devil : But what it is to be possessed of this Devil thou knowest not . It 's not half so bad to have a Legion possesse thy body , as to have but one to possesse thy soul. He becomes thy God , and thou must doe his work ; he will tyrannize over thee . What a fearful thing therefore is this , that assoon as God departs from us , and forsakes us , and we him , that the Devil should presently come in his room , and take up the heart ? Mark that place in Eph. 2.2 . Where in times past ye walked according to the course of the world , according &c. Assoon as God leaves a man , what a fearful company assail him ? They all concur together , the world , the flesh , and the Devil : These take Gods place . The world is like the tide ; when a man hath the tide with him , he hath great advantage of him that rowes against the tide . But here is the Devil too . The world is as a swift current , and besides this comes the Devil and fills the heart , the Prince of the power of the aire . While thou wert carried with the world , thou went'st with the stream , and hadst the tide with thee ; but now the Devil being come , thou hast both wind and tide ; and how can he choose but run whom the Devil drives ? But this is not all : There must be something in thine own disposition too , that it may be compleatly filled : Though there be wind and tide , yet if the ship be a slug , it will not make that haste that another light ship will : Therefore here is the flesh too , and the fulfilling the desires thereof , which is a quick and nimble vessel , and this makes up the matter . So that if we consider the wind and tide , and lightnesse of the ship , it will appear how the room is filled : And how woful must the state of that man be ? It is a fearful thing to be delivered up unto Satan , but not so fearful as to be delivered up to ones own lusts . But by the way observe this for a ground : God never gives us up , God never forsakes us till we first forsake him . He is still before hand with us in doing us good ; but in point of hurt we our selves are first . In the point of forsaking we are always before hand with God. If it should be proposed to thee , whether thou wilt forsake God or the Devil , and thou dost forsake God , and choosest the Devil , thou deservest that he should take possession in thee . When a man shall obstinately renew his grosse sins , doth he not deserve to be given up ? Observe the case in our first Parents . God told the woman one thing , the Devil perswades her another ; she hearkens to the Devil , and believes him rather then God ; and when we shall desire to serve the Devil rather then God , the God that made us , and that made heaven for us , doe we not deserve to be given up to him ? For his servants we are whom we obey . And thus we see how fearful a thing it is to be delivered up to our selves , and to the Devil , Psal. 81.11 . First they forsake God : God comes and offers himself unto them , I will be thy God , thy Father , thou shalt want nothing : yet notwithstanding Israel would not hear , they would have none of me . And then , if thou wil● have none of me , I will have none of thee , saith God. Then see what follows , v. 12. God commits the prisoner to himself : I gave them up to their own hearts lusis , &c. And there 's no case so desperate as this , when God shall say , If thou wilt be thine own Maste● , be thine own Master . Thus to be given up to a mans self , is worse then to be given up unto Satan : To be given up unto Satan may be for thy safety ; but there 's not a mountain of Gods wrath greater , then to give a man up unto himself . We would fain goe over the hedges ; but when God loves us , he hedges up our ways , Hos. 2.6 . If God love us , he will not leave us to our selves , though we desire it . But when God shall say , goe thy wayes if thou wilt not be kept in , be thy own Master , this is a most fearful thing : And this is the third woe . First the soul is polluted with sin ; it forsakes God , and God forsakes it : then the world , the flesh , and the Devil , these fill up the room ; and then what follows when these three rule within ? but all kinds of sin : And so all kinds of punishment , which is the next woe . 4. And this woe brings in all the curses of Almighty God , an Iliad of evils . Sin calls for its wages , viz. Death , Death . That 's the payment of all : The wages of sin is death . And this is the next thing which I shall open and explain . Now in handling hereof , I will first shew how death in general must of necessity follow sin , that thou who hast forsaken the fountain of life , art liable to everlasting death . And for this see some places of Scripture , Rom. 6.2 , 3. The wages of sin is death . Consider then first what this wages is . Wages is a thing which must be paid : If you have an hireling , and your hireling receive not his wages , you are sure to hear of it , and God will hear of it too , James 5.4 . He which keeps back the wages of the labourer , or of the hireling , their cry will come into the eares of the Lord of Sabbath . As long as hirelings wages are unpaid , Gods eares are filled with their cries , Pay me my wages , pay me my wages . So sin cries , and it is a dead voice , Pay me my wages , pay me my wages , the wages of sin is death . And sin never leaves crying , never lets God alone , never gives him rest till this wages be paid . When Cain had slain Abel , he thought he should never have heard any more on 't ; but sin hath a voice , The voice of thy brothers blood cries unto me from the ground . So Gen. 18.20 . the Lord saith concerning Sodom , Because the cry of Sodom is great , and their sin very grievous , therefore I will goe down and see whether they have done according to the cry that is come up into mine eares . As if the Lord had said , It 's a loud cry , I can have no rest for it , therefore I will goe down and see , &c. If a man had his eares open , he would continually hear sin crying unto God , Pay me my wages , pay me my ●ages , kill this sinful soul : And though we do not hear it , yet so it is . The dead and doleful sound thereof fill● Heaven : it makes God say , I will goe down and see , &c. Till sin receive its wages , God hath no rest . Again , see Rom. 7.11 . Sin taking occasion by the commandement , deceived me , and by it slew me . I thought sin not to have been so great a matter as it is . We think on a matter of profit or pleasure , and thereupon are enticed to sin ; but here 's the mischie● , sin d●ceives us . I● is a weight , it presses down , it dece●●es men , it 's more then they deemed it to be . The committing of sin is as it were running thy self upon the point of Gods blade . Sin at first may fl●●ter thee , but it will deceive thee : It 's like Joabs kisse to Amasa . Amasa was not aware of the spear that was behind , till he smote it into his ribs that he died . When sin entices th●e on by profits and pleasures , thou art not aware that it will slay thee : But thou shalt find it will be bitternesse in the end . A sinner that acts a tragedy in sin , shall have a bloody Catastrophe . Rom. 6. What fruit had you then in those things whereof you are now ashamed ? Blood and death is the end of the Tragedy . The end of those things is death . The sting of death is sin , 1 Cor. 15. What is sin ? It 's the sting of death : Death would not be death unlesse sin were in it . Sin is more deadly then death it self : It 's sin enableth death to sting , enableth it to hurt and wound us : So that we may look on sin , as the Barbarians looked on the viper on Pauls hand , they expected continually when he would have swollen and burst . Sin bites like a snake which is called a fiery serpent , not that the serpent is fiery , but because it puts a man into such a flaming heat by their poyson : And such is the sting of sin , which carries poyson in it , that had we but eyes to see our uglinesse by it , and how it inflames us , we should continually , every day look when we should burst with it . The Apostle , James 1.15 . useth another metaphor : Sin when it is accomplished bringeth forth death . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the Original , sin goeth as it were with child with death . The word is proper to women in labour , who are in torment till they are delivered . Now as if sin were this woman , he useth it in the faeminine gender . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So is it with sin , sin is in pain , cries out , hath no rest till it be delivered of this dead birth , till it have brought forth death : That is , sin growes great with child with death , and then it not only deserves death , but it produceth and actually brings forth : This is generally so . Now consider with your selves , death is a fearful thing . When we come to talk of death , how doth it amaze us ? The Priests of Nob are brought before Saul for relieving David , and he saith , Thou shalt surely die Ahimelech . And this is your case , you shall surely die : death is terrible even to a good man. As appeares in Hezekiah , who though he were a good man , yet with how sad a heart doth he entertain the message of death ? the newes of it affrighted him , it went to his heart , it made him turn to the wall and weep . How cometh it to pass that we are so careless of death ? that we are so full of infidelity , that when the word of God saith , Thou shalt die Ahimelech , we are not at all moved by it ? What , can we think these are fables ? Do we think God is not in earnest with us ? And by this means we fall into the temptation of Eve , a questioning whether Gods threats are true or not ? That which was the deceit of our first Parents , is ours . Satan disputes not whether sin be lawful or not : whether eating the fruit were unlawful : whether drunkennesse , &c. be lawful ; he 'l not deny but it is unlawful . But when God saith , If thou dost eat , &c. thou shalt die : he denies it , and saith , ye shall not die . He would hide our eyes from the punishment of sin . Thus we lost our selves at the first , and the floods of sin came on in this manner : when we believed not God when he said , If thou dost eat thou shalt surely die : And shall we renew that capital sin of our Parents , and think if we do sin we shall not die ? If any thing in the world will move God to shew us no mercy , it 's this , when we slight his judgments , or not believe them . This adds to the heigth of all our sins , that when God saith , if thou dost live in sin , thou shalt die , and yet we will not believe him : that when he shall come and threaten us , as he doth , Deut. 29. when he shall curse , and we shall bless our selves in our hearts , and say , we shall have peace though we goe on , &c. The Lord will not spare that man , but the anger of the Lord and his jealousie shall smoke against him . It is no small sin when we will not believe God : This is as being thirsty before , we now adde drunkennesse to our thirst : That is , when God shall thus pronounce curses , he shall yet blesse himself , and say , I hope I shall doe well enough for all that . There are two words to that bargain . Then see what follows , The anger of the Lord and his jealousie shall smoke against that man , &c. We are but now entred into the point ; but it would make your hearts ake & throb within you , if you should hear the particulars of it . All that I have done , is to perswade you to make a right choise , to take heed of Satans delusions . Why will ye die ? Ezek. 33. Therefore cast away your sins , and make you a new heart and a new spirit , for why will you die ? Where the golden candlestick stands , there Christ walks , there he saith , I am with you . Where the word and Sacraments are , there Christ is ; and when the wo●d shakes thy heart , take that time , now choose life . Why will you die ? Consider of the matter : Moses put before the people life and death , blessing and cursing : We put life and death before you in a better manner : He was a Minister of the letter , we of the spirit . Now choose life . But if you will not hearken , but will needs try conclusions with God , therefore because you will choose your own confusions , and will not hearken unto God , because you will needs try conclusions with him , will not obey him when he calls , therefore he will turn his deaf ear unto you , and when you call and cry , he will not answer , Prov. 1. I presse this the more , to move you to make a right choise . But now to turn to the other side , as there is nothing but death the wages of sin , and as I have shew'd you where death is so give me leave to direct you to the fountain of life : There is life in our blessed Saviour ; if we have but an hand of faith to ●ouch him , we shall draw vertue from him to raise us up from the death of sin to the li●e of righteousnesse , 1 John 5.12 . He that hath the Son hath life , he that hath not the Son hath not life . You have heard of a death that comes by the first Adam and sin and to that stock of original sin we had from him , we have added a great heap of our own actual sins , and so have treasured up unto our selves wrath against the day of wrath . Now here is a great treasure of happiness on the other side in Christ , have the Son , and have life . The question is now , whether you will choose Christ and life , or sin and death ? Consider now the Minister stands in Gods stead , and beseeches you in his name , he speaks not of himself , but from Christ. When he draws near to thee with Christs broken body , and his blood shed , and thou receive Christ , then as thy life and strength is preserved and encreased by these Elements , so hast thou also life by Christ. If a man be kept from nourishment a while , we know what death he must die : If we receive not Christ , we cannot have life , we know that there is life to be had from Christ , and he that shall by a true and lively faith receive Christ , shall have life by him . There is as it were a pair of Indentures drawn up between God and a mans soul : there is blood shed , and by it pardon of sin , and life convey'd unto thee on Christs part . Now if there be faith and repentance on thy part , and thou accept of Christ as he is offered , then thou mayst say , I have the Son , and as certainly as I have the bread in my hand , I shall have life by him . This I speak but by the way , that the Sun might not set in a cloud , that I might not end only in death , but that I might shew that there is a way to recover out of that death to which we have all naturally praecipitated our selves . ROM . 6.23 . The wages of sin is death THe last day I entred on the Declaration of the cursed effects and consequents of sin , and in general shew'd that it is the wrath of God ; that where sin is , there wrath must follow . As the Apostle in the Epistle to the Galathians , As many as are under the works of the Law , are under the curse . Now all that may be expected from a God highly offended , is comprehended in Scripture by this term Death . Wheresoever sin enters , death must follow , Rom. 5.2 . Death passed over all men , forasmuch as all had sinned : If we are children of sin , we must be children of wrath , Eph. 1.3 . We are then children of wrath even as others . Now concerning death in general , I shew'd you the last time , that the state of an unconverted man is a dead and desperate estate : He is a slave . It would affright him if he did but know his own slavery , and what it is that hangs over his head : that there 's but a span betwixt him and death , he could never breath any free aire , he could never be at any rest , he could never be free from fear . Heb. 2.15 . the Apostle saith that Christ came to deliver them that through fear of death were all their life time subject to bondage . This bondage is a deadly bondage , that when we have done all that we can doe , what 's the payment of the service ? Death : And the fear of this deadly bondage , if we were once sensible , if God did open our eyes and shew us , as he did Belshazzar , our doom written , did we but see it , it would make our joynts loose , and our knees knock one against another . Every day thou livest , thou approachest nearer to this death , to the accomplishment and consummation of it : death without , and death within ; death in this world , and in the world to come . Not onely death thus in gross and in general , but in particular also . Now to unfold the particulars of death , and to shew you the ingredients of this bitter cup , that we may be weary of our estates , that we may be drawn out of this death , and be made to fly to the Son , that we may be free indeed . Observe , that Death is not here to be understood of a separation of the soul from the body only , but a greater death then that , the death of the soul and body , We have mention made of a first resurrection , Rev. 20.6 . Blessed and happy is he that hath his part in the first resurrection , for on such the second death hath no power . What is the first resurrection ? It is a rising from sin . And what is the second death ? It is everlasting damnation . The first death is a death unto sin , and the first resurrection is a rising from sin . And so again for all things the judgments or troubles that appertain to this death , all a man suffers before . It is not as fools think , the last blow that fells the tree , but every blow helps forward . 'T is not the last blow that kills the man , but every blow that goes before , makes way unto it . Every trouble of mind , every anguish , every sicknesse ; all these are as so many strokes , that shorten our life , and hasten our end ; and are as it were so many deaths : Therefore however it is said by the Apostle , It is appointed for all men once to die , yet we see the Apostle to the Corinthians of the great conflicts that he had , in 2 Cor. 11.23 . saith , that he was in labours abundant , in stripes above measure , in prisons frequent , in deaths oft . In deaths often ? what 's that ? That is , however he could die but once ; yet these harbingers of death , these stripes , bonds , imprisonments , sicknesses , &c. all of them were as so many deaths , all these were comprehended under this curse , and are parts of death ; in as much as he underwent that which was a furtherance to death , he is said to die . So we read Exo. 10.17 . Pharoah could say , Pray unto your God that he would forgive my sins this once , and intreat the Lord that he will take away from me but this death onely . Not that the locusts were death ; but are said to be so , because they prepared and made way for a natural death . Therefore the great judgments of God are usually in Scripture comprised under this name Death . All things that may be expressions of a wrath of an highly provoked God , are comprehended under this name : All the judgments of God that come upon us in this life , or that to come ; whether they be spiritual and ghostly , or temporal , are under the name of death . Now to come to particulars , look particularly on death , and you shall see death begun in this world , and seconded by a death following , the separation of body and soul from God in the world to come . 1. First , in this life he is alwayes a dying man : Man that is born of a woman , what is he ? He is ever spending upon the stock , he is ever wasting like a candle , burning still , and spending it self as soon as lighted , till it come to its utter consumption : So he is born to be a dying man , death seizeth upon him as soon as ever it findeth sin in him , Gen. 2.1 . In the day that thou eatest thereof thou shalt die , saith God to Adam , though he lived many years after . How then could this threatning hold true ? Yes , it did , in regard that presently he fell into a languishing estate , subject and obnoxious to miseries and calamities the hasteners of it . If a man be condemn'd to die , suppose he be reprieved and kept prisoner three or four years after , yet we account him but a dead man : And if this mans mind shall be taken up with worldly matters , earthly contentments , purchases , or the like , would we not account him a fool or a stupid man , seeing he lightly esteemes his condemnation , because the same hour he is not executed ? Such is our case , we are while in our natural condition in this life dead men , ever tending toward the grave , towards corruption , as the gourd of Jonah , so soon as ever it begins to sprout forth , there is a worm within , that bites it , and causes i● to wither . The day that we are born there is within us the seed of corruption , and that wasts us away with a secret and incurable consumption , that certainly brings death in the end : So that in our very birth begins our progresse unto death : A time , a way we have , but it leads unto death . There is a way from the Tower to Tyburn , but it is a way to death . Until thou comest to be reconciled unto Christ , every hour tends unto thy death ; there 's not a day that thou canst truly say thou livest in , thou art ever posting on to death : death in this world , and eternal death in the world to come . And as it is thus with us at our coming into the world , so we are to understand it of that little time we have above ground , our dayes are full of sorrow . But mark , when I speak of sorrows here , we must not take them for such afflictions and sorrows as befal Gods children , for theirs are blessings unto them : chastisments are tokens of Gods love : For as many as I love I chasten ( saith God. ) Affliction to them is like the dove with an Olive-branch in her mouth , to shew that all is well . But take a man that is under rhe Law , and then every crosse , whether it be losse of friends , losse of goods , diseases on his body , all things , every thing to him is a token of Gods wrath , not a token of Gods love , as it is to Gods children ; but it is as his impress-money , as part of payment of a greater summe , an earnest of the wrath of God , the first part of the payment thereof . It 's the Apostles direction , that among the other armour , we should get our feet shod , th●t so we might be able to goe through the afflictions we shall meet withall in this life , Eph. 6.15 . Let your feet be shod with the preparation of the Gospel of peace . What , is the shooing of the feet a part of the armour ? Yes . For in the Roman discipline there were things they called Caltrops , which were cast in the way before the Army , before the horse and men ; they had three points , so that which way soever they threw them , there was a point upwards . Now to meet with and prevent this mischief , they had brazen shooes , that they might tread upon these caltrops and not be hurt : As we read of Goliah , amongst other armour he had boots of brasse . To this it seems the Apostle had reference in this metaphorical speech : The meaning is , that as we should get the shield of faith , and sword of the Spirit , so we should have our feet shod , that we might be prepared against all those outward troubles that we should meet with in the world , which are all of them as so many stings and pricks : all outward crosses I say , are so : And what is it that makes all these hurt us ? what is it that makes all these as so many deaths unto us but sin ? If sin reign in thee and bear rule , that puts a sting into them . It is sin that arms death against us , and it is sin that arms all that goes before death against us . Hast thou been crossed in the losse of thy wife , children , good friends , &c. why the sting of all is from sin , sin it is which makes us feel sorrow . What shall we then doe ? Why , get thy feet shod with the preparation of the Gospel of peace . Prepare thy self , get God at peace with thee ; and if God be at peace with thee , thou art prepared , and then whatsoever affliction cometh , howsoever it may be a warning-piece to another that Gods wrath is coming , yet to thee it is a messenger of peace . Now these outward troubles are the least part of a wicked mans payment , though all these are a part of his death so long as he remains unreconciled , whatsoever comes upon him whereby he suffers either in himself , or in any thing that belongs unto him , they are all tokens of Gods wrath , and are the beginnings of his death . In the 26th . of Levit. and the 28th . of Deut. the particulars of it are set down . But this is that I told you the last time , how that the law of God is a perfect law , and nothing is to be added to it , yet the variety of the curses belonging unto a man unreconciled are so many , that the ample book of God cannot contain them , Deut. 28.61 . All the curses which are not written , &c. We read v. 27. The Lord shall smite thee with the botch of Egypt , and with Emralds , and with a scab , and with itch . See the diversities of plagues : All these are made parts of the curse . The very itch and scab is a part of the payment of Gods wrath in hell , Lev. 26.26 . I will send a sword amongst you , which shall avenge the quarrel of my Covenant , the sword which shall destroy you , that when you shall hear of war , of the coming of the sword , ( which the children of God need not fear , all is alike unto them ) it shall be to avenge the quarrel of Gods Covenant . The Book of God comprehends not all the curses that are to light on the wicked . And therefore we find in Zachary , a Book , a great Folio-book , every side whereof was full of curses , Cap. 5.2 . He said unto me , what seest thou ? And I said , I see a flying roll , the length whereof is 20 cubits , and the breadth thereof is 10 cubits . Here 's a big Book indeed ; but mark what is in it . Sure it is not for nought that the Holy Ghost sets down the dimensions of it : there is something questionlesse in it , the length thereof is 20 cubits , and the breadth 10 cubits : a huge volume . Nor is it a Book , but a Roll , so that the crassitude goeth into the compasse , and this is written thick within and without , and is full of curses against sin . Now for the dimensions of it , compare this place with 1 Kings 6.3 . and you shall find them the very dimensions of Solomons Porch : A great place , where the people were wont to come for the hearing of the Word : and not onely in that time , but it was continued to the time of Christ and the Apostles : For we read how our Saviour walked in Solomons Porch , and the Apostles were in Solomons Porch , Acts 5. So large then was this Roll , that it agreed in length and breadth with Solomons Porch , and so many curses were written in it as were able to come in at the Church door . It is as if we should see a huge book now , coming in at the Church-door , that should fill it up . Such a thing was presented unto him , and it was a Roll full of curses , and all these curses shall come on those that obey not all the Commandements , all shall come upon them and overtake them . Cursed shalt thou be in the City , and cursed shalt thou be in the field , cursed in thy basket and in thy store , cursed when thou comest in and when thou goest forth , Deut. 28. Till a man come to receive the Promises , till he come to be a son of blessing , till he be in Christ , he is beset so with curses , that if he lie down to sleep there is a curse on his pillow ; if he put his money in his cofer , he lays up a curse with it , which as rust eats it out and cankers it ; if he beget a child , he is accursed ; there 's a curse against his person , and his goods , and all that belongs unto him , there 's still a curse over his head . The creditor in this world by the Laws of the Realm may choose whether he will have his debtors person se●zed on , or his goods and chattels : But not so here , this writ is executed against his person , and goods , and all that belongs unto him . So that it is a fearful thing to fall into the hands of the living God If this be the condition of a wicked man , that his very blessings be curses , what a woful case is it ! There 's nothing till he be reconciled to Christ but hath a curse at the end of it . Consider that one place in the Prophesie of Malachy , where the very blessings are accurs'd : not onely when God sends on him the itch , or botch , or scab , or sword , but in blessings , cap. 2.2 . he 's accursed . If you will not hear , and if you will not lay it to heart to give glory to my name , saith the Lord , I will even send a curse upon you . But how ? See how this curse is threatned : I will curse your very blessings , yea I have cursed them already , because you doe not lay it to heart . Mark , is it not a great blessing that God yet affords the Word , that we yet enjoy it ; but if we come to hear but formally , to hear it onely , and lay it not to heart , God curseth this blessing , yea I have cursed it already , saith the Lord. When thou prayest in hypocrisie , thy prayer is a curse to thee . If thou receive the Sacrament unworthily , the cup of blessing is a cup of poyson , a cup of cursing to thee . Stay not therefore one hour longer quietly in this cursed condition , but fly unto Christ for life & blessing : run to this City of refuge , for otherwise there is a curse at the end of every outward thing that thou enjoyest . I have cursed these blessings already . It is as sure as if already pass't on thee . What a woful thing then is it ( think you ) to be liable to the curse of God! 2. But what 's become of the soul now ? why , if thou didst but see the cursed soul that thou carriest in thy body , it would amaze thee . These outward curses are but flea bitings to the blow that is given to the soul of an unregenerate man , that deadnesse of spirit that is within : didst thou but see the curse of God that rests upon the soul of this man , even while he is above ground , it would even astonish thee . 1. Consider there are two kinds of blows that God gives unto the soul of an unregenerate man. The one is a terrible blow . The other , which is the worst of the two , is an insensible blow . The sensible blow is when God lets the conscience out , and makes it fly into the face of a man , when the conscience shall come and terribly accuse a man for wh●t he hath done . This blow is not so usual as the insensible blow ; but this insensible is f●r more heavy . But as it falls out , that as in this world , sometimes before the glory in heaven , the Saints of God have here a glimpse of heaven , and certain communion with God and Christ , certain love tokens , a white stone , a new name in graven , which no man knoweth but he that receiveth it : And this is the t●stimony of a good conscience , which is hidden joyes : Privy intercourse is between Christ and them , secret kisses : And as Gods children doe as it were meet with a heaven upon earth sometimes , and are , as we read of Paul , caught up into the third heaven , which to them is more then all the things in the world besides : So the wicked have sometimes flashes of hell in their consciences . If you had but seen men in the case that I have seen them in , you would say they had an hell within them ; they would desire rather , and they have expressed it , to be torn in pieces by wild horses , so they might be freed from the horrours in their consciences . When the conscience recoyles and beats back upon it self , as a musket o're charged , it turns a man over and over : And this is a terrible thing . This sometimes God gives men in this world : And mark , where the word is most powerfully preacht , there is this froth most rais'd , which is the cause many men desire not to come where the word is taught , because it galls their consciences , and desire the Masse rather , because they say the Masse bites not : They desire a dead Minister , that would not rub up their consciences , they would not be tormented before the time : They would so , but it shall not be at their choise , God will make them feel here the fire of hell , which they must endure for ever hereafter . This is the sensible blow , when God le ts loose the conscience of a wicked man ; and he needs no other fire , no other worm to torment , nothing else to plague him : he hath a weapon within him , his own conscience , which if God lets loose , it will be hell enough . 2. But now besides this blow which is not so frequent , there is another more common and more insensible blow . God saith he is a dead man , and a slave to sin and Satan , and he thinks himself the freest man in the world . God curses and strikes , and he feels it not . This is an insensible blow , and like unto a dead palsie : Thou art dead , and yet walkest about , and art merry , though every one that hath his eyes open seeth death in thy face . O this deadnesse , this senselesnesse of heart is the heaviest thing as can befal a sinner in this life . It is the cause the Apostle speaks of in the Rom. when God delivers up a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to a reprobate mind : And so in the Epistle to the Ephes. 4.19 . declares such a man to be past feeling : Who being past feeling , have given themselves over to lasciviousnesse to work uncleannesse even with greedinesse . Although every sin , ( as I told you before ) is as it were the running a mans self on the point of Gods sword , yet these men being past feeling , run on , on , on to c●mmit sin with greedinesse , till they come to the very pit of destruction , they run a main to their confusion . When this insensibleness is come upon them , it is not Gods goodnesse that can work upon them . Who art thou that despisest the riches of Gods goodnesse , not knowing that the goodnesse of God leadeth unto repentance . It is not Gods judgments that will move them , they leave no impression , as Rev. 9.20 . And the rest of the men which were not killed by these plagues , yet repented not of the works of their hands , that they should not worship Devils , &c. brass , nor stone and wood , which neither can see , nor hear , nor walk . They repented not , though they were spared , but worshipped Gods which cannot see , not hear no● speak , so brutish were they to be led away by stocks and stones : I think the Papist Gods cannot doe it unlesse it be by couzenage ; yet such is their senselesnesse , that though Gods fury be revealed from heaven against Papists , such as worship false Gods ; yet are they so brutish , that they will worship things which can neither hear , nor see , nor walk : They that made them are like unto them , and so are all they that worship them , as brutish as the stocks themselves : They have no heart to God , but will follow after their Puppets and their Idols , and such are they also that follow after their drunkennesse , covetousnesse , &c. Who live in lasciviousness , lusts , excess of riot , 1 Pet. 4.2 . that run into all kind of excess , and marvel that you do not so too . They marvel ( that ye that fear God ) can live as ye do ; and speak evil of you that be good ; call such hypocrites , dissemblers , and I know not what nick-names . This , I say , is a most woful condition ; it 's that dead blow . When men are not sensible of mercies , of judgments , but run into all excesse of sin with greedinesse : and this is a death begun in this life , even while they are above ground . But then comes another death , God doth not intend sin shall grow to an infinite weight , His Spirit shall not always strive with man , but at length God comes and crops him off , and now cometh the consummation of the death begun in this life : Now cometh an accursed death . 3. After thou hast lived an accursed life , then cometh an accomplishment of curses . First , a cursed separation between body and soul , and then of both from God for ever , and that is the last payment . This is that great death which the Apostle speaks of , Who hath delivered us from that great death . So terrible is that death . This death is but the severing of the body from the soul : This is but the Lords Harbinger , the Lords Serjeant to lay his Mace on thee , to bring thee out of this world into a place of everlasting misery , from whence thou shalt never come till all be satisfied , and that is never . First , Consider the nature of this death , which though every man knoweth , yet few lay to heart . This death , what doth it ? First , It takes from thee all the things which thou spentst thy whole life in getting . It robs thee of all the things thou ever hadst : Thou hast taken paines to heap and treasure up goods for many years , presently when this blow is given , all is gone : For honour and preferment , it takes thee from that ; pleasure in idle company keeping , it barrs thee of that . Mark , this is the first thing that death doth , it takes not onely away a part of that thou hast , but all : it leaves thee quite naked , as naked as when thou camest into the world : Thou thoughtst it was thy happinesse to get this and that . Death now begins to unbewitch thee , thou wast bewitcht before , when thou didst run after all worldly things : thou wast deceived before , and now it undeceives thee ; it makes thee see what a notorious fool thou wast , it unbefools thee . Thou hadst many plots , and many projects , but when thy breath is gone , then all thy thoughts perish , all thy plottings and projectings goe away with thy breath : A strange thing , to see a man with Job , the richest man in the East , and yet in the evening ( we say ) as poor as Job : He hath nothing left him now . Now though death takes not all things from thee , yet it takes thee from them all ; all thy goods , all thy books , all thy wealth , all thy friends thou mayst now bid farewel : now adieu for ever , never to see them again . And that is the first thing . 2. Now death rests not there , but cometh to seize upon thy body . It hath bereaved thee of all that thou possessedst of all thy outward things , that 's taken away : Now it comes to touch his person , and see what then . It toucheth him , it rents his soul from his body : those two loving companions that have so long dwelt together , are now separated . It takes thy soul from thy body : This man doth not deliver up his spirit , as we read of our Saviour , Father , into thy hands I commit my spirit , or deliver their spirits as Stephen did : But here it 's taken from them ; it 's much against his mind , it 's a pulling of himself from himself . This it doth . 3. But then again , when thou art thus pulled asunder , what becomes of the parts separated ? 1. First , The body as soon as the soul is taken from it , hastens to corruption ; that must see corruption : yea , it becomes so full of corruption , that thy dearest friend cannot then endure to come near unto thee . When the soul is taken from the body , it 's observed , that of all carkasses that are , mans is most loathsome , none so odious as that . Abraham loved Sarah well ; but when he comes to buy a monument for her , see his expression , Gen. 23 8. He communes with the men , and saith , if it be your mind to sell me the field , that I might bury my dead out of my sight . Though he loved her very well before , yet now she must be buried out of his sight . It is sown in dishonour , and it 's the basest thing that can be : Therefore when our Saviour was going near to the place where Lazarus lay , his sister saith , Lord , come not near him , for he smells . Job 17.14 . I have said to corruption , thou art my father ( saith Job ) and to the worm , thou art my mother and my sister : As in the verse before , The grave is my house , I have made my bed in the darkness . Here then he hath a new kindred ; and though before he had affinity with the greatest , yet here he gets new affini●y : He saith to corruption ; thou art my father , and to the worm , thou art my mother and my sister . The worm is our best kindred here ; the worm then is our best bed ; yea worms thy best covering , as Esay 14.11 . Thus is it thy Father , thy mother , and thy bed : nay , it is thy consumption and destroyer also , Job 26. Thus is it with thy body , it passeth to corruption , that thy best or dearest friend cannot behold it , or endure it . 2. But alas ! what becomes of thy soul then ? Thy soul appears naked , there 's no garment to defend it , no Proctor appears to plead for it : It is brought singly to the bar , and there it must answer . It is appointed for all men once to die . But what then ? And after that to come to judgment , Heb. 9.27 . Eccles. 12.7 . The body returns unto the earth from whence it was taken , but the Spirit to God who gave it . All mens spirits , assoon as their bodies and souls are parted , goe to God to be disposed of by him , where they shall keep their everlasting residence . Consider when thou hearest the bell rung out for a dead man , if thou hadst but the wings of a dove to fly , and couldst fly after him , and appear with him before Gods Tribunal , to see the account that he must give unto God for all things done in the flesh : and when no account can be given , what a state of misery and horrour wouldst thou see him in ! and this is a silent kind of judging : The last day of judging shall be with great pomp and solemnity . This is a matter closely carried between God and thy self ; but then thou must give an account of all that thou hast received : And then when thou canst not give a good account , then is thy talent taken from thee . Why , saith God , I gave thee learning , how didst thou use it ? I gave thee other gifts of mind , how didst thou imploy them ? God hath given thee wisedome , and wealth ; Moral vertues , meeknesse , and patience , &c. these are good things : But mark , whatsoever good things thou hadst in this world , is now taken from thee . If a man could but see the degrading of the soul , he should see that those moral vertues in which his hope of comfort lay , even these , though they could never bring him to heaven , yet they shall be taken from him . As when a Knight is degraded : First his sword is taken from him , then comes one with a hatchet and chops off his golden spurs , and then go Sr. Knave : This is the degrading of the soul before the judgment is received : the moral vertues are taken from him , and then see what an ugly soule he hath : he had hope before , now he 's without hope : he had some patience in this world , but he made no good use of it , and now his patience is taken from him : And when thou shalt come to a place of torment , and thy hope and patience be taken from thee , what case wilt thou be in then ? Patience may stay a man up in trouble , and hope may comfort a man up in torment ; but both these are taken away . This is a thing we very seldome think ; but did we seriously consider of this first act of the Judgment before the sentence , we would not be idle in this world . 3. Then lastly , he is put into an unchangeable estate : So soon as ever death lays Gods Mace upon him , he 's put into an estate of unchangeblenesse . Such is the terriblenesse of it , that now though he yell , and groan , and pour out rivers of teares , there is no hope of change . Consider now what a woful case this is . If some friend of this mans should now come to him , would he not tell him , we have often been very merry together , but didst thou but know the misery that I am in , thou wouldst be troubled for me : Half those teares that I now pour forth , would have put me into another place , had I taken the season , but now it is too late . Oh therefore doe thou make use of teares , a little may doe it now , hereafter it will be too late . That 's the thing we should now come to speak of , the second death : But think not that I am able to speak of it now , no , that which is everlasting deserves an hour in speaking , and an Age in thinking of it . Therefore that everlasting torment , horror , and anguish which God hath reserved for those that make not their peace with him ( which is easily done God knows ) I shall speak of the next time . REV. 21.8 . Bu●●he fearful , and unbel●●●●ng , and the abominable , and murtherers , and whoremongers , and sorcerers , and Idolaters , and all lyars , shall have their part in the lake which burneth with fire and brimstone , which is the second death . THe last day I entred , you know , upon the miserable estate of an unreconciled sin●er , at the time of his dissolution , when his soule shall be taken from him , and be presented naked before Christs Tribunal , there to receive according to the works which he hath done in the flesh : And I shew'd that the wofulnesse of that estate consisted in two acts done upon him : The one before he comes to his place , before he is thrust away from Gods presence into hell fire ; which I shew'd you the last day , and did then promise to shew you the other , to wit , the wofulnesse of his estate , being once come into his place . The act done to the sinners soul before he is sent to hell , is the deprivation of his light , the taking away of his talent . For whilst a man is in this world , he hath many good things in him , too good to accompany him to hell . Now all these excellent gifts and natural endowments which did adorn a wicked mans soul , before the soul is hurled into hell , must be taken away from him . There is a kind of degradation of the soul , it is depriested 〈◊〉 were , and becomes lik● a degraded Knight that hath his honour taken from him . All the rich talents , and all the rich prizes that were put into the fools hand , shall be taken from him . Is there any moral vertue ? Are there any common graces and natural endowments in the miserable soul ? it shal be stript of all , and packt to hell . You that have abused your learning and gifts that God hath given you , do you think that they shall go with you to hell ? No such matter , you shall be very sots and dunces there . All your learning shall be taken from you , and you shall goe to hell arrant blockheads . He that had fortitude in this world , shall not carry one drachm of it to hell : all his courage shall then be abased , and his cowardly heart shall faint for fear . Fortitude is a great advantage to a man in distresse , but let not the damned soul expe●t the least advantage : his fortitude which he had whilst he was in the way , shall be taken from him . It may be he had patience in this world : Now patience is ● vertue unfit for hell , therefore shall that be taken from him . A man if he were in most exquisite torments , yet if he had patience , it would bear it up with head and shoulders ( as we say ) but this shall adde to his torments , that he shall not have any patience left him to allay it . A man hath perhaps hope in this world , and , as the Proverb is , were it not for hope the heart would burst ; yet even this too shall be taken away from him , he shall have no hope left him of ever seeing Gods face again , or of ever having any more tasts of his favour : And so what hath been said of some , may be said of all his graces and endowments : he shall clean be stript of all ere he be sent to hell . I come now to speak of the place of torment it self , wherein the sinner is to be cast eternally , which is the second act . But think not that I am able to discover the thousandth part of it , no nor any man else : God grant that no soul here present ever come to find by experience what it is . What a woful thing is it , that many men should take more paines to come to this place of torment , then would cost them to goe to heaven , that men should wilfully run themselves upon the pikes , not considering how painful it is , nor how sharp those pikes are : And this I shall endeavour to my power to set forth unto you . This Text declares unto us two things . 1. Who they are for whom this place is provided . 2. The place it self , and the nature of it . 1. For whom the place is provided . The Text containes a Catalogue of that black Roll ( though there are many more then are here expressed ) but here are the grand crimes , the ring-leaders to destruction , the mo●●er sins . And here we have in the first place the Fearful : whereby is not meant those that are of a timorous nature ( for fear simply is not a sin ) those that are simply fearful ; but such as place their fear on a wrong object , not where it should be : that fear not God , but other things more then God. Such as if affliction and iniquity were put to their choise , will rather choose iniquity then affliction : Rather then they will have any cross betide them , rather then they will incur the indignation of a man , rather then they will part with their life and goods for Gods cause , will adventure on any thing , choosing iniquity rather then affliction ; being afraid of what they should not fear , never fearing the great and mighty God : This is the fearful here meant . See how Job expresses it , Job 36.31 . This hast thou chosen . This ( that is ) iniquity rather then affliction : to sin rather then to suffer . Christ biddeth us not to fear poor vain man , but the omnipotent God , that is able both to kill and to cast into hell . The man that feareth his Landlord , who is able to turn him out of his house , and doth not fear God , who is able to turn him into hell , this dastardly spirit is one of the Captains of those that goe to hell , those timerous and cowardly persons , that tremble at the wrath or frowns of men , more then of God. But what 's the reason men should thus stand more in fear of men then of God ? Why it is because they are sensible of what men can doe unto their bodies , but they cannot with Moses by faith see what that is that is invisible . They are full of unbelief ; for had they 〈◊〉 , they would banish all false fears . See what the Lord saith , Esa. 41 14. Fear not thou worm Jacob , I will help thee , saith the Lord. He saith not , Fear not ye men , or thou man , for then perhaps thou mightst be thought to have some power to resist , but fear not thou worm . A worm ( you know ) is a poor weak thing , apt to be crushed by every foot ; yet be this thy case , be thou a worm , unable to resist the least opposition , yet fear not thou worm . Fear not , why ? for I will help thee , saith the Lord. Couldst thou but believe in God , this would make thee bold ; and hadst thou faith , thou wouldst not fear . When word was brought to the house of Jacob , that two Kings were come up into the Land to invade it , Esay 7.2 . it is said his heart was moved , as the trees of the wood are moved with the wind . But what is the remedy of this fear ? See Esay 8.12 . Fear not their fear , nor be afraid ( that was a false and a base fear ) sanctifie the Lord in your hearts , and let him be your fear , and let him be your dread . Esay 51.12 . there is an object of our faith and comfort , and a remedy against fear proposed : I , even I , am he that comforteth thee : who art thou that shouldst be afraid of a man that shall die , and the son of man that is as grass ? What , art thou one that hast God on thy side ? how unworthy art thou of that high favour , if thou fear man ? The greatest man that lives cannot shield himself from death , and from a covering of worms , and wilt thou be afraid of a man , and forget the Lord thy Maker ? The more thou art taken up with the fear of man , the lesse thou fearest God ; and the more thou remembrest man , the more thou forgettest thy Maker . You have seen the main , the ring ●●aders , which are these fearful , faithlesse , dastardly , unbelieving men . Now see what the filthy rabble is that followeth after , and they are Abominable , Murtherers , &c. Abominable , that is , unnatural , such as pollute themselves with things not fit to be named , but to be abhorred , whether it be by themselves , or with others . They are the abominable here meant , such as Sodome and Gomorrah , who were set forth to such as an example , suffering the vengeance of eternal fire , Jude v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such are abominable , being given up to unnatural lust . Let them carry it never so secretly , yet are they her● ranked amongst the rest , and shall have their portion in the burning lake . After these come Sorcerers , Idolaters , Lyars : Though these may be spoken fairly of by men , yet cannot that shelter them from the wrath of God , they shall likewise have their part in this lake when they come to a reckoning . If there be , I say , a generation of people that worship these , say what you will of them , when they come to receive their wages , they shall receive their portion in that burning lake with hypocrites : Those that make so fair a shew before men , and yet nourish hypocrisie in their hearts , these men , though in regard of the outward man they so behave themselves that none can say to them , black is their eye , though they cannot be charged with those notorious things before mentioned ; yet if there be nothing but hypocrisie in their hearts , let it be spun with never so fair a web , never so fine a thred , yet they shall have their portion in the lake , they shall have their part , their portion , &c. Then it seems these of this black guard have a peculiar interest unto this place . And as it is said of Judas Acts 1.25 . that he was gone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to his proper place . So long as a man that is an enemy to Christ , and yeilds him not obedience , is out of hell , so long is he out of his place . Hell is the place assigned to him , and prepared for him ; he hath a share there , and his part and portion he must have : till he come thither he is but a wanderer . The Evangelist tells us that the Scribes and Pharisees went about to gain Profelytes , and when they had all done , they made them seven times more the children of hell then themselves , filios Gehennae : So that a Father hath not more right in his son , then Hell hath in them : He is a vessel of wrath fill'd top full of iniquity , and a child of the Devils : So that as we say , the gallows will claim its right , so hell will claim its due . But mistake me not , all this that I speak concerning Hell , is not to terrifie and affright men , but by forewarning them to keep them thence . For after I have shewn you the danger , I shall shew you a way to escape it , and how the Lord Jesus was given to us to deliver us from this danger : But if you will not hear , but will try conclusions with God , then you must to your proper place , to the lake that burneth with fire and brimstone . A Lake 't is , a River , a flaming River , as Tophet is described to be a lake burning with fire and brimstone , a Metaphor taken from the judgment of God on Sodome and Gomorrah , as in that place of St. Jude before mentioned , as also in 2 Pet. 2.6 . where 't is said God turned the Cities of Sodom into ashes , making them an example to all them that should after live ungodly . Mark the judgment of God upon these abominable men , the place where they dwelt is destroyed with fire , and the situation is turn'd into a lake full of filthy bituminous stuff called L●cus Asphaltites , which was made by their burnings . And this is made an instance of the vengeance of God , and an Embleme of eternal fire ; therefore said he , you shall have your portion with Sodome . Nay , shall I speak a greater word ( with Christ ) and tell you , that though they were so abominable , that the Lake was denominated from them , yet it shall be easier for Sodome and Gomorrah then for you , if you repent not while you may , but goe on to despise Gods grace . But can there be a greater sin then the sin of Sodome ? I answer , yes . For make the worst of the sin of Sodome , it is but a sin against nature : But thy impenitency is a sin against grace , and against the Gospel , and therefore deserves a hotter hell , and an higher measure of judgment in this burning pit . But what is this second death ? 2. Sure it hath reference to some first death or other going before . A man would ( as it is commonly thought ) think that this second death , is opposed to that first death , which is the harbinger to the second , and separates the soul from the body ; but it 's far otherwise . That , alas , is but a petty thing , and deserves not to be put in the number of deaths . The second death in the Text hath relation to the first Resurrection , Rev. 20 : 6. Blessed and holy is he that hath his portion in the first resurrection , on such the second death shall have no power . The first death is that from whence we are acquitted by the first resurrection , and that is the death ; for that is a kind of death ( as S. Paul speaking of a wicked and voluptuous widow , saith , she is dead while she liveth ) and the time shall come and now is , when they that are dead shall hear the voice of the Son of man , and they that hear shall live . And again , Let the dead bury their dead . So that the first resurrection is , when a man hearing the voice of the Minister , is rouzed up from the sleep of sin and carnal security , and the first death is the opposite thereunto . So that the death of the body is no death at all ; for if it were , then this were the third death . For there would be a death of sin , a death of the body , and a death of body and soul : This death of the body is but a flea-biting in comparison of the other two . This second death is the separation of the body and soul from God , and this death is the wages of sin , and God must not , will not lie in arrear to sin , but will pay its wages to the full . All the afflictions a wicked man meeteth withal here , are but as Gods press money , and part of payment of that greater summe : But when he dies , the whole summe comes then to be paid : Before he did but sip of the cup of Gods wrath , but he must then drink up the dregs of it down to the bottome , and this is the second death : It 's called death . Now death is a destruction of the parts compounded : a man being compounded of body and soul , both are by this death eternally destroyed . That death ( like Sampson pulling down the pillars whereby it was sustained , pulled down the house ) draws down the tabernacles of our bodies , pulls body and soul in sunder . A thing which hath little hurt in it self , were it not for the sting of it , which makes it fearful : To die , is esteemed far worse then to be dead , in regard of the pangs that are in dying , to which death puts an end . This temporal death is in an instant , but this other eternal , whereby we are ever dying , and never dead , for by it we are punished with an everlasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Thess. 1.9 . and that from the presence of the Lord by the glory of his power . Then which place I have no need to adde more ; for , as much as can be s●id of men and Angels is fully comprehended in it . The Apostle terms this a fearful thing indeed , Heb. 2.15 . whereon if a man but think ( if he hath his wits about him ) he would for fear of it be all his life long subject to bondage . He would scarce draw any free breath , but would still be studying how to avoid it , and would still be in bondage and drudgery till he were delivered . Thus I have declared the nature of the place , and of this second death . That I may now goe farther , know that this Lake and this place is the place that the Lord hath provided for his enemies : It is the Lords slaughter-house ; it s called a place of torments , Luke 16. a place wherein God will shew the accomplishment of his wrath , and revenge upon his enemies , Those mine enemies that would not have me to reign over them , bring them forth , and slay them before my face . Those vessels of wrath , those rebels ; the King is in raged , and his wrath is as the roaring of a Lyon , which makes all the beasts of the forrest to tremble , Prov. 19.12 . And where there is the wrath of such a King , the issue thereof must needs be death , Prov. 16.14 . The wrath of a King is as a messenger of death . How much more fearful is the wrath of the King of Kings . God hath sharp arrows , and he sets a wicked man as his Butt to shoot at , to shew his strength , and the fierceness of his wrath . See the expression of Job in this case , The arrows of the Almighty stick fast in me , and the venome thereof hath drunk up my spirits : In so few words there could not be an higher expression of the wrath of God. First , that God should make thee a Butt , and then that thou shouldst be shot at , and that by Gods arrows : And then they are not shot by a child , but ( as the man is , so is his strength ) by the Almighty , by his bow , wherein he draws the arrow to the head . And then again these arrows are poyson'd arrows , and such poyson as shall drink up all thy soul and spirit : Oh , what a fearful thing is it to fall into the hands of such a God! It 's a saying of Moses , Psal. 90.11 . ( for 't is Moses Psal. ) Who knoweth the power of thine anger ? the power of Gods anger is unknown . And so in his Song , Deut. 32.22 . he sets it out in some measure . A fire is kindled in mine anger , which shall burn unto the lowest hell , &c. So that the King being thus provoked , is provoked to curse thee , Mat. 25. It 's put into the form of thy sentence : this cursing shall be thy lot in hell , it shall be thy very sentence , Goe ye cursed into everlasting fire . There is nothing but cursing : As Job cursed himself and the day of his birth , so then shall cursing be all thy song : thou wilt curse thy self that thou didst not hearken to the Preacher , that thou wouldst not accept of Christ , and the meanes of mercy and grace when it was offered thee : and thou wilt curse the time thou wert acquainted with this man , and that man , and others will curse thee for drawing them to sin : God curses thee , and man curses thee ; and God curses not in vain when he curses : others will curse thee , and thou thy self and others ; and think then how cursed will be thy condition ? All the curses that can be thought on , and all the curses that cannot be thought on , shall rest on the head of an impenitent sinner , to shew Gods terrible and just indignation against him . Oh beloved , to deliver us from this curse , Christ the Son of God was made a curse for us : the curse is so great , nought else can free us from it . But now that I may rank these punishments of the damned , and bring them for memories sake into some order ( although there be no order there , for it 's a place of confusion ) you may consider that the penalties of Gods enemies are penalties partly of losse , and partly of sense . 1. Of loss . And that consists in the deprivation of every thing that might administer the least comfort to him ; and for this cause hell is termed utter darknesse . Now darknesse is a privation of all light , so is Hell of all comfort , to shew that there is not the least thing that may give thee content , nor is the poorest thing thou canst desire to be had there . Darknesse was one of the plagues of Egypt , though there were no kind of sense in it , yet we may think what a plague and vexation it was to them to sit so long in darkness . The darknesse of Hell is darker then darknesse it self . They shall not see light , saith the Scripture , they shall not have so much as a glimpse of it : To be cast into this utter darkness , where shall be nothing to administer the least comfort , what an infinite misery will that be ? Were it only the losse of the things we now possesse and enjoy , of all which death robs us , as pomp , honour , riches , and preferment , this were grievous to a wicked man : These are things death dispossesses a man of , these cannot follow him , nought but thy works accompany thee : thy friends may follow thee to the grave , but there they shall leave thee . To have been happy , and to be miserable , is the greatest woe : to have lived in good fashion , and to be wretched , is the greatest grief . How will this adde to the sinners misery , when he shall say to himself , I had once all good things about me , but have now for my portion nothing but woe : I had a bed of down , but it is now exchanged for a bed of fire : I was once honourable , but now I am full of shame and contempt ; this will greatly adde to his misery . But all this is nothing , these are but the beginnings of his sorrow in regard of losse : for a man to be rich and wealthy to day , and to morrow to be stript of all , and left not worth a groat , to have all swept away , this is a woful case . 2. But if this be so grievous , what is it to lose Heaven ? Certainly , to lose the highest and greatest good , is the greatest evil and punishment that can be inflicted upon a creature . Which makes many Divines think , that the penalties of losse are far greater then those of sense , though they seem not to make that impression . It 's another thing to judge of things by sense then by losse : As for example , a man is greatly troubled with the tooth-ach , and he thinks his case more miserable then any , and thinks no man ever endur'd so much misery as himself , he judges of his misery by sense : Another man is in the consumption , and he hath little or no pain at all ; yet if a man come with a right judgment , he will judge his condition far worse then the others . So take all the pains in Hell , though sense may say they are the greatest that can be , yet discreet judgment can say , that the losse of God the greatest good , is the worst of evils . Now ( if thou be a firebrand of Hell ) thou must be for ever banish't from Gods presence . Thou base wretch , dost thou thin● Heaven a place for thee ? not so . 'T is without are dogs and sorcerers , &c. Thou art a damned dog , therefore thou must out from God , and from the company of the blessed Saints and Angels . When Peter saw Moses and Elias with Christ in his Transfiguration , though he had but a glimpse of glory , yet he saith , It is good for us to be here : But oh how infinite good will it be to be in Heaven ? how shall we be then wrapt up with glory when we shall be for ever with the Lord , in whose presence is fulness of joy , and at whose right hand there are pleasures for evermore . On the contrary , how exceeding terrible will it be to be shut out from the presence of God ? when God shall say , avaunt hence , whip out this dog , what doth he here ? let him not defile this room , this is no place for such a filthy dog . Oh the unspeakable horrour and dread ! oh the infinite shame of that man who is in such a case ! But this is not all . There is yet one thing more , the wicked shall not only be banished from Gods gracious presence , and cast into Hell , but this shall be done in the sight of Heaven . The glorious Saints of God have continually a sight of Gods justice upon sinners , that they may glorifie his mercy the more . The Scripture runs much to this purpose , Rev. 14.10 . If any man worship the beast and his image , the same shall be tormented with fire and brimstone in the presence of God and of his holy Angels . This in the 9th verse is the portion of them that worship the beast , that is the Pope , and receive the mark of his name . That is , if any will be an expresse publick or private Papist , if any one will be a slave to the Pope , see his portion , he shall drink of the wine of the wrath of God , and be banished from the society of holy Angels , and be tormented with hell-fire in their presence . Oh what a vexation will this be to the damned when they shall see others in heaven , and themselves shut out of door ? This will cause weeping and wailing and gnashing of teeth . It will go to their very heart , when they shall see Moses and Aaron and the Prophets and holy Saints in joy and glory , and shall consider and remember , that if they had made use of these means and opportunities of grace , they might have lived in Heaven too , whereas now they must be everlastingly tormented in that lake which burneth with fire and brimstone , and that without any hope of recovery . 2 Thess. 1.9 . Punished with everlasting destruction , from the presence of the Lord , and from the glory of his power . You know that by the Law of Moses , whensoever an offender was to receive his stroaks , Deut. 25 2 , 3. The Judge was to cause him to lie down , and to be beaten before his face , and he himself was to see it done . So when God comes to give the damned their stroaks in hell ( for hell is the place of execution , wherein he that knows his masters will and doth it not , shall be beaten with many stripes , ) he himself will see them beaten in the presence of all his holy Angels ; and if so , how shameful will their punishment be ? when there shall be so many thousand witnesses of it , when they shall be made ( as we say ) the worlds wonder . These are they that shall rise to everlasting contempt , Dan. 12. So in Esay , ult . Cap. v. ult . it 's said of the damned , their worm shall not die , nor their fire be quenched , but they shall be an abhorring to all flesh , and the holy Angels and Saints shall go forth and look upon them : those proud ones that scorned Gods people here , shall then be abhorred and scorned of them . 4. Adde to all this , that he 's not only banish't from the presence of God for a while , but from all hope of ever seeing God again with comfort . Thy estate is endless and remediless . Whilst thou art here in this life , of a Saul thou mayst become a Paul ; and though thou art not yet a beloved son , yet thou mayst come in favour : Whilst thou livest under the means of grace , there is yet hope of recovery left thee , it may be this Sermon may be the meanes of thy conversion : But then amongst all thy punishments , this will be one of the greatest , that thou shalt be deprived of all means of recovery , and this shall be another hell to thee in the middest of hell , to think with thy self , I have heard so many Sermons , and yet have neglected them : I had so many opportunities of grace , and yet have slighted them , this will make the sinner rage , and bite his tongue , and tear himself , to think how that now all meanes are past . And this is the first penalty , the penalty of loss . That of the sense succeeds . By the former we are deprived of all the joyes and comforts of heaven & earth , of Mount Sion , shut out of the City of the living God , the heavenly Jerusalem , depriv'd of an innumerable company of Saints , of the general assembly and Church of the first-born , of God himself the Judge of all , and the souls of the Saints made perfect . This shall make a sinner curse himself . Now follows the penalty of torments and sense . When Adam was banished out of Paradise , he had the wide world to walk in still ; but it is not so here : Thou art not only cast out of heaven , but cast into hell , and art deprived of thy liberty for ever , 1 Pet. 3.19 . It 's said Christ preached to the spirits in prison , them that in the dayes of Noah were disobedient , and for this cause are now in prison . Hell is compar'd to a prison , and a prison indeed it is , and that an odious one . For , 1. Look on thy companions . If a man were to be kept close prisoner , it were a great punishment , but goe ye cursed , saith God , into everlasting fire , prepared for the Devil and his Angels . To be among such companions is most infinitely miserable , there is nothing but Devils and damned howling ghosts , woful companions ! If there be an house possessed with an evil spirit , a man will scarce be hired to live in it ; but here the damned spirits , the filthy and cursed host must be thy yoke-fellows : Suppose there were no torment to suffer , yet to be banished from heaven , and to be tied and yoked to wicked spirits , were a torment sufficient to make the stoutest that ever was tremble , and quake , and be soon weary of it . 2. But it 's a place of torment too , a prison where there is a rack , to which thou must be put , and on which thou must be tormented : I am tormented in this flame , saith Dives . To speak of the torments there , will be matter enough for another hour , but I delight not to dwell on so sad a subject : only this is that which prepares the way to the glad tidings of salvation , therefore I shall a little longer insist upon it . The body and soul , the whole man , shall be there tormented ; not the soul only , but even the body too after judgment . Do you think the members of the body , which have been the instruments , shall escape ? be rais'd , and cast into hell to no purpose ? Why should God quicken it at the last day , but to break it on the anvil of his wrath , and to make it accompany the soul , as well in torments as in sinning . 'T is true , the soul is the fountain of all sense , and the body without it hath no sense at all : take away the soul , and you may burn the body , and it will not feel it . Now the soul being the fountain of sense , and the body being united to it , when God shall lay his axe at this root , at this fountain , how dreadful shall it be ? how shall the body choose but suffer too ? Should any of us be cast into a fire , what a terrible torment would we account it ? Fire and water , we say , have no mercy ; but alas , this fire is nothing to the fire of hell , 't is but as painted fire to that which burns for ever and ever . The furnace wherein Nebuchadnezzar commanded those to be thrown that fell not down to the graven Image which he had set up , was doubtless at every time a terrible place . Hell is compared to such a furnace ; but what shall we think of it , when the King in his wrath shall command the furnace to be heated seven times hotter then usual ? Nay , what shall we think of hell , when the King of Heaven shall command it to be heated seventy times seven times hotter then before ? when there shall be a fire , and a fire prepar'd : for so is this fire of Tophet , it 's a pile of much wood . When the King of Heaven shall as it were set to work his wisedome , to fit it in the sharpest manner , in procuring such ingredients as may make it rage most , and be most violent : It is a fire prepared for the Devil and his Angels , the strongest of creatures , for the punishment of principalities and powers : and if it can master Angels , think not but that God hath a fire to rost thy soul. It is the soul that is in hell onely till the day of judgment , though the body be not there . A man would think that the soul did not suffer , but Philosophy tels us that the soul suffers mediante corpore , in and by the body : Therefore 't is a rule in Divinitie , that whatsoever God doth by means , he can do without means . Though the body be not there , but the soul only , yet God is able , nay doth make the soul as well feel grief without the body , as he doth by means of the body . 3. But now besides thy fellow-prisoners in that cursed Gaol , consider who are thy tormentors , thou that dost continue in impenitency . Now thy tormentors are these three . 1. The Devil . 2. Thy self . 3. God Almighty . 1. The Devil , who is thy deadly enemy , a bloody-minded adversary , a murthering and merciless-minded Spirit , a murtherer from the beginning a merciless tormentor , who being in plagues and torments , and thereby even at his wits end , would fain ease himself in tormenting thee . When the Devil , as we read , was dispossessed of a child wherein he was , he rends and tears , leaves him foaming , that there was little hope of life in him : But now when a man shall be delivered into the hands of this merciless spirit , when God shall say to the Devil , take him , do what thou wilt with him , do thy worst to him : when thou shalt be thus put into the hands of one that hates thee , and delights in thy ruine , how will he tear thee into pieces ? how will he torment thee ? in how desperate and wretched a case will thy soul and body be ? 2. But the tormentor within thee is far more heavy , painful , and grievous , that never dying worm within , the sting of a guilty and wounded conscience , this , like a sharp dagger , is still stabbing thee at the very heart . This by a reflecting act upon it self , will cause thee to revenge Gods quarrel on thy self ; and as a musket over-charged beats back on the shooter , so will it most furiously return upon thee . This is that that smote David , when 't is said Davids heart smote him . A man needs no other fire , nor other worm to torment him , then that within him : which as the worms on the carkass , gnaws on a wretched soul. But there is a greater tormentor then both these behind , and that is 3ly . God himself , he is highly offended and inraged at thee , and therefore comes and takes the matter into his own hand , and will himself be executioner of his fury . There i● a passage in the Thess. to this purpose , which me thinks is more then can be spoken by men or Angels , Epist. 2. cap. 1. v. 9. Who shall be punished with everlasting destruction from the presence of the Lord , and from the glory of his power . Mark that , God whom thou hast so highly provoked to wrath , hath a strong hand and glorious power . He shew'd the glory of his power in the making the world , and all things in it , and all that infinite power which he hath manifested in the creation of heaven and earth , shall be engaged in the tormenting of a sinner . Were there a man that should lay a target of brasse , or a target of steel on a block , and should then cleve all in sunder at a blow , this would sufficiently manifest his strength : So doth God make manifest his power in crushing thee to pieces . There are still new charges and discharges against sinners , to make his power therein manifest . What if God , willing to make his power known ( saith the Apostle Rom. 9. ) suffered a while the vessels prepared to destruction ? God will manifest his power by the strength of his stroke on those that rebel against him . Hence proceedeth weeping and wailing and gnashing of teeth , which is a Metaphor taken from one either that hath a great coldness on him , or from the symptomes of a Feaver . Add to all that hath been said these two things . 1. The torment shall be everlasting , you shall desire to die , that your torments may have end : And here you may expect that I should say something of the eternity of the torments of the damned ; but I am not able , nor any one else sufficiently to express it : It shall continue ten thousand thousand yeares , and after that an hundred thousand times ten thousand , and yet be no nearer end then at the first beginning . Thou must think of it seriously thy self , and pray to God to reveal it to thy soul , for none else sufficiently can . 2. But besides , as it is everlasting , so is it unabateable . If a man were cast into a fire , the fire coming about him , would in short time blunt his senses , and take away his feeling , and besides , the materials of the fire would soon spend and waste : But it is not so here , here is not the least abatement of the horror , nor the least inch of torment taken away throughout all eternity . It was a poor request of Dives ( one would think ) that Lazarus would dip the tip of his finger in water and cool his tongue : A cold comfort , but one drop of water for the present , which would soon be dried , and yet that is denied him , he must have no abatement of his torment . Nor is there any abatement of thy feeling , but thou art kept in full strength , and as long as God is God shall Tophet burn , and thou feel it . Obj. But ( may some say ) this is preaching indeed , this would affright a man , and make him out of his wits : this is the way to make him goe hang him self , sooner then be converted . Sol. True , should God let loose the cord of our conscience , it were the way ( such would be the terrours of it ) to make a man find another cord , did not God restrain him . I desire not by this to hurt you , but to save you . I am a messenger not sent from Abraham ( as Dives entreated ) but from the God of Abraham , to forewarn you that you come not to that place of torment . But now ( Beloved ) there is a way to escape this misery , and that is by Jesus Christ , Mat. 1.21 . He was for this end called Jesus , because he saves his people from their sins , and consequently from wrath : which how it is done I shall shew in a word , and that is 1. By Christ Jesus offered for us . And 2. By Christ Jesus offered to us . By Christ offered for us , he must die for us , and if there be any death more cursed then other , that death must he die ; if any more painful , that must he suffer . Thus he undertakes thy cause , and suffers what for sin was due to thee . And then being offered for us , he is offered to us , as we may see in the Sacrament , where there are two acts of the Minister , the one the breaking the bread , the other , the offering it to the people . Thou hast as good warrant to take Christ offer'd , as thou hast to take the bread and wine , which thou art commanded to receive . Thus I thought good to adde something to sweeten the rest , that I might shew that there is a way to be freed from the bitter pains of eternal death . PHIL. 2.5 , 6 , 7 , 8. Let this mind be in you , which also was in Jesus Christ , who being in the form of God , thought it no robbery to be equal with God , but made himself of no reputation , and took upon him the form of a servant , and was made in the likeness of men ; and being found in fashion of a man , he humbled himself unto the death , even the death of the Cross. YOU have heretofore heard that point of Christian Doctrine which concerns the knowledge of our misery , and wretched estate by nature . The substance of all is , That we are the Children of wrath and disobedience as well as others . You see then in what state every man stands , before he hath made his peace with God : as long as he stands on terms of Rebellion . You see what the Holy Ghost saith , They are the sons of disobedience , and Children of wrath as well as others . This I tell you ( as hath often been declared ) not to discourage a sinner , or to drive him to desperation , but because it 's fit he should know his estate in which he is . If they will try conclusions with God , if they oppose him , the Lord cometh with a Bar of Iron , and will break them in pieces like a Potters vessel . Those mine enemies that will not have me to raign over them , bring them , and slay them before me . It is fit every man should know this ; This part is only for this end , that it may awaken us , otherwise to what purpose do we preach unto you ? Till the Law awaken us , we sleep securely in our sins , till the dreadfull Trumpet of mount Sinai comes with thundring and lightning ; as Eph. 4. Awake thou that sleepest , &c. Unless this awaken us , in what case are we ? Men as sleepers , that are a dreaming , as the Apostle speakes , Jude 8. A sleeping sinner will be a dreaming sinner : he never sees things as they are in their proper shape : but he thinks with the Church of Laodicea , That he is rich , and wants nothing , when as he is poor , miserable , blind and naked . He thinks he shall be admitted into heaven as soon as the proudest : but this is a dream : Isa. 29.8 . As the hungry man dreameth , and behold he eateth , but when he awakes , behold he is empty ; or as a thirsty man that dreams he drinketh , but awake , and behold he is faint . Thus it is with us , we think we are entring upon the suburbs of heaven , and yet we are but in a dream , and in a sleep . Now being thus awaken , consider with thy self what thou hast to do , when the dreadfull trumpet of the Law hath aw●kened thee : consider thy state ; if thou sleepest this night , Hell-fire will be thy portion . It were better for thee therefore to awake before the flames of hell-fire awake thee . Consider likewise that thou must not be led by thy self : thou must renounce thine own will. Our Estates may be pleasing unto us , to enjoy in a dream our hearts lusts here on earth ; but consider , unless thou cross thy Will here , it shall be crossed hereafter : yea it shall be the main cross a man shall have in hell , ( besides the eternal weight of Gods wrath ) that he can will or desire nothing , but he shall be crossed in it : not the least thing he desires , but he shall have the contrary world without end : Learn then what a wofull thing it is to be our own lords , to follow our own lusts and pleasures , see what we shall gain by it : never shalt thou enjoy the least portion of thy will in the world to come ; if thou wouldst have but a drop of cold water , thou shalt be crossed in it . Nothing thou desirest , but thou shalt have the opposite to it . Thus having truly and plainly shewed our Sinfulness , Wretchedness , and Cursedness by nature , I come unto the second part which I proposed ; to wit , Our Remedy , or our Redemption by Christ. And God forbid that he should create man the best of his Creature for destruction . What gain and profit is there in our blood ? Psalm 30.9 . God is full of Grace and Compassion , and he considers that we are but dust . And happy are we that we are but dust . Had we been more glorious Creatures , as Angels , we had not had the benefit of a Saviour . When they rebelled , God considered their mettal : And as with an high hand they rebelled , So the Lord reserved them in everlasting chains under darkness unto the Judgement of the great day , Jude 3. 1 Thes. 1.10 . They fell without a Redeemer ; It is well for us that God considereth that we are but dust ; For by Jesus Christ he saveth us from the wrath to come . It had been better for us never to have been born , then to be born fire-brands of hell . But now the point is , that we are Brands pluckt out of the fire , Zach. 3.2 . It is fit therefore we should know who is our Redeemer . Now as I have shewed you the last day it is Jesus Christ : And here consider , 1. Christ Jesus offered for us for the satisfaction of Gods Justice , and this is his priestly office . 2. As there was no Remission without shedding of blood , therefore after the blood is shed , and the Priest offered himself , there comes a second thing , else we are never the better : and that is Christ offered to us : This makes up our comfort . Many talk of the extent of Christs Death and Passion , saying , he dyed sufficiently for us , which is an improper speech : For what comfort were this , that Christ was offered for us , if there were no more ? A bare sufficiency in Christ serves not the turn : this were a cold comfort : As if a man that were in debt , & afraid of every Serjeant , & every Sheriffe should be told : Sir , there is money enough in the Kings Exchequer to discharge all your debts . This is very true , but what is that to him ? what comfort hath he by it , unless the King make him an offer to come , & take freely for his discharge ? And a cold comfort were it to us to know Christ to be sufficient for us , unless he invite us to take freely of the waters of life . Ho , every one of you that thirsteth , come you to the waters , &c. Isa. 55.1 . Thus unless Christ be offered to us , as well as for us , we are never the near . Now to make this appear : Observe that in every Sacrament there are two acts of the Minister . The one hath Relation to God , a Commemoration of the Sacrifice , in which respects the ancient Fathers called it a Sacrifice : the other , the breaking of the Bread , and pouring out of the Wine : wherein there is a Commemoration of the body broken , and the blood shed , not as they are concomitants , the Wine in the bread , as the foolish Papists dream , for that were rather a commemoration of his life then of his death , when the blood runs in the veins . The commemoration of Christs death is made by separation of the blood from the body , and as there is one Act of the Minister in cons●crating by breaking the body , and pouring out the blood , so there is a second Act which is ministerial . When the Minister saith , Take , eat , This is my body ; as if Christ were present , and said , Come , Take my body , thou hast as free an interest to it , as when thou art invited to thy friends table thou hast right to the meat before thee . So that as Christ is offered for thee , so he is offered to thee : And what now should hinder thee , unless thou art one that will obstinately oppose thy own salvation , and say , I will not have this man to rule over me , thou canst not miscarry . But if thou wilt be thine own lord , perish in thine infidelity . Here be the keyes of the Kingdom of Heaven given unto Gods Ministers , unless thou wilfully oppose thine own salvation , and shut that door of salvation which Christ hath opened so wide for thee . See the ways of God are plain . Christ hath paid a great price for thee , and then , as great as it is , he offers it to thee . Now for the former of these , which is Christs satisfaction made unto the Father for us , I made choice of this place of Scripture , which sets it out particularly . Herein two things are to be observed . 1. The person who it is that will thus humble himself : the Apostle grounds his Exhortation on the fourth verse , where he tels us , We ought not to look every man on his own things , but every man on the things of others . Let this mind be in you which also was in Christ Jesus . If Christ had looked only on his own things , he might have saved himself a great deal of labor and pains . He being the Son of God , might as soon as he was born have chalenged a seat with God in Glory : He need not go per viam , He might be Comprehensor in meta : but he would pass on to his journeyes end in a thorny and troublesome way : Let then the same mind be in you which was in Christ Jesus , who minded not his own things , but the good of others . 2. What it was wherein he humbled himself , he took upon him the form of a servant , and was obedient unto the death of the Cross. The highest humiliation that can be , that he who is above all praise , whom Angels adored , that he should be brought from heaven to earth ; and not only be a pilgrim there , but have a sorrowfull and pittifull pilgrimage ; and at last to be cut off by a shamefull death from the land of the living : this humiliation hath no parallel . The depth of the humiliation consists in the height of the person thus humbled ; and were not he so high , it could have done us no good . It 's no small satisfaction that can appease Gods wrath , therefore the Apostle to the Hebrews speaking of Melchisedeck , the type of Christ , concludes , how great this man was . Consider the invaluable price , how great he was , who being in the form of God , he who was fellow , and fellow-like with God , as good as himself , as great as himself , was thus humbled : It was the second person in the Trinity , he , and no other that was thus humbled for thee ; He was weary for thee , and reviled for thee , sweated and fainted for thee ; hungred for thee , and was buffeted for thee . It was he , the second person of the Trinity , in proper speech , without either Trope or Figure , shed his blood for thee , died for thee , and suffered all these things in his assumed nature , taking on him the form of a servant , though not in his divine . He remaining God alone , could not die , but yet die fain he would for thee , therefore he took thy nature on him , that he might die for thee in the assumed nature . He took not on him the nature of Angels , but the seed of Abraham . He being the fountain of life , and the Prince of our life , ( and without sheding of blood no Redemption could be wrought ) having not blood to shed as God , therefore took our nature on him , as it is ; Heb. 10.5 . Sacrifice and offering thou wouldst not , but a body thou hast prepared me , then said I , Io , I come , in the volumn of thy book it is written of me , to do thy Will O God. As if he should have said , Lord , I am not able to accomplish thy Will , or to be subject to thee in thy nature , therefore thou hast made me a man , that in the form of a servant , I might shew obedience , which I could not while I was in nature equal unto thee . Now consider how great this person is that hath suffered all for thee . Rev. 1.5 . Jesus Christ who is the faithfull witness , the first begotten of the Dead , and the Prince of the Kings of the earth : to have a great Prince bound like a thief , araigned , and executed , the consideration of this state of the person , would move a stony heart . Rev. 17.14 . He is the Lord of Lords , and King of Kings . Amongst men the Father is more honourable then the Son , and the Son is but a servant , untill he be emancipated , but it is not so in the Divinity ; but the Father and the Son are both alike honourable . Among men the Son hath the same specifical nature with the Father , but not the same individual : but it is not so in the Divinity : the Father and the Son there have the self same individual nature . I and my Father are one , therefore there must be an equality . The Pharisees themselves could draw this conclusion , that if he were the Son of God , he was equal with God. John 5.18 . Therefore the Jews sought the more to kill him , because he said , God was his Father , making himself equal with God : A man would think how could that follow ? He was but Gods Son : but Gods Son must be equal to the Father . In making himself Gods Son , he made himself equal with God : and therefore know upon this , and by this stands the point of our Redemption . If a pure and holy Angel had suffered never so much , it would not have availed for our Redemption . It is a price no man , nor Angel must meddle with all : It will require a greater Price . It was God himself that suffered in his assumed nature : He , and no other person : ( for we must understand , though Christ took on him the nature of a man , yet not the person of a man ) here stands the point , the second person in the Trinity is the Suppositum of all this humiliation : and therefore observe when the point of suffering comes , there 's a remarkable speech . Zach. 13.7 . Saith the Son to the Father , it was against his heart to smite him : the expression is a lively one , it went to his heart to smite one that was his equal , that did him no wrong , Awake , O sword , against my Shepherd , and against the man who is my fellow . You know of whom it is spoken by M●thew , Mat. 26.31 . I will smite the Shepherd , and the sheep of the flock shall be scattered . The Lord is ready to break him , Isa. 53. The sword was as it were unwilling to smite . The man that is my fellow ? A blow lighting on Gods fellow , equal with God , of what value is it ? Consider the difference betwixt a man and a man ; The State of a Prince makes great odds between that is done to him , and that is done to another man. When David would adventure himself into the battel : Thou shalt , say they , go no more with us , least they quench the light of Israel , 2 Sam. 21.17 . and more fully , 2 Sam. 18.3 . Thou art worth ten thousand of us : they would not hazzard the person of the King in the battel , Why ? because thou art worth ten thousand of us . The dignity of a Prince is so great , that ten thousand will not countervail the loss of him . If this be the esteem and worth of David , what is the worth of Davids Prince ? If thus with a King ▪ what with the King of Kings , and Lord of Lords ? This is a great ground of the sufficiency of Christs suffering . Heb. 9.13 . If the blood of Buls and Goates sanctifie to the purifying of the flesh ; how much more , verse 14. shall the blood of Christ , who through his eternal Spirit , offered himself to purge your Consciences from dead works to serve the living God ? It is not the offering of the body only , but he did it through his eternal Spirit . When the Martyrs and Saints offered themselves a sacrifice , they offered it through the flames of their love , and therefore embraced the stake ; and love is described as strong as death : but Christ did not offer his sacrifice with the flames of his love , though love was in him the greatest that ever was , but with the everlasting flames of his God-head and Deity , with that fire from heaven which is a consuming fire ? He did the deed that will purge our Consciences from dead works . Act. 20.28 . Take heed unto your selves , and to the flock , over which the holy Ghost hath made you oversee●s , to feed the Church of G●d which he hath purchased with his precious blood : God hath purchased the Church with his own blood : Who 's blood ? Gods blood . The blood of God must be shed . He who thought it no robbery to be equal with God , must shed his own blood : As Zippora saith to Moses , A bloody husband hast thou been to me , Exod. 4.25 . So may Christ say to his Church , a bloody Spouse hast thou been to me , that my blood must be shed for thee : 1 Cor. 2.8 . Had they known , they would not have crucified the Lord of Glory , that is , they would not have crucified God. He that was crucified , was the glorious Lord God. Acts 3.15 . You denyed the holy one , and killed the Prince of life . Here 's the matter , unless the Prince of life had been killed , thou couldst not have life . This the Apostle sets down as the ground of all before ; he comes to the particularities of his humiliation : and sets down , who it was who was thus humbled : He whom the Heaven of Heavens could not contain , he must descend unto the lower-most parts of the earth : that 's a descent indeed : His Humiliation appears in this , that he who was thus high , became a man , and being found in fashion as a man , he humbled himself , and became obedient unto death , even the death of the Cross. In this humiliation consider , I say , these two Points . 1. The person who was humbled . 2. The point of his humiliation . Some things hath regard to the whole course of his life , others to the conclusion or period of his life . All his life from his incarnation to his passion , was a continual thred of humiliation from his Cradle to his Cross , from his womb to his Tomb : so here is set down the humbled life of our blessed Saviour . For I would not have you think his humiliation consisted only in coming to the Cross , when they so mercilesly handled him : it cost him more then so : as sinners have the curse of God on them in their life , as well as in their death , so Christ must have a miserable life as well as an accursed death . Though the heat came at the end of the Tragedy , yet his whole life was a continual suffering . Consider the degrees of it . 1. He made himself of no Reputation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he emptied himself : It was the second person in the Trinity that thus humbled and emptied himself , ( not in his divine nature , but his assumed , ) of all his transcendent endowments . Consider the particulars of it , he took on him the form of a servant ; Was not this a great humiliation ? That the second person in the Trinity should stoop so low as to take on him the nature of one who is not worth the looking on ? that he should take dust and ashes upon him . Psalm 113.5 , 6. Gods greatness is thus expressed , Who is like unto the Lord our God , who dwelleth on high , who humbleth himself to behold the things in heaven , and in the earth : What Humiliation is that ? compare these two humiliations together . It is but an humiliation to cast but his eye upon the heavens , to look upon the most glorious of all his works , to look upon the Angels but what is man that thou so regardest him ? that thou shouldst not only look upon him , but take him up , & make him an inmate under thine own roof ? this is a greater abasement , but here 's a further degree , Christ during the time of his pilgrimage was content to deprive himself of his Glory , that he now enjoyes , by reason of his Hypostatical Union with the God-head , he deserves all honor and glory , When he brought his first begotten into the world , he saith , And let all the Angels worship him . Heb. 1.6 . Every knee bows to him that is thus highly exalted . We see Christ crowned with glory and honor , all Dominion and Power being made subject unto him , yet he for thirty three years and an half was content to be exiled from his Fathers court . John 17.5 . Glorifie thou me with the glory I had with thee before the world was ; which is expounded in the Proverbs , where the Wisdome of God was shewn before the world was framed . Prov. 8.30 . Then I was by him as one brought up with him , and I was dayly his delight , rejoycing always before him ; this was the work before the foundation of the world which God was doing , the Father was glorifying the Son , and the Son was glorifying the Father . The Father took infinite delight in the Son , and the Son took infinite delight in the Father , and the Holy Ghost in them both . To be deprived of such a sight , and such a glory as this , and for thy sake to be banisht from that high Court ; where not to enjoy that fulness of joy , was an emptying of himself : yet all this he did for thee . 2. He minded not his own things , if he had , he might have presently sat at Gods right hand , where is fulness of joy for evermore : but his bowels yearned on us , and took upon him the form of a servant , and was found in shape of a man , that is , as an ordinary man : We know what the nature of servitude is . Every man naturally desires liberty , but Christ that he might make thee free , was content to be bound as an Apprentice , and endure a servile estate . Christ both in respect of God and man took on him the form of a servant . 1. For him to be Gods servant was an Humiliation , though for us it be the greatest honour to be Gods servants . Saint Paul makes it his prime Epithite , Paul a servant of Jesus Christ. And David calls himself the servant of the Lord , O Lord I am thy servant , truly I am thy servant . But it was an Humiliation for Christ to become Gods servant . For him who thought it no robbery to be equal with God to become Gods servant , and to take a nature on him , that he might say , My Father is greater then I ; behold my Father and I were one , but now taking on me a humane nature , I am made inferior to my Father , I am become his servant : Behold my servant in whom I am well pleased ; Isa. 53. By his knowledge shall my righteous servant justifie many : there is much difference in servants . A free servant & a bond servant . A very bond-man doth Christ make himself , being man , and accounts it as great honour as may be , not only to be his Fathers servant , but his bond-man . Can I shew that there is any such humiliation as this ? Look on Heb. 10.5 . Sacrifice and burnt offerings thou wouldst not , but a body hast thou prepared me , these words have relation to that of the Psalmist , Psalm 40.6 . Sacrifice and burnt offerings thou didst not desire , but mine ears hast thou opened ; it is in the margent , mine-ears hast thou digged , or hast thou bored . The boring of the ear was an expression of everlasting servitude . Another servant that had not yet his ear bor'd , might be free at the year of Redemption , at the seventh year : but if not , his ear was bored that he might be a servant for ever according to that , Exod. . 21.4 . He that loved his service so well as to have his ear bored , is a servant for evermore . Mine ear Lord hast thou bored , I will be thy servant for ever . Christ took on him the form of such a servant ; nay , Christ was more then an ordinary slave : he was one b●und to an everlasting slavery , for he was the Son of an hand-maid : Now the Children of an hand-maid w●re not to go forth at the year of Jubilee . Exod. 21. The wife and her Children shall be her Masters , and he shall go out by himself : meaning thus , he that was the son of an hand-maid , must be bound . Partus sequiter ventrem . Now that Christ was the son of an hand-maid , we have Maries own confession , Behold th● hand-maid of the Lord , and he hath looked upon the low estate of his hand-maid , Luke 1. Hence David saith , Psal. 116.16 . O Lord I am thy servant , and the son of thine hand-maid : I am not only thy servant , but thy bond-servant : I am he who was born in thy house : and out of thy house I will never go . Thus is Christ a servant in respect of God. But it is not only thus , he is not only a servant in regard of God , but he took on him the form of a servant in respect of men too . Look what relations are between men that have superiority , and Subjects , Christ , who was born a free child , yet made himself a servant unto man : he had a reputed father , but a true , and a natural mother : from the twelft year of his age till the thirtieth , he went with them , and was subject unto them , Luke 2.51 . No Apprentice was more subject to his Master in his Trade , then he was to his reputed father ; he kept him close unto his Trade . Look on him out of the family , in the Common-wealth : He paid Tribute . He might stand upon his priviledge : Of whom do the Kings of the earth exact Tribute ? &c. they answer , Of strangers : Then are the Children free . If the son of a temporary Prince be free , how much more shall the Son of God be free ? But yet it behoves us to fulfill all righteousness . He would be a subject unto Caesar , and in recognition of his subjection he would pay Tribute , though he fetched it out of the fishes belly . Hence the Apostle tells us , Rom. 13. For this cause you pay Tribute to testifie your subjection . Neither was Christ only a servant to them who were in some Authority , but generally among men he was in the state of a servant . Mat. 20.28 . The son of man came not to be ministred unto , but to minister , and to give his life a ransom for many . Not to be a Master to command , and have others to attend him ; but he came to be a servant ; see in what esteem he was had . We account a servant in the next degree unto a beast ; for liberty is that whereby a man bre●●hs , and a man were better be dead , then have his liberty took from him ; and so Christ was not only a bond-man in regard of h●s Father , but in regard of men . In the estimation of men he was vilified for a bond-man : and that will appear by the price for which he was sold. It was thirty pieces of silver . To consider what the price was , is a considerable part of his passion . There is a Prophesie cited out of Jeremy in your books , but it is Zachary , though I have seen some copies which mentioned neither , but only , according to the words of the Prophet , it is Zach. 11.13 . Cast it unto the potter , a goodly price that I was prized at of them . He speaks it with disdain , And I took the thirty pieces of silver , and cast them to the potter in the house of the Lord. Exod. 21.32 . There is a place parallel to it , which will expound it clearly , If an Ox shall push a man-servant , or a maid-servant that he die , the Owner of the Ox shall give to the Master of the servant thirty shekels , and the Ox shall be stoned . It was the very price that was paid for a slave : Thirty shekels , which is 3 l. 15 s. in our money . A base estimation they had of Christ , as if he were a bond-man ; the same price that was given for a slave that was killed by an Ox , for this same price was he sold. In the second book of Josephus , cap. 12. When Ptolomaeus Philadelphus would redeem all the Jews which were bond-men : It s set down what he paid for a slave . There is set down a great summ of money , and the number of the (x) slaves : Here stands the valuation , divide the number of Drachms by the number of slaves , and you shall (z) find the quotient for every man 120 drachms ; four Drachms make a shekel , thirty shekels was the ordinary rate cryed in the Market for the price of a bond-man . Thus Christ took on him the form of a bond-man , not only Gods bond-man , but in the estimation of men so despicable , that they valued him at no higher rate then thirty pieces of silver . This is but the beginning and entrance on Christs humiliation , to be made in the similitude of sinfull flesh , and in the verity of true flesh . Christ had all infirmities , as weariness , hunger , thirst , which follow a sinfull man , which were not sinfull : such a nature he took upon him , and then he became obedient both by active and passive obedience . That which remains of the pains of his life to the passage of his dolefull death , we will speak of the next time . FINIS . PHIL. 2.8 . And being found in fashion as a man , he humbled himself , and became obedient unto the death , even the death of the Cross. IN these words , and those that went before , you see there is delivered unto us the point of the humiliation of the Son of God. It stands in this . 1. That he took upon him the form of a servant , and was made in the likeness of man. God the Son , the second person in the Trinity did assume our dust and ashes , unto the Unity of his own sacred person . 2. This humane nature being thus assumed , he was content to deprive himself a long time of that beatifical vision , which he might have still enjoyed , & in that time was as obedient , as the meanest and poorest servant of his Father . Nor was he only actively , but passively obedient ; He was obedient unto the death : he was content to lay down his life for our Redemption . And it was not every death that would serve the turn , but it must be the death of the Cross , the most accursed , shamefull and painfull death , that death which was most suitable , and best able to answer the wrath of God. First , He humbled himself by taking our nature upon him : He that thought it no robbery to be equal with God , took upon him the form of a man. If it were an abasement for God to look upon heaven the most glorious of his works , how much more to take upon him a clod , or peice of this earth , and unite it to his own sacred person for ever . This was a descending indeed , he descended first that he might ascend . Eph. 4.9 . Now that he ascended , what is it , but that he descended first into the lower parts of the earth ? That is , he descended into the womb of the Virgin ; and it was a great abasement indeed for him thus to descend : Wherefore the Psalmist speaking of the wonderfull framing of the Babe in the womb , saith , Psalm , 139.15 . My substance was not hid from thee , when I was made in secret , and curiously wrought in the lowest parts of the earth . So that we see God descended into the lowermost parts of the earth , and there was he fashioned . A great humiliation it was for him to be thus inclosed . Thus did he humble himself in taking our nature . Had he taken the form of a King upon him , it h●d been a great humiliation ; how much more , when he took on him the form of a servant ? He came not in state to be ministred unto , but to minister , as we shewed the last day . Nor was he only his Fathers servant , but a servant of servants , and therein underwent Canaans curse : A servant of servants shalt thou be . Our Saviour became such a servant . He which was the Author of freedom . John 8.26 . If the Son make you free , then are you free indeed . He , I say , who was the Kings son and so the most free , the Author of it to all that enjoy any spiritual freedom , became a servant , that we which were servants might be made free . But besides this , it s added here , that he humbled himself . Having taken on him the form of a servant , he humbled himself . Where we may observe what made the suffering of our Saviour so meritorious : It was because it was active , free and voluntary . Our Passions are contrary to our Will : We are drawn to it , as it is said of Peter , When thou art old , they shall lead thee whether thou wouldst not , John 21.18 . Peter dyed the same death our Saviour did , according to the external Passion : but they led him whether he would not . Our Saviour was an Actor in it ; Humbled himself . A bare suffering God regards not so much , but when it is done willingly , and in obedience to God. And as he was obedient in his death , so also in his other passions . In the Gospel , according to St. John , whereas the Text reads , he was troubled ; the marginal note hath it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he troubled himself : he was the Author of his own sufferings , John 10.17 . He was not humbled as a meer patient ; but he humbled himself , and so it is said in Scripture oft , He gave himself for us , and in all his passive obedience he had an eye to do the Will of God. The merit of his passive obedience ariseth from a mixture with his active . This was a great part of his Priest-hood , his humbling . And how doth he take his Priest-hood upon him ? it was by his Fathers call . He was cal'd unto it as was Aaron . Heb. 5.4 . No man , saith the Apostle , taketh this honor upon him , but he that is called . Now Christ being called to it , he did it to follow his call . And thus he did it actively : it was not a bare suffering as those in hell suffer , but according to his Fathers call . Observe , Heb. 10.9 . That place taken out of the Psalm , I am come to do thy Will O God , &c. What , was it only in his active obedience ? No , it was thy Will that he should suffer : as the words following in the tenth verse import , By the which Will we are sanctified , and by the body of Jesus Christ once offered : so that Christ offered up himself to do his Fathers Will , so that his passive obedience was in his active . So John 10.17 . Therefore doth my Father love me , because I lay down my life , that I may take it up again ; no man taketh it from me , but I lay it down . Our Saviour when he laid down his life , put it off , as a man that puts off his cloak , and layes it from him . They wondred that he was dead so soon , it was because himself laid down his life . His soul then was not drag'd or forced out of his body . It was not only passive , but active obedience . No man taketh it from me ; I have power to lay it down , and I have power to take it up . This had I from my Father . They are grosly deceived then , that say Christs active obedience was not free and voluntary , because he was commanded : for as well may they say , his passive is not voluntary , and so not meritorious , because it likewise was commanded , which none can deny . Thus Christs offering was a free-will offering , though it was a most bitter one ; yet this being a part of his Fathers Will , he went as voluntarily to the pains of the Cross , as thou dost to thy dinner when thou art throughly hungry . For his meat and his drink was to do his Fathers Will , Jo. 4.34 . And this makes it of such worth and efficacy , that he did it willingly : See it in the type that went before him , in Isaac ; Isaac was grown up , he was no Babe , he was able to carry wood enough to burn himself when he went to be sacrificed , and therefore sure he had strength ; if Isaac had pleased , he might have ran away from the old man his Father ; yet he suffers himself to be bound , and to be laid upon the wood ; a true type of our Saviour , his also was a free-will offering , and so a sweet smelling sacrifice unto God. It being the highest active obedience , it presently pacifieth the wrath of his Father . He humbled himself , and became obedient . This obedience of our Saviour is the matter and ground of our Justification . Rom. 5.18 . As by the offence of one , Judgement came on all unto condemnation ; so by the righteousness of one , the free-gift came on all to Justification of life . By the obedience of this blessed Saviour many are made righteous ; so that now our Saviours obedience followeth next . Now this obedience is double . Active or Passive . 1. Active , And this was that whereby he did all the Will of his Father . The reason why he came into the world , if we look the place before alledged , will appear , Heb. 10.5 . Wherefore when he cometh into the world , he saith , Sacrifice and burnt-offering thou wouldst not have , but a body hast thou prepared me . In burnt offerings and Sacrifice for sin thou hast no pleasure , then said I , Behold I come , in the volum● of thy book it is written of me that I should do thy Will , O God. When he cometh into the world , saith he , Lo , I come , For what ? to do thy Will , O God. The reason why he came into the world , was , that he might be obedient unto his Father . Thus it behoveth us ( saith he to John ) to fulfill all Righteousness . John wondred that he that was pure and spotless , should come to him to be baptized . He knew Baptism presupposed some sin or blot , some stain or corruption to be washed off , and therefore it s said . Mark 1.5 . That there came unto him all the Land of Judea to be baptized , confessing their sins . And sure if one should come to John , and say , he had no sin , and yet desired to have been baptized by him , he had no right to Baptism : yet our Saviour saith , Let alone , let it be so , that we may fulfill all Righteousness . I have no need indeed in regard of my self : but I have taken upon me the form of a servant , and therefore what the lowest of them must do , that must I do : therefore was I circumcised , and therefore am I baptized . I came not to destroy the Law , but to fulfill it . And he fulfilled it to the utmost , both in his active and passive obedience . Now for his active Obedience , it had a double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or consummatum est . First , For his active Obedience in the whole course of his life . I have glorified thy name , and finished the work that thou gavest me to do . Would you know what it is to glorifie God in this world ? It is to finish the work which he giveth us to do . Art thou a Minister ? if thou wouldst glorifie God , finish the work he gave thee to do ; then mayst thou say , Glorifie thou me with thy Glory , &c. But now Christs work was not ●ll ended when he said , he had finished it ; the greatest part was behind , to wit , his Passive obedience : All the works of his life were done ; of which actions , there Christ is to be understood : but then cometh his Passion , and that being finished , there is something to do yet after that : for he was to rise again to our Justification : but for the oblation of the sacrifice it was fully finished . If we look upon our blessed Saviour in the whole course of his life . For , 1. Though he lived in a whole world of sin , yet he was free from all manner of sin . 2. He was inriched with all manner of good works , graces and vertue . Chrst had both of these . He was free from any spot of sin , though in the midst of a wicked world : and there was nothing in him which could expose him to any temptations . He was continually assaulted , and yet he was spotless . The Prince of the world came , and yet he found nothing in him . Satan could find nothing in him whereon to fasten any temptation . Such a Priest it became us to have , who was holy and harmless . Heb. 7.16 . Vndefiled , separate from Sinners . There is the purity of his nature , he is holy , and in his carriage , harmless ; he did no man hurt· Undefiled , a pure , and innocent Lamb , a lamb without blemish , separate from sinners , and could not contract any guilt of sin . Though he conversed with Publicans and sinners at the Table , yet they could not infect him . He knew no sin , neither was there guil● found in him , 1 Pet. 1.19 . Therefore we see when it comes to the point that the Devil would tempt him , yet he himself must needs say , What have I to do with thee thou holy one of God ? He is forced to acknowledge him to be so . And so if we look on the place , where he saith , I do the Will of my Father alwayes , there likwise he shews himself the holy one of God. In a word , as he was thus obedient unto God , so was he subject to men too ; to his Father in the family , and to Caesar in the Common-wealth : As he t●ught , he did : subjection towards Governors was his Doctrine , & rather then he would not pay Tribute , he would have it out of the fishes belly : To shew a Recognition of his subjection unto higher powers , the text tels us , He went about doing good . This man , say they , hath done all things well : and at the last cast , when all the quarrels and Accusations were brought against him , they could bring nothing that could hold water : that he could boldly challenge them all , as it were , Which of you can accuse me of sin ? You that pick so many holes in my coat , come forth , spare me not , accuse me ; yet at the last he is accounted a just man. Judas himself could acknowledge him to be blameless , and that he had sinned in betraying his innocent blood . Pilates wife could say to her husband , Have thou nothing to do with that just man : and Pilate himself washed his hands , and would be free from the blood of that innocent person . The thief crucified with him , acquits him ; his whole life was a perfect obedience to the Law of God. Christ is the end of the Law that the Righteousness of the Law might be fulfilled in us , not by us , we are not able to fulfill the Law : but in us , Christ did it for us ; and the Father is better pleased with the thirty three years hearty obedience of his Son , then if Adam , and all his posterity had been obedient throughout the whole course of the world ; So acceptable was this obedience to God. And thus much of his active Obedience . 2. Now for his passive obedience , his suffering . If our Saviour will be a sacrifice , he must be used like one ; he must be slain , if he will make satisfaction to his Father for us . He must for our eating sower grapes , have his own teeth set on edge . Consider his humiliation both in life and death ; if we look on the service of Jacob , under his Uncle Lakan , his service was an hard service , twice se●en years did he serve the drought consumed him by day , and the frost by night , and the sleep depar●ed from his eyes ; twenty years hard service ; fo●rteen y●ars for his two wives , and six years for his cattle , G●n . 31.41 . Our Saviour spent thirty three years in ●is hard s●rvice ; and full oft did the sleep depart from his eyes . When Israel came to appear before P●a●ao● ; My dayes , s●ith he , have been 130 years : few and e●il have the days of thy servant been . The true Israelite might say more . Jacobs days were few , but as few as they were , they were 130 years ; but if we look upon our Saviours dayes , they were scarce a quarter so many . And th●t is a part of our Saviours humiliation , that he was cut off in the mid●l of his dayes . If we look into the Psalm , we shall find it a curse on the bloody and deceitfull man , that he shall not li●e out half his dayes . The livelie part of a mans age , ( from Moses his time to this day , in that Psalm of Moses , Psalm 90. ) is ●hreescore years and ten ; half this is thirty five years ; and our Saviour is taken off before this thirty five is expired . He was to take on him all the curses due to sinners , to the bloody and deceitfull man : he is cut off and cropt off in the midst of his vigour : he that is that Melchisedeck , ●hat hath nei●her beginning , nor end of days , was cut off as a branch , lopt off as a ●wig from the land of the li●ing , I●a . 53. He 's ●ul'd cut , so his days were few , far fewer th●n Jacobs : he was not suffered to live out half his days : yet if we look upon his days they were evil too : evil enough as few as they were : full of trouble , and full of misery : from his first coming into the world to his last going out . 1. When he did descend into the lowermost part of the earth , He was nine moneths in the womb of his mother : and if we take the opinion of the Schoolmen , he had his full understanding and Judgement all that time , the free use of sense and reason , though I do not aver it to be a truth ; only I say , if it be so , it makes his humiliation insupportable . What an extream burthen would it be to us to be so long in the womb , and in ripe understanding ? therefore there was somewhat in that : But now : 2. Look at his coming forth into the world : though his mother were in her own City , yet he was so despicable , that there was not room for them in the Inn. Our Saviour , that should , one would think , have been brought into a stately Palace , was fain to have his lodging among the beasts , and a Cratch for his Cradle . The wise men when they came to worship him , found him in no better case : and what a disgrace was it , instead of a Palace , the Kings of the East should find our Saviour in a Cratch . 3. And now when eight days are over , he must have his skin cut off , he must be circumcised , and give the first payment or earnest of his blood . How painfull and irksom a thing Circumcision was , appears by that story in Gen. 34 where the sons of Jacob offering the Shechemites the condition of Circumcision , and they accepting it , it was so troublesome a thing , that by reason of their soreness and weakness by it , two of the sons of Jacob , Simeon and Le●i , slew a whole City . The pain was so great that they could not manage their weapons , therefore two men slew thousands of them . Our blessed Saviour was thus served , when the eight dayes were over he was thus made sore , and this was the first effusion of his blood . 4. After the eight days are over , then come the forty days , and then he must be carried a long journey to be offered up to the Lord , and his mother , as if she had brought an unclean and impure thing into the world , must be cleansed and purified . And then she came to offer a sacrifice according to the Law of the Lord. Luke 2.24 . A pair of turtle doves or two young Pigeons : But was this the Law ? it were good if the Law were looked into . See Levit. 12.8 . The Law is this , She shall bring a Lamb , or if she be not able to bring a Lamb , then two Turtles , or two young Pigeons . If she be not able ; but the margent hath it , If her hand cannot reach to a Lamb , if she be so poor that she cannot offer a Lamb. As if the Text should have said , Alas poor woman , poor Lady , all she had was not able to reach to a Lamb , so poor was she : Doubtless her heart was as large as anothers but she was not able to offer a Lamb , and is therefore content with two Turtles . 5. Hence we may conceive in what state our Saviour lived till he came into the Ministry : questionless in a poor house : and he made many a hungry m●al , when his mother was not worth a Lamb. All that they had , must be by hard labor . 6. Now our Saviour , notwithstanding after he had travelled that weary journey to Jerusalem , must return again , and be subject to his Parents : but how ? even as a servant in his Trade . They had not bread to spare , but what was gotten by hard laborious work . At his Fathers Trade , I say , for so it s said of him , Is not this the Carpenter ? It s put in the nominative case , The Carpenter . Mark 6. And whereas this is cast as a curse on our first parents , and their seed . Gen. 3.49 . That in the sweat of their brows they should eat their bread . Our Saviour must undergo this curse too : he must work hard for his living : with his own hands he must get a living for himself , and his poor mother by a laborious Trade . No wonder if he went many a morning without his break-fast , and made many a hungry meal , that lived in so poor a house , and by so poor a Trade . 7. If we come now to the time he lived after he came from his Father and Mother , that same three years when he shewed himself more publickly in the world , and you shall find him subject to those dangers , di●ficulties and distresses which accompany evil dayes . He was a Pilgrim , and had no abode . The Foxes ha●e holes , and the birds of the air , nests , but the Son of man had not where to lay his head . He was a diligent Preacher of the Gospel , although he had neither Prebend , nor Parsonage ; he had nothing of his own , but was relieved often by the Charity of certain devout and religious women . 2. Besides all the reproaches that could be cast on a man , were laid on him ; This man is a Wine-bibber , and a Glutton ; a friend of Publicans and sinners . And again , Do we not say , well , thou art a Samaritan , that is , a Heretick ? He was a caster out of Devils ; and therein they denyed not , but he did good , but see the villany of it : he was a good witch , as we call them , and though he did good , yet it was by the help of Belze●ub : when he drew near his death ; see Mark 12. the Text saith , They accuse him of many things . Few things are expressed , yet a great many comprehended in these words : those that are expressed , are hainous and notorious crimes . First , Against the first Table , they accuse him of Blasphemy , and therefore condemn him in the Ecclesiastical Court : Do you hear his Blasphemy ? say they . Then against the second Table , they post him to the civil Court , and there they lay to his charge high Treason against Caesar : for he , say they , That maketh himself a King , is an enemy unto Caesar ; and yet the innocent Lamb for all this opened not his mouth . Insomuch that Pilate wondred he spake not a word in his own defence ; and the reason was , because he came to suffer , and to have all these slanders and reproaches put upon him , not to excuse himself . 3. He led a life subject to dangers , when he went amongst his own people , to preach the acceptable year of the Lord , they bring him upon an high hill , to the brow thereof , with a purpose to cast him down , and break his neck . Others threaten to kill him too . The Devil here follows him with temptations , even to Idolatry it self . Ma● . 4.6 . The Devil himself tempts him forty days , and then left him : not as if he would return and tempt him no more , but as St. Luke renders it , The Devil left him for a season , Luke 4. not as if he intended to leave him quite , but to come and try him again . The Scribes and Pharisees they tempt him too , and prove him with hard questions , which if he could not answer , they would proclaim him an insufficient man , and all the people would have laugh'd him to scorn . Nor was this all his Ministry . All his life was as it were paved with temptations , every step was as it were a gin and trap to ensnare him . 4. Add to all this , that he was not like us , He knew when , and by what death he should die : He knew in all the time of his suffering what he should suffer , and what should come upon him at his death . If any of us should know that he must die a cursed , shamefull , and painfull death , and knew when it should be , it would marr all our mirth , and put us to our dumps in the midst of our jollity . Our Saviour in the midst of all his joy on earth , saith , I have a Baptism to be baptized with : he knew the cruel death which he should suffer on the Cross. And how is he pained , till it be accomplished . The pains of it run through all his life , and might well make his whole life uncomfortable unto him . In the twelft of John 23. a little before the Passover , saith he , The hour is come that the Son of man shall be glorified : and then verse 27. Now is my soul troubled , and what shall I say ? Father , save me from this hour . When the time was drawing nigh , some five or six days before , the consideration of it troubled him , though he knew he should be glorified , yet the fright of it enwrapt him with fear . Now is my soul troubled ; what shall I say , Father , save me from this hour . Such a kind of life did our Saviour lead : few but evil were his dayes . As evil as few , he had no comfort in them . Come we now to the point of his death , the last thing ; and those things that did touch him therein , are the Curse , Shame , and pain of it . If there were any death more accursed , he must die that death : If any death more shamefull , or more painfull then other , he must die that . All these do concur in the death of our Saviour which he suffered , in that death of the Cross. It was the most accursed , most shamefull , and most painfull death as could be devised . First , For the Accursedness of it , there was no death that had a more peculiar curse on it then this . Howsoever all deaths are accursed when they light on one that is without Christ ; but this death had a legal Curse : for as there was a legal uncleanness , so there was a legal Curse , and this was the curse annexed to the Cross ; a type of that real Curse . Now the type of a real Curse , Was hanging on the tree : Thou shalt bury him that day , for he that is ha●ged on a tree is accursed by God , Deut. 21.23 . so the Son of God was made a Curse for us , alluding unto this , Galat. And here we see the blessed Son of God , he in whom all the Nations of the earth are blessed : the fountain of all blessedness : We see him stand in so cursed a condition , to be made as it were as an Anathema , the highest degree of cursing that may be . Secondly , Consider the shame of it there is a place in the best of Orators that expresses the destableness and shame of this death of the Cross. Facinus , &c. see what a gradation there is , it is hardly to be expressed in English. It s a great fault to bind a Citizen of Rome and a Gentleman , what is it to beat him ? what to crucifie him ? His Eloquence failed him there , as being not able to express the detestableness of it , and therefore the chief Captain was afraid that he had bound Paul , after he had heard he was a free-man of Rome , but then it s worse to beat him ; but what was it to crucifie him ? Our blessed Saviour went through all these indignities . First they come against him with swords and with staves , as against a thief . They sold him for a base price . They beat him with rods , pricked him , and after all , they crucified him . Consider then the shame of it : he that was to be crucified , was stripped naked , as naked as ever he came out of his mothers womb : However the Painters may lie in it . And was not this a shame thus to be stripped before thousands ? Wherefore it was a custome among the Romans , that the greatest King , if he were baptized , was to be stripped naked , which they did as a memorial of the shame of our Saviour . So shamefull a thing it was that they thought him unworthy to suffer within the wals . Christ that he might sanctifie the people , suffered without the walls . Let us go with him out of the Camp bearing our reproach . He was as a man unfit to suffer within the walls . Pilate thought he would meet with them when they were so violent to have him crucified , and therefore he joynes Barabbas with him , the vilest thief in the Countrey , and a Murtherer : so that Peter cast this in their teeth , That they preferred a Murtherer before him . He was reckoned with the Transgressors , as it was prophesied of him before . Isa. 53. They crucifie him between two thieves , as if he had been the Captain of them . Thirdly , Consider the Pain of the Cross , whom God raised up , having loosed the sorrows of death : not meanìng there were sorrows that Christ endured after his death , but it s meant of the sorrows that accompanied his death . It was the most dolorous death that ever could be endured . We scarce know what Crucifying is . The Christian Emperors in honour of our Saviour banished that kind of suffering , that none after him might suffer it : but yet it is fit we should know what it was , since it was so terrible a thing . And here , as the Apostle said to the Galathians , Suppose you see Christ crucified before your face at present . The manner of it was thus . First there was a long beam , on which the party was to be stretched , and there was a cross-beam on which the hands were to be stretched : they pul'd them up upon the Cross before they fastened them ; they pul'd him to his utmost length . And this is that the Psalmist speaks of , Psal. 22.17 . You might tell all my bones . His ribs were so stretched , as that they even pierced the flesh : Conceive him now thus stretched with his hands and feet nailed to the wood : the stretching of Christ on the Cross , was such a thing as the working of the racke . Imagine him before your eyes thus represented . Your sins crucified him : being thus stretched upon the Cross to his full length , the hands and the feet were fastned and nailed to the wood . It s no smal torment to have the hands bored , especially if we behold the place , it was through the lower part of the hand where the veins and sinnews all met together : It 's a place that is full of sence , Consider withal the bigness of the nayles : Psal. 22. They have digged my hands to shew the bigness of the spikes : for the original beares it , They dig'd him . Beleeve not the paynters : Our Saviour had foure nayles : Not one through both feet as they describe it , but two through his hands , and two through his feet : And that you may the better comprehend it , you must know that toward the lower part of the cross , there went along a ledge or thre-shold whereto his feet were nayld , otherwise the flesh would have rent by reason of the nails , if hee had hung by the hands alone . Then comes the lifting up ; as the serpent was lift up , so must Christ be lift . As when a man is stretched to the full length , and should be with a girk put up ; it s like a strapado , as it were the unjoynting of a man ; and this is that the Psalmist speaks of , All my bones are out of joint . Consider withal the time how long it was . St. Mark saith , cap. 15.25 . It was the third hour , and they crucified him . In St. John it is the sixt hour , but the ancient and best Copies have the third hour , and so hath Nonus . The ninth hour he gave up the Ghost : so that it was six long hours by the clock that our Saviour did hang upon the Cross. And it was not with him as with other men , in whom extremity of pains disanul sense , and blunts pains , because they have not a perfect apprehension ; but Christ was in his perfect sense all the while . All that the Jews could do , could not take away his life from him , till he would himself : and therefore it is said in Mark , That immediately before he gave up the Ghost , that he cryed with a loud voice , whereas others are wont at that time to be so weak that they can scarce be heard to groan : but never was Christ stronger , nor never cryed louder , than when he gave up the Ghost , Marke 15.35 . this of it self made the Centurion assoon as he heard it , conclude , certainly this man was the Son of God. How doth he gather this from his crying ? thus ; For a man to be in his full strength , and cry out so strongly , and immediately to give up the Ghost , this is a great Miracle : Truly this man was the Son of God. This adds unto the greatness of his torment , that he had his full and perfect sense : that he was six full hours thus on the Rack , and the extremity of pain took not away his sense . He was as strong at the last , as at the first . These things seriously weighed , Oh! how do they aggravate the depth of his humiliation ? Seriously weigh them : they are miserable , and lamentable matters ; yet in these lie our comfort . Through these words is there a passage open for us into the Kingdom of Heaven : When he had overcome the terrors of death , he opened the Kingdom of Heaven to all Believers : these were now but the out-side of his sufferings which did belong to man for his sins . He suffered not only bodily sufferings , but sufferings in soul , and that he did in a most unknown and incomprehensible manner ; But now may some say , Object . Did Christ suffer the pains and torments of Hell ? Sol. No , He suffered those things that such an innocent Lamb might suffer , but he could not suffer the pains of Hell. The reason is , because , one thing which makes Hell to be Hell , is the gnawing worm of an accusing conscience . Now Christ had no such worm . He had so clear a conscience , as that he could not be stung with any such evil . Another great torment in Hell is Desperation , arising from the appprehension of the perpetuity of their torments , which makes them curse and blaspheme God , and carry an inexpressible hatred against him ; but Christ could not do so ; he could not hate God : God forbid that Christ should be lyable to these Passions . But it is certain God the Father made an immediate impression of pains upon his soul ; his soul did immediately suff●r : Look on him in the Garden , he was not yet touched , nor troubled by men , and yet he fell in a sweat : Consider the season of the year ; this was then when they that were within doors were glad to keep close by the fire , he thus did sweat in the garden , when others freez'd within ; this was much : but to sweat blood , thick blood , clotted , congealed blood ( for so the words will bear it ) not like that in his veins : and yet it came through his garments , and fell to the ground : this is a thing not to be comprehended . Our blessed Saviours encountring with his Father , he falls a trembling , & is overwhelmed as it were with the wrath , beseeching God intensively , saying Father , if it be possible let this cup pass from me ; thou mayst give free pardon : which affections in Christ are such a thing , as pussels us all : we must not say Christ did forget for what he came : but he did not remember : these words proceeded from the seat of passion , which while it is disturbed , reason suspends its Acts. Christ had Passions , though no impurity in them . As take a clean Vial full of pure water from the fountain , and shake it , it may be frothy , yet it will be clean water still . Christ did not forget only he had the suspension of his faculties for a time . As a man in a sleep thinks not what he is to do in the morning , and yet he is not said properly to forget . He cryed , My God , my God , why hast thou forsaken me ? He was contented to be forsaken for a time , that thou mighst not be forsaken everlastingly , and this was no faint prayer : if you read the place in the Psalm , He cryed out unto God : And Heb. 5.7 . It s said , Who in the days of his flesh when he had offered up prayers and supplications with strong cries and tears . He cryed to the Almighty : he made Gods own heart to pity : He would break , Isa. 53. yet his heart is repenting , and rolled together , so that he sent an Angel to support and comfort him . Psal. 27. those strong cries are expressed with a more forcible word , My God , my God , why hast thou forsaken me , why art thou so far from helping me , and from the words of my roaring ? Consider how it was with Christ before any earthly hand had touched him , when he beseeched God for his life : this shews the wonderfull suffering of Christ ; and for that point , Why hast thou forsaken me ? Consider it was not with Christ as with the Fathers , they suffered a great deal of punishment and taches , and would not be delivered , yet Christ was more couragious then they all . He had a spirit of fortitude , he was anointed above his fellows , & yet he quivers . Our Fathers cryed unto thee , they trusted in thee , and were not consumed ; they were delivered : but I am a worm , and no man. I can find no shadow of comfort . Lord , Why art thou so angry with me ? this speech came not from the upper part of the soul , the seat of reason , but from the lower part , the seat of Passion : My God , my God , these were not words of desperation . He held fast to God ; Why hast thou forsaken me ? these are words of sense : thus you see the price is paid , and what a bitter thing sin is . God will not suffer his Justice to be swallowed up by Mercy . It must be satisfied ; and our Saviovr , if he will be a Mediator , must make payment to the uttermost farthing : Consider what a time this was when our Saviour suffered : The Sun with-draws her beams , the earth shakes and trembles : What aileth thee , O thou Sun to be darkn●d , and thou earth to tremble ? was it not to shew his mourning for the death of its Maker ? The soul of Christ was dark within , and its fit that all the world should be hung in black for the death of the King of Kings . But mark , when he comes to deliver up his life , and to give up the Ghost , the vail of the Temple rent in twain , and that was the ninth hour ; which in the Acts is called the hour of prayer ; it was at three a Clock in the afternoon . Hence it is said , Let the lifting up of my hands be as the evening sacrifice . The Priest was killing the Lamb at that time , there was a vail that severed the Holy of Holies , it was between the place of oblations , nnd the Holy of holies , which signifies the Kingdom of Heaven . Assoon as Christ died , the vail rent , and Heaven was open , the Priest saw that which was before hidden . Our Saviour , saith the Apostle , entred through the vail of his flesh unto his Father , and fit it was , that the Vail should give place vvhen Christ comes to enter : But vvhat becomes of Christs foul novv ? his soul and body vvere pul'd assunder , and through the vail of his flesh , as it vvere vvith blood about his ears he entred the Holy of Holies unto God , saying , Lord , here am I in my blood ; and here is blood that speaks better things then the blood of Abel , that cries for vengeance , this for blessing and expiation of our sins . FINIS . JOHN 1.12 . But to as many as received him , to them gave he Power to become the sons of God , even to them that believe on his Name . HHaving heretofore declared unto you the wofull estate and condition wherein we stand by nature , I proceeded to the Remedy , that God of his infinite Mercy hath provided for the recovery of miserable sinners from the wrath to come . And therein I proposed two things , that our Saviour that was to advance us , and raise us out of this condition , when we had lost our selves in Adam ; We having eaten sowre grapes , he was to have his teeth set on edge ; we accounted him smitten of God , and buffeted ; but we had sinned , and he was beaten . That when the Lord in his wrath was ready to smite us , he underwent the dint of Gods sword , and stood betwixt the blow and us ; the blow lighted on him that was equal with God , and deserved not to be beaten . Awake O sword against my shepherd , and against the man that is my fellow . The sword was unwilling to strike him ; and thus being smitten he became a propitiation for our sins : The chastisement of our peace was on him . He offered himself a sacrifice : Here are two things considerable ; 1. How Christ was offered for us . 2. How he is offered to us . First , For us , and so he offered up himself a Sacrifice , a sweet smelling Sacrifice unto God. Mark the point is , he is not only the Sacrifice , but the Sacrificer . He offered up himself , saith the Apostle ; He was the Priest , and it was a part of Priest-hood to offer up himself . The Sacrifices in the old Law that typified him , were only sufferers . The poor beasts were only passive : but our Saviour he must be an Actor in the business . He was active in all that he suffered : He did it in obedience to his Fathers Will , yet he was an Agent in all his Passion . John 11.33 . He groaned in Spirit , and was troubled ; the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or ( as it is in the Margent ) He troubled himself . With us in our Passions it is otherwise : we are meer sufferers . Our Saviour was a Conqueror over all his passions , and therefore unless he would trouble himself , none else could trouble him : unless he vvould lay down his life , none could take it from him ; unless he vvould give his cheek to be smitten , the Jews had no power to smite it . Isa. 50.6 . I gave my back to the Smiters , and my cheek to them that pluckt off the hair , and hid not my face from shame and spitting . In all these we should consider our Saviour , not as a Sacrifice only , but a sacrificer also ; an Actor in all this business : their wicked hands were not more ready to smite , then he was to give his face to be smitten , and all to shevv that it was a voluntary Sacrifice . He did all himself ; He humbled himself unto the death . And now by all this we see what we have gotten : vve have gotten a Remedy and satisfaction for our sins . That precious blood of that immaculate Lamb takes avvay the sins of the world , because it is the Lamb of God , under which else the World vvould have eternally groaned . Object . But doth this Lamb of God take away all the sins of the world ? Sol. It doth not actually take avvay all the sins of the vvorld , but virtually , It hath povver to do it , if it be rightly applyed , the Sacrifice hath such vertue in it , that if all the World vvovld take it , and apply it , it vvould satisfie for the sins of the vvhole World : but it is here , as with medicines , they do not help , being prepared , but being applyed ; Rhubarb purgeth choller , yet not unless applyed , &c. Exod. 39.38 . there is mention made of a Golden Altar . Christ is this Golden Altar , to shew that his blood is most precious : We are not redeemed with silver and gold , but with the precious blood of Jesus Christ. He is that golden Altar mentioned in the Revelation , vvhich stands before the Throne . He was likevvise to be a brazen Altar ; for so much vvas to be put upon him , that unless he vvere of brass , and had infinite strength , he vvould have sunk under the burthen . Its Jobs Metaphor : Job in his passion saith , Is my strength the strength of stones ? or is my flesh brass ? Job 6.12 . If Christs flesh had not been brass : if he had not been this brazen Altar , he could never have gone through these : now he is prepared for us a sacrifice for sin . Rom. 8.3 . For what the Law could not do , in that it was weak through the flesh , God sending his own Son in the likeness of sinful flesh , and for sin , ( for sin ) make a stop there , condemned sin in the flesh . This same ( for sin ) hath not reference to ( condemned ) To condemn sin for sin is not good sence ; but the words depend on this ( God sent his Son ) that is , God sent his Son to be a Sacrifice for sin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the word is translated . Heb. 10.6 . a sacrifice for sin . It was impossible the Law should save us : not because of any transgression , or failing in the Law , but because our weakness is such , as that we could not perform the conditions : therefore God was not tyed to Promises ; by reason then of the weakness of our flesh , rather then we should perish , God sent his own Son in the likeness of sinful flesh , & in that flesh of his , condemned all our sins ; we need not look that sin should be condemned in us , when he bare our sins on the tree , then were our sins condemned ; therefore it s said , Isa. 53. When he had made his soul an offering for sin : that is in the Original ( when he had made his soul , sin ) then he saw his seed , Isa. 57. We come now to the second thing , if Christ be offered for us , yet unless he offer himself to us : unless any man may have interest in him , it s nothing worth . Here then stands the Mystery of the Gospel , Christ when he comes to offer himself to us , he finds not a whit in us that is to be respected ; nothing . And that is the ground of all disturbance to ignorant consciences ; for there is naturally in men pride and ignorance , they think they may not meddle with Christ , with Gods Mercy ; unless they bring something , unless they have something of their own to lay down . This is to buy Christ , to barter betwixt Christ and the soul : but salvation is a free gift of God. As the Apostle speaks , Christ is freely given unto thee , when thou hadst nothing of worth in thee . Faith when it comes , empties thee of all that is in thee : To whom be the Gospel preached ? to the dead . Now before Christ quicken thee , thou art stark dead , rotting in thy sins . Here 's the point then , when there is no manner of goodness in thee in the world . In me , saith St. Paul , that is , in my flesh there is no good thing . When I have been the most outragious sinner , I may lay hold on Christ. Christ comes and offers himself to thee . Now when Christ offers , the other part of the relation holds , we may take . We have an interest to accept what he proffers . Consider it by an example : If one give me a million , and I receive it not , I am never the richer : and so if God offer me his Son , and with him all things , I am nothing the better , if I receive him not . That he is born and given , what 's that to us ? unless we can say , To us a child is born , to us a Son is given , Isa. 9.6 . Faith comes with a naked hand to receive that which is given ; we must empty our selves of what is in us . Consider thy estate , the Lord sets down how it is with us , when he comes to look upon us . Ezek. 16.6 . And when I passed by thee , and saw thee polluted in thy blood , I said unto thee , when thou wert in thy blood , live . Why is this set down ? It s to shew how God finds nothing in us when he comes to shew Mercy . He finds nothing in us that is lovely ; when he comes to bestow his Son upon us . For it s said , Rev. 1.5 , That Christ loved us , and washed us from our sins in his own blood . He doth first cast his love upon us when we are unwasht , as I may say unwasht and unblest : When no eye pittied thee , and thou wast cast out in the open field ; when thou wast in thy blood , I said unto thee , live ; when he comes to m●king up of the match , verse 9. Then I washed thee with water , yea , I throughly washed away thy blood from thee , and I anointed thee with oyl : I clothed thee also with embroydered work , and shod thee with badgers skins , &c. that is , when Christ comes to cast his affections on us , and to wed us unto himself , he finds us polluted , not with a rag on us . Full of filth , just nothing have we , he takes us with nothing ; nay , vve are vvorse then nothing : so that here is the point , what ground is there vvhereby a man that is dead , and hath no goodness in him , ( make him as ill as can be imagined , ) what ground hath he to receive Christ ? Yes , To as many as received him , to them he gave the power to become the sons of God. First , The receiving of Christ , and then comes Believing . It is the receiving of this gift , that is the means vvhereby Christ is offered to us . The Apostle joyning the first and second Adam together , makes the benefit vve have by the second to lie in the point of receiving . Rom. 5. Object . If it be a free gift why is faith required ? Sol. Because faith takes away nothing from the gift . If a man give a begger an Alms , and he reach out his hand to receive it , his reaching out the hand makes the gift never the lesse , because the hand is not a worker , but an instrument in receiving the free gift . Rom. 5.15 . If through the offence of one many be dead , much more the grace of God , and the gift by grace hath abounded unto many in Jesus Christ. And verse 17. If by one mans offence death raigned by one , much more they that receive abundance of grace shall raign in life by one Jesus Christ : here 's the point then , God is well-pleased , and therefore sends to us . Wilt thou have my Son ? with him thou shalt have abundance of Grace , and everlasting life , and my love too . There 's no Creature in this place , but this shall be made good unto , if he can find in his heart to take Christ ; thou shalt have a warrant to receive him . Now to receive Christ , is to believe in his name , and to draw near unto him ( The word Recei●ing ) is a t●king vvith the hand with free entertainment ; as verse 11. immediately before the Text. Its not so properly Receiving as Entertaining . He came to his own , and his ovvn received him not ; they vvere like the foolish Gaderens , that prefer'd their pigs before Christ ; they would rather have his room then his company : and so when Christ comes , and thou hadst rather be a free-man , as thou thinkest , and wilt not have him to raign over thee , then thy case is lamentable : Then self-will , self-have . The only point is , whether we come to Christ , or he come to us , there is a drawing near . If thou comest to Christ he will not put thee back ; if Christ come to thee by any good motion , if thou shut not the door against him , thou shalt not miss him . Rev. 3.20 . Behold I stand at the door and knock , If any man here my voice , and open the door , I will come in unto him , and sup with him , and he with me . The Lord by the knock of his mouth , by the sword that comes out of his mouth , would fain come in , and be familiar with thee , and be friends with thee . If thou wilt not let him in , is it not good reason that ( as in the Canticles ) he with-draw himself ? If he see thy sins , and would fain come in , what an encouragement hast thou to open ? John 6.37 . He that cometh unto me , I will in no wise cast out . Canst thou have a better word from thy Prince then this ? When he holdeth out his golden Scepter , if thou takest hold on it , thou art safe , otherwise thou art a dead man : thou canst not have a greater security , all the point is , Faith is a drawing near unto Christ , and Unbelief is a going from him . The Gospel is preached to those that are a far off , and to those that are near . Eph. 2.17 . He came and preached peace to you that are a far off , and to them that are nigh . Who were they that were a far off ? they were those that had uncircumcision in the flesh , without Christ , Aliens to the Common-wealth of Israel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those that had no hope ; to these Christ came , these that were a far off , by faith drew near : that expression is a singular one . Heb. 10.38 . Now the just shall live by faith ; What is that ? but if any man draw back , that is , if any man be an Unbeliever , my soul shall have no pleasure in him . Faith makes a man come , & draw near to Christ. It s a shamefast bashfulness that makes a man draw back ; its unbelief , if any draw back , and to believe is to go on with boldness ; We are not of them which draw back unto perdition , but of them , &c. What an excellent encouragement is this , to come with boldness unto the Throne of Grace ▪ that we may find help in time of need ? So that now let thy estate be what it will : if thou wilt not hold off , but dost entertain Christ , though thy sins be as red as scarlet , be not discouraged , they shall be made as white as wool . The very sinner against the Holy Ghost is invited ; and why is that unpardonable ? Can any sin be so great as to over-top the value of Christs blood ? there is not so much wretchedness in the heart of man , as there is Grace , Goodness and Merit in Christ ; but then it is unpardonable , Why ? because it s the nature of the disease that will not suffer the plaster to stick on . It counts the blood of the Covenant , wherewith we should be sanctified , an unholy thing : if this sinner would not pluck off the plaster , and tread it under foot , he should be saved ; but this is it when God is liberal , and Christ is free , we have not the heart to take him at his word , and come , to open this Word , this is the point of all , this is the free preaching of the Gospel indeed , when a man hath nothing desirable in him , but is stark naught , and stark dead , and is not worth the taking up ; that yet he may challenge Christ , and be sure of all . Unless thou hast Christ thou hast nothing by Promise , not so much as a bit of bread by Promise ; if thou hast it , it is by Providence . All the Promises of God are in him , that is , Christ , yea , and Amen : Ye are the Children of the Promise in Christ , but you have nothing till you be in Christ. The Question is , What must I do in this case , what incouragement shall I have in my rags ? when I am abominable , worth nothing . There are certain things that are preparations to a Promise , such as are Commands , Precepts , Intreaties , which incourage them to it , and then comes a proposition : I being a Believer shall have eternal life ; If Christ be mine , I may challenge forgiveness of sins , the favour of God , and everlasting life : But how is Faith wrought ? believe not that foolish conceipt that is too common in the world , that faith is only , a strong perswasion that God is my God , and my sins are forgiven : this is a foolish thing , a fancy ; a dream , unless it be grounded on the Word of God. It s but a dream , else that will lead thee unto a fools Paradise : Nothing can uphold faith but the Word of God : here 's the point , I being as bad as bad can be , what ground have I out of the word of God , of an Unbeliever to be made a Believer ? Now we must not take every Text , but such only as may be appliable to a dead man , one that hath no goodness in him , that is yet out of Christ : we were all swimming at liberty till this word catched us in : we never thought of the business before , till we were thus taken . Now there are certain degrees to get faith in us . 1. The first word is a general proclamation ; whereby Christ gives any one leave to come and take him . Christ is not only a Fountain sealed , as in the Canticles , but a Fountain open for sin and for uncleanness , as in Zachary : so that now when he keeps open house , he makes proclamation , that none shall be shut out . He puts none back ; sins , not the greatest that can be , can keep thee back : this is the first thing , and to confirm it , we have our Saviours own proclamation . Isa. 55.1 . Ho! every one that thirsteth , come you to the waters , and he that hath no money , come , buy , and eat : yea , come , buy wine and milk without money , and without a price . A strange contradiction , one would think ; What! buy , and yet without money , and without price . The reason is , because there is a certain thing which fools esteem , a price which is none . Rev. 3.18 . I counsel thee to buy of me gold tryed in the fire : Why ? How must this be done ? Truly thus ; whensoever a sinner comes to Christ to have his sins pardoned , and to be a subject of Christs Kingdom , thou must not then be as thou wast , but thou must be changed . Thou must not live as thou didst before in the state of rebellion . Now to leave sin is not worth a rush , it s not a sufficient price ; but yet wee see a fool will esteem his own bables : I must lay down my lusts , I must lay down my covetousness , intemperance , &c. and a man thinks it a great matter thus to do : and to leave the freedom he had before , though it be a matter of nothing . When a rebel receives his pardon , is the Kings pardon abridged , because he must live like a subject hereafter ? Why should he else seek for the benefit of a subject ? This is said in respect of the foolish conceit of man , who thinks it a great price to forsake his corruptions . Again , John 7.37 . with the same loud voice , Christ cryed when he offered himself a Sacrifice for sin : he cryed at the time of the great feast , that all should come . In the last day , the great day of the feast , Jesus stood , and cryed , saying , if any man thirst , let him come unto me and drink . In ult . Rev. there is a quicunque vult , that is it I pressed : It s a place worth gold . And these are the places which being applyed , make you of strangers draw near : but now these are not appliable to a man before he hath grace : every one cannot apply them . Never forget that place while you live : it s the close of Gods H. Book , and the sealing up of his Holy Book : What 's that ? It s in Rev. 22.17 . And the Spirit and the Bride , say , come , and let him that is a thirsty come , and drink of the water of life freely . Whosoever will let him come , what wouldst thou have more ? Hast thou no Will to Christ ? No Will to salvation ? then its pity thou shouldst be saved . No man can be saved against his Will , nor blessed against his Will : If thou wilt not have Christ , if thou wilt try conclusions with God , then go further , and fare worse : but whosoever will , let him come . Oh! But I have a Will : Why , then thou hast a warrant , take Christ : Object . But O Sir , you are a great Patron of free-will : What ? doth it all lie in a mans Will : Will you make the matter of taking Christ lie there ? Sol. I say , if thou seest thou hast a Will , then thou hast a warrant : I say , not that this Will comes from thy self . It s not a blind faith will do thee good ; the Word of God works faith in thee ; thou hast not a Will to it born in thee . It is not a flower that grows in thine own Garden ; but is planted by God : John 6.44 . No man can come unto me , except the Father which hath sent me , draw him . What ? Will Christ offer violence to the Will , and draw a man against his Will ? No , there 's no such meaning . It s expounded in the 65. verse , No man can come unto me , except it were given him of my Father . By this Christ sheweth what he meant . If thou hast a Will to come , thank the Father for it ; for of Him , as in the Philippians , we have both the Will and the deed . Take for example that general proclamation in the book of Ezra , VVhatever Jew would might be free , Ezra 1.3 . So said the King that had power to make them free , Who is there among you of all his people , his God be with him , and let him go up to Jerusalem which is in Judah , and build the house of the God of Israel . Then we read , verse 5. Then rose up the chief of the Fathers of Judah and Benjamin , and the Priest , and the Levites , and all them whom the Spirit of God had raised up to go up . Observe here , though the proclamation were general , yet the raising up of the Will was from the Spirit of the Lord. We must not by any means take our will for a ground ; the Will cometh from God : but if thou hast a Will , thou hast a warrant . Who ever will let him take the water of life freely without covenanting : say if thou had but a measure of faith , and such a measure of humiliation ; for that were to compound with Christ : away with that , Whosoever will , let him come . Christ keeps open house , Whosoever will , let him come : whosoever comes to him , he will not shut out . John 6. If thou hast a heart to come to him , he hath a willing heart to receive thee ; as it was with the Prodigal son , the Father stayes not till he comes to him , but runs to meet him : he is swift to shew Mercy , and to meet us , though we come slowly on towards him . But this is not all , there is a second gracious Word that is preacht to a man , not yet in the state of Grace . A man that keeps open house , he seldom invites any particularly , but if he come , he shall be welcome . Christ he keeps open house , but some are so fearfull , and so modest , that unless they have a special invitation , they are ashamed to come to Christ ; they reason thus , if my case were an ordinary mans , I should come , but I am so vile and wretched , that I am ashamed to come ; my sins have been so many , and so heavy , that I am not able to bear so great a weight , they are more in number then the hairs of my head ; and yet alas they are crying ones too : But hearken here a second word ; Dost thou think thy case more heavy because thou art out of measure sinfull . Lo , it pleaseth God to send thee a special invitation , who findest thy self discouraged with the great bulk and burthen of thy sins . It pleaseth God , I say , to send thee a special invitation . See Mat. 11.28 . Though all apply it not to this use , Come unto me all you that labour , and are heavy laden , and I will give you rest . You of all others , are they that Christ looks for . Those that can walk bolt upright in their sins , that desire to live and die in them : they will not look upon me , and I will not look upon them ; they scorn me , and I scorn them : but you that are heavy laden , and feel the burthen of your sins , are invited by Christ. Let not Satan then couzen you of the comfort of this word ; that which Christ makes the latch to open the door to let himself in , we do usually by our foolishness make the bolt to shut him out . Let thy wound be never so great , thou hast a warrant to come , and be cured : be of good comfort then , as it was said to blind Bartemeus , so is it to thee , Loe , he calleth thee . When Christ bids thee come , and gives thee his Word that he will heal thee , Come , let not the Devil or thy corruptions hinder thee , or make thee stay back : hast thee to this City of Refuge : he hath engag'd his Word for thee , and he will ease thee : But now after all this there is a Third Word , that though Christ keeps open house , so that who will , may freely come , and though he sends special invitations to them that are most bashfull , because their case is extraordinary : What do you think now , that Christ will come with his souldiers , and destroy those that do not come in ? He might do it when he is so free , and invites thee , and thou turnest it back again into his hand : but yet here 's another Word of comfort , Christ doth not only send a Messenger to invite thee , who hast no goodness in thee , but he falls to beseeching and intreating thee , and that 's a third word whereby faith is wrought in an Unbeliever . 2 Cor. 5.10 . Now then we are Embassadors for Christ , as though God did beseech you by us ; observe the place , We pray you in Christs stead be reconciled unto God. This is the most admirable word that ever could be spoken unto a sinner : Alas ! thou mayst say , I am afraid that God will not be friends with me ; why ? he would have thee to be friends with him ; do not then with the Papists make such an austere God , as though he might not be spoken unto , as though thou mightst not presume thy self , but must make friends unto him . We have not an high Priest that is not touched with our infirmities . Will the Papists tell me , I am bold if I go to God , or lay hands on Chrst ? I am not more bold then welcome . Let us go with boldness to the Throne of grace . We are commanded to do it : do not think but that he had bowels to weep over Jerusalam , and he carried the same with him into heaven , when thou liest groaning before him , he will not spurn thee . We pray you , and beseech you to be friends ; therefore in this case make no doubt , its Gods good pleasure to entreat thee , and therefore thou hast warrant enough . Christ wept over Jerusalem , and he is as ready to embrace thee . You have now three words to make a man of an Unbeliever , a Believer : Is there , or can there be more then these ? Open house-keeping , special invitations , Entreaties and Beseechings ? yet there is more then all this ; which if thou hast not a heart of stone , it will make thee believe , or make thee rue it . And that is , 4. When God seeth all these things will not work with us , but we are slow of heart to believe , then he quickens us ; and there comes a word of Command . God chargeth , and commands thee to come ; and then if thou breakest his Command , be it to thy peril . It is the greatest sin that can be committed . Thou wilt not draw near to God because thou art a sinner : thou now committest a greater sin then before : thou returnest back , Christ unto God : thou bidst him take his commodity into his hand again : thou wilt not believe : and this is an hainous crime . John 16.8 , 9. And when the Spirit shall come , it shall reprove the world of sin , of righteousness , and of judgement : of sin , because they believe not in me : this is that great sin he shall convince the world of , because they believe not in him . Of all sins , this was the most notorious : this makes us keep all other sins in possession : It is not only one particular sin , but it fastens all other sins upon us , be they never so many . When faith comes , it will out them , but till then they remain in thee ; where there is no Commandment there is no sin . How could it be a sin in not believing , if I were not commanded so to do : but you shall here more then so . When the Apostle speaks of excluding Rejoycing under the Law ; Rom. 3.37 . Where is boasting , then saith he , it is excluded : By what Law ? by the Law of works ? No , but by the Law of faith : there is a Law of works , and a Law of faith . God doth not only give thee leave to come , and take him , and draw near unto him : but he commands thee , there 's a Law : by the breach of that Law of faith thou art made guilty of a high sin . There 's a full testimony of this . 1 John 3.23 . And this is the Commandment , that we should believe in the name of his Son Jesus Christ. If a man should ask , may I love my Neighbour ? would you not think him a fool ? because he must do it , he is commanded . So should a poor soul come , and say to me , may I believe ? thou fool , thou must believe . God hath laid a Command upon thee , it is not left to thy choice : The same Commandment that bids thee love thy brother , bids thee to believe on Christ. To entreaty is added Gods Command , and therefore if thou shalt argue , what warrant have I to believe ? Why , God injoyns it thee , and commands it . As the impotent man said , so mayst thou ; He that healed me , said unto me , take up thy bed , and walk : This is the very Key of the Gospel , and this is the way to turn it right . When being thus clean n●ked , we have as it were a Cable put into our hands to draw our selves out of this flesh and blood . 5. The last thing is , if keeping open house , special Invitations , Entreaties and Commands will not serve the turn , then Christ waxeth angry : What , to be scorn'd , when he profer'd Mercy , and as it were invite all sorts , and compel them to come in by his Preachers , and by a peremptory Command ? Then he falls a threatning , We are not of those which draw back unto perdition ; if thou wilt not come upon this Command , thou shalt be damned . Mar. 16.16 . He that believed not , shall be damned . Christ commands them to go into the world , and preach the Gospel to every Creature , unto every soul this Gospel which I speak : If you will not hear , and believe , if you will not take God at his Word , you shall be damned . John 3. He that believeth not , shall not see life , but the wrath of God abideth on him . Here 's an Iron scourge to drive thee , thou that art so flow of heart to believe . In Psalm 78. where is set down Gods Mercy unto the Is●aelites : afterwards comes one plague upon another ; verse 22. it is said , They hardened their hearts as in the day of provocation . This is applyed in Heb. 3.12 . to Unbelievers . The Lord heard this , and was wrath , a fire was kindled against Jacob , and against Israel . Why was this ? because they believed not in him , because they trusted not in his salvation . Nothing will more provoke God to anger , then when he is liberal and gracious , and we are straitned in our selves , hearden our hearts , and not trust him : never forget this Sermon while you live , this is the net which Christ hath to draw you out of the world . I shal hereafter tell you what faith is , which is to receive Christ , and to believe in his name ; but that will require a more particular explication : and on that I shall enter the next time . FINIS . EPHE . 1.13 . In whom ye also trusted after that ye heard the Word of truth , the Gospel of your salvation ; In whom also after you believed , you were sealed with the Holy Spirit of Promise . THE last time I entred on the declaration of that main point , and part of Religion , which is the foundation of all our hopes and comfort , namely , the offering of Christ unto us ; that as he did offer himself a Sacrifice to his Father for us upon the Cross , so that which is the basis , ground and foundation of our comfort , he offereth himself unto us . And here comes in that gracious gift of the Father which closes in with God : That as God saith , To us a child is born , to us a Son is given , &c. so there is grace given us to receive him . And as the greatest gift doth not enrich a man , unless he accept it , and receive it ; so this is our case , God offers his Son unto us , as an earnest of his love ; if we will not receive him , we cannot be the better for him : If we refuse him , and turn Gods Commodity which he offers us back upon his hand , then Gods storms , and his wrath abides on us for evermore . That it is his good pleasure that we should receive Christ , it is no doubt , we have his word for it : all the point is , how we may receive him , and that is by Faith. And in this Text is declared , how Faith is wrought , and that is by the Word of truth ; In whom also you trusted , after you had heard the Word of Truth . Now after this Faith , there cometh a sealing by the Spirit of God ; In whom also after you believed , you were sealed by the Holy Spirit of Promise . Now lest a man should through ignorance and indiscretion , be misled and deceived , there is faith , and there is feeling . Where this is not , I say , not that there is no faith ; No : for feeling is an after thing , and comes after Faith. If we have Faith , we live by it ; But after you believed , you were sealed . You see then Faith is that whereby we receive Jesus Christ , and to as many as received him , to them he gave power to become the Sons of God , to as many as believe on his name . The blood of Christ is that which cureth our souls , but ( as I told you ) it is by application . A Medicine heals not by being prepared , but being applied : so the blood of Christ shed for us , unless applied to us , doth us no good . In Heb. 12. It s called the blood of sprinkling : and that in the 51. Psalm , hath relation to it , where he saith , Purge me with hysop . In the Passover there was blood to be shed , not to be spilt , but to be shed : and then to be gathered up again , and put into a Basin , and when they had so done , they were to take a bunch of Hysope and dip and sprinkle , &c. Faith is this bunch of Hysope that dips it self as it were into the Basin of Christs blood , and our souls are purged by being sprinkled with it . In Levit. 14.6 . There was a bird to escape alive ; but see the preparation for it , You shall take it , and the scarlet , and the Cedar wood , and the Hysop , and shall dip them , and the living bird in the blood of the bird that was killed , &c. and then you shall sprinkle on him that had the leprosie seven times , and shall pronounce him clean , and shall let the living bird loose into the open field . We are thus let loose , cleansed and freed ; but how ? unless we are dipt as the living bird was in the blood of the dead bird , there is no escaping , unless we are dipt in the blood of Christ Jesus this dead bird , and sprinkled with this Hysop , we cannot be freed . So that now to come to that great matter , without which , Christ profiteth us nothing , which is Faith. The Well is deep , and this is the bucket with which we must draw . This is the hand by which we must put on Christ ; As many as are baptized put on Christ : thus must we be made ready : we must be thus clothed upon , and by this hand attire our selves with the Son of Righteousness . Wherefore I declared unto you that this Faith must not be a bare conceipt , floating in the brain ; not a device of our own . The devil taking hold on this , would soon lead a man into a fools Paradise . To say , I am Gods Child , and sure I shall be saved , I am perswaded so : this the Devil would say Amen to , and would be glad to rock men a sleep in such conceipts . Such are like the foolish Virgins , That went to buy oyl for their Lamps ; and were perswad●d they should come soon enough to enter with the Bride-groom ; but their perswasion is groundless , and they are shut out . So such groundless perswasions and assurances in a mans soul , that he is the child of God , and shall go to heaven , is not Faith ; thou mayst carry this assurance to hell with thee : This Faith is not Faith ; For faith comes by hearing , and that not of every word or fancy , but by hearing the word of Truth . Faith must not go a jot further then the Word of God goeth . If thou hast an apprehension , but no warrant for it out of the Word of God , it is not faith , for it s said , After you heard the Word of Truth you believed . So that we must have some ground for it out of the Word of Truth , otherwise it is presumption , meer conceipts , fancy , and not Faith. Now I shew'd unto you the last time how this might be ; for while a man is an Unbeliever , he is wholly defiled with sin , he is in a most lothsom condition , he is in his blood , filthy , and no eye pities him . And may one fasten comfort on one in such a condition , on a dead man ? And this I shew'd you was our case : When Faith comes to us , it finds no good thing in us , it finds us stark dead , and stark nought : yet there is a Word for all this to draw us unto Christ , from that miserable Ocean in which we are swimming unto perdition , if God catch us not in his Net. Hearken we therefore to Gods Call : there is such a thing as this Calling . God calls thee and would change thy condition , and therefore offers thee his Son. Wilt thou have my Son ? Wilt thou yield unto me ? Wilt thou be reconciled unto me ? Wilt thou come unto me ? and this may be preacht to the veriest Rebel that is . It is the only Word whereby faith is wrought . It is not by finding such and such things in us before-hand , No , God finds us as bad as bad may be , when he proffers Christ unto us . He finds us ugly and filthy , and afterwards washes us , and makes us good . It is not because I found this or that good thing in thee , that I give thee interest in my Son , take it not on this ground . No , he loved us first , and when we were defiled , he washt us with his own blood , Rev. Now there is a double love of God towards his Creatures . 1. Of Commiseration . 2. Of Complacency . That of Commiseration , is a fruit of love which tenders and pities the miserable estate of another . But now there is another love of Complacency , which is a likeness between the qualities and manners of persons : for like will to like : and this love God never hath but to his Saints after Conversion , when they have his Image instamped in them , and are reformed in their Understandings and Wills , resembling him in both , then , and not till then bears he this love towards them . Before he loves them with the love of pity : and so God lov'd the world , that is , with the love of Commiseration , that he sent his only Son , that whosoever believed in him might not perish , but have everlasting life . Now we come to the point of Acceptation : the Word is free , and it requires nothing but what may consist with the freest gift that may be given . Although here be something that a man may startle at . Object . Is there not required a condition of faith , and a condition of obedience ? Sol. Neither of these according to our common Understanding , do hinder the fulness and freedom of the Grace of the Gospel . 1. Not Faith , because Faith is such a condition , as requires only an empty hand to receive a gift freely given . Now doth that hinder the freeness of the gift , to say , you must take it ? Why , this is requisite to the freest gift that can be given . If a man would give something to a Begger , if he would not reach out his hand and take it , let him go without it , it s a free gift still ; so that the condition of Faith requires nothing , but an empty hand to receive Christ. 2. Obedience hinders it not . I am required , may some say , to be a new man , a new Creature , to lead a new life : I must alter my course : and is not this a great clog and burthen ? and do you account this free ? when I must crucifie lusts , mortifie Passions , &c. Is this free when a man must renounce his own Will ? Yes ; It is as free as free may be ; as I shewed you the last time . The very touching and accepting of Christ implies an abnegation of former sinfulness , and a going off from other courses that are contrary to him . If the King give a pardon to a notorious Rebel for Treason , so that now he must live obedient as a Subject , the King need not in regard of himself to have given the pardon ; if he give it , it takes not from its freeness , that he must live like a Subject afterwards ; the very acceptance of the pardon implies it . But now to declare Faith , and to open the Mystery thereof . Faith is a great thing : it is our life ; our life stands in the practise of it : that as in the offering of Christ for us , there is given him a name above every name , That at the name of Jes●s every knee shall bow : As , I say , in the purchasing of Redemption , so in the point of acceptation ; God hath given unto this poor vertue of faith a name above all names . Faith indeed , as it is a vertue , is poor and mean , and comes far short of love : and therefore by the Apostle , love is many degrees prefer'd before faith , because love fills the heart , and faith is but a bare hand , it lets all things fall , that it may fill it self with Christ. It s said of the Virgin Mary , That God did respect the low estate of his hand-maid : So God respects the low estate of Faith , that nothing is required , but a bare empty hand , which hath nothing to bring with it , though it be never so weak , yet if it have a hand to receive , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a like precious faith , that of the poorest Believer , and the greatest Saint . Now that we may come unto the point , without any more going backwards . In the words read , there is the point of faith , and a thing God confirms it withal , a seal : In whom also after that you believed , you were sealed . Faith is of it self a thing unsealed : the sealing with the holy Spirit of Promise is a point beyond faith ; it s a point of feeling , and not only of believing of Gods Word , but a sensible feeling of the Spirit : a believing in my soul , accompanied with joy unspeakable , and full of glory : of which sealing we shall speak more hereafter . Observe for the first . 1. The Object of it , In whom you trusted . We speak of Faith now as it justifies , as it apprehends Christ for its Object : for otherwise Faith hath as large an Extent as all Gods Word . Faith hath a hand to receive , whatsoever God hath a mouth to speak . What is the Object ? He in whom you trusted . It is a wonder to see how many are deceived , who make the forgiveness of sins to be the proper Object of faith . A man may call as long as he lives for forgiveness of sins , yet unless there be the first Act to lay hold on Christ , in vain doth he expect forgiveness of sins . Untill thou dost accept Christ for thy King and Saviour , thou hast no promise . We are never Children of the Promise till we are found in him . The proper and immediate Object of Faith is , first Christ , and then God the Father by him : for Faith must have Christ for its Object . I must believe in none else but God , in , and through Christ. Now that this is so , we may see in that famous place . 1 Pet. 1.21 . When he had spoken of the precious blood of Christ , the Lamb without blemish , he goes on , and shews , that he was manifested in those last times , for you , who by him do believe in God , that raised up Christ from the dead , and gave him glory , that your faith and hope might be in God. There is no true believing in God the Father , but by the Son. The proper Object of Hope and Faith is God , and he that doth believe , or hope , or trust in any thing else , there is Idolatry in it ; we believe in God by him : so that the primary Object of Faith is Christ. Gal. 3.26 . Ye are all the Children of God by Faith in Jesus Christ. What 's my Faith then ? If thou wilt be the Child of God , receive , hold Christ Jesus , accept him for thy Saviour , and for thy Lord : He is the proper Object of thy Faith. Again , you must have Christ Jesus , and him crucified , that should be the highest knowledge in our account , To know Christ , and him crucified , and by it to accept him . Hereupon the Apostle to the Romans , when he speaks of faith , makes the Object of it Christ , and Christ crucified . Rom. 3.25 . Whom God hath set forth to be a propitiation through faith in his blood ; to declare his Righteousness for the remission of sins that are past , through the forbearance of God. Whatsoever then thou findest in Christ , is an Object of thy Faith. John 6. The point is , He who eats my flesh , and drinks my blood , that is , he who receiveth me , and makes me as his meat and drink , shall be partaker of me . Compare this , Rom. 3.25 . with Rom. 5.9 . for its worth comparing . We are said to be justified by his blood , Rom. 5.9 . By faith in his blood , Rom. 3.25 . Now both these come to one , and they resolve the point , and clear the Question , whether Faith in it self as a Vertue doth justifie , or in respect of its Object ? surely it s in respect of the Object . You that have skill in Phylosophy , know , that heat if considered as a quality , its effects are not so great ; but considered as an instrument , it transcends the sphere of its own activity ; it doth wonders ; for its the principle of generation , and many other strange effects . So here take faith as a Vertue , and it s far short of love : but consider it as an instrument whereby Christ is applyed , and it transcends , it works wonders beyond its proper sphere : for the meanest thing it layes hold on , is the Son of God. He that hath the Son , hath life , &c. Some would think this an hard kind of speech , when we are justified by faith , we are justified by Christ , apprehended by faith : and yet that place is cleer to be justified by his blood : and faith in his blood becomes one faith . As if a man should say , I was cured by going to the Bath : so faith comes unto me ; faith is the legs . A man is not said properly to be cured by going to the Bath , nor justified by coming to Christ by the legs of faith : but the applying of the Bath , the coming to Christ , and applying his vertue , to make him the Object of my faith , this is the way to be justified . As it is not the makeing and preparing of a plaister that cures , but the applying it ; so that this concludes this point , that the true Object of faith is Christ crucified , and God the Father in , and by him . Here then is the point , thou must not look for any comfort in faith , till thou hast Christ ; and to think thou shalt ever have any benefit by God till thou hast Christ , thou deceivest thy self . It is impossible for a man to receive nourishment by his bread and drink , till he partake of it in the substance : so thou must partake of Christ before thou canst receive any nourishment by him . Christ saith not thou must have forgiveness of sins , or thou must have my Fathers favour , but take my body and blood , take me crucified . Buy the field , and the treasure is thine : but thou hast nothing to do with the treasure , till thou gettest the field . This is preferment enough , to have the Lords Promise to Abraham , I am thy exceeding great reward : I am my wel-beloveds , and my wel-beloved is mine . There is a spiritual match betwixt Christ and thee : there are many who are matcht with Christ , and yet know not how rich they are : when a man reckons of what he shall get by Christ only , when all his thoughts are on that , he marrieth the portion , and not the man : thou must set thy love on Christs person , and then having him , all that he hath is thine : how rich Christ is , so rich art thou : he must first be thine . He that hath the Son hath life , but the Son must first be had . Is there any now in this congregation who is so hard-hearted , as to refuse such a gift as this ? When God shall give thee his Son , if thou wilt take him , is there any so prophane , as with Esau to sell his birth , &c. to pursue the poor pedling things of this life , and refuse salvation , so high a gift ? A gift which is not given to Angels , they think it an honour to wait at the Lords Table : they have not this precious food given to them ; they never taste it ; and therefore many Christians on serious consideration would not change their estate for the estate of Angels . Why ? because hereby Christ is my husband , I am wedded to him , he is bone of my bone , and flesh of my flesh , which the Angels are not capable of . Our nature is advanced above the Angelical nature : for we shall sit and judge the world with Christ , judge the twelve Tribes of Israel : And what an high preferment is this ? Nay , observe this , and take it for a Rule . Never beg of God pardon for thy sins , till thou hast done this one thing , namely , accepted of Christ from Gods hands . For thou never canst confidently ask any thing till thou hast him : For all the Promises of God are in him , yea , and Amen . This may serve for the Object of faith : to shew that the primary Object , is Christ crucified , and God by him . We come now to declare ; 2. The Acts of faith what they are , and there is some intricacy in that too : There is much ado made in what part and power of the soul faith is : We must not proportionate the Act of faith according to our own fancy . For it s no faith , but as it hath relation to the Word : now look , how is the Word presented . After you heard the Word of Truth , the Gospel of your salvation . Now the Word is presented under a double respect . 1. It s presented Sub ratione veri ; After you had heard the Word of Truth ; and there comes in the Understanding . 2. Then Sub ratione boni , as a good word , that so we should lay hold on it , and here comes in the Will. For the Will , we say , challenges that which is good for its Object : Now the Gospel of salvation is a good Word , its glad tidings worthy of all acceptation , that Christ Jesus came into the world to save sinners . And now as the Word is presented as a good Word , so must my Act of faith be answerable unto it . See in Heb. 11.13 . The act of faith answering hereto , These all died in faith , not having received the Promises . What did their faith to them ? It made them see the Promises a far off , and they were perswaded of them , and embraced them , and confessed that they were strangers and pilgrims in the earth . So that by comparing place with place , it appears that first this Gospel was presented as the Word of Truth , they were perswaded of it . It is the first Act of Faith , to perswade men of the truth of the Word : and then as it is a good word , they embraced it : these are the two arms of faith : as true , it perswades me , as good , I embrace it . We must not now be too curious in bringing in Philosophical Disputes , whether one Vertue may proceed from two faculties ; whether Faith may proceed from the Understanding and the Will. The truth is , these things are not yet agreed upon ; and shall we trouble our selves with things not yet decided in the schools , as , whether the practical Understanding and the Will be distinct faculties or no ? The Word of God requires that I should believe with my whole heart . Act. 8.37 . As Philip told the Eunuch , if thou believest with all thy heart , thou mayest : If with the heart : but with what faculties may you say ? Why , I tell thee , believe with thy whole heart : and what ! shall I peece and devide the heart , when the whole is required ? Now to come to these two : The Word is presented , 1. As a true Word . 2. Then as a good Word ; a word like Gospel , like salvation . 1. As a true Word . And the Act of faith answering thereto , is called in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Knowledge and Acknowledgement , 1 Titus 1. 1 Peter 3. 1 Knowledge , that 's a thing requisite : Why ? because if there be a Remedy able to cure a mans disease : if he do not know it , what is he the better for it ? Knowledge is so essential unto Faith , that without it there can be no faith . In John 17.3 . the terms are confounded , the one put for the other : This is life eternal , to know thee to be the true God , and whom , &c. to know thee , that is , to believe in thee , because knowledge is so essential to belief , as one cannot be without the other : thou canst not believe what thou hast never heard of : I know , saith Job , that my Redeemer liveth , that is , I believe he liveth : and hereupon it s said in Isa. 53. By his knowledge shall my righteous servant justifie many : Knowledge is an Act primarily requisite to Faith ? to be justified by his knowledge , is to be justified by faith in his blood ; this then is the first thing , that I know it to be as true as Gospel : then comes the acknowledgement . 2. The Acknowledgement . Joh. 6.69 . We know , and are assured that thou art that Christ. This is an assurance : I say , not the assurance of my salvation : for that is another kind of thing : but an assurance that God will keep touch with me , will not delude me , but that if I take his Son , I shall have life ; I shall have his favour . When God illuminates me , I find all things in him , when I have him , I am made . When the Understanding clearly apprehends this , then comes the next word , it is the Gospel of salvation , there being a knowing and acknowledging the Act of the Understanding : then comes the Will , and it being , 2. Propounded as a good word , then follows , 1. Acceptation . 2. Affiance . 1. Acceptation , which receives Christ. 1 John 12. As many as received him , to them he gave power to become the sons of God , even to as many as believed on his name . Then a man resolves , I will take God on his word , and thereupon follows . A resting or relying on God , which is a proper act of faith . I need no other place then Rom. 10.13 . Whosoever shall call on the name of the Lord shall be saved : But how shall they call on him on whom they have not believed ? that is , on whom they have not reposed their confidence . Mark the ●postle , How shall they call on him , on whom they have not believed ? That Faith which was in the antecedent must be in the conclusion : therefore our faith is a relying on God : and so in this place this trust is made the same with faith ; as it is in the Text , in whom you trusted , after you had received the word of Truth : for our trust and belief there is the self-same word , — Nimium ne crede colori : this ( Credo ) is to have a great confidence in fleeting and fading things ; and so it is in justifying faith . If I have a knowledge of God , and acknowledgement of him , and from my knowing , my will is conformed to accept Christ ; and if when I have accepted him , I will not part from him ; this is faith , and if thou hast this faith , thou wilt never perish : suppose thou never hadst one day of comfort all thy life long , yet my life for thine thou art saved . Perhaps by reason of thy ignorance thou hast no feeling , yet if thou consent , thou art justified ; it s the consent makes the match . If thou consent to the Father , and take Christ the Son , know it , or know it not , thou hast him ; though thou knowest not whether thy sins are forgiven ; yet as long as thou keepest thy hold , all the Devils temptations shall never drive thee from him : thou art justified , and in a safe case , though ignorance and other things in thee cause thee not to feel it , if thou layest hold on him for his sake , thou art apprehended . Object . Now then this is an easie matter , you will say . Sol. Not so easie a matter as you guess it to be . It were easie indeed , were there nothing but saying the word to make man and wife ; there are terms and conditions to be agreed upon . God casts not his Son away , he looks there shall be conditions on thy side ; he must be thy King and Head , if thou wilt have him to be thy husband . But what shall I get by him , then saith the wife ? Get ? there is no end of thy getting . All is thine , Paul , Apollos , Cephas , Life , &c. Thou art Christs , and Christ is Gods. Every man will take Christ thus for the better : but there 's somewhat else in the match . If thou wilt have him , thou must take him for better , for worse , for richer , for poorer . Indeed there are precious things provided for you . It s your Fathers good pleasure to give you the Kingdom ; you shall be Heirs with Christ , but for the present , while you are in the Church Militant , you must take up your Cross ; you must not look for great things in this world : In this world you must have tribulation , you must deny your selves , and your own Wills. What ? would you have Christ the wife , and you the husband ? No , If you think so , you mistake the match . Christ must be the Husband and the Head ; and as the wife promises to obey her husband , to stick to her husband in sickness and in health , and to forsake all others ; so Christ asketh , wilt thou have me ? if thou wilt , thou must take me on these terms , thou must take my Cross with me , thou must deny thine own Will , yea , it may be thine own life also . Let a Christian consider all these things , these are the words , and these are the benefits and then compare them together , & then if he can say , I will have Christ how●ver , for I shall be a saver by him , I 'le take him with●ll faults , & I know I shall make a good bargain , therefore I will have him on any terms come what will ; when a man can have his will so perpendicularly bent on Christ , that he will have him , though he leave his skin behind him , there 's a true acceptation of him . We must not here distinguish with the Schools about Velleities , a general wishing and woulding , and true desires after Christ : Wishers and Woulders never thrive ; but there must be a resolution to follow Christ through thick and thin , never to part with him : a direct Will is here required . And therefore Christ bids us consider before — hand what it will cost us . If any man come to me , and hate not Father and mother , wife and children , and his own life also , he cannot be my Disciple . Do not think that our Saviour here would discourage men from love . Doth the God of love teach us hatred ? The phrase in the Hebrew is loving less , as it is said , Jacob have I loved , and Esau have I hated ; that is , loved less . If a man hath two wives , one beloved , and the other hated , and they have born Children , both the beloved and the hated . By hated is not meant , that the man hated one wife , but less loved her then the other ; so if any man come to me , and hate not father and mother , and that is , if he love not all less then me ; and that it is so , we may see it expounded by our Saviour . Mat. 10.37 . He that loveth father or mother more then me is not worthy of me . There Christ expounds it . He that will follow Christ in calm weather and not in a storm , is not worthy of him . Luke 14.28 . Which of you intending to build a Tower , sitte●● not down first , and counteth the cost , whether he have sufficient to finish it ? What is that to the purpose ? See verse 33. So likewise w●osoever he be of you , that forsaketh not all that he hath , cannot be my Disciple . It s a small matter to begin to be a Christian , unless you consider what it will cost you . Do you t●●●k it a small matter to be the Kings son ? think not on so great a business without consideration what it will cost you . It will be the denying of your own wills . You must be content to follow naked Christ nakedly : follow him in his persecution and tribulation , in his death and suffering , if thou wilt be conformable to him in glory . When this case comes , it makes many draw back , as the rich man in the Gospel , when he must forsake all , he drew back . When troubles arise , many are offended ; so when it comes to a point of parting , they go back . Now we come to speak one word of the sealing in the Text. After that ye believed , ye were sealed with the holy Spirit of Promise . This sealing , which is a point of feeling is a distinct thing of it self from faith ; no part of faith . If I have faith , I am sure of life , though I never have the other : these are two seals . VVe put to our seals to the counter-part that is drawn betwixt God and us . The first seal is our faith . I have nothing but Gods VVord , and indeed I have no feeling , yet I venture my salvation , and trust God upon his bare VVord . I will pawn all upon it : He that believeth , saith John , hath set to his seal that God is true . If men doubt , and trust God no further then they see him , it is not faith . But when God gives me a good word , though I am in as much distress as ever , yet I trust , though it be contrary to all sense , or outward seeming , yet I put to my seal , and trust him still . Then comes Gods counter-part . God being thus honoured , that I believe his Word , though contrary to all sense and feeling , even his bare Word ; then God sets to his seal , and now the Word comes to particularizing . Before it was in general , now it comes and singles out a man , Say thou unto my soul , that I am thy salvation , Psalm 35.3 . that is , as I did apply the generality of Gods Word unto mine own case to bear me up against sense and feeling : then comes the Spirit of God , and not only delivers generalities , but saith unto my soul , I am thy salvation . This is called in Scripture a manifestation , when God manifests himself unto us ; as in Isa. 60.16 . Thou shalt suck the milk of the Gentiles , and shalt suck the brest of Kings , and thou shalt know that I the Lord am thy Saviour and thy Redeemer , &c. that is , when we have made particular application by Faith , God will put to his seal , that I shall know that God is my strength and my salvation : I shall know it . John 14.21 . He that loveth me shall be loved of my Father , and I will manifest my self unto him . Christ comes and drawes the Curtains , and looks on with the gracio●s aspect of his blessed countenance . When this comes , it cheers the heart , and then there are secret love-tokens pass betwixt Christ and his beloved . Rev. 2.17 . To him that overcometh will I give to eat of the hidden Manna , and will give him a white stone , and in the stone a new name written , which no man knows , save he that receives it , that is , there is a particular intimation that I shall know of my self more then any other ; more then all the world besides . It s such a joy as the stranger is not made Partaker of : such joy as is glorious and unspeakable ; such peace as passeth all understanding . One minute of such joy overcomes all the joy in the world besides . Now consider , sure there is such a thing as this joy , or else do you think the Scripture would talk of it , and of the Comforter , the Holy Ghost , by whom we know the things that are given us of God. There is a generation in the world that hath this joy , though you that know it not , do not , nor cannot believe it , there is a righteous generation that have it ; and why dost thou not try to get it ? do as they do , and thou mayst obtain it likewise . The secrets of the Lord are revealed to them that fear him : These are hidden comforts ; do you think God will give this joy to those that care not for him ? No , The way is to seek God , and to labour to fear him . The secrets of the Lord are revealed to such , and such , only as fear him ; do as they do , and follow their example , and thou mayst have it likewise . Object . Many have serv'd Christ long , and have not found it . Sol. It s long of themselves ; you are straightned in your own bowels , or else , Open your mouths wide , and God will fill them . No wonder that we are so barren of these comforts , when we be straitned in our selves . There is a thing wondrously wanting amongst us , and that is Meditation . If we could give our selves to it , and go up with Moses to the Mount to confer with God , and seriously think of the price of Christs death , and of the joyes of heaven , and the Priviledges of a Christian ; if we could frequently meditate on these , we should have these sealing days every day , at lest oftner . This hath need to be much pressed upon us ; the neglect of this makes lean souls . He that is frequent in that , hath these sealing days often . Couldst thou have a parle with God in private , and have thy heart rejoyce with the comforts of another day , even whilst thou art thinking of these things , Christ would be in the midst of thee . Many of the Saints of God have but little of this , because they spend but few hours in Meditation . And thus as this hour would give leave , have we proceeded in this point . FINIS . 1 COR. 11.29 . For he that eateth and drinketh unworthily , eateth and drinketh Damnation to himself , not discerning the Lords body . I Have heretofore declared unto you the ground of our salvation , and have represented unto you , first , Christ offered for us , and secondly , Christ offered to us . Now it hath pleased Almighty God , not only to teach us this by his Word ; but because we are slow of heart to believe , and conceive the things we heare , it pleases his glorious Wisdom to add to his Word his Sacraments , that so what we have heard with our ears , we may see with our eyes , being represented by signs . There is a visible voice whereby God speaks to the eyes : and therefore we find in Exod. 4.8 . God bids Moses that he should use signs , saying , It shall come to pass , if they will not believe thee , neither hearken to the voice of the first sign , that they will believe the voice of the latter sign . Signs you know are the Object of the eye , and yet see , they have it as it were a visible voice , which speaks to the eye . Now God is pleased to give us these signs for the helping . 1. Of our Understanding : The eye and the ear are the two learned senses , as we call them , through which , all knowledge is conveyed into the soul : and therefore that we may have a more particular knowledge of Christ , God hath not only by his Ministry given us audible voices , but visible also in his Sacraments , by which , as by certain glasses he represents to us the Mystery of Christ Jesus offered for us , and offered to us . And hence is it that Paul calls the eyes to witness , as well as the ears , Gal. 3.1 . O ye foolish Galathians , who hath bewitched you that you should not obey the Truth , before whose eyes Christ hath been evidently fet forth crucified amongst you ! that is , before whose eyes Christ hath been crucified , not by hear-say only , but evidently before your eyes , not in any foolish Crucifix , with the Papists , but in the blessed Sacrament , wherein he is so represented , as if his soul were before our eyes poured out to death : so that by these Sacraments , heavenly things are as it were clothed in earthly Garments , and this is the first reason , viz. to help our Understandings : but besides this he doth it . 2. To help our Memory ; we art apt to forget those wonderfull things Christ hath wrought for us . And therefore , verse 24. and 25. Of this Chapter we are bid To eat his body , and drink his blood in remembrance of him . To take the signs as tokens of him ; the Sacrament is as it were a monument and pillar raised up to the end , that when ever we see it , we should remember the Lords death untill he come . It s said , 2 Sam. 8.18 . That Absolon in his life time had taken , and reared up for himself a Pillar which is in the Kings dale ; for he said , I have no son to keep my name in remembrance . He would fain be remembred , but he had no Child whereby he might live after he was dead : therefore he raises it , and calls it after his own name , Absolons place , as it is this day : that so as often as any came that way , they might remember him . Christ doth thus by his Sacrament , and erects it as a Monument for the remembrance of his death , and as it were calls it by his own name , saying , This is my body , and this is my blood : that when ever we see them , we may call to mind , Christ offered for us , and to us . But that I may apply this my Doctrine to the ears also , know that , 3. These signs are for the strengthning of our faith , and therefore it is considered as a seal . Rom. 4.11 . Abraham received the sign of Circumcision , as a seal of the righteousness of the faith which he had , yet being uncircumcised . It helps our understanding by being a sign , and is a confirmation , as a seal : by vertue whereof Christ is passed , and made over to us , so that we have as true an interest and right to him , as to our meat and drink : yea , hereby he becomes as effectually ours for every purpose in our spiritual life , as our meat and drink doth for our corporal . To which end these Elements are changed spiritually in their natures ; not in substance , but in use : so that which was but now a common bread , becomes as far different as heaven is from earth , being altered in its use . For instance , the wax whereby the King passes over an inheritance to us , and by which conveyances of our estates are made , that wax is but as another piece of wax differing nothing from that which is in the shop , till the King hath stampt it with his Seal : but being once sealed , one would not give it for all the wax in the Kingdome , for now it serves to another use ; so is it here in these elements ; but still know the difference is not in the matter or substance , but in the use . And this is the reason why this blessed bread and wine is termed a communion , namely , because it is an instrument whereby Christ instates me into himself , and whereby I have fellowship and communion with him . In the words then we have these particulars , viz. 1. A sinne . If any man shall presume to eat that bread , or drink that cup unworthily . It s a dangerous thing , a great sin to eat and drink at the Lords Table in an unworthy manner . 2. A punishment . He eats and drinks damnation , or judgement unto himself . So that now what was ordained to life , and appointed to be a seal and confirmation of Gods love and favour , is now changed and become a seal and confirmation of Gods anger and indignation . The unworthy receiving of it makes it prove cleane contrary to what it was intended . 3. A reason , because he discernes not the Lords body , but takes them as ordinary things , deeming the elements not different from the bread and wine which we have at our Tables , not knowing that they are the dishes wherein Christ is served in unto us , that by these the greatest gift is given us , and nourishment conveyed for the maintenance of our spiritual life . This life was given us in baptisme , but in and by these signes is conveyed spiritual nourishment for the continuance and maintenance of it , for the strengthning of our faith , and making us daily stronger and stronger to fight the Lords battles : Now when we discern not this , nor by the eye of faith see Christ Jesus crucified for us , and by these elements conveyed unto us , but take them hand over head without any consideration , we receive them unworthily , and a fearful indignity is offered unto Christ , which he will certainly revenge . I 'le then 1. Shew in general what it is to eat unworthily . 2. What it is to eat judgement ; and then 3. I 'le come to the particulars , how this sin may be avoided , and what the particulars are wherein the sin consists . 1. Concerning the first , What it is to eat unworthily . Obj. And here may some say , is there any of us who can avouch that he eats and drinks at the Lords Table worthily ? is any so presumptuous to say , that he is worthy to eat Christs flesh , and drink his blood ? As for bodily food and entertainment , the Centurion could say , I am not worthy that thou shoulds come under my roof ; How then comes this to passe , that he which eats and drinks the Lords body unworthily , eats and drinks damnation to himself ? Sol. But here understand what is set down ; worthiness is not always taken for a matter of merit , or proportion of worth between the person giving and receiving ; but in Scripture it 's often taken for that which is meet , fitting , and beseeming ; And in this sense the Apostle uses it , 1 Cor. 16.4 . If it be meet that I go also , they shall go with me . If it be meet : the word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or worthy , which is here rightly translated meet ; so in that Sermon of Saint John Baptist , Mat. 3.8 . bring forth fruits meet for repentance ; that is , fruits beseeming amendment of life . And in this sense are we said to walk worthy of God , who hath called us to his Kingdom and glory . VVorthy of God , that is , worthy of that calling God hath imparted to us , 1 Thes. 2.12 . And therefore to use the similitude as I have elsewhere , If the King should vouchsafe to come into a Subjects house , and finde all things fit and beseeming so great a Majesty , that Subject may be said to give the King worthy entertainment ; not that a Subject is worthy to entertaine his Prince : but the meaning is , he provided all things which were meet and fit for the entertainment of him . So is it here : if we prepare our selves with such spiritual ornaments to entertain the King of glory , as are requisite for those who approach his Table , though our performances come far short of the worth of his presence , yet we may be said to eat his body , and drink his blood worthily . When the King in the Gospel had prepared his feast , two sorts of guests there were who were unworthy . 1. Those that made light of the invitation , who had their excuses when they should come to the feast ; One must go to his farme , another to try his Oxen , Luke 14.18 . 2. Others there were who came , and yet were unworthy guests , for coming unpreparedly ; for in the midst of the feast the King comes in to view his guests , and beholds a man that did not refuse to come , but yet came without his wedding garment , and so came unworthily for not coming preparedly . Yea see then there may be an unworthinesse in those that do come , since they come unfitted and unbeseeming such a banquet . They are unworthy receivers of the Lords body , and he accounts it an irreverent usage of him . In like manner may some say touching the Ministry of the Word ; May not I read a good Sermon at home with as much profit ? what needs all this stirre ? Why , here 's the advantage and priviledge you get in the publick Ministry of the Word : God himself comes down as a King amongst us , he views his guests , and considers who comes with his wedding garment , who comes preparedly . Christ comes and looks on us , and where two or three are gathered together in his name , there he hath promised to be in the midst of them : He walks in the midst of the golden Candlesticks : the Ministers of his Word ; he takes a special view of those that come and frequent his Ordinances , and to reward them . You see then what it is to eat worthily , it s to do it with that reverence that is requisite where the King of heaven is the Master of the Feast . Now this being the sin , unmannerliness , and unprepared approaching his Table ; we come to the second thing , viz. 2. The punishment : and that 's a terrible one : He that eats and drinks unworthily , eats and drinks damnation to himself : damnation , that 's somewhat hard , the word in the Margent is better , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , judgement . True , there are such as so come , that they deserve to eat condemnation to themselves , as openly profane ones , in whom it's high treason , being Gods vowed enemies , to take his Privy Seal , and put it to so vile a use : this I say deserves damnation ; but then others there are that have faith and repentance , and a portion in Christ , yet coming unworthily to this feast , eat judgement to themselves : that is a judgement of chastisement . There is a twofold judgement . 1. One of revenge : for those that put Gods Seal to a wrong evidence , having no faith to make Christ his portion : in such a one its high treason to put forth his hand to this tree of life . 2. Another of chastisement , for such a one as hath repentance , and yet comes too unmannerly , and carries himself too carelesly at the Lords Table : at this the Apostle aims in the Text ; not at that judgement of condemnation , but at a judgement to prevent damnation ; And this appears in the words following , where we shall finde the Apostle recounting up the particulars of this judgement of chastisement , For this cause many are weak and sickly among you , and many sleep , ver . 30. Mark what 's the judgement he eats : why this ? he 's cast upon his bed of sicknesse into a Consumption perchance , or some other corporal disease ; a cause Physicians seldome or never look into : they look to Agues , Colds , or the like ; they never once conjecture that their unworthy eating at the Lords Table , cast them into the disease , and was the principal cause of the malady . Nay death it self too often is the punishment of such bold attempts , so that all the Physicians in the world cannot cure them . And thus God inflicts temporal judgements to free them from eternal , as appears farther in the 32. ver . When we are judged , we are chastned of the Lord , that we should not be condemned with the world , that is , we undergo a judgement of chastisement , to prevent the judgement of condemnation : which though it be a sharp and bitter pill , yet by the mercy of God we eat that whereby damnation is prevented . This judgement of condemnation is the portion of the profane person , who dares to meddle with that belongs not to him , against whom the Angel of the Lord with a flaming sword stands to keep the way of this tree of life . Those that come that have faith , yet coming unpreparedly , they eat judgment too , yet by Gods mercy it 's that which preserves them from the damnation of the soul. Now before I come to the particulars , note how careful God is , that spiritual exercises should be spiritually performed . He 's very angry when he sees a spiritual duty carnally undertaken . For this cause many are sick , &c. that is , because you that are believers , have faith , repentance , and a portion in your Saviour come irreverently , come unpreparedly , perform a spiritual work so carnally . We have presidents hereof in Scripture● ▪ and chiefly two : First , for circumcision , Exod. 4.24 . At the 21. v. God sent Moses on a Message into Egypt , and in the 24. vers . the Text saith , It came to pass by the way in the Inne , that the Lord met him , and sought to kill him . This is very strange , this hath no dependance on that which goes before : a strange accident , God sought to kill him , although he but a little before had sent him into Egypt , and told him he would be with him . Why ? what should we do then ? how should the message be done , and fulfilled ? But what was the reason hereof ? It 's not expressed , yet we may gather from the following words , that it was by reason his sons were uncircumcised , for vers . 25. Zippora took a sharp stone , and cut off the fore-skin of her sonne , and cast it at his feet , and said , surely a bloody husband hast thou been unto me : God would have smitten him for the neglect of the Sacrament of Circumcision . Another instance we have for the Passover in Hezekiahs time . 2 Chron. 30.17 , 18. A multitude of the people , yea many of Ephraim and Manasseh , Issachar and Zebulon had not cleansed themselves , yet did they eat the Passover otherwise then it was written . There were many likewise in the Congregation that were not sanctified ; and therefore God punished them . It 's not set down in what manner God punished them , yet by the consequent it may be gather'd that it was by sicknesse , for the next words are to that effect : Hezekiah prayed for them saying , the good Lord pardon every one that prepareth his heart to seek God , the Lord God of his Father , though he be not cleansed according to the purification of the Sanctuary , and the Lord hearkened to Hezekiah , and healed the people . So that you see for this God smites a person , and it 's to be feared least judgements temporal fall on the whole Nation for this fault , that he even smites a people to death . But we passe from this and come to the particulars . 3. The particulars of this offence , and wherein it consists that a man comes unworthily , that so we may know whether we are guilty of the crime . Know therefore that there are two sorts that come to the communion . First , those to whom the businesse doth not belong , that have nothing to do with the thing as openly profane ones . Secondly , such as have interest in the matter , but yet come unpreparedly , and in an unbeseeming manner ; the former take part in the signe , but enjoy not the thing signified , and the latter coming unpreparedly depart without the comfort which otherwise they might have . Now mark to whom Christ would say , if he were now coming to judgement in the clouds , to whom I say , if he were now coming in the clouds , he would say , Come ye blessed of my Father , inherit a Kingdome prepared for you from the beginning of the world ; to them he would likewise say , Come to my Table , come to this banquet , partake of my body and blood , and to as many as he would say , Depart from me you cursed into everlasting flames , to so many would he say , go you from my Table , come not near . Now there are two sorts of people , to whom , if the Lord Jesus were coming in the clouds to Judgement , he would say , Depart into everlasting flames ; and those are those that know not him , and obey not the Gospel of Jesus Christ , 2 Thes. 1.8 . Now to these two sorts of people , Christ would say , if he were on earth , Depart from my Table , meddle not with those Mysteries : And they are , 1. Those that know not God : and indeed it is a most unworthy thing for an ignorant man to come to Gods Table . Know whoever thou art , that art such an one , that it belongs not to thee , it was appointed for an understanding people . The Lord invites not fools and block-heads to his Mysteries . God will not know them that know not him . If thou knowest not what the signs are , or the relation of them to the thing signified , hast no insight or understanding of the Mysteries : Know that its to no other purpose to thee to come to the Sacrament , then if thou wentest to a Mass , to see a Mass , to see the Gesticulations , Elevations , or if thou wentest to see a play , not knowing to what end and purpose it was done . Such a one is not a friend of God , but an enemy that shall be destroyed in everlasting fire that knows not him . Deceive not then your selves , but seriously weigh it , and consider what a Judgement falls on us for this . What an unworthy thing is it , when as in one moneths space , or less , if a man had any care , he might learn as much as would bring him to heaven . What saith the Apostle ? 1 Cor. 15.34 . Some have not the knowledge of God , I speak this to your shame . And a shamefull thing it is indeed , when the knowledge of the Principles of Christian Religion may be had in so short a space , to be so grosly ignorant as commonly many are . It s a most unworthy , and a shamefull thing to think the knowledge of Christ not worth thus much pains . Thou that carest not for the knowledge of Gods wayes , what hast thou to do to take his Word into thy mouth , to tread in his Courts ? I doubt not but very many here too are but Babes in Christ. An ignorant person then cannot possibly come worthily ; for we are to come with faith ; and Faith cannot be without knowledge . And hence are they joyned both together : By his knowledge shall my righteous servant justifie many . Isa. 53.11 . By his knowledge , not subjective , but objective , , the knowledge of him : if thou knowest not him , his Nature , and Offices , the end of his offering himself , and will be still a meer Ignoramus , come not to Gods Table , go to Nebuchadnezzar , and feed with him amongst the beasts , thou hast nothing to do here . This is the first sort . 2. The second are those that obey not the Gospel of Jesus Christ. They have wit enough , and can talk of Religion fast enough ; but where is the obedience is required ? I know Christ gives me the proffer of Christ Jesus ; Can I cast down my own proud Will , and submit it , lay down my stately plumes , and take him not only as my Priest to sacrifice himself for me , but as my Lord , and my King to be guided , governed , and ruled by him ? when such a one comes that hath not the power of grace in him , who is filled with nothing , but Rebellion and profaneness ; when such a one comes , and presumes to sit down at Gods Table , it is a most unworthy Act ; It s more fit that such a one should feed amongst the swine , then eat the body , and drink the blood of his Saviour . Nor is it an unworthy Act for these only , but also for civil honest persons , though civility be a good stock whereon the sience of grace may be grafted : but if a man had nothing besides what nature & Education can teach , what moral Phylosophy can store us with , we have nothing to do at this Table of the Lord. How can I dare presume to eat Christs body , and drink Christs blood , that am not acquainted with God , know not the Principles of Religion , and will not be swayed by him , nor be obedient unto his Gospel ? These are the particulars then which make a man an unworthy Receiver , when he is an ignorant person , and will not obey the Gospel of Jesus Christ , such persons are to be discarded and casheer'd ; they eat the Judgement of condemnation unto themselves . But there are ( as I shew'd you ) a second sort that come that have interest in the business ; such as have Knowledge , Grace and Faith in Christ , and shall taste of the new wine with Christ in the world to come , and be with Christ , which notwithstanding may eat and drink unworthily , and come unpreparedly , and irreverently : whereby they lose that comfort that otherwise they might have : and these , though they eat not the Judgement of condemnation , yet they do the Judgement of chastisement : they put Gods seal to a blank , but the former sort put it to a false instrument , they put it to a blank , I say , and by that means loose much comfort , yea , life it self too perchance . They eat a Judgement of Chastisement ; by putting it thus to a blank they taste Gods displeasure in sickness , weakness and death : but I will shew you how you may avoid this : why ? come worthily . Fit your s●lves to the purpose , set to it , and thou shalt see , one Communion will even bring thee to Heaven . I say , if that thou couldst but one Communion fit thy self to come worthily , thou wouldst find exceeding comfort in it . Try the Lord once , and see what a mighty encrease of grace this will bring unto thee . That you may know how you may come worthily , there are three things requisite to every worthy Receiver at the Lords Table : 1. Some things are requisite before the Action be enterprized , or else I shall come very unworthily . 2. Some at the time , and in the very act of Receiving . 3. Others after the Communion is ended . Many will be perswaded that there is some preparation to be used before hand , but never do as much as dream of any after : whereas if a man neglect this , the Lords meat is as it were lost in us . 1. As for those things which are requisite before we come to the Lords Table , they are these . 1. A Consideration what need I have of the Sacrament . Is there any such necessity of it ? Examine then , what need have I to eat my meat and drink ? When we see God brings this before us , let us reason thus with our selves ; it is as needfull for the nourishment of my soul to receive the Sacrament , as for my body to take meat and drink . This is that whereby we are spiritually strengthned and enabled to hold out to the last . And here I 'le not stand to dispute the case , whether a man may fall from Grace or not . And no doubt but he may : yet I say , not that he doth . I say , no doubt but he may ; and why ? there is such an opposition and antipathy betwixt the flesh and the spirit , that did not God refresh the spirit now and then , it might be overborn by the bulk of our corruptions . Now Gods Ordinances are appointed to keep it in heart , and refresh it , as the sick spouse was staid with Apples , and comforted with flagons . And God hath appointed his Sacrament of the Lords Supper to strengthen and continue that life which we received in Baptism as by spiritual nourishment . In Baptism our stock of life is given us , by the Sacrament is confirmed and continued . If a child be born only and after birth not nourished ; there is none but will know what a death such a soul will die . So it is here , unless Christ be pleased to nourish that life which he hath breathed into me in baptism , and by his Ordinances to give me a new supply and addition of grace ; I am a dead man , I am gone for evil upon this ground , therefore upon examination being conscious , and privy to the weakness of my faith , to the manifold imperfections of my spirit , to my want of knowledge , the frailty of my memory , my often doubtings , the dangers of relapsing and falling back in my Christian progress , I cannot but apprehend that it is no needless thing for me to come preparedly to the Lords Table . 2. The next action requisite before my comming to the Sacrament , is the whetting of my appetite , and preparing of my stomack ; I must come with an hungry desire , as a man that comes to his meat that would live and be strong : we think meat very ill bestowed on him that hath no stomack : Unless we eat Christs body , and drink his blood , we can have no spiritual life . All the question , and the main business is , whether I come thirsty or not , as an hungry and thirsty man with an Appetite after his meat and liquor ; longing after Christ , as the Hart after the water brooks . When a man comes dully , and as Children that playes with their meat , cares not whether he eats or not ; when a man comes , I say , without an appetite , its time for God to take it away from him . It s an unworthy comming to come with an unprepared stomack , and without whetting our faith to feed on Christ Jesus crucified . 3. The third action requisite to a worthy Commer , is cleansing of himself . I would fain come , may a man say , to the Lords Table , having such need of it , as I have , and having such an appetite and desire to feed on Christ ; but I am to come before a great King , therefore I must wash mine hands in innocency . In the Gospel according to Saint Mark , the Jews found fault with Christs Disciples , because they came with unclean or common hands : For so the word signifies , and is so used by the Apostles as equivalent thereunto . I have learned to call nothing common or unclean . Now when I come to meet the Lord in his Ordinances , I must put off my shooes from off my feet , for the place where I stand is holy . Wash your hands you sinners , and purifie your hearts you double minded . The purifying of the soul is that which is required of every worthy Communicant . We come now not to receive life , but strength , and that it may strengthen us , we must of necessity clense our selves . A stomack over clog'd with choler what ever meat be taken into it , it turns it into its own nature : so is it here , unless the vessel be clean , Quodcunque infundis , acessit . Christ Jesus the purest thing in the world is to come into my soul , as into a sanctuary , and shall not I fit , trimme and garnish it to receive him , but leave it as a Pig-stie ? Know therefore that thou comest unworthily when thou comest with unwashed hands . The people were to be sanctified when they came to receive the Law. And so must we if we will receive the benefit from the business in hand : But I cannot stand on all . I pass from this therefore to the second thing I proposed , and that was ; 2. Those things which were required of us in the action . And there we have the acts of the Minister in the administration : I must not look on these as idle Ceremonies , but as real Representations , otherwise we take Gods name in vain . I must look upon the Minister who represents the person of Christ , and by the eyes of faith see Christ himself offered for thee , when thou seest the bread broken , the wine poured out . Behold him offered to thee when the Minister bids thee take and eat , take and drink . And when the Minister bids thee take , know that in as good earnest as the Minister offers thee the bread and wine , the Lord offers thee his sonne Christ Jesus . Take Christ my son dead and crucified for thee . Consider when thou seest the Minister set the bread and wine apart , how God from all eternity set apart his son for us . If we have not done this , we must do it . Exod. 12.3 . See the manner of the setting apart of the Lamb , which was a Type of Christ ; In the tenth day of the moneth they shall take to them every man a Lamb , according to the house of their Father : This Lamb was to be set apart , and taken out of the flock . And in the fifth verse , It must be a Lamb without blemish : then you shall keep it untill the fourteenth day of the same moneth . From the tenth day to the fourteenth it was to be kept : This typified that Lamb of God that was so set apart . Then was the Lamb to be killed : By whom ? Verse 6. by all the Congregation of Israel , And thus was Christ to be singled out , and to be slain : Every mothers son had a hand in killing this Lamb of God. He is set a part to suffer for sinners , picked out as a singled dear : which being desinged to the game , the hounds will follow only , and no other . Thus was Christ hunted to death by one sorrow after another , till he gave up the Ghost upon the Cross. In the Gospel according to Saint John , we read how the people took branches of Palms trees , and went forth to meet Christ , cap. 12.12 . and that was the day the Lamb was set apart , and he was so set apart till the Jews Passeover . This concerns me , saith Christ. Christ saw himself typified in the Lamb that was set apart : Observe then on that very day , Fathtr , saith he , Deliver me from that hour . On that very day in the Lamb he saw himself to be sacrificed by all the Congregation of Israel . We were all of us actors in the business ; not one here but had a hand in the offering up of the son of God , in killing Christ Jesus . Thus for these actions of the Minister , the setting apart of the bread and of the wine ; Then follows the Breaking of the bread , and the pouring out of the wine . At the breaking of the bread , consider Christs flesh torne assunder , all the lashes which made such scratches in his flesh , the ruptures which were made by the nails , and the spear that pierced his side : The breaking of him by his Father , the word signifies , crushing him to powder : God would break him , saith the Prophet , even to powder . At the consideration hereof how should our faith be stirred and set awake ! Thou takest Gods name in vain , if with a dull eye thou canst see these things , and not take it to heart . The next action , is The pouring out of the wine : This is my blood , saith Christ , Drink you all of this . Dost thou see the wine poured out ? at that very instant , consider how much blood Christ spilt , how much he poured forth : and that not only in the very time of his passion , when he hung upon the Cross , when the spears peirced his sides , when the nails bored , and digged his hands and feet : But that which he shed in the garden in the cold winter time when he shed great drops , great clots of blood , thickest blood that pierc'd his garment , and ran down upon the ground . Consider how much blood he lost when he was whipped and lashed : when the spear came to the very Pericardium ; thus let us weigh his torments , and it will be a means to make us much affected with his sufferings for us . But this is not all , there is another thing yet in the blood : this was but the outward part of his sufferings . Yet some there are who are against Christs sufferings in his soul ; If it were so , say they , then something either in the sacrifices of the old Testament , or in the new Testament , should signifie it . What ever such persons object against it , I am sure there was as much in the sacrifices of the old Testament , as could possibly be in a Type to signifie it . Now that I may make this to appear , know that in every sacrifice , there were two parts , or two things considerable , and those were the Body and the Blood : the whole was to be made a sacrifice , viz. both Body and blood ; the body was to be burned , the blood to be poured forth : Now nothing in a beast can signifie the sufferings of Christ in soul , better then the pouring out of the blood . Lev. 17.11 . The blood was the life , and this is that which had a relation to the soul , and was therefore , as in the same place appears , poured out as an attonement for the soul : And to this in our common prayers , there is an allusion , viz. Grant us gracious Lord so to eat the flesh of thy dear son Jesus Christ , and to drink his blood , that our sinful bodies may be made clean by his body , and our souls washed through his most precious blood . And in Isa. 53.12 . The Metaphor holds , He poured out his soul unto death for us . So that whatever some have fondly thought , its evident and manifest that Christ suffered both in soul and body : both soul and body were made an offering for sin , who knew no sin . I should have gone further , but the time cuts me off . FINIS . HEB. 4.16 . Let us therefore come boldly ùnto the throne of grace , that we may obtaine mercy , and finde grace to help in time of need . IN handling heretofore the Doctrine of the conversion of a sinner , I declar'd and shew'd you what mans misery was , and what that great hope of mercy is that the Lord proposeth to the greatest sinner in the world . I shew'd unto you the means whereby we may be made partakers of Christ ; and that was by the grace of faith , which doth let fall all other things in a mans self , and comes with an open and empty hand , to lay hold on Christ , and fill it self with him . I shew'd you also the acts of Faith as it justifies . And now because it is a point of high moment , wherein all our comfort stands , and in which it lies , I thought good to resume it all again , so farre as may concerne our practice , that we may see what the work of Gods Spirit is from the first to the last , in the conversion of a sinner from the corruptions and pollutions of the flesh in which he wallowed ; and to this purpose have I chosen this place of Scripture , wherein we are encouraged by Gods blessed Word , that what ever we are , though accursed , and the greatest sinners in the world , and that whatever we want , we should come to Gods throne of grace . And we are to think that whatever sinnes are or have been committed , and though our sinnes are never so great , yet that they are not so great as the infinitenesse of Gods mercy ; especially having such , not only an Intercessor , but Advocate to plead the right of our cause , so that Christ comes and he pleads payment ; and that however our debts are great , and we runne farre in score , yet he is our ransome ; and therefore now Gods justice being satisfied , why should not his mercy have place and free course ? This is the great comfort that a Christian hath , that he may come freely and boldly to God , because he comes but as for an acquittance of what is already paid : As a debtor will appear boldly before his creditor , when he knows his debt is discharg'd , he will not then be afraid to look him in the face . Now we may come and say , Blessed Father , the debt is paid , I pray give me pardon of my sinnes , give me my acquittance . And this is that boldnesse and accesse spoken of , Rom. 5.2 . In whom we have accesse by faith . Now that I may not spend too much time needlesly , come we to the ground and matter in the words : Wherein there is 1. A preparative for grace . 2. The act it self whereby we are made partakers of the grace of God. First , the preparatives are two , The law and the Gospel , and wrought by them . The first preparative . 1. Wrought by the Law. The Law works in a time of great need ; this is the first preparative , for a man to be brought to see he stands in great need of Gods mercy and Christs blood , so that the sinner cries out , Lord , I stand in great want of mercy . His eyes being thus opened , he is no longer a stranger at home , but he sees the case is wondrous hard with him , so that he concludes , Unlesse God be merciful unto me in Christ , I am lost and undone for ever : This is the first preparative ; and till we come to it , we can never approach the throne of grace . The second is , 2. Wrought by the Gospel : I see I stand in great need ; but by this second preparative we see a Throne of grace set up , and that addes comfort unto me : If God had onely a throne and seat of Justice , I were utterly undone ; I see my debt is extreme great ; but the Gospel reveals unto me , that God of his infinite mercy hath erected a Throne of grace , a City of refuge , that finding my self in need , my soul may flie unto . And now to fit us for this , Gods blessed Spirit works by his Word , to open unto us the Law and our wants ; to enlighten our understandings that we stand in great need ; to win our affection , and open the Gospel and its comforts . Therefore first for the time of need , the Law reveals unto us our woful condition , to be born in sin , as the Pharisee said , and yet not able to see it . Every man may say in generalities , I am a sinner ; yet to say and know himself to be such a sinner as indeed he is , to stand in such need , that he cannot do . This one would think to be a matter of sence , but unlesse Gods Spirit open our eyes , we can never see our selvs to be such sinners as we are ; or else what is the reason that the child of God cries out more against his sinne and the weight thereof , after his conversion than he did before ? What , are his sinnes greater or more than they were formerly ? No , but his Light is greater , his eyes are open'd , and now he sees more clearly what sinne is . When the Sunne shines , and its rayes come in , what a number of motes do we discover , which before we saw not ? Not as if the Sunne-beames made them , or the Sunne raised the dust ; no , there are here as many motes , and as much dust flying about as if the Sunne shined here : What 's the matter then ? Why this : the Sunne discovers them to us . So that here 's the point , Our sinnes in our souls are as motes in the ayre , and are not more than they were before conversion , but we cannot see them till the glorious beams of Gods Spirit shine upon us . The sight of sinne , and of the danger that comes by it , is the work of Gods Spirit . The Spirit discovers sinne unto us , John 16.8 . When the Spirit cometh , he shall convince the world of sinne , the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Spirit shall convince them ; and the same word is used ; Heb. 11.1 . where Faith is said to be the evidence of things not seene , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Heretofore we had a slight imagination of our sinnes , but to have our mouth stopped , and to be convinced , is not a work of flesh and blood , but of Gods Spirit , Rom. 3.19 . Till we are awakened by his Spirit , we cannot see nor feele the mountains and heaps of sinnes that lie upon our souls . Thou art dead in sinne , Rom. 8. Thou art in bondage ; and to know it is a work of the Spirit , not of nature . The spirit of bondage , what is that ? Why , however we are all bondmen , untill the Son hath made us free ; in a woful estate , slaves to sinne and Satan : yet till Gods Spirit convince us , and shew it us , and make us know it , we sleep secure , are not afraid , but think our selves the freest men in the world , and see not this to be a time of need : This therfore is the first preparative , when God brings his people by Mount Sinai , Heb. 12.18 . For you are not come unto the Mountain that may be touch't , and that burned by fire , nor unto the blacknesse and darkness , and tempest : so Gal. 4. Mount Sinai is made a figure of the Law , which begets bondage . Not that Mount which might be touch't , and that burnt with fire , where was the sound of the Trumpet , and voice of words , such a sound as never before was heard , nor never will be till one day we shall hear the same . The sound of the Trumpet which sounded at the delivery of the Law , Exod. 19.19 . where it is described ; for when the voice of the Trumpet sounded long , and waxed louder and louder , that Moses heard , it was such a noise , a great noise at first , but it grew higher and and higher , and at last it came to that heighth that it was almost incomprehensible ; then Moses spake : And what spake he ? The Holy Ghost sets not down what he spake in that place . Look in Heb. 12.21 . So terrible was the voice , that Moses said , I exceedingly fear and quake : Such a kind of lightning and loud voice this was ; the Lord commands such a voice as this , Esay 58.1 . Cry aloud , spare not , lift up thy voice like a Trumpet , and shew my people their transgression , and the house of Jacob their sins . When God shall sound with the voice of the Trumpet of his holy Word , of his Law , and shew thee that thou art a trayterous Rebel , and that there is an Execution gone out against thee , body and goods : when God sounds thus to the deaf ear of a carnal man , then cometh the spirit of bondage of necessity on him , which shews that we have a time of need . The Law must have this operation before thou comest to the Throne of grace . None will flie to the City of Refuge , till the revenger of blood be hard at his heels : Nor any to Christ till he sees his want : Thus the Lord makes us know our need by turning the edge of his Axe towards us . Offenders when they are brought to the bar at Westminster for Treason , have the edge of the Axe turned from them ; but when they have received the sentence of condemnation , and are carried back to the Tower , the edge of the Axe is turned towards them . Thus is it here ; The Law turns the edge of Gods Axe towards us ; and therefore it 's said of St. Peters hearers , Acts 2.38 . That they were pricked to the heart . The Law puts the point of Gods sword to our very brests as it were , and brings us to see that we stand in great need of heaven . This is the first preparative ; when God enlightens our minds to see our dangerous estate ; and then there must of necessity follow fear , and desire to be rid of this condition ; for the will and affections alwayes follow the temper of the minde : And hence , when a man hath a false perswasion that he is in a good case , that he is safe and well , what works it but pride , presumption , confidence and security ? So on the contrary , contrary effects must follow . If a man be in health and jollity , and on a sudden be proclaimed a Traytor , that he must lose his life and goods , is it possible it should be thus , and he not wrought on , nor have any alteration ? So when news comes from the Law that thou art a dead man , and everlastingly must perish , the Law then works wrath , that is , it manifests unto us the wrath of God. When it is thus , there follows a shaking and a trembling , and it 's impossible but with Moses thou shouldst exceedingly quake and tremble . 2. For all this , there is a Throne of grace erected ; God hath not forgotten to be merciful , though thy sins be never so great : This is the next preparative for faith , namely , the discovery and acknowledgement of the Gospel of Christ Jesus ; We see in Ezra 10.2 . We have trespassed against our God , and have taken strange wives of the people of the Land ; yet now there is hope in Israel concerning this thing ; we have trespassed ; What then ? must we be the subjects of Gods wrath ? No : Yet notwithstanding though we have committed this great offence , there is hope in Israel concerning this thing . What though we have provoked God to indignation , must we be the matter for his wrath to work on ? No : There is balme in Gilead , Jer. 8. ult . Is there no balme in Gilead ? Is there no Physitian there ? Why then is not the health of the daughter of my people recovered ? What though then we are sick to death ? yet there is an help in time of need . And this knowledge of the people , that there is a Throne of grace , is the first comfort comes to a miserable and sinful soul. A man that hath a deadly disease , though the Physitian do him no good which he hath made use of , yet this he comforts himself in , when he sees a Physician that hath cured the same disease , he sees then there is some hope . Thus it is with a sinful soul. When the welcome news of the Gospel comes , after the Law hath discovered his disease , and says , Be not discouraged , there is a Throne of grace prepared for thee : God hath a seat of justice to deal with Rebels and open Traytors ; but if thou art weary of thy estate , if thou wilt submit to God , take Christ for thy King , and cast down all thy weapons , if thou wilt live like a subject , he hath prepared a Throne of grace for thee . Christ is thy Atturney in the Court to plead for thee ; he is not as the Papists make him , so stout , and one that takes such state on him , as that a man may not come near him . This is the highest injury that can be offered to Christ , to think that any creature hath more mercy and pity than he hath : It is to rob Christ of the fairest flower in his garden , when we rob him of his mercy and pity . Mark that place in Heb. 4.15 . that we may not think him austere , We have not an High Priest that cannot be touch't with our infirmities , with the feeling of our infirmities . Christ is no hard-hearted man ; when you were his enemies he loved you , insomuch that he humbled himself ; and suffered death , even the death of the Crosse for you . And he hath the self-same bowels in heaven that he had on earth ; he wept over Jerusalem , and the self-same weeping heart carried he to heaven with him , the self-same weeping eyes : Believe not then the Papists , that he is so hard-hearted or so stately , and that his mother is more ready to speak for us than he ; fie on it . This is to pervert the Gospel , and make Christ no Christ. We have not an High Priest that cannot be touched with the feeling of our infirmities , Heb. 2.17 . In all things it behoved him to be made like unto his brethren , that he might be a merciful and faithful High Priest , &c. Alas poor soul , saith Christ , what the malice of the Divel is , I know by mine own experience in the flesh ; for Christ was tempted in all things according to us , sinne only excepted . I know what the temptations of the world are ; but whereas we have three enemies , the Divel , the world , and the flesh , only the two former were his . Christ had the temptations of the world and the Divel , not of the corrupt flesh ; for he had no corrupt flesh : A man that hath been himself in terrible Tempests on the Sea , when he sees a storme , out of his own experience he pities those that are in it ; when as others are not a jot moved : for he hath seen that consternation of minde , which on every side appeared . That — plurima mortis imago ; whereas others having not been there , lay not their miseries to heart . Christ having suffered himself , and being tempted as we were , is sensible of our miseries ; and therefore never count it boldnesse to come boldly to him that gives thee this encouragement : Come boldly to the Throne of grace . We must understand that all this is before faith , we must 1. Know that we have a need . 2. That there is a Throne of grace , when God enlightens my conscience , and encourages me to come . And thus having spoken of the preparatives , I come to the work , the main thing it self . Now this is , 2. The Act , Coming ; this coming is believing ; as the feet which carry a man to the place he would be in ; his feet carry him nearer and nearer . If a man cannot be cured but by the Bath , his feet must carry him thither . Now faith is the legs of the soul , the feet that carry us unto Christ ; whereas we are afar off , and draw back as all unbelievers ; now by believing we draw near . Now as unbelievers draw back , so believers draw forward ; and therefore John 1.12 . and John 6.35 . To come to Christ and to believe in him are the self-same thing . He that cometh to me shall never hunger , and he that believeth on me shall never thirst . Coming is there made an act of faith , and the same thing with it : The one is the explication of the other ; thy coming to Christ is thy believing in him . When thou hearest of a Throne of grace , and seest the Lord of glory stretching out his golden Scepter , come and touch it , take the benefit of the Kings pardon . If a man know there is such a Throne of grace , he must come unto it ; And now begins faith to work . And that thou mayst understand it the better , know that faith then begins first to work , when thou settest the first step towards the Throne of grace . And this is the houre in which salvation is come unto thy house . None can come to me , saith Christ , except my Father draw him . If thou seest a vertue to come from Christ , and to draw thee as an Adamant , and thou feelest that loadstone working on thee , then begins faith : It makes thee draw near to Christ ; whereas before thou wert a stranger : Till then thou art like thy Grandfather Adam , thou runnest away , and thinkest thy self most secure , when thou wast farthest from God ; but now thou seest no comfort , unlesse thou draw nigh unto him ; now as the Apostle saith , Phil. 2.13 . It is he that worketh in us the will and the deed ; this must be wrought in us by God. First , a will , then the deed ; and then it is not only I would do such a thing , but I do it : God works not only the will of coming , but the deed of coming ; and all his acts are acts of faith , and have a promise ; God makes no promise till we be in Christ ; till we have faith , we are no heires of the promise ; when a man sets his face towards Jerusalem , and begins to set himself to go to Christ , all he doth then hath the promise ; not a tear now that he sheds but is pretious , God puts it into his bottle ; not a cup of cold water that now he gives but shall have a great reward ; this is a blessed thing when every thing we do hath a promise annexed to it , when every step we step hath a promise made to it . Now then the will is the first thing that is wrought in us ; this is that which makes the act of faith , that is , I have a will , a resolution to do this : And the Apostle makes it more than the very deed it self , 2 Cor. 8.10 . as I may so say , For this is expedient for you , who have begun before not only to do , but to be forward . So we translate it , but look in the Margent , and it s rendred , ( to be willing ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Greek hath it ; as if the will were more than the deed it self ; for a man to come unwillingly , 't is nothing worth ; the ground-work is the will , which is a greater matter than the deed . Nothing more separates a man from Christ , than to say , I will not have this man to raigne over me ; but if thou canst frame thy will that it shall go perpendicularly on the object , and accept Christ on the termes offer'd , that 's faith , and that hath the promise . And therefore the Scripture compares it to conjunction with Christ. And as in the Sacrament we spiritually eat his flesh and drink his blood ; the conjunction is between Christ and his Church . And therefore the Scripture compares our conjunction by faith to the mystery of wedlock . What makes a marriage ? its consent . Wilt thou have this man to be thy husband ? she answers , I will ; that expression makes the marriage : The knot is knit by this mutual pledging of troth , all other things are but subsequents of it . So God saith , Wilt thou have my Sonne ? Thou shalt have with him all his wealth , though for a time thou must go bare , and fare hard ; yet thou shalt have a Kingdome : When a man considers deliberately , here is the losse , I must deny my self and obey him , but I shall have a Kingdome , Gods blessing , and peace of conscience ; All things considered , casting the best with the worst , then the resolution is , this is a true saying worthy of all acceptation , &c. I 'le take him on any termes , be they never so hard , for I shall be a saver in the end : when we can take Christ as it were with all his faults , this is the will which God requires . There is another comparison in Scripture , John 6.35 . it s compared to hunger and thirst . Believing was exprest by coming . Believing is exprest by hungring and thirsting . So when I see such a will and desire after Christ ; that I hunger and thirst after him , that a hungry man longeth not more for bread , nor the Hart thirsteth more for the water-brooks , than my soul doth for Christ ; why then there is a promise made unto us ; and a promise is never made unto us till we be in Christ. Matth. 5. Rev. 22. Esay 55. We finde promises in them all ; in Mat. 5.6 . Bl●ssed are they that hunger and thirst after righteousnesse ; for theirs is the Kingdome of heaven , they shall be filled . Consider here what the nature of hunger and thirst is ; they shall be filled , which implies they were empty before , but now they shall be filled . Suppose now I am not fill'd with Christ , What am I without him ? No , I want him ; yet there 's a blessing to the hungry and thirsty , and there 's no blessing without faith . If we be not heires of the faith , we cannot be heires of the blessing . Dost thou finde in thy self an hungring and thirsting after Christ ? Thou art blessed , this faith will save thee . Now faith will say , I am wonderfully pained , faint , and even starved , that I cannot be filled with Christ ; yet be content man , thou shalt be filled with him ; in the mean while thou hast him , and hast blessednesse , and shalt be blessed . It 's said , 1 John 5.13 . These things have I written unto you that believe in the Name of the Sonne of God , that you may know that you have eternal life , and that you may believe on the Name of the Sonne of God. Mark how the Apostle distinguishes these two things ; thou believest on the Name of Christ , yet sayst thou , though I believe , I am not sure of my salvation , I do not know it . Why , let not that much trouble thee , that 's a consequent of it , and that assurance will follow after ; therefore you should not confound it with believing : These things have I written unto you that ye might know , &c. then there is a conclusion to be deduced from the premisses , so that a man may have full hold of Christ , and yet not be fully assured of his salvation . So then here is the will , which is the first thing . But the Lord works the deed also . And whereas it is said that God takes the will for the deed , the place had need be well understood : when we say God takes the will for the deed , it is not alwayes true , unlesse it be thus understood . When a man hath done to the utmost of his power what he is able , hath endeavoured by all means , then God will take the will for the deed ; but if there be ability in me , and I do not as much as I am able , I do not my utmost endeavour , then God will not take it ; but now God works the will and the deed ; when a man comes to the Throne of grace , and sets forward in his journey towards God , the first thing he doth is to come to the Throne of grace with Christ in his armes , and then having fast hold on Christ , he hastens and delayes not , having hold as Joab on the horns of the Altar . He hastens , he sees its no time to delay , he sees its now a time of need ; and Need , as the old proverb is , makes the old wife trot . Is it not need to make haste ( when the pursuer of blood follows ) to the City of Refuge ? who would make delays and demurs , and not run as fast as his legs would carry him ? Asson as I apprehend my need , and see the golden Scepter stretched out , then I come with might and main with Christ in my armes , and present him to the Father , and this is the approaching and drawing near in the Text , to the Throne of grace . But now when I am come thither , what do I say there ? What shall I come and say nothing ? The prodigal soon resolved to go to his Father , and say , I will up and go , there 's the will ; and say , there 's his speech . The believer is not like to the sonne that said to his father , I will go , but went not ; but when his father bids him come , he will come , he will not onely say so , but will draw near , and then he hath a promise , He that cometh to me , I will in no wise cast off . But when we come thither , what must we do ? why we must take unto our selves words , according to the Prophets expression , Hos. 14.2 . Take unto you words , and go unto the Lord , and say , Take away all our iniquities , and receive us graciously , so will we render the calves of our lips . When he comes to the Throne of grace , the thing that he doth , is , he presents unto the Father Christ bleeding , gasping , dying , buried , and conquering death ; and when he presents Christ to him , he opens his case , and confesses his sin to the full , and sayes , Lord , this is my case : As a beggar when he comes to ask an almes of you , he will make a preface , and tell you his extremity ; Sir , I am in great want , I have not tasted a bit of bread in so many dayes , and unless you help me by your charity , I am utterly undone . Now when these two concur that there is true need in the beggar , and liberality in him of whom he begs , it encourages the beggar to be importunate , and he prevails ; you may know when the beggar hath need by his tone , accent or language : The needy beggars tone and accent is different from the sturdy beggars that hath no need ; but yet , though the beggar be in great misery , if he see a churlish Nabal go by him , he hath no heart to beg , and follows him not , nor begs so hard , because he hath but little hope to attain any thing from him . But I say let both these meet together ; first , that the beggar is in great need , then , that he of whom he begs , is very liberal , it makes him beg hard ; but now cannot he pray without book ? Think not that I speak against praying by the book ; you are deceived if you think so ; but there must be words taken to us besides , which perhaps a book will not yield us . A beggars need will make him speak , and he will not hide his sores ; but if he hath any sore more ugly or worse than another , he will uncover it ; good Sir , behold my woful and distressed case , he layes all open to provoke pity . So when thou comest before God in confession , canst thou not finde out words to open thy self to Almighty God , not one word whereby thou mayst unlap thy sores , and beseech him to look on thee with an eye of pity ? I must not mince my sins , but amplifie and aggravate them , that God may be moved to pardon me ; till we do thus , we cannot expect that God should forgive us . A great ado there is about auricular confession , but it s a meer bable ; It were better to cry out our sinnes at the high Crosse , than to confesse in a Priests eare . Thou whisperest in the Priests eare ; what if he never tell it , or if he do , art thou the better ? Come and poure out thy heart and soul before . Almighty God , confesse thy self to him as David did , for that hath a promise made to it , Psal. 51.4 . Against thee , thee onely have I sinned , and done this evil in thy sight , that thou mayst be justified when thou speakest , and clear when thou judgest . Why so ? Why , one main cause why we should confesse sinne , is to justifie God. When a sinner confesses , I am a childe of wrath ; and of death , if thou castest me into hell , as justly thou mayst , I have received but my due : when a man does thus ( as the Kings Atturney may frame a Bill of Inditement against himself ) he justifies Almighty God : Thus did David , Against thee , against thee , &c. Now when we have thus aggravated our misery , comes the other part of begging , to cry for mercy with earnestnesse , and here 's the power of the Spirit . It 's one thing for a man to pray , and another thing for a man to say a prayer . 'T is the easiest thing in the world to say a prayer , but to pray and cry for mercy as David did , in good earnest , to wrestle with God , to say , Lord , My life lies in it , I will never give thee over , I will not go with a denial ; this is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this is the work of Gods Spirit . I named you a place in Jude ver . 20. where the Apostle exhorts , but ye beloved , build up your selves in your most holy faith , praying in the Holy Ghost ; there 's the prayer of the faithful , to pray in the Holy Ghost . And in the Ephesians we read of an Armour provided for all the parts of a mans body , yet all will not serve the turn , unlesse prayer come in as the chief , Ephes. 6.18 . Praying alwayes with all prayer and supplication in the Spirit , and watching thereunto with all perseverance , &c. This is the prayer of faith , that procures forgivenesse of sinnes ; we must pray in faith , and in the Spirit ; that is the language which God understands . He knoweth the meaning of the Spirit , and knoweth none else but that : Many men are wondrously deceived in that which they call the Spirit of prayer . One thinks it is a faculty to set out ones desires in fair words , shewing earnestnesse , and speaking much in an extemporary prayer . This we think commendable , yet this is not the Spirit of prayer . One that shall never come to heaven , may be more ready in this than the childe of God ; for it is a matter of skill and exercise ; the Spirit of prayer is another thing . The Spirit helpeth our infirmities , for we know not what we should pray for as we ought ; the Spirit it self makes intercession for us with groanings that cannot be uttered , Rom. 8.26 . What shall we think then , that the Holy Ghost groans or speaks in prayer ? No : but it makes us groan , and though we speak not a word , yet it so enlarges our hearts , as that we send up a volley of sighs and groans which fit the Throne of grace . And this is the Spirit of prayer , when with these sighs and groans I beg as it were for my life . This is that ardent affection the Scripture speaks of . A cold prayer will never get forgivenesse of sins ; it 's the prayer of faith which prevailes . The prayer of the faithful availeth much , if it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fervent . In the Ancient Churches those that were possessed with an evil spirit , were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because that caught them up , and made them do actions not sutable to their nature ; Prayer is a fire from heaven , which if thou hast it , will carry all heaven before it ; there is nothing in the world so strong as a Christian thus praying : Prayers that are kindled with such a zeal , are compared to Jacobs wrestling with the Angel , Hos. 12.4 . whereby , he had power over the Angel. The Prophet expounds what this wrastling was , he wept and made supplication unto him ; he found him in Bethel , and there he spake with him . This is the wrestling with God , when thou fillest heaven with thy sighs and sobs , and bedewest thy couch with thy tears as David did ; and hast this resolution with Jacob , I will not let thee go except thou blesse me . God loves this kinde of boldnesse in a beggar , that he will not go away without an answer . As the poor Widow in the Parable that would not give over her suit , so that the Judge though he feared not God , nor cared for man , by reason of her importunity granted her desire . Mark the other thing in the Apostle , he bids us pray with the Spirit , and with perseverance ; and he that cometh thus , hath a promise made to it : He that calleth on the Name of the Lord shall be saved . Call on me in the day of trouble , and I will hear thee ; it 's set down fully , Matth. 6.7 . Ask and you shall have , seek and you shall finde , knock and it shall be opened unto you ; for every one that asketh receiveth , and he that seeketh findeth , and to him that knocketh it shall be opened . One would think this were idem per idem , but it is not so . He bids us ask and it shall be given , seek and you shall finde , &c. There is a promise annexed to asking , seeking and knocking , but it is also proved by universal experience : for every one that asketh , &c. It 's every mans case ; never any man did it yet , that hath lost his labour , in not attaining what he asked . If thou hast it not yet , thou shalt have it in the end ; it is so fair a petition to ask , to have thy sinnes pardoned , that God would be friends with thee , and that Christ would make thee love him , and that God would be thy God , that God delights in it . This is the point then ; Suppose God answer not presently , yet knock still , seek still ; that is perseverance , the thing whereby it is distinguished from temporary asking . The hypocrite will pray in a time of need and adversity , but his prayer is not constant , Job 27.10 . Will the hypocrite alwayes call upon God ? If they come and seek God , and he will not answer , as Saul did , they will try the Divel . God would not answer Saul , and he presently goes to the Divel . It 's not so with Gods children ; they pray , and pray , and wait still ; they pray with the Spirit , and with perseverance : God deals not alwayes alike with his children , but differently ; sometimes he answers presently , sometimes he makes them wait his leisure , Psal. 32.5 . I said I would confess my sinne , ( sayes David ) and my transgressions , and thou forgavest the iniquity of my sinne ; so Dan. 9.21 . When he set himself to seek God , even while he was speaking and praying , the man Gabriel appeared unto him , and touch't him about the time of the evening Oblation . Before the word was out of his mouth God was at his heart , and presently sends him a dispatch . The like we see in Esay 65.24 . Mark what a promise there is ; It shall come to passe that before they call I will answer ; and while they are yet speaking , I will hear . This is a great encouragement ; but it may be God will not alwayes do this , and what 's the reason ? Why , he hath a wonderful great delight to be wrestled withall , and to hear the words of his own Spirit ; nothing is more delightful to him , than this , when the Spirit is earnest , and will not give over . I will not let thee go , unlesse thou blesse me . It 's said in the Canticles , honey is under the lips of the Church ; why so ? it's because there is no honey sweeter to the palate , than spiritual prayer to God. And therefore God delayes to answer thee , because he would have more of it . If the Musitians come and play at our doors or windows , if we delight not in their Musick , we throw them out money presently that they may be gone ; but if the Musick please us , we forbear to give them money , because we would keep them longer , for we like the Musick . So the Lord loves and delights in the sweet words of his children : and therefore puts them off , and answers them not presently : Now Gods children , let him deny them never so long , yet they will never leave knocking and begging ; they will pray , and they will wait still , till they receive an answer . Many will pray to God , as prayer is a duty , but few use it as a means to attain a blessing . Those who come to God in the use of it as a means to attain what they would have , they will pray and not give over ; they will expect an Answer , and never give over petitioning till they receive it . ROM . 5.1 . Therefore being justified by faith , we have peace with God through our Lord Jesus Christ , &c. HAving declared unto you heretofore the nature of faith , and that point which concernes the practice of it in our near approach unto God ; I am now come to shew unto you the fruits and benefits Christians receive from this Mother-grace ; and that the Apostle sets down in these words . He sets down , 1. The Mother-Grace , Justification ; that whereas we were afarre off , we are made near , and of enemies made friends of God. Then , 2. There are the daughters or hand-maids of this grace : For when we are justified by Faith , then , 1. We have peace with God : that peace of conscience which passeth all understanding ; then , 2. We have free accesse by faith unto the Throne of grace , so that we need not look for any other Mediators . Christ hath made way for us to God , so that we may go boldly to the Throne of grace , and find help at any time of need . 3. There follows a joyful hope , that a Christian hath by it , a taste of Heaven before he come to enjoy it . We rejoyce in hope , saith the Apostle ; hope being as firme a thing as faith , faith makes things absent as present ; hope hath patience with it , and would have us wait . We shall be sure of it , but yet we must wait patiently . 4. Not only rejoycing in hope , but even that which spoils a natural mans joy , as crosses , troubles , afflictions : and these are made the matter of this mans joy , not delectable objects only . Not in time to come after afflictions , but in afflictions ; so as that which spoils the joy of a natural man , is fuel to kindle this mans joy . Now concerning justification by faith ; though it be an ordinary point , yet there is nothing more needs Explication , than to know how a man shall be justified by Faith. It 's easily spoken , hardly explicated ; Therefore in this mother-Grace , I shall shew you , 1. What faith is that doth justifie . And , 2. What this justification is . For it is not so easie a matt●● neither . 1. Concerning the nature of faith , I have spoken sufficiently already wherein it consists ; but yet notwithstanding , there is a certain thing as like this faith as may be , and yet comes short of it . Many there are who are like the foolish Virgins , that thought they were well enough , and thought they should come time enough . So many think , verily they have faith , yea and perchance go with such a perswasion to their very graves , and think they have grace , and that they labour after Christ , and lay hold on him , and are free from worldly pollutions , so as that they have a taste and relish of the joy of the world to come , and yet are carried all this while in a fooles Paradise , and think there is no feare of their safety , never knowing that they are cast-awayes , till they come to the gates of hell , and find themselves by woful experience shut out of heaven . And their case is woful that are thus deceived . Know then that it is not every faith that justifies a man ; a man may have faith , and yet not be justified . The Faith that justifies , is the Faith of Gods Elect , Tit. 1.1 . there is a faith that may belong to them that are not Gods elect , but that faith does not justifie . In the Epistle to Timothy , that faith which justifies , must be a Faith unfeign'd , 1 Tim. 1.5 . 2 Tim. 1.5 , Now here 's the skill of a Christian to try what that faith is which justifies him . Now this justifying faith is not every work of Gods Spirit in a mans heart : for there are supernatural operations of the Spirit in a mans heart , that are but temporary , that carry him not thorow , and therefore are ineffectual : but the end of this faith is the salvation of our soules . We read in Scripture of Apostacy , and falling back . Now , they cannot be Apostates that were never in the way of truth . This being an accident , we must have a subject for it ; Now there is a certaine kind of people that have supernatural workings ; some that are drawn up and down with every wind of Doctrine ; these are they that have this cold and temporary faith ; temporary , because in the end it discovers it self to be a thing not constant and permanent . We read in John 11.26 . That they that are born of God , never see death , shall never perish eternally ; but yet we must know withal , that there may be conceptions that will never come to the birth , to a right and perfect delivery . And thus it may be in the soul of a man , there may be conceptions that will never come to a ripe birth ; but let a man be borne of God , and come to perfection of birth , and the case is cleare , he shall never see death . He that liveth and believeth in me shall not see death . And this is made a point of faith : Believest thou this ? There is another thing called conception , and that is , certain dispositions to a birth that come not to full perfection . True , a child that is borne and liveth , is as perfectly alive as he that liveth an hundred years : yet I say , there are conceptions that come not to a birth . Now , the faith that justifies , is a living faith : there is a certaine kind of dead faith ; this is a feigned , that an unfeigned faith ; The life that I now live , I live by the faith of the Sonne of God. Dost thou think a dead faith can make a living soule ? It 's against reason . A man cannot live by a dead thing , not by a dead faith . Now a dead faith there is . A faith that doth not work is a dead faith , Jam. 2.22 . Seest thou how faith wrought with his works and by his works was faith made perfect ? for verse 26. As the body without the spirit is dead , ( or without breath is dead ) so faith without works is dead also . See how the Apostle compares it , as the body without the spirit is dead , so faith without workes is dead also . The Apostle makes not faith the form of works , as the soul is the forme of the man : but as the body without the spirit is dead , so that faith that worketh not , that hath no tokens of life , is dead ; but then doth not the other word strike home ? Faith wrought with his works . It seems here is not as the Papists say , fides informis , and works make it up as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it . Compare this with the other places of the Scripture , 2 Cor. 12.9 . where the Apostle pray'd to God that the messenger of Satan might be removed from him ; and he said unto him , My grace is sufficient for thee , for my strength is made perfect in weaknesse . What ? does our weaknesse make Gods strength more perfect , to which nothing can be added ? No , it is , My strength and the perfection of it , is made known in the weaknesse of the meanes that I made use of for the delivery of mans soul from death . So here the excellency and perfection of our faith is made known by works ; when I see that it is not an idle but a working faith , then I say it is made perfect by the work : when it is a dead faith , that puts not a man on work , never believe that will make a living soul. In St. Judes Epistle , ver . 20. it hath another Epithite , viz. the most holy faith : not holy only , but most holy . That faith which must bring a man to God the holy of holies , must be most holy . It 's said , that God dwells in our hearts by faith . Now God and faith dwelling in a heart together , that heart must needs be pure and cleane . Faith makes the heart pure : It were a most dishonourable thing to entertaine God in a sty ; a filthy and unclean heart : but if faith dwell there , it makes a fit house for the habitation of the King of Saints , therefore it purifieth the heart . Well then , doest thou think thy sinnes are forgiven thee ; and that thou hast a strong faith , and yet art as prophane and as filthy as ever ? How can it be ? It is a most holy faith that justifieth , it is not a faith that will suffer a man to lie on a dunghill , or in the gutter with the hog . There may be a faith which is somewhat like this , but it is but temporary , and cometh short of it . But now there is another thing which distinguishes it : it is the peculiar work of faith . In Jesus Christ neither circumcision availeth any thing , nor uncircumcision , but the new creature , Gal. 6.15 . and againe , Gal. 5.6 . Neither circumcision nor uncircumcision availeth any thing , but faith which worketh by love . It 's twice set down . Now what is a new creature ? why , he that hath such a faith as works by love : not a dead faith , but a faith that works : but how does it work ? it not only abstaines from evil , and does some good acts , which a temporary may do , but it s such a faith as works by love . The love of God constraines him , and he so loveth God , as that he hates evil for Gods sake ; the other does it not out of love to God ; all the love he hath , is self-love : he serves his own turn on God , rather than hath any true love to serve him . Now that we may the better distinguish between these two , I shall endeavour to shew you how farre one may go farther than the other . I know not a more difficult point then this , nor a case more to be cut by a thread then this ; it being a point of conscience ; therefore , First , I declared unto you the nature of faith ; How God first works the will and the deed , and that there is a hungring and thirsting after Christ. First , I say there is a will and desire to be made partaker of Christ and his righteousnesse ; then there is the deed too . We are not only wishers and woulders , but do actually approach unto the Throne of grace , and there lay hold on Christ , touch the golden Scepter which he holdeth out unto us ; but , Object . Now you will ask , Is there not an earnest and good desire in a temporary faith , a desire unfeign'd ? Sol. Yes , there may be for a time , a greater and more vehement desire in a temporary then in a true believer , then in the elect themselves all their life . Object . Where 's the difference then ? I thought all had been well with me , when I had such a desire , as I could scarce be at rest till it were accomplished . Sol. I answer , beloved , It is a hard matter to tell you the difference : but you must consider , 1. From whence this desire flowes ; whether it come from an accidental cause : as if by accident my heart be made more soft , and I more sensible of my condition , or whether my nature be changed ; to give you an instance , in iron : when iron is put into the forge it is softened , and as soon as it 's taken forth , we say 't is time to strike while the iron is hot ; the fire hath made a change in it , it 's malleable , the hammer is able to work on it ; but let the fire be gone , and it 's as hard as before ; nay , we say steel is harder , so that there is no change in the nature of iron , it 's hard still , redit ad ingenium , it goes back into its own estate . If it be softened , it is by an accidental cause ; so here , as long as the temporary faith is in the furnace of afflictions , when God shall let loose the cord of his conscience , and makes him see that there is no way for salvation but by Christ , then the sense of his torture will make him desire with all the veines in his heart to have Christ. See a singular example of this temporary desire in Psal. 78.34 . When he slew them , then they sought him , and returned and enquired early after God. So Prov. 1.27 . When their fear was on them as desolation , and their destruction as a whi●le-wind : when distresse and anguish cometh upon you , then shall they call upon me , &c. Not with a feign'd desire , but in truth and reality they desire relief ; They remembred then that God was their Rock , and the high God their Redeemer ; they saw a Redeemer when he was slaying of them , and they believed that God would free them , though it was but temporary : Neverthelesse they flattered him with their mouths , and lyed unto him with their tongues ; for their heart , was not right with him , neither were they stedfast in his Covenant . Observe then this was but a temporary case , a temporary change ; there was no new creature , no new nature wrought : but being in the furnace of affliction , as long as the fire was hot they were pliable ; they were not stedfast in his Covenant . Let this be an admonition to them that think they never can have true faith till God slay them . I am not of that opinion . God sometimes useth this means ; but it is not so necessary , as that it cannot be otherwise ; and to speak truly , I had rather have faith that comes another way ; the difference is this , The temporary believers will have Christ while God is slaying of them , whil'st they are in the furnace of afflictions : but the other in cold blood when Gods hand is not on them . The true believer is sick of love , and when he hath no affliction , nor Gods hand on him , with the Apostle , he accounts all things dung and drosse for the excellency of the knowledge of Christ Jesus . There 's an ardent desire when this external cause draws not . If when thou art out of the forge , thou hast thy heart softned , and findest this work of grace and faith to drive thee to Christ , thou hast a faith unfeigned , and so the faith of Gods elect . Again , there is not only this desire in him who hath a temporary faith ; but having understood the Word , he so desires it , that when he knows there is no having Christ , nor happinesse or salvation by him , unlesse he deny himself , and part from his evil wayes , being perswaded of this , out of self-love he would have Christ ; and seeing these be the termes , that he must turn a new leaf , and lead a new life , or go to hell , therefore he will do this too ; this is much ▪ yet I say , he doth this too ; but how shall this be proved ? most evidently in 2 Pet. 2.20 . For if after they have escaped the pollutions of the world , through the knowledge of our Lord and Saviour Jesus Christ , they are again intangled therein and overcome , the latter end with them is worse than the beginning . Here is that Apostasie , and here is the subject of the temporary faith . It had been better for them not to have known the way of righteousness , then after they have known it , to turn from the holy Commandment delivered unto them ; this was a temporary conversion , as Ephraim , like a broken bow , turned back again in the day of battel . Observe what they did , they were like the foolish Virgins , they kept their maiden-heads in respect of the pollutions of the world ; they lived very civilly , they escaped the corruptions of the world , and no man could challenge them of any filthy act ; they knew that Christ was the King of Saints , and had the knowledge of him ; they knew that it was not fit that the King of glory and holinesse should be attended on by the black guard ; that they must have sanctity that will follow him ; and therefore they laboured to be fit to attend him : They escaped the pollutions of the world ; but yet it continues not ; why so ? For it hapned to them according to the true Proverb , the Dog is returned to his vomit , and the Sow that is washed , to her wallowing in the mire . Mark , the Dog turns again to his own vomit . This proceeds from some pang in his stomach , that enforceth that filthy beast to disgorge it self that it may have some ease ; but he quickly gathers it up again as soon as the pang is over . Some there are that would be content to hide their iniquity under their tongues , as Job speaks ; but there comes a pang sometimes , a pang in their consciences which forceth them to vomit up their sweet bits again ; but well , the fit is gone , and being gone , they , like the filthy dog , return to their vomit again , considering the pleasure which they took in that filthy thing ; that they did disgorge themselves , was but from that pang and present pinch , not from the loathing or hatred of the thing , and therefore they return again unto it . By the way then take notice ▪ of the filthinesse of sinne ; how filthy is it , that the Lord compares it to the vomit of a dog ? Then there followes another comparison of it : It 's as the So● that is washed , and returns to her wallowing in the mire : See another loathsome resemblance of this temporary faith ; the Sow was washed , but how ? her swinish nature was not washed from her ; as long as the Sow is kept from the mire , in a fair Meadow with the Sheep , she looks as sleek and clean as they ; she was washed , there 's an external change , but her nature remained ; bring the Sow and the sheep to a puddle , the sheep will not go in , bec●use it hath no swinish nature ; but the other , retaining its swinish nature , though before in outward appearance as clean as the sheep was , yet she goes again to her wallowing in the mire . There may be the casting away of a mans sinnes , and yet no new creature wrought in him . That I may shew this to you , take this example . A man known to be as covetous a man as liveth , he loveth his money as well as his God , yet perchance this man is brought in danger of the Law , and must be hang'd , for some misdemeanour committed ; this man to save his life will part with all he hath ; what ; is his disposition changed ? no not a whit , he is as covetous as before , he is the same man , he doth it to save his life , and to this end he is content to part with his money ; the same minde had those in the Acts of the Apostles , who in a storm cast their wares into the Sea with their own hands ; Acts 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; willingly , and yet half unwilling ; for the saving of their lives they would part with these things , yet it was with a great deal of repining and reluctancy . As we read of Phaltiel ; when his wife was taken from him , he followed behinde weeping , till they bid him be gone , and return back . So these men forsake their sinnes and hate them , but it is but imperfectly ; they part with them , but they part weeping . Well , at this parting there may be a great deal of joy , it may taste not only the sweetnesse of the Word of God , but because they are in a disposition and way to salvation , they may have some kinde of feeling of the joyes , and taste of the powers of the world to come ; as the Apostle speaks , H●b . 6.4 . It 's impossible for those who were once enlightned , and have tasted of the heavenly gift , and were made partak●rs of the Holy Ghost , &c. There 's a supernatural work wrought in them , and they have tasted the good Word of the Lord ; they begin to have some hope , and rejoyce in the glory of the world to come : what 's the difference then ? here 's a tasting ; but as it is John 6. it 's not said he that eats my flesh , and tastes my blood ; but he that eats my flesh and drinks my blood shall live for ever . There is a difference betwixt tasting and drinking , there may be a tasting without drinking ; and the Text saith , Matth. 27.34 . When they gave Christ vineger , he tasted thereof , but would not drink . He that can take a full draught of Christ crucified , he shall never thirst , but shall be as a springing fountain that springeth up to everlasting life ; but it shall not be so with him that doth but taste . The Vintner goes round the Celler , and tastes every Vessel ; he takes it only into his mouth , and spits it out again , and yet knows by the tasting whether it be good or bad ; the wine goeth but to his palate , it reaches not to the stomack . So a temporary believer tastes and feels what an excellent thing it is to have communion with Christ , and to be made partaker of his glory , but he does but taste it . Look in Hosea 5.15 . where we have another instance of this temporary Believer ; Ye would think they sought God in a good sort , and in as good a manner as one could desire : well , but how did they seek him ? it was only upon occasion , in time of affliction : I will go and return to my place untill they acknowledge their offence , and seek my face ; in their affliction they will seek me early ; and again , Hosea 6.4 . the Lord complains of them notwithstanding . They will in their affliction seek me early : was not this a fair returning ? Come ( say they ) let us return unto the Lord , for he hath torn , and he will heal us , &c. What a deal of comfort did they seem to gather from the wayes of the Lord ! but see what follows , Hosea 6.4 . O Ephraim , saith the Lord , what shall I do unto thee ? O Judah what shall I do unto thee ? for your goodnesse is as a morning cloud , and as the early dew it goeth away ; that is , it is but a temporary thing , wrought by affliction , which will not abide . As when a wicked man on his death-bed desires that God would spare him and restore him to his health , and that he would become a new man , all this comes but from the terrours of death ; for it oft proves that if God restores him he becomes as bad , if not worse than ever he was before . But that I may not hold you too long ; 2. Take this for another difference : That Gods children can as earnestly desire grace as mercy ; The temporary desire mercy , but never desire grace . The believer desires grace to have his nature healed , to hate his former conversation . The temporary never had , nor never will have this desire ; should one come to the temporary believer , and tell him God will be merciful unto him , you may go on and take your fit of sinne , you shall be sure of mercy ; he would like this well , and think it the welcomest news as could be , because he only fears damnation , & self-love makes him only desire freedome from that ; but now the childe of God hates sinne , though there were no Hell , Judge nor Tormentor ; he begs as hard of God for grace , as for mercy , and would do so , were there no punishment . His nature being chang'd , he desireth grace as well as mercy , which the temporary never does . 3. The last mark is from the words of the Apostle , Neither circumcision availeth any thing , nor uncircumcision , but faith which worketh by love . Love and the new creature puts Gods children on work ; their hearts are first altered and changed by being made new creatures . As the Scripture saith , his flesh is circumcised , he is a dead man ; deadnesse argueth impotency of doing those things which a living man doth ; he cannot walk , &c. The temporary will not sinne for fear of after-claps , ; but this man cannot sinne , his heart is changed , he is dead to sinne ; we see how both abstain from sinne , but the perusal and disposition is not alike . The temporary sinner perchance commits not the sinne , but he could finde in his heart to do it ; he saith not with Joseph , How can I do this great wickedness and sinne against my God ? the other saith , I could do this evil well enough , but I will not . Thou canst not bear those that are evil , as in the Revel . Now he that is born of God cannot sin , there is that seed , that spring in him , that for his life he cannot sin , but it turns his heart from it ; for his life he cannot tell how to swear , lye , &c. or joyn with others in wickednesse ; but this must be understood of the constant course of their lives ; I speak not what they may do in afflictions , when they are surprized , but in the course of their lives , they commit sinne as if they knew not how to do it ; the other doth it skilfully ; these coblingly and bunglingly , they do it ill-favouredly ; thus it is with a wicked man in doing a good work , he cobles it up . Thy faith then must be a faith that worketh by love ; can'st thou do those good works thou doest out of love ? then my soul for thine thou art saved . Get me any temporary that loves God , and I shall say something to you . Hast thou then a faith that causeth thee to love God , a working faith , and a faith that will not suffer thee to do any thing displeasing to him ? if thou hast such a faith , thou art justified before God. 2. And so I come now to the point of justification , the greatest of all blessings : Blessed is he ( saith David ) whose transgression is forgiven , and whose sinne is covered ; blessed is the man to whom the Lord imputeth not iniquity ; it 's the most blessed condition as can be ; it is set down by way of Exclamation . O the blessednesse of the man to whom the Lord imputeth not iniquity ! For justification , see what it is ; the Scripture in St. Pauls Epistles , speaks of justification by faith ; and in St. James , of justification by works . Now it will be useful for us in this point to know whence justification comes ; it comes from justice , Tsedeck as the Original hath it , and to justifie ; so that justification and righteousnesse depend one upon the other ; for what is justification but the manifestation of the righteousnesse that is in a man ? and therefore in Gal. 3.21 . they are put for one and the same thing : For if there had been a Law given which could have given life , verily righteousnesse had been by the Law ; that is , justification had been by the Law. Again , If righteousnesse be by the Law , then Christ is dead in vain . Gal. 2. that is also if justification had been by the Law , &c. justification is a manifestation of righteousnesse ; and as many wayes as righteousnesse is taken , so many wayes is justification , which is a declaration of righteousnesse ; so that if there be a double righteousnesse , there must be also a double justification ; Beloved , I bring you no new doctrine ; be not afraid of that ; but I shew you how to reconcile places of Scripture against the Church of Rome , and those things which the Papists bring against us in this point . It stands by reason , seeing justification is a declaration of righteousnesse , that there must be so many sorts of justification as there be of righteousnesse . Now there is a double sort of righteousness , Rom. 8.4 . That the righteousnesse of the Law may be fulfilled in us ; see then there is a double righteousnesse ; there is a righteousnesse fulfilled in us , and a righteousnesse fulfilled by us , that 's walking in the Spirit . The righteousness fulfilled in us , is fulfilled by another , and is made ours by imputation ; so we have a righteousnesse without us , and a righteousnesse inhaerent in us ; the righteousnesse without us , is forgivenesse of sinnes , and pardon of them , which is a gracious act of God , letting fall all actions against me , and accounting of me as if I had never sinned against him all my life time ; then there is a righteousnesse within me , an inherent righteousnesse . And if a righteousnesse , then justification ; for that is but a declaration of righteousnesse . And so that which the Fathers call justification , is taken generally for sanctification ; that which we call justification , they call forgivenesse of sinnes ; that which we call sanctification , they call justification ; so that the difference is only in the termes . Justification we must know , is not taken only as opposed to condemnation , which is the first kinde of righteousnesse , Rom. 6.7 . He that is dead , is freed from sinne ; if you look to the Greek or to the Margent , it is , he that is dead , is justified from sinne ; this is not took in the first sense as opposed to condemnation , but in the other sense as it hath relation to final grace ; The perfection of sanctification is wrought in me ; for where there is final grace , there is a supersedeas from all sinne ; so Rev. 22.11 . Let him that is righteous , be righteous still ; the Greek is , let him that is righteous , be justified still . See then the difference between Saint Paul , and Saint James . Saint Paul speaks of that which consists in remission of sinnes , as in comparing the Apostle with David will appear , Blessed is the man whose sinnes are forgiven . Saint James speaks of justification in the second acception . You need not flie to that distinction of justification before God , and justification before men ; think not that Saint James speaks onely of justification before men . Was not Abraham our father justified by works , when he offered up Isaac on the Altar ? What justified by killing his son ? this was a proper work indeed to justifie him before man , to be a parricide ; to kill his sonne , though it were not so before God. So Psal. 106. we read how God accounted the act of Phine as for righteousness ; thus you see how works are accounted righteousnesse in the second kinde of righteousnesse . In the former righteousnesse we are justified by faith ; for in righteousnesse inherent there is a goodly chaine of vertues : Adde to your faith vertue , &c. adde one grace to another ; Adde to vertue knowledge ; faith is but one part of the Crown . Now this justification in the first sense whereby my sinnes are forgiven , is called the righteousnesse of God , because of Christ which is God , because it s wrought by Christ , Dan. 9. he is called an everlasting righteousnesse , which continueth for ever world without end ; for do not think the Saints in heaven have onely the second kinde of righteousnesse ; for they have the same covering by justification by Christ in heaven that they had before ; God covers their sins not here onely , but there also ; justification follows them for ever . Quest. But now what parts hath justification in it ? we are wont to say that there are two parts ; one imputation of righteousness , the other forgivenesse of sinnes . Sol. I answer ; for my own part I think Justification is one simple act of God , and that it is improperly distinguished as parts ; but rather as terminus a quo is distinct from terminus ad quem . And this I shall shew unto you both by reason and authority , that faith is but one act . Let none say that I take away the imputation of the righteousnesse of Christ ; No : the bringing in of light , and the expulsion of darknesse is not two acts , but one ; but there is terminus á quo , and terminus ad quem . We are accounted righteous , and that is , we have our sinnes forgiven . And the reason is this ; if sinne were a positive thing , and had a being in it self , then the forgivenesse of sin must be a thing distinct from the imputation of righteousnesse . Scholars know the difference between adversa and privantia ; white and black are both existent ; but darknesse and light are not , but only a privation one of another , Darknesse is nothing of it self but the absence of light ; The bringing in of light is the suppression of it ; you must understand sinne hath no being , no entity ; it 's only an absence of righteousnesse , the want of that light which should be in the subject ; which want is either in our nature , and then it 's call'd original ; or in our person and actions , and then it s call'd actual transgression . Sinne is an absence of that positive being , which is , as I said , either in our nature , or works . Then thus I will resolve you in another point : viz. If sin were a positive thing , all the world cannot avoid it but God must be the Author of it ; for there is nothing can have a being , but it must derive its being from the first being , God. Now how can we avoid Gods being the Author of sin ? Why thus , it is nothing . But what is sinne nothing ? Will God damne a man , and send him to hell for nothing ? I answer ; it s not such a nothing as you make it ; a man is not damned for nothing . It 's a nothing privative , an absence of that that should be , and that a man ought to have . As when a Scholar is whip't for not saying his lesson , is he whip't think you for nothing ? indeed he hath nothing , he can't say a word of his lesson , and therefore it is he is whip't ; it is for a thing he ought to have , and hath not . Well , if you will say there are two parts of justification , do if you please ; but this I take to be the more proper and genuine explanation . Besides , it appears by testimony of the Apostle , Rom. 4.6 . As David describeth the blessednesse of the man to whom the Lord imputeth righteousnesse without works , &c. Saying , blessed are they whose iniquities are forgiven , and whose sinnes are covered . The Apostle cites the Prophet David , Psal. 42. Mark the Apostles conclusion , and how he proves it . His conclusion is , That man is blessed unto whom the Lord imputeth righteousnesse without works . His argument then must needs be thus framed . He whom God forgives is blessed ; But , He to whom God imputeth righteousnesse without works , hath his sinnes forgiven him : Therefore he is blessed . Now , how could this assumption hold , if imputation of righteousnesse , and remission of sinnes were two distinct acts ? for not imputing righteousnesse is not to bring in light , which keeps out darknesse ; but observe , the Apostle to the Colossians and Ephesians , makes this forgivenesse of sins , the whole work , way , foundation of our redemption . But here remember I deny not the imputation of righteousnesse ; for that is the foundation of the other ; here 's the point . How is Christs righteousnesse imputed to me ? that positive thing which expels the other ? Not so as if Christs righteousnesse were in me subjectively ; for it was wrought by his passion as well as his action ; The Apostle calls it faith in his blood ; by faith in Christ Christs passive obedience is imputed to me : What do you think the meaning is that God doth esteem me as if I had hang'd on the Crosse , and as if I had had my sides pierced ? No , that would not stead me , or do me any good ; that which was meritorious and singular in him , did reach to us ; so that the meaning is this , as it is in the Articles of the Church of England , That for the merits of Jesus Christ , God is well pleased with the obedience of his Son , both active and passive , as that he takes us to be in that state for his sake , as if we had fulfilled all his Laws , and never broken them at any time , and as if we ow'd him not a farthing ; this is imputative righteousnesse , however the Papists may scoffe at it . And this kinde of justification must of necessity be by imputation : why ? because when a man hath committed a sinne , it cannot be undone again ; God by his absolute power cannot make a thing done undone ; for it implies a contradiction . The act past cannot be revoked , nor the nature thereof changed ; murther will be murther still , &c. How then can I be justified , the sinne being past , and the nature of it still remaining ? I say , how can I be justified in the first sense any other way than by imputation ? its said in 2 Cor. 5.19 . God was in Christ reconciling the world unto himself , &c. This kinde of justification which consists in remission of sinnes , cannot be but imputative ; sin cannot be changed , nor the thing done , undone . But now cometh a greater question ; If by justification our sinnes be forgiven us , what sinnes are forgiven I pray ? sinnes past , or sinnes to come ? we are taught that in the instant of justification , all our sinnes past and to come are remitted ; which is in my mind an unsound doctrine : for if we look narrowly into it , we shall finde that in propriety of speech , remission of sinnes hath relation to that which is past ; it s said therefore , Rom. 3.25 . Whom God hath set forth to be a propitiation through faith in his blood , to declare his righteousnesse for the remission of sinnes that are past through the forbearance of God. And remission of sinnes hath relation to those that are past , as appears by inevitable reason ; for what is remission of sinnes , but sinne covered ? Now can a thing be covered before it be ? blot out mine iniquities , &c. saith David ; can a thing be blotted out , before it 's written ? this is the thing makes the Pope so ridiculous , that he will forgive sins for the time before they are committed ; but what , do we get nothing for the time to come ? yes , yes , when the sinne is past , by faith we have a new accesse unto God ; and having risen by repentance , we get a new act , not of universal justification , but of a particular justification , from this and that particular sinne . But if there be forgivenesse of sinnes past already , and I know that I am justified , and my sinnes remitted : may I now pray for forgivenesse of sinnes past ? The Papists say it is active infidelity , and as absurd as to pray to God to create the world anew , or incarnate his Son again . But there is no conversion where there is no praying ; and there is need of praying for the remission of sinnes past , and against sinne for the time to come , as I shall shew next time ; as also consider whether there be any interruption of the act of justification by falling into great sins . There 's no man hath a mind more against quierks and quillets than I ; yet for the opening of these things , and staying and setling the mind , and clearing the understanding , give me leave the next time to clear these things unto you . ROM . 5.1 . Therefore being justified by faith , we have peace with God through our Lord Jesus Christ. IN this Chapter , especially in the beginning thereof , I shew'd unto you that the Apostle sets down unto us those special comforts that a man receives after God hath wrought that supernatural grace of faith in his heart ; so that here is set down The Mother-Grace , Justification by faith ; and then the blessed issues or daughters thereof ; and those are , a free access to God , a joyful hope of the glory to come , and not only a patient , but a joyful suffering of all afflictions that shall befall us in this life . Concerning justification by faith , I laboured to open it unto you the last day , three things may well be considered therein . 1. What that faith is whereby we are justified . 2. What that justification is we have by faith . 3. What relation the one of these hath to the other . Concerning the first of these I told you that it was not every faith that justifieth , not every kinde of faith that a man can live by . There is a dead faith , and a man cannot live by a dead thing : And there is a living faith , and that is called a faith unfeigned . And though it be in Scripture called the common faith , yet it is with some restriction ; it is the faith of Gods elect . There is a faith also which is but temporary ; that being touch't with the sense of sinne , and seeing there is no deliverance from the curse due to sinne , but by Christ ; and that there is no part to be had in Christ , but by renouncing all corruptions ; the consideration of the desperatenesse of his case without Christ , makes him long after him ; and since he cannot have Christ without leaving sinne , he will resolve on that too ; he will make towards Christ , and perhaps he comes to taste of the sweetnesse of Christ , and feels the power of the world to come ; he forsakes sinne , and thereby comes so near the true believer , that a man must as it were , cut a haire to divide between them . And this is a thing very necessary to be considered of . And I shew'd unto you also that these are not moral things ; not a faith that is wrought by the power of men , but by a work of Gods Spirit ; for it humbles a man for sinne , and makes him make toward Christ , and seek him above all things , and having laid some hold on him , he escapes the pollutions of the world , and yet this faith is but temporary ; a thing supernatural it is , yet it is without root . Now as I noted unto you , this is not different in the circumstance of time ; for time alters not the thing . A childe that liveth but half an houre , doth as properly and truly live , as one that liveth a hundred years . But it is called temporary , not that therein stands the difference , but therein it is shewn , and that proves the man to have something wanting . Our being united to Christ , and being nigh unto him , is as a graft or scyons put into a Tree ; there are two grafts put into one stock , and each of them have all the several things necessary done unto them , as cutting , binding , &c. yet time discovers that the one thrives , and the other withers ; so that there was a fault unseen ; though he that put in the grafts never saw it , yet time discovers it . Now the difference is not in the time , but in the foundation of the thing it self . Now what the difference is between these , I laboured to declare unto you the last day . The use of it is in brief this , faith is not in all these . All have not faith ; yet some come so near , and have faith so like that it will trouble a wise man to make the distinction . These are like the foolish Virgins , that lived very civilly , and kept their maiden-heads in regard of the world ; none could accuse them for any evil they had done ; yet they are at length shut out . Many think themselves in a good way , and a safe condition , yea , and go out of the world in this conceit , and think they are entring into the gate of heaven , till they in a moment are cast down to hell : Try we therefore , search and sift our selves ; if this grace were as grasse that grows in every field , it were something ; but it is a precious flower , which if we have not , Christ profiteth us nothing . This is the means of Christs being applied unto thee ; how doth it therefore behoove every one of us to look to it , and not to slubber over the matter slightly , but to search and try , and examine our selves . And in the marks I shew'd you before that it was such a thing as may be likened to a conception which never comes to the birth ; such a thing is this temporary faith . Among others let me adde the tokens of love ; it is twice set down in the Galatians , neither circumcision nor uncircumcision , &c. but faith which worketh by love ; and again , neither circumcision , &c. but the new creature . They that have a temporary faith want nothing but the new creature ; what 's that ? its faith that worketh by love . They that love God , it 's a sure token that God hath loved them first , and God never giveth this love , but they have faith unfeigned . The next thing is , he is ever careful to try himself , to prove himself . The temporary cannot endure to be brought to the touch or tryal . He accounts every beginning of grace in himself very great ; every Mole-hill to be a Mountain . Now Gods children know that they may be deceived with counterfeits , and therefore he tryeth himself . Mark the speech of the Apostle , Examine your selves , prove your own selves ; know you not your own selves , how that Jesus Christ is in you , except you be reprobates ? us understand the words ; first , we see then it is a thing that is possible to be known , whether we are in the faith or no ; and this is flat against the Papists ; for they think a man can have but a conjectural knowledge that he hath grace and faith . It may be probable , they say , but it cannot be certainly known ; but does not the Apostle say , Examine your selves , prove your selves , know you not your selves , &c. No Papist can know it , yet it is possible to be known . Prove and try , you shall not lose your labour . If you take pains in it , you shall attain it in this world . Make your calling and election sure , saith the Apostle ; on Gods part it is sure enough , for the foundation of God standeth sure : but make it sure unto your selves , in respect of your own knowledge . Know you not your own selves , that Jesus Christ is in you , except ye be reprobates ? It is a thing may well be made sure of ; therefore search , try , examine , &c. Others are content with bare beginnings that never come to any maturity ; but those that have true faith , are ever bringing themselves to the tryal and touch-stone . But may some say , I have tryed and examined my self , and I do not finde that Christ is in me ; what am I a reprobate therefore ? No , God forbid : I say not the man is a reprobate that cannot discerne that Christ is in him ; See what that is that will explain this , 1 Cor. 11.19 . For there must be heresies among you , that they which are approved , might be made known ; there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men that are approved , such as have endured the dint and shot of the Musket : such as have put themselves to the tryal , and come off well ; these are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and are opposed to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who are such men as take things hand over head , do not search , and try , and examine , and put themselves to the proof ; it 's a signe these have not true faith : for what , is the having of Christ so slight or poor a thing , as that they will take no pains for him , or care not for knowing whether they have him or no ? what , neglect Christ so much , as not to adventure on the tryal ? these are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But he which hath this saving faith , he is ever putting himself to the tryal . Again , Gods childe , not only useth all the means in himself to try himself , but he prayeth for the aide of God also ; he knoweth that his own heart is deceitful , and may cozen him , but that God is greater than his heart , and knoweth all things . And therefore he cryeth unto God to try him , as Psal. 139. Try me O God , and know my heart ; prove me , and know my thoughts ; look well whether there be any way of wickedness in me , and lead me in the way everlasting ; there is an everlasting righteousnesse , and an everlasting way that leads unto it , about which these are not content to try themselves only , but they desire God to try them also ; and to make them know the uprightnesse of their own hearts , and not to suffer them to be deceived thereby . Now that I have done with . Consider now what that justification is , that is obtained by this true lively faith ; I shew'd unto you that justification is ordinarily taken for an acquittance from a debt . It is derived from justice or righteousnesse ; therefore I shew'd that justification and righteousnesse are taken for one and the self same thing ; for if there had been a Law given which could , &c. that is , justification had been by the Law. Now as there is a double righteousnesse , so there is also a double justification . Not that I hold there is any other justification as it comprehends remission of sinnes , but only one , but otherwayes , as many righteousnesses as there are , so many justifications there are . Now there is a double kinde of righteousnesse , the one imputed , and the other inherent ; the one is the righteousnesse of Christ , an act transient from another , which cannot be made mine but by imputation . Besides this there is another which is inherent , a righteousnesse in us . St. James speaks of the one , and Saint John of the other . One is opposed to condemnation , and the other to hypocrisie . The soundnesse of the heart is respected of God for righteousnesse , in respect of the graces inherent in us . Now to give you a touch of the difference between the one and the other , and therein to declare the difference between us and Rome : Know then that the question between us and Rome , is not Whether justification be by faith or no ? but Whether there be any such thing as justification or no ? The doctrine of the Church of Rome is , that there is no such grace as this . But concerning the first of these , that justification which is by the imputation of Christs righteousnesse , I shew'd unto you that imputation in this case , is , as when a man comes to hold up his hand at Gods Barre , as it were , and it 's demanded of him what he hath to say for himself , why he should not dye ; and then this justification by Christs righteousnesse is opposed to condemnation . Then justification by faith is , that when I come to stand before God , though conscience say I am guilty of a thousand sinnes , yet I may go boldly and plead my pardon , which will acquit me as if I had never sinned at any time . God was thus in Christ reconciling us ( the world ) unto himself , not imputing their sinnes unto them . Now sinne is a thing past , which being done , cannot be made undone , the sin remains still ; murder is murder still , and adultery is adultery still ; it cannot be undone again . Now how shall this man that is guilty of murder and adultery , be made just ? it cannot possibly be but by not imputing his sinne unto him , so that God should account it to him , as if it had not been done at all by him ; he puts it upon Christs account ; Account : The word is used in the Epist. to Philemon , where St. Paul saith , If he hath wronged thee , or oweth thee ought , put that on mine account . A mans sins being thus put upon Christs account , he is accepted of God as freely as if he had never owed him any thing , or as if he had never offended him . Now this is done by transferring the debt from one person to another ; so that we see this imputation of sinne to Christ , and of Christs righteousnesse to us is most necessary . It must be so : And if there were no testimony for it in Scripture , yet reason sheweth that there can be no righteousnesse but by Gods acceptation of us in Christ as if we had never sinned ; there is the difference then . To him that worketh not , but believeth in him that justifieth the ungodly , his faith is accounted to him for righteousnesse . But doth God justifie the ungodly ? that 's a hard speech ; we read in the Proverbs , He that justifieth the wicked , and condemneth the just , even they both are abomination to the Lord. But here we must understand this as we do some other Scriptures ; we read in John , that the blinde see , the lame walk , the dumb speak . It 's impossible for a man to be blinde and see , to be dumb and speak all at once ; yet take the chief of sinners , suppose Paul , and he was so in his own account ; but the act of justification alters him . God justifies the ungodly , that is , him that was even now so ; but by the imputation of Christs righteousnesse he is made righteous , that is , righteous in Gods account . But in proceeding in this point I did reflect a little back . God findes a man with a number of sinnes , full of sinne , and forgives these sinnes ; now I demanded this ; how farre doth this justification and forgivenesse extend ? to sins past alone , or to sinnes past and to come ? And I answered that we must consider this matter two wayes . First , to justifie a mans person simply ; and then to justifie a man from this or that particular act : The phrase is used in Scripture , Acts 13.39 . And by him all that believe , are justified from all things , from which we could not be justified by the Law of Moses . There is justification from this or that thing . There is first , Justification of a mans person ; he that was an enemy , is now made a friend ; he is now no longer a stranger at home , but is in the list or Gods houshold . Now this we say , no sooner doth a man receive it , but the self-same houre that he receiveth it , the bond is cancel'd , the evidence is torn , and fastened to the Crosse of Christ , and hangs up among the Records , whereas before it was an evidence against us , and would have layen heavy on us at the bar ; but now it is fastened to the Crosse as a cancel'd Record , the bond is become void . Secondly , but now when we consider justification from this or that particular act ; I declared that so a man is onely justified from sins past ; for it is contrary to reason and Scripture , that a man should be justified from sinnes to come : For Scripture , the Apostle hath it , Rom. 3.25 . Whom God hath set forth to be a propitiation through saith in his blood , to declare his righteousnesse for the remission of sinnes that are past , through the forbearance of God ; and it is clear also from the nature of the thing . A thing cannot be remitted before it be committed , nor covered before it had an existence , nor blotted out before it be written . Therefore justification from such or such a fault , must have relation to that which is past ; but for justification for the time to come , I will speak anon ; there I left the last time . I have now faith , and I believe in Christ ; I have now relation to him , and remission of sinnes past . But why then do I pray for it ? to what end is that ? Bellarmine objects that it is an act of infidelity to pray for it afterwards ; but we do it , and we ought to do it ; see Psal. 51. David made that Psalme after the Prophet Nathan had told him his sinne was pardoned : See the title of it , ( and we must know that the title is a part of Gods Word as well as the rest ) A Psalme of David when Nathan came unto him , after he had gone in unto Bathsheba : Nathan told him that God had took away his sinne : Yet he cryeth here throughout the whole Psalme , to have his sinne pardoned and blotted out ; so that though there were faith and assurance , yet he still prays for it . Now Bellarmine saith , this cannot be ; but doth he dispute against our opinion ? no , he disputes against the Holy Ghost ; for David having received a message of forgivenesse , yet prays . Therefore if the Jesuite had grace , he would joyne with us to salve the matter , rather then through our sides to strike at God. But it is a Fallacy to joyne these two together ; for a man to pray for a thing past , it is an act of infidelity ; as to pray that God would create the world , and incarnate his Sonne . I answer , there is difference between an act done , and an act continued ; when the World was made by God , God had finished that work . And when Christ took our flesh upon him , the act was done ; but the forgivenesse of sin is a continued act , which holds to day and to morrow , and world without end . God is pleased not to impute thy sinnes , but cover them ; Now this covering is no constant act . I may cover a thing now , and uncover it again ; now forgivenesse of sinne being an act not complete , but continued , and continued world without end ( and therefore we say the Saints in heaven are justified by imputative righteousnesse , Gods continuance of his act of mercy . ) The point then is this ; As long as we continue in the world , and by contrary acts of disobedience continue to provoke God to discontinue his former acts of mercy , and our sinnes being but covered , therefore so long must we pray for forgivenesse . When the servant had humbled himself before his Lord , it is said , The Lord of that servant loosed him , and forgave him the debt ; but though he forgave him , yet he did another act that caused his Lord to discontinue his pardon , Matth. 18.33 . Shouldest not thou also have had compassion on thy fellow-servant , as I had pity on thee ? He had pity on him ; yet since he doth another act , which turns his Lords heart against him , therefore he is now cast into prison , and he must not come out thence till he hath paid the utmost farthing . He had forgave him to day and to morrow , and would have continued his forgivenesse if he had not thus provoked him ; we must pray to God to continue his acts of mercy , because we continually provoke him by new acts of rebellion . Adde to this , The King grants a pardon to a man ; In all Patents of pardon there is a clause that the man must renew his Patent . If forgivenesse may be renewed , then those things are to be renewed again , by which the renovation of my remission may be wrought . God would have me renew my acts of faith ; and if of faith , why not of repentance , and of prayer ? There is a singular place in Ezek. 36.29 , 35 , 37. that makes it plain , That though God intends to do the thing , yet he appoints this to be the means . Thus saith the Lord God , I will yet for this be enquired of by the house of Israel , to do it for them ; ( i. e. ) though I have done it , and intend to do it , yet will I do it by the means of prayer . Howsoever that God had promised Eliah , that raine should come upon the face of the earth ; yet he goes upon the Mount , and saw no shew of a cloud . The Text saith not what he did ; but he put his head between his knees . Saint James saith , he prayed , and he opened heaven , and brought down raine . It was an humble secret gesture . A man may be more free in private , than in publick . He prayed , and the heavens opened . God had promised it , and would do it , but yet he would be sought too . So we see the mediate cause is prayer ; so though the Lord will do this , yet for all this he will be enquired of : It is not with God as with men ; men who have promised , would be loth to be sued to not to break their promise ; they account that a dishonour to them , but it is not so with God ; God hath promised , yet thou shalt have no benefit of it , untill thou sue him for it ; therefore thou must go to God and say , Lord fulfill thy promise to thy servant , wherein thou hast caused me to trust . God loves to have his bond sued out . Lord , make good this word , performe that good word that thou hast spoken . God would have his bond thus sued out . And as thy faith , repentance , prayer is renewed , so is thy pardon renewed . When God will make a man possesse the sinnes of his youth , when a man is carelesse this way , it pleaseth God to awaken him . Thou writest bitter things against me , and makest me to possesse the iniquity of my youth , Job 13.26 . When a man forgetteth the iniquities of his youth , and reneweth not his repentance , and hath not new acts of faith and petition , then God maketh him to possesse the iniquities of his youth ; he makes his sins stand up and cry out against him , & by this means his old evidences are obliterated . When a man hath a pardon , and it s almost obliterated , the letters almost worne out , that they cannot be read , he would be glad to have it renewed , to have a new exemplification . Every sinne it puts a great blur upon thine old evidence that thou canst not read it . It may be firme in heaven , and yet perhaps be blur'd that thou canst not read it , and therefore if thou wouldst get them clear'd again , thou must go to God by prayer , and renew them again ; so that whether our evidences be blur'd , or whether it be that God will make us possesse the iniquities of our youth , it is necessary to pray for the forgivenesse of those sinnes which have been before forgiven . But now you will say , when I have sinned afterward , how come I then to be justified ? Then a man would think repentance only doth it , and without repentance a man cannot be justified . But you must understand , repentance is not an instrument at all ; faith only is the instrument , ●aith justifyeth me from sinne hereafter as well as before . The case is this , faith brings life . The righteous shall live by his faith , as the Prophet Habakkuk speaks . What doth then new sinnes do ? There are two sorts of sinnes ; one of ordinary incursion , which cannot be avoided ; these break no friendship betwixt God and us ; these only weaken our faith , and make us worse at ease . But there are other sinnes which waste a mans conscience ; A man that hath committed murder , adultery , and lives in covetousnesse , which ( in the Apostles ) is Idolatry ; as long as a man is in this case , he cannot exercise the acts of faith ; we must know faith justifieth not as an habit , but as an act applying Christ to the comfort of the soul. Now a wasting sinne it stops the passage of faith , it cannot act till it be opened by repentance ; Physitians give instances for it . Those that have Apoplexies , Epilepsies , and the Falling sicknesse , are thought to be dead for the time , as it was with Eutichus , yet saith Saint Paul , his spirit was in him . Every one thought him dead , yet his spirit is in him ; however in regard of the operation of his senses it did appear he was dead . So , if thou art a carelesse man , and lookst not to thy watch , and to thy guard , but art overtaken in some grosse and grievous sinne , thou art taken for dead . I say not , a man can lose his life that once hath it ; but yet in the apprehension of others , and of himself too , he may appear to be so . As in Epilepsies , the nerves are hindred by obstructions ; so sinne obstructs the nerves of the soul , that there cannot be that life and working till these sinnes be removed . Now what is repentance ? why , it clears the passages , that as faith could not act before , now it gives him dispositions unto it . As a man in a swound , cannot do the acts of a living man , till he be refreshed again ; so here its repentance which clears the spirits , and makes the life of faith passe throughout . Now when repentance clears the passages , then faith acts , and now there is a new act of faith , faith justifies me from my new sinnes ; faith at first and at last is that whereby I am justified from my sins which I commit afterwards . But this forgivenesse of sinnes , what doth it free us from ? In sinne , we must consider two things ; the fault and the punishment . Now consider sinne as it is in it self , and as it respects the sinner , as acted by him , as respecting the fault of the sinner , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a transgression of the Law ; The punishment is death ; as it respects the sinner , it is guilt . The sin is not guilt , but the guilt the sinners . For instance , a man that hath told a lye , or sworn an oath , the act is past , but a thing remains which we call the guilt . As if a man commit murder or adultery , the act is past , but yet if he sleep , or walk or wake , the guilt follows him . If he live an hundred years , he is a murderer still , and an adulterer still , the guilt follows him ; and nothing can take away the murder or adultery from the soul , but the blood of Christ applyed by faith . First , God takes away the punishment . There is now ( saith the Apostle ) no condemnation to them that are in Christ Jesus , who walk not after the flesh , but after the Spirit ; what , nothing in him worthy condemnation ? God knows we are worthy of a thousand condemnations . There are two Judges ; there is a double guilt ; when a man is brought to the barre , first , the Jury judge the fact , and then the Judge that sits on the Bench , he judgeth the punishment ; one saith guilty or not guilty ? the other saith guilty , then he judgeth him . Now when we are justified , we are freed from both these guilts ; sinne when it is accomplish't , it bringeth forth death : You know the natural work of sinne , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it labours with death ; now God will stop the acts of it , that it shall not do that which it is apt to do , which is as good as if the sinne were taken away ; when there were wilde guords sliced into the pot , 2 Kings 4.31 . it 's said the Prophet took that venemous herbe away ; ( i. e. ) though the thing were there , yet it is as if it were not there , it shall do no manner of hurt : Bring now and poure out , and there was no evil thing . So in respect of us , though there be an evil thing in punishment , and if we had our due , would bring condemnation , yet when we are sprinkled with the blood of Christ , it can do us no evil , no hurt ; it 's said in the Scripture , that the stars fell from heaven ; why the starres are of that bignesse that they cannot fall from heaven to the earth ; but they are said to fall , when they give not their light , and do not that for which they were put there ; so though I have committed sinne , yet when God is pleased for Christs sake to pardon it , it is as if it were not there at all . This is a great matter , but I tell you there is more ; we are not only freed from the guilt of the punishment , but which is higher , we are freed from the guilt of the fact . I am now no more a murderer , no more a lyar ; when I have received a pardon from the blood of Christ , he frees me from that charge , the world is changed with me now . Who shall lay any thing to the charge of Gods Elect ? If the Divel lay any thing to thee , thou mayst deny it . Such a one I was , but I am justified , but I am sanctified . A man hath committed High Treason against the King , and the King gives him a pardon for the Treason ; if I call him a Traytor , he can have no remedy against me , for he is one ; the pardon takes not away the guilt : But if his blood be restored unto him by Act of Parliament , then if I shall call him Traytor , he may have remedy against me , because he is restored fully , and is not lyable to that disgrace . This is our case , though our sinnes be as red as scarlet , yet the die shall be changed ; it shall not be so bloody : Thou hast the grace of justification , and this doth not only clear thee from the punishment , but from the fault it self ; See in Jer. 50.20 . the place is worth gold : In those daye● , and in that time saith the Lord , the iniquity of Israel shall be sought for , and there shall be none ; and the sinnes of Judah , and they shall not be found : for I will pardon them whom I reserve : what is the matter ? what a sinful man , and no sinne ? what when there is search made for sinne in such a man , shall it not be found ? you will say this is meant of the grace of sanctification ; no : I will pardon them , that pardoning of sinne makes the sin not to be found . What a wonderful comfort is this ? when I sh●ll come at t●e day of judgment , and have the benefit of my sanctification , the last absolution , such sinnes shall not be charged on me , my sinnes and iniquities shall not be remembred . I will remember their sinnes no more , saith God ; it is a wonder●ul thing , and a strange mistake in many men , e●pecially the Papists ; Did they ever write comfortably of the day of judgment ? never ; they make that a terrible day . Alas poor souls , they knew not that just●fication is that , that makes sinn●s that they shall never be remembred : Mark , it is said , Thou shalt hear of all thy good deeds for thy honour and thy praise ; but for thy sinnes , there shall search be made , and they shall not be found ; when God forgives sinnes , he doth it fully , it shall never be cast in thy teeth again ; but thou shalt hear of all thy good deeds , not of thy bad . Then lift up your heads , for your redemption draweth near ; here is the blessed grace of just●fication , that we being justified by faith , have not only no condemnation , but no guilt ; whereas all the sinnes of the wicked man , shall be set before his face , and he shall stand quaking and trembling by reason thereof ; not one good thing that he hath done shall be remembred , but in the iniquity that he hath committed , in that shall he dye ; and so I have said somewhat of that point You may remember that I said ( a word perhaps that some think much of ) that the question betwixt us and Rome , is not Whether we be justified by faith or no ? but Whether we be justified at all ; I will make it good . The●e are two graces , righteou●nesse imputed ▪ which implies forgivenesse of sinnes ; and righteousnesse inherent , which is that grace of sanctification begun . They utterly ●eny that there is any righteousnesse but righteousnesse inherent . They say forgivenesse of sinnes is nothing but sanctification . A new doctrine never heard of in the Church of God , till these last dayes , till the spawn of the Jesuites devised it . Forgivenesse of sinne is this , that God will never charge me with it again . They say that forgivenesse of sinne is an abolishing of sinne in the subject , where is true remission ; as much as to say , There is no justification distinct from sanctification : whereas the Apostle distinguisheth them , when as he saith , The Sonne of God is made unto us wisdome , righteousness , sanctification and redemption : He is made unto us ( of God. ) By the way let me expound it unto you . Christ hath three offices ; A Prophetical , Regal and Sacerdotical office . He exerciseth his Prophetical office to illuminate our understanding . He exerciseth his Kingly office to work on our will and affections ; there are two branches of it , the Kingdome of grace , and the Kingdome of glory . How am I made partaker of Christs Prophetical office ? He is made unto me wisdome , before I was a fool , but now by it I am made wise . First , he enlightens me , and so he is made unto me wisdome ; well , he is my Priest ; how so ? he is made an expiation for my sinne ; he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Saint John , A propitiation for our sinnes , and not for ours only , but for the sinnes of the whole world . There is a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is a bare pardon , but this is such a propitiation as the party offended is well-pleased with Christs being made a ransome ; he is made unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the oblation offered unto his Father . He is righteousnesse imputed to us . And as a King ▪ he rules me in the Kingdome of grace , and in the Kingdome of glory ; in the Kingdome of grace he is made unto me sanctification , and in the Kingdome of glory he is made unto me redemption ; it is called by the Apostle , the redemption of our bodies ; these two are thus clearly dist●nguished . The work of Christs Priestly office is to be a propitiation for our sinnes ; sanctification proceeds from the Scepter of his Kingdome : The one is without me , the other within me . The one receives degrees , the other not . As a man that is holy may be more holy ; but imputed righteousnesse doth not more forgive one man than another . Imputation is without augmentation or diminution . Those things which have divers contraries , cannot be one and the same thing . Justification and Sanctification have divers contraries . The contrary to justification is condemnation ; but the contrary to sanctification is wickednesse , and false-dealing , &c. Aristotle distinguisheth homonymous words , and bids you consider their contraries ; thus you see the difference between these two . I should now come and descend unto the dependence one hath on the other : ( i. e. ) in what respect doth faith justifie ? Is faith an instrument to work justification , or to receive it only ? The answer is clear , it justifieth in regard of the object . If you remember the two places I bid you compare , Rom. 3.25 . Whom God hath set forth to be a propitiation through faith in his blood ; is that all ? compare this place with chap. 5.9 . Much more then , being now justified by his blood , we shall be saved from wrath through him ; we are justified by his blood , and by faith in his blood : here are two acts which signifie the same thing . It is no more then to say , I was cured by the Bath , or by going to the Bath ; so that faith is the legs of the soul that bring a man to Christ. And so my faith is an instrument , not to procure my justification , but to receive it ; so then seeing faith is an instrument to receive justification , and not to procure it , then the weakest faith carrieth away as much forgivenesse as the strongest . A strong faith rids a great deal of work , because it is an active instrument . The stronger faith worketh the greater work ; but in the point of justification , it is an instrument whereby my justification is wrought , an instrument whereby Christ is received . And the weakest hand may receive a piece of gold as well as the strongest ; we must know that in the point of receiving , we live on Gods almes . All our justification is his free gift , and faith is that Palsie hand which receives all our comfort . It is not then a faith that justifieth , but faith ; it is called by Peter , a like precious faith . Simon Peter a servant and an Apostle of Jesus Christ to them that have obtained like precious faith with us , through the righteousnesse of God and our Saviour Jesus Christ ; it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the meanest Christian that hath a trembling hand to pitch on that , and draw vertue from him ; it is a like precious faith in them , as in the most great Apostle Peter , and all the rest . ROM . 5.1 . Therefore being justified by faith , we have peace with God through our Lord Jesus Christ. I Hav● heretofore declared unto you , that in the●e words , and the words following , th●re are set down these great graces and gr●at blessings which you have in Christ in ●his Kingdome of grace , before you come to the K●ngdome of glory . First , here ●s set down the mother and radical grace of all the rest , and ●hat is justification by faith ; and then followeth the bl●●sed fruit that issueth from thence . 1. Peace w●th God. 2. A graci●us accesse into his presence . 3. A joyfu● hope arising from that great glory that we shall enjoy for t●e time to come . 4. In the ●orst of our troubles , and midst of our afflictions , this ●oy is so great , that it cannot be abated by any of them ; ●ea , it is so far from being abated by them , that they are a fuel to kindle it : we rejoyce in affliction ( saith the A●ostle ) that which would undo the joy of a carnal man , is made the matter of this mans joy . Concerning the first of these ; justification , that is the ground or foundation of all the rest ; being justififyed by faith , that 's the root and ground , without which there is no fruit , no peace , no joy , no hope , much lesse any kinde of rejoycing in tribulation . Faith is that which seasoneth all ; we must first be justified by faith , before we have any other comforts ; for that 's the first ground , the first rudiment of a Ch●istian in the School of Christ. Therefore I proposed unto you three things for the understanding of it . 1. What that faith is that justifieth . 2. What that justification is that is ●btained by faith . 3. What relation the one of these hat● to the ot●er . Concerning the first of these I sheved you that it is not every faith that justifieth . I shew'● you that there is a dead faith , whereupon the Apostl● saith , The life that I now live , I live by the faith of the Sonne of God. A dead thing cannot make a living ma● ; it must be ( and I shew'd you how ) a living faith . Again , I shew'd that beside the tr●e faith , there was a temporary faith , which is active 〈◊〉 , and comes near the other . It had the operations of the Spirit , but it wanted root . It had supernatu●●ll works , but it wanted the new creature . There w●● a conception that was but an abortive kinde of birth ; it came not to maturity , not to a full growth , it did not continue . And I shew'd unto you how a man mig●t discern one of these from the other ; for herein lye● the wisdome of a Christian , not to content himself 〈◊〉 be deceived with flashes ; therefore the Apostle exhorts us to prove and try , and examine our selves ; it 's an easie matter to be deceived , and therefore Gods people should be careful to examine themselves , to have their senses exercised herein , that however others may slight and slubber over the matter , they must and will be careful in it ; and then they will not only do it themselves , but they will crave the aid of God also : Prove me O my God , &c. try me , &c. Then for the second thing concerning that justification that is obtained by faith . I shew'd you that the word justification was derived from justice or righteousnesse ; and as many wayes as justice and righteousnesse may be taken , so many wayes may justification be taken : Sometimes for justification of righteousnesse in a man , and sometimes it is opposed to condemnation ; so it s taken in Saint Paul , and it signifieth an acquital ; sometimes it s opposed to hypocrisie and pollution in a mans soul ; so it signifies sanctification , whereby God not only covers our sinnes past , but heals our natures . The first is perfect , but imputed ; the second inherent , but imperfect . When the time cometh that God will finish his cure , he will then make a perfect cure ; when final grace cometh , we shall not need to think of a Popish Purgatory . Death is the Lords refining pot ; then there is not a jot of sinne shall be left in a Christian . Now when God hath taken away our drosse , then to think we shall be put in a refining fire ; that an intire soul that hath no blot , that one that hath no spot , should be purged after final grace hath made him clear and whole , this is against reason and common sense . They might have learned better of their own Thomas ; all the fire in the world will never put away sinne without the infusion of grace . This by the way concerning them . I shew'd besides , that these two being both righteousnesses , the Church of Rome confounds them both together : Saint James his justification w●●h Saint Pauls . They confound inherent righteousnesse which is begun , and shall be perfected in final grace , with the other ; so that the point is not between us and Rome , Whether faith justifieth by works or no ? but Whether it justifieth at all ? in truth that is the state of it : The question is this , whether there be another justification that is distinguish't from sanctification , or whether there be another grace besides justification ? Do not think that we are such block-heads as to deny faith and sanctification ; yet faith is but a piece or part of that traine of vertues . There justification is taken for sanctification ; we acknowledge a man is justified by faith and works ; but the question is between us and them , whether there be any justification besides sanctification ? ( i. e. ) whether there be any justification at all or no ? we say sanctification is wrought by the Kingly office of Christ ; he is a King that rules in our hearts , subdues our corruptions , governs us by the Scepter of his Word and Spirit ; but it is the fruit of his Priestly office which the Church of Rome strikes at : ( i. e. ) whether Christ hath reserved another righteousnesse for us , besides that which as a King he works in our hearts ; whether he hath wrought forgivenesse of sinnes for us ? we say he hath , and so saith all the Church , till the new spawn of J●suites arose . They distinguish not remission of sinnes from sanctification . Bellarmine saith remission of sinnes is the extinguishing of sinne in the soul ; as water though it be cold , yet the bringing in of heat extinguishes the cold ; and so remission of sinnes is the bringing in of inherent righteousnesse which extinguisheth all sinne which was before . A strange thing , and were it not that the Scripture does speak of a cup in the hand of the Harlot of Rome whereby she makes drunk the inhabitants of the earth with the wine of her fornications ; except men were drunk , it were impossible that a learned man should thus shake out an Article of their Creed , which hath ever been believed by all the Churches . When the Scripture speaks of forgivenesse of sinnes , see how it expresseth it , Ephes. 4.32 . Be ye kinde one to another , Brethren , tender-hearted , forgiving one another , even as God for Christs sake hath forgiven you . Observe , in the Lords prayer , we pray that the Lord would forgive us our trespasses , as we forgive those that trespasse against us . Let him that hath common understanding judge , Do we forgive our neighbours by extinguishing sinne in the subject ? I forgive you ; ( i.e. ) I take away the ill office you did me : Doth he forgive thus ? Alas no! forgivenesse is without a man. I have an action against you , perhaps an action at Law ; I will let fall my suit , my charges I will forgive , this is forgivenesse . God justifieth , who shall condemn ? Though God has just cause to proceed against me as a Rebel , yet he is content to let fall his action , to fasten it upon the Crosse of his Sonne , there to fix the Chirographum , the hand-writing against us . He will let fall that which was the ground of a suit against us , all that he could say against us . That you may understand the thing the better , there are two things , two kinds of righteousnesse ; the one of justification , the other of sanctification . The Holy Ghost distinguisheth them by several terms 1 Cor. 1. ult . Of him are ye in Christ Jesus who is made unto us wisdome , righteousness , sanctification and redemption . You see here are two distinct graces ; righteousnesse and sanctification ; they make them but one , sanctification and remission of sinnes . Moreover , whom he did predestinate , them he also called ; and whom he called , them he also justified ; and whom he justified , them he also glorified . Here justification and sanctification is nothing else but justification and glorification ; Saint Paul speaks of a thing past , not of the glory to come : ( i. e. ) sanctification which is inchoate glory . For what is the glory we shall have in heaven but the inlargement of those inherent graces God begins in this world ? Here is the seed , there is the crop ; here thou hast a little knowledge , but there it shall be inlarged ; now thou hast a little joy , there thou shalt enter into thy Masters joy ; here some knowledge , but there thou shalt have a full knowledge , and a full measure . Here glory dwelleth in our Land , but there we shall with open face behold as in a glasse the glory of the Lord , and be changed into the same image from glory to glory , even as by the Spirit of the Lord , 2 Cor. 3.18 . ( i. e. ) we are more and more conformed to the image of Almighty God , by ●●edience and holy qualities infused into us , that we grow from one degree of sanctification unto another . And so you see how these are distinguished by their termes . Justification and glorification , justification and sanctification . There is another place in Saint John , an hard place ; but yet as I take it , these two righteousnesses that have the same name , to be distinct in their termes . It is said , Joh. 16.8 . That when the Spirit shall come , he shall reprove , or ( as we should translate it ) he shall convince the world concerning sinne , righteousnesse and judgment . Thus I say it should be translated , for 't is no sense to say that God shall reprove the world of righteousnesse ; on what occasion this was spoken we must not stand to speak : but righteousnesse and judgment is justification and sanctification . And the drift of the place is this , when the Spirit shall come , how ? not upon me or thee ; but the Spirit here spoken of is that Spirit that should come upon the Apostles , it shall begin at the day of Pentecost ; and these 1. should set forth like twelve Champions to conquer the world , and to bring them unto the Scepter of Christ. He shall convince the world ; ( i. e. ) when the Spirit shall come on you , and your tongues be tip't with that spiritual fire , which shall be active , it shall convince the world concerning three particulars , of sinne , righteousnesse and judgment : O● the point of humiliation for sinnes ; the point of justification by righteousnesse imputative ; and the glory of sanctification in judgment , and righteousnesse inherent . This method Saint Paul useth in the Romans to stop every mans mouth . First , He convinceth the Gentile , which was easie to be done ; after he convinceth the Jew , that there is righteousnesse to be had in another , though none in my self . He shall convince the world , &c. As if he should say , To be shut up under unbelief , is to be convinced of all sinnes . Now consider what is the nature of unbelief ; it is to fasten all sinnes upon a man ; and when I have faith , all my sinnes are put out of possession , they are as if they were not ; but if we are shut up under unbelief , we are dead . The second work of Gods Spirit , is the Ministry of the Word , He shall convince the world that there is righteousnesse to be had by a communion with another ; though we are guilty in our selves , yet he will set us free ; and the reason is , because I go to my Father . As if he should say , though you be convinced of your sinnes , that you are wholly dead in trespasses and sinnes . and have no means in the world to put that away ; yet notwithstanding the second work of Gods Spirit , is to convince of righteousnesse ; that there is a righteousnesse to be had in Christ , because he was our surety arrested for our debt ; he was committed to prison where he could not come out till he ●ad paid the utmost farthing . There is a justification to be had in me ; I go to the Creditor , I have made no escape , not like one that brake the prison and run away , but I am now a free-man . I have not made an escape before the debt is paid , then I might be brought back again ; but the debt is discharged , and therefore I go to my Father to maintain my place and standing . I was given unto death for your sins , but I am risen again for your justification , and I now sit at my fathers right hand ; this is the second thing . But is there not a third thing that the work of the Ministry must do ? Yes , to convince the world that there is judgment or righteousnesse inherent . There is a hard place , I shall speak of it ; it is usual in Scripture to joyn righteousnesse and judgment together . The words of the Lord are righteousnesse and judgment . And the integrity of a mans heart which is opposed to hypocrisie , is called judgement ; as God liveth who hath taken away my judgment , Job 27.2 . How did God take away his judgment ? is it meant that he had taken away his wits ? no , but but he hath put his heavy hand on me , that hath put a conceit in the minde of my friends that I am an hypocrite ; and therefore he falls on him , ver . 6. My righteousnesse I hold fast , and will not let it go ; my heart shall not reproach me so long as I live . His judgment was taken away ; ( i. e. ) the opinion they had of his integrity ; and this will expound another place in Matth. 12.20 . A bruised reed shall he not break , and smoking flax shall he not quench , untill he send forth judgment unto victory ? what is that , untill he send forth judgment ? This judgment signifies nothing but those inherent graces , those infused qualities that God sends into the heart of a Christian. In a mans first conversion there are but beginnings of grace ; what is faith , hope , patience and fear ? it is like a smoaking flax ; ( i. e. ) like the smoaking wick of a candle made of flax : as when a candle burns in the socket , it s now up , now down , you know not whether it be alive or dead ; so in the first conversion of a Christian , infidelity and faith , hope and despair mount up and down . There 's a conflict in the beginning of conversion , but he will not give it over untill he bring forth judgment , untill he get the victory of all opposition from the flesh . And what is the reason ? Because the god of this world is judged . He shall convince the world of an inherent righteousnesse in spite of the Divels teeth , because he is condemned . He that before worked in the children of disobedience , is now cast down . The strong man is cast out , and therefore upon that ground you have the third point ; Besides the grace of justification following upon Christs death , there is another ; the Divel shall be dispossessed ; the Divel is strong where he doth wicked things ; but he shall be disarmed , he shall not touch thee , the wicked one shall not hurt thee . I now go forward . The third thing I noted besides faith and justification , was , That we must observe what relation one hath to the other ; and how it comes to passe that justification is attributed to faith , there being more noble graces in us than faith . I answer ; the reason is because faith is brought as the only instrument whereby we receive our justification , purchased by the merits of Christs death . When we say faith is an instrument , we must understand it right well ; we say not faith is an instrument to work my justification , Christ alone must do that ; it 's no act of ours , nothing is in us ; faith is said to be an instrument whereby we get our justification in respect of the object , it is a nearing us to Christ ; it is the instrument of application , the only instrument whereby we apply the medicine , and the plaister of Christs blood ; whereby we that were strangers and afar off , are made near ; faith is the only hand which receiveth Christ ; when the hand layeth hold on a thing , it layeth hold on a thing without it self ; so is faith a naked hand , not as a hand that gets a mans living , but like a beggars hand that receives a free almes given by the donor ; as the Apostle speaks , Rom. 5.17 . For if by one mans offence death reigned over all by one ; much more they which receive abundance of grace , and of the gift of righteousnesse , shall reigne in life by one Jes●● Christ. There is abundance of grace , and a gift of righteousnesse ; faith is the only means whereby we receive this gift ; whereupon I inferred this which was of great consequence ; seeing faith did justifie not as an active instrument , but as it did receive the gift of grace , it did follow that the weakest faith that was did get as much justification as the strongest faith of any whatsoever ; because faith justifieth not only as a work , but as it did receive a gift ; therefore our Saviour saith , O ye of little faith ! yet as little as it was , it was builded upon the Rock ; and though Satan desired to winnow them , and sift them as wheat , yet they remained firme ; as our Saviour saith of the faith of miracles , If ye had faith as much as a graine of mustard-seed , ye should say to this Mountain be removed , and it would obey you : So for common faith , which the Apostle calleth so , because it is common to all the Elect , if thou hast so much faith , thou shalt be able to remove Mountains of corruptions ; suppose thou hast a trembling hand scarce able to hold , yet have the perswasion of the woman in the Gospel , If I may but touch him I shall be whole : I shall be saved , healed , if I can but touch him ; And mark our Saviour , The people throng'd about him , and he saith , Who is it that toucheth me ? A wonder that he when they crowded him , should ask such a question ; but Christ knew that some body touched him beside the touch of the multitude ; it s said in the Text , The poor woman came trembling and told him all the truth : And he said Be of good comfort , though thou hast a paralytick , and palsie sick-hand , yet the touch is enough ; the least faith brings as much life as the greatest . Object . But then what need a man look for a great faith ? Sol. Yes by all means ; for though thou hast much comfort by a little weak faith , yet the more faith , the more comfort ; and therefore 't is to very much purpose to labour after a strong faith . Abraham ( it is said ) stagger'd , not through unbelief ; if thou hast a strong faith , thou wilt have a strong consolation : Thou mayst by thy weak faith be healed of thy disease , yet by the weaknesse of thy faith mayst want much of the strength of thy comfort ; therefore thou must go from faith to faith ; but know this , that a new-born childe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not yet so strong as a man , yet he is as much alive as the strongest and tallest man ; so that again thus , thou art yet but a new-born babe , not so strong or so lively as one more grown , but yet thou hast all the lineaments of the new creature in thee , though thou art not so strong and lively as another may be . Object . Did not you tell me that it was not every faith that did justifie , but a working faith ? how then doth faith alone justifie ? Sol. I answer , When faith justifieth , there is one thing said of another ; the subject and the predicate ; faith justifies . Justification is attributed unto faith ; Look on the word ( only ) whether it doth determine the subject or the predicate ; doth faith which is alone severed from good works , justifie ? so the proposition is false . First , that faith which is alone , separated from love and the fruits of good works , doth not justifie ; but let the word ( alone ) be put to the predicate ; faith justifieth alone ; ( i. e. ) faith is the only vertue in the soul whereby a man is justified , that is true : As if a man should say , the eye alone seeth , 't is true ; if we put it thus , the eye severed from the members of the body , seeth its self . If the eye were taken out of the head , it would neither see alone , nor at all ; but the meaning is this , the living eye is the organ whereby a man discerns a visible object ; so faith , though joyn'd with other graces , yet takes not other with it for helps of justification . Object . But why should God select this vertue among others that are more noble ? Sol. I say as before , God had respect to the low estate of his hand-maid , it was reason that God should choose the lowest , and the meanest : God selected this poor beggars hand for two reasons . First , in respect of God. I say 1. Therefore it is of faith that it might be by grace , to the end the promise might be sure to all the seed ; not to that only which is of the Law , but to that also which is of the faith of Abraham , who is the father of us all , Rom. 4.16 . so that here are two strong reasons ; in respect of God , that God by so mean a thing as a beggars hand , should bring a man to justification ; and the other in respect of faith it self , that it might see by grace , that when thou bringest nothing but a bare hand ready to receive a pardon must needs be this of grace . If God say Thou must love me , this were an exchange , not a free gift . I lay down something , and I take up something for it . Faith is that naked hand which fills it self with Christ , it layeth fast hold of justification . As if a man were ready to be drown'd , there is a cable cast to him to lay hold on , and he laying hold on it is drawn safe to the Land ; but a man when he lays hold of the cable , must let go all his other holds which he laid hold on before . Thus must a man let go all other holds , and lay fast hold on Jesus Christ. Faith hath two faculties ; it opens it self to let fall all other things , then when it is a naked hand , it layeth hold on Christ , and then it is of grace , when he esteems all drosse in comparison of Christ ; it hath all fulnesse by grace : Where is then rejoycing and boasting ? Rom. 3.27 . it is excluded ; by what Law ? of works ? nay , but by the Law of faith . And then chap. 4.2 . For if Abraham were justified by works , he hath whereof to glory , but not before God ; faith taketh away all boasting . Let him that glorieth , glory in the Lord. Therefore it is of faith that it might be of grace . This is the reason in respect of God. 2. In respect of our selves ; To the end the promise might be sure to the seed ; what is the reason why people doubt and think nothing sure ? it is because they come not with a naked hand ; I must have such a measure of faith , love , such a measure of humiliation , of patience , all to bring somewhat with us ; whereas if we look on these things we shall never be heard . If the bare acceptation of Christ with a trembling hand will not make thee sure , what canst thou have more than the bare receiving of a gift by faith ? The reason why we are not more sure , is because we come not with a naked hand . By the way there are many means , some ( á priori ) others ( à posteriori . ) 1. For the first ; they are those things by which faith is wrought , though they are not so evident , yet they are most sure ; when I consider God calls me in my blood , having nothing in me , and will be friends with me , bids me take his Sonne , and I do not , bids me take his Kingdome and glory with him , and I refuse it , though this be a matter not so evident , yet it is most sure . 2. Then there are other arguments which come from the fruits of faith ( à posteriori ) they are more evident , but not so sure . And thus have I declared unto you the first point of justification by faith , it is so sweet a string that I cannot tell how to leave it . Now let us come from the Mother to the Daughters ; the eldest Daughter is peace with God , then this is the first birth ; And we are at peace , &c. In this peace we will consider these three particulars . 1. What is that peace which we have . 2. With whom we have it . 3. By whom , and by whose means we have peace with God , &c. It is procur'd by Jesus Christ. What we have ; peace . With whom ; God. By whose means ? Our Lord Jesus Christ. Therefore being justified by faith , we have peace with God through our Lord Jesus Christ. 1. What this peace is . You know the point of peace is a great matter ; it is the Apostolical benediction : Grace and peace in all the Epistles ; Grace and peace from God our Father , and from the Lord Jesus Christ , 2 Thes. 1.2 . and chap. 3.16 . Now the Lord of peace himself give you peace by all means alwayes . This is a thing by all means to be desired , you must labour to get i● ; this was the Angels song when Christ was born , Glory be to God on high , on earth peace , good will towards men . This peace is a thing by all means to be sought after , and what it is , you may know by the contrary ; you know what a miserable thing warre is ; God grant you may not know it too soon : You know what it is to have an enemy among us . This is our case till we be justified , we are at daggers drawing , at point of hostility with God. It is a foolish conceit for a man to think that by reason of Gods predestination he is justified before he was ; this is a foolish conceit ; untill thou art justified by faith , thou art not justified ; Gods predestination doth not make a change in the subject ; if I intend to inrich a beggar , he is in rags still for all my intention , till my intention be put in execution . Paul was elected before the foundation of the world ; but till he was converted he was an enemy , and a persecutor , the chief of sinners , as he speaks of himself , Rom. 5.10 . so the Scripture speaks in that point : If when we were enemies we were reconciled unto God by the death of his Sonne , much more being reconciled , we shall be saved by his life ? Before the time of peace came , we were unbelievers , enemies , in the state of enmity ; when as before God was thy enemy , assoon as thou hast touched Christ by a lively faith , presently all the actions he had against thee are gone ; God is friends with thee ; this is a high and a deep peace , and this comprehends all kinde of blessings ; Amasa , 1 Chron. 12.18 . one of the valiantest Captains that David had , speaks there of peace ; one would think it not so proper , it belongs not to them to talk of peace , but because peace comprehends all kinds of blessing , it is said , Then the Spirit of the Lord came upon Amasa , who was chief of the Captains , and he said , Thine are we , David , and on thy side thou sonne of Jesse ; Peace , peace be unto thee , and peace be unto thy helpers , for thy God helpeth thee . This is a speech from a Souldier to a Souldier , and this is done in a military way ; Peace is welcome though coming from a Warrior , because it comprehends all manner of blessings ; It s said , 2 Sam. 11.7 . That when Uriah came unto David , David demanded of him how Joab did , and how the people did , and how the War prospered . Look unto the Margent according to the original , and it is , He demanded of the peace of Joab , and the people , and of the peace of the War. A man would think it a contradiction that he should demand of the peace of the warre ; so then , this peace which we have with Almighty God , after we are justified by faith , is the comprehension of all manner of good . This having of peace with God is the fruit of the Spirit . But with whom is this peace ? with God ; it is not peradventure so with thy self : Thou mayst have a turbulent conscience , insomuch that thou wouldst give all the world to have it quiet , to be assured that there is peace between God and thee ; that 's not the point : The thing thou gettest by faith is peace with God : When thou art troubled with thy self , and hast but a weak act of faith , yet if thou believest , thou art more afraid than hurt ; thou art Cock-sure , and shalt be calme and quiet . Object . But why should Christians be so foolish , so troubled ? what 's the reason the children of God do so disquiet themselves ? Sol. Because they are fools , they stand in their own light , are strainted in their own bowels . God is liberal and free , but there is some hope of worthinesse in us , and we do things we should not do . We are alwayes poring on our selves , and do not bring a naked hand ; and this is the reason we are so full of distractions . Again , it is the nature of many peevish people amongst us , that they will not be comforted ; when news was brought to Jacob that Joseph was slain and lost , it is said , All his sonnes and daughters rose up to comfort him , but he refused to be comforted ; and he said , For I will go down into the grave unto my son , mourning ; Gen. 37.35 . They have a kinde of pettishnesse and peevishnesse , and wilfulnesse ; they will not be comforted , and it may be there is some kinde of pride in it too ; they would perhaps be thought to be the only mourners of Israel , of the Kingdome . As Rachel mourned for her children , and would not be comforted ; they shut up their eyes against all comforts ; God commands them to be comforted , and they will not ; it is no marvaile then that they eat the fruit of their own hands ; it is a part of our office to bring comfort , we have an injunction to it ; Comfort ye , Comfort ye my people , saith the Lord ; we bring the tydings of peace , and our feet should be beautiful , Rom. 10. we bring good news , all is w●ll ; as Noahs Dove coming with an Olive branch in her mouth . Comfort ye , comfort ye , cry aloud , spare not . If you stop your ears , who can help it ? the Lord is gracious and chargeth us to comfort you : and can there be any better news , than to say , All is peace , all your sins are done away . I have blotted as a thick cloud thy transgressions : as who should say , it is the tydings of such good things , as all within thee is too little to praise the Lord , and therefore it is not a thing to be slighted over ; blessed is the man whose sins are forgiven , Psal. 32. which is no Noun Adjective , nor of the singular number neither ; it signifieth blessedness , as it were an heap of blessings . They commonly call it the eight beatitudes , it is but varied upon divers subjects ; were there eighty-eight , that were all one : To have thy sinnes forgiven thee , is the comprizing of all happinesse . Again , when a man sets his eyes too much upon his sinnes ; more upon his sinnes than upon the mercies of God freely offered in Christ , this is a wonderful hindrance of the peace ; Thou lookest on the wrong object , looking too much on thy sinnes , when thou shouldst look on Christ , that brazen Serpent offer'd unto thee ; then 't is no wonder that thou seest not Christ though he be near thee : Mary Magdalen complains and weeps to the Gardener , that they had taken away her Lord , and she knew not where they had laid him , when as he stood at her elbowe ; her eyes were so full of tears that she could not behold her Saviour . Now therefore stand not in thine own light , but look upon Christ as well as upon thy sinnes ; observe , though there be a peace and a calme , yet presently all turmoyles will not cease after humiliation : When there is a great storme at Sea which lasts perhaps twenty foure houres , and then ceaseth , what are the waves presently quiet , assoon as the storme is over ? no , there will be tossing and rolling many houres afterwards , because there must be a time of setling ; and so though there be peace between God and thee , and the storme over , yet there must be a time of setling . I should now shew you the difference between the peace that wicked men have and this other peace ; theirs is not peace ; there is no peace to the wicked : It is a truce onely , and we must make a great difference between a truce and a peace . A truce when it is expired , commonly ends in more bitter Warre . With them there is a cessation of trouble , their consciences do not accuse them , but when the time limited is over , and conscience again breaks loose , it will be more unquiet and unsetled than ever before ; it will be at open Warre against them . ROM . 5.1 , 2. Therefore being justified by faith , we have peace with God through our Lord Jesus Christ ; By whom also we have accesse by faith into this grace wherein we stand , and rejoyce in hope of the glory of God. HAving out of these words declared unto you , the Mother-grace justification by faith , I proceeded to the consideration of her Daughters , those fruits or graces which spring from a true justifying faith . So that here we have the great Charter and Priviledge that a justified man is indowed withall . First , He hath peace with God. Secondly , Free accesse unto him . Thirdly , Unspeakable joy , and that joy not only in respect of that delectable object , the hope of the glory of God in heaven hereafter ; but here also , that which spoiles the joy of a natural man , ( afflictions , &c. ) are made the matter of this mans joy . Now concerning peace with God through our Lord Jesus Christ , the first of these , I considered three parts in it . 1. What that peace was which the justified man enjoyeth . 2. The parties between whom this peace was made . 3. Who was the peace maker . Concerning the peace I declared unto you what it was , that it was an unconceivable thing , The peace of God that passeth all understanding ; a thing which our shallow understandings cannot reach unto , we cannot apprehend the excellency of this grace : Consider its excellency by the contrary , there is no misery in the world like that as when a man stands at enmity with God : Do we provoke the Lord ? are we stronger than he ? If a man sinne against a man , saith Eli , the Judge shall judge him ; another man may take up the quarrel , but if a man sinne against God , if the controversie be between God and us , who shall intercede for us ? were it not for this our peace-maker Christ Jesus , we should be in a woful condition , unlesse he put to his hand , and took up the matter . Now it 's a great matter to come to the fruit of peace ; the fruit of peace is to them that make peace ; we have this fruit of peace , we do not sow fruit but seed , the fruit comes afterwards : It is not so with a Christian , he is as sure as if the thing were in hand , he soweth not only the seed , but the fruit of peace ; as soon as he is justified , at that instant he hath the fruit of peace . 2. So we have peace , but with whom is it ? it is between God and us . God and a justified man is at peace through Jesus Christ ; at the very same instant that a man is justified , he is at peace with God. This peace as I declared unto you , is a gift of an high nature , which belongs not to every man , but to the justified man only ; he who is justified by faith , he only hath peace . In the Eph●sians and Isaiah there are general proclamations of peace : Peace be unto them that are near , and unto them that are afarre off : and Isa. 5.7 . The word the Apostle useth in the Ephesians , hath allusion to this in Isaiah , ver . 19. I create the fruit of the lips , peace , peace to them that are afarre off , and to them that are nigh , saith the Lord , and I will heal them ; but the wicked are like a troubled Sea , that cannot rest . There is no peace ( saith my God ) to the wicked . Though the proclamation be never so general to Jews and Gentiles , yet it belongs only to those who have peaceable minds towards God , those who will not stand on termes of rebellion against him ; what madnesse is it to think that if I stand in point of rebellion against God , I should have peace with him ? But I must cast down my treasons , and I must come with a subjects minde , then there will be peace , otherwise no peace : When Jehu came to revenge the quarrel of God , Joram asked him , Is it peace Jehu ? he answers , What peace so long as the whoredomes of thy mother Jezabel , and her witch-crafts are so many ! 2 Kings 9. As long as thou continuest in a course of rebellion , what hast thou to do to talk of peace ? why thinkest thou on peace , when thou art the chief rebel ? as long as wickednesse continues in thy heart , thou hast no peace of God by Jesus Christ. Now it may fall out that there may be a kinde of quietnesse in the conscience of a wicked man ; but we must make a great difference between a peace and a truce ; a truce is but a cessation of warre , for such a time , and many times when the truce is over , it ends in greater warre , because they have the more time to gather strength , and increase their Forces : So there may be a peace or a truce between God and wicked men ; but it is the highest judgment that can be upon a wicked man to be thus let alone ; but it is not so with a godly man ; God breaks their peace , and hedges up their way with thornes , and many times torments their conscience , and breaks their peace ; but when God suffers a sinner to thrive in sinne , when he suffers him to on so long , that his own honour is almost touch't ; I held my peace saith God , then thou thoughtest me to be such a one as thy self ; God holds his peace , then the sinner saith God doth not heed . However the preacher amplifies these things , God is not so terrible as they make him ; well , but though God hold his peace long , yet at last he will speak . Oh consider this ye that forget God , lest he tear you in pieces , and there be none to deliver you· When the time of the truce is out , then the conscience is like a fierce Mastiffe ; the longer he is tyed , the more fierce he is when he is let loose ; so conscience , when it hath been long quiet , and tyed up , when God le ts loose the cords thereof , it will be more fierce than ever before , it will then flie like a Mastiffe in thy face , and as it were tear thy throat ; and then there will be in thee the very flashings of hell . Now there is a great difference between the peace of Gods children , & this little cessation of war in the consciences of wicked men : When the strong man armed , keeps the house , the goods that he possesseth are in peace : When Satan is the Master , and thou dost his will , and he hath thee at command , he doth not trouble thee ; when he keeps the house , the goods are in peace ; but when a stronger than he comes , and puts him out of possession , then comes the strife and debate . Look therefore to thy peace ; is it such a peace as thou hast never found any conflict , any stirring , striving betwixt the strong man and the weak ? suspect that peace ; that 's not the peace of a justified man , but of such a one who is held by the Prince of darknesse . 2. Again , how comes this peace to wicked men ? they consider not the wrath of God , nor the danger of sinne ; they consider not that Tophet is prepared of old ; if they did but consider this , it would spoile their sport , and break their peace ; but now a justified man , he knows what sinne is , and what hell is , and at that very time when he is thinking of his sinnes , and of damnation , when he knoweth that this is the reward of Gods enemies , he hath peace even then . The other , they shut their eyes that they may not see their danger , and because they discern it not , therefore they are at peace . A man in a dark night going over a dangerous Bridge , that if he misse but a step he is drowned , yet he passeth over securely , and is not afraid , because he wanteth light to discover the danger ; but bring him the next day , and shew him what a danger he escaped , and the thoughts of it will make him quake and tremble , though the danger be past ; So these men , being in darknesse see not their danger , and ( therefore ) do not fear ; but Gods child having his eyes in his head , discerns the danger , and sees also how he is delivered by Jesus Christ ; he is at peace , not because he seeth not the danger of the way , but because he knows that God hath made the way broad by Jesus Christ , and so he is freed from sinne and death . Now to speak something to them that have this true and sound peace , this peace is with God ; I shewed you the last time that this peace is not alwayes in their own conscience , but it is such on Gods part , which is the safe part ; many reasons there are why God doth not shew it unto them ; though all be quiet betwixt God and them , yet they have not an apprehension of it in their consciences . I shewed that this is many times their own fault , because they will not be comforted ; all their thoughts are bent upon their sinnes , and their provocations of God , and they have not an eye open to look upon the mercies of Christ , they put it off , and will not be comforted ; and if they put it off from themselves , no marvail if they have not peace in their consciences . This may come by reason of the great conflict before in the conscience ; God raiseth a great storme , and when he intends to bring a man to do some great work , or to a great deal of joy , he first humbleth him ; the Prince of our salvation was consecrated by afflictions , and we must be conformable unto Christ our Head ; when the stormes are past , the Sea will continue raging for awhile , and when you have turn'd the wheel round , if you take away your hand , it will go round it self for a time ; So when you are justified by faith , the storme is over , yet the roaring of the waves will continue ; it will be so with the children of God ; though there be a calme , yet there will be some remainders of a storm . Again , they are in travaile , and that is a painful thing ; My little children with whom I travail ; they have the pangs of the new birth , and it is a good while before they can finde that quietnesse their heart doth long for . Again , God purposely doth , though he be friends with them , take away from them the sense of peace , because he takes delight to finde that strength of faith : Faith is manifest that way , faith is most strong when there is least sense . My God , my God , why hast thou forsaken me ? the lesse sense , the faster the hold ; and God loves this at life , that when he spurns and frowns , he will not let go , nor be put off ; let him kill me , he shall kill me with Christ in my arms , I will not let go my hold ; God cannot fail , he hath given me his Word , & therefore I will not let go ; such astrong faith had Abraham , contrary to reason ; Gods Word is true , he gives me his Word , and I will trust him ; So a childe of God will not be put off ; though God write bitter things against him , he will not forgo him ; we have an excellent example in the woman of Canaan ; the end of it is , O woman great is thy faith ; but how doth the greatnesse of it appear ? Lord , have mercy upon me , my daughter is grievously afflicted , &c. why not rather , Lord , have mercy on my daughter ! the reason is because she was afflicted in her daughters affliction ; by the way we may hereby understand the meaning of the Commandment , where it is said , he will visit the iniquities of the fathers upon the children , unto the third and fourth generation of them that hate him ; but why to the third and fourth generation ? because I may see the third and fourth generation , and may see the judgment of God on them , and may remember my sinne for which they are plagued ; the case is mine , and not theirs only ; Lord , have mercy upon me , for my daughter is diseased ; I see my own sinne is punished by the judgment on her in my sight ; poor woman , Christ will not hear her ; she might have been dash't out of countenance , the Disciples were weary of her clamorous cryes , and say , Send her away , for she troubleth us ; what saith Christ ? Is ●t fit to take the childrens bread , and cast it unto dogs ? This was enough to dash her quite ; before she was discouraged by silence , but to be called dog , it were enough quite to discourage her ; but see the fruit of faith , she seeks comfort out of that which would have undone another ; what ! am I dog a under the Table ! there I shall get a crumme ; others of the children that are better , let them have the loaves : I account my self happy if I may but get a crumb ; Oh woman , great is thy faith ; this is great faith when it goes contrary to all sense : That when God calls me dog , when he spurns at me , and frowns on me , I will not be put off . Faith is of the nature of the Vine , if it have but the least hold on the wall , it makes use of it , and climbs higher and higher ; So out of the least thing that drops from her Saviours mouth , she raiseth her faith higher : so though we have this peace with God , yet oft ofttimes he with-holds the notification of it to us . 3. The last thing is to note the difference between the peace of a carnal and a spiritual man ; carnal peace is mixt with a great deal of presumption and pride ; but the more spiritual peace thou hast , the more thou art dejected in thy self , the more cast down ; see it in Ezekiel , Ezek. 16.60 , 61 , 62 , 63. I will establish with thee an everlasting Covenant ; then shalt thou remember thy wayes , and be ashamed when thou shalt receive thy sisters , thy elder , and thy younger , and I will give them unto thee for daughters , but not by thy Covenant ; and I will establish my Covenant with thee , and thou shalt know that I am the Lord , that thou mayst remember and be confounded , and never open thy mouth any more , because of thy shame , when I am pacified towards thee , for all that thou hast done , saith the Lord ; when God is pacified , yet they hold down their heads , and are ashamed ; when a man knoweth that God hath pardoned his sins , he is ashamed that he hath carried himself so wickedly against God , of whose mercy he hath now such experience ; When God is pacified , a man remembers his former sinnes , and is confounded , as it is Ezek. 36.31 . Then shall you remember your own evil wayes , and your doings that were not good , and shall loath your selves in your own sight for your iniquities , and for your abominations in that time when I am pacified toward you . That which would work in a carnal man security and pride , ( for he never thinks himself better then when there 's peace within ) will work in the the childe of God the Spirit of humiliation . In the last Chapter of Job , God had manifested himself wonderfully to Job , and however before he had very sharp afflictions , his sufferings in soul were next to the sufferings of Christ. I believe never any man suffered so much as Job did , insomuch that the arrows of the Almighty stuck in him ; thou hast eaten up my flesh , &c. This was the case of Job , and he stood upon termes of justification ; he w●sh't that God would dispute with him , that God would either be the Opponent or the Answerer . If God would answer , he would oppose ; or if God would oppose , he would answer . God comes as he would have him , and Job is not at that point that he was before ; when God draws nigh unto him , he saith , I have heard of thee by the hearing of the ear , but now my eye seeth thee , Job 42.5 . Well , this may make thee a proud man , and elevate thee ; no saith he , now I abhorre my self in dust and ashes . The nearer God draws unto us , and the more merciful he is unto us , by that light we the more discern our own abominations . That which would make another man proud , brings Job to the knowledge of his vilenesse ; Therefore I abhor my self , and repent in dust and ashes . 3. Now another thing is , Who is this peace-maker ? This I shall but touch : We have peace with God : But how ? through our Lord Jesus Christ ; he is our peace-maker , and interposeth between his Fathers wrath and us , Ephes. 2.14 . For he is our peace , who hath made both one , and hath broken down that partition wall between us ; we have not only peace with God through Christ , but Christ is the very peace ; not only the peace-maker , but the peace . There was a middle wall of partition between the Jews and the Gentiles , and between God and us ; Christ breaks it down ; sinne shall no longer be a wall of partition . Having abolished in his flesh the enmity , even the Law of Commandments contained in Ordinances , for to make himself of twain one new man , so making peace , and that he might reconcile both unto God in one body by the Crosse. There was hatred between God and us . Christ hath crucified that hatred with the nails wherewith he was fastened to the Cross ; he hath kill'd it by his crucifixion , and now enmity being slain , peace must needs be alive ; there is peace and reconciliation made . You are come ( saith the Apostle ) to the blood of sprinkling ; whereas the blood of Abel cryed for vengeance against Cain the murtherer : This blood cries for peace , it out-cries all our sinnes ; sin hath a voice ; it s said , The cry of Sodom and Gomorrah went up into the ears of the Lord ; Every sinne thou committest hath a voice to cry , but the blood of Christ hath a shriller voice , and out-cryes the cry of thy sins ; it is so preheminent , it speaks for peace , and doth out cry the voice of our sinnes ; the high Priest was a a type of Christ , Numb . 16. He must have on his frontlet Holinesse to the Lord ; as one which bears the holy one of the Lord , standing in the person of Christ ; Moses saith ( when there was wrath gone out from the Lord ) unto Aaron , ver . 46. Take a censer and put fire therein from off the Altar , and put on incense , and go quickly unto the Congregation , and make an atonement for them , for there is wrath gone out , the plague is begun ; So when the wrath is gone out , the High Priest comes and offers up himself a sweet incense acceptable unto God. And Aaron took as Moses commanded , and came into the midst of the Congregation , and behold the plague was begun among the people , and he put incense and made an atonement for the people . When wrath is come out from the Almighty , and his Army is sent out for to destroy the Rebels , now our High Priest stands between the living and the dead , and offers up himself an oblation to Almighty God to make peace : Look to the case of Balaam ; when the people had committed fornication , Phineas executed judgment ; wherefore the Lord saith , Numb . 25.12 . Phineas hath turned away my wrath from the people ▪ and if that one act of Phineas his zeal for the Lord in killing the Fornicators before the Congregation , if this , I say , appeased Gods wrath for the whole Congregation ; how much more doth our Phineas who hath fulfilled all righteousnesse , whom the zeal of Gods house had eaten up ? he is nothing but zeal it self , and all that he doth unto his father , is for our good . How much more shall Christ pacifie Gods wrath , who hath received the gash of Gods Sword upon his own body , and would not have himself spared that he might do it ? As Jonah was three dayes and three nights in the whales belly , so shall the Sonne of man be in the heart of the earth . There is a mighty storme , and Jonah is cast out into the Sea , presently the storme ceaseth ; so Christ having suffered for us , there is peace , the storme is over . Now follows in the next place in the Text ; By whom we have accesse by faith into this grace wherein we stand and rejoyce in the hope of the glory of God. These are the two priviledges that a justified man hath ; he hath a gracious accesse unto God ; Suppose he be in a fault , ( as who is not ? ) if any man sinne , we have an Advocate with the Father Jesus Christ the righteous : These things have I written , ( saith the Apostle ) that you sinne not ; but if any man sinne , we have an Advocate with the Father , &c. This is the state of a justified man ; though he do by his ●elapses provoke God , yet he is in the state of a subject ; though he be a disobedient subject , yet a subject , not a forreiner as before ; but now ye that were not a people , are become the people of the Lord. A childe of God in the midst of rebellion , is sub misericordia ; as soon as he is in the state of grace , he is under Gods protection ; he is no stranger ; though he hath his blood about his ears , and is in his rags , yet he may come to God ; by Jesus Christ he may come boldly to the Throne of grace , that he may finde help in time of need : The Apostle in Ephes. 2.18 . sets down twice the great priviledges Christians have ; for thorough him we both have an accesse by one Spirit unto the Father ; it s Christ which makes the way : To have a friend at the Court is a great matter , especially when a man hath need of him ; Christ is gone before us : and he lives for ever to make intercession for us , and we need no other Mediator ; thus he bespeaks his Father : Father , this is one of mine that I shed my blood for , one of those that thou gavest me , I beseech thee have pity upon him , and I beseech thee give him audience , Ephes. 3.12 . By him , ( i. e. ) through Christ , we have accesse by one Spirit unto the Father , in whom we have boldnesse by the faith of him , and access with confidence . I go not now doubting unto God , I prefer my suit with boldnesse . Mark the Apostle St. James , If any man want wisdome , or any other thing , let him ask it of God that gives to all men liberally , and upbraideth not ; it is otherwise with men , when one hath done a great man wrong , and comes to desire a favour at his hands , Oh Sir , saith he , Do you not remember how you used me at such a time , or in such a place ? That he is presently upbraided with , ' its cast in his dish ; but it is not so with God , he gives liberally and upbraids no man ; so there is a free and a bold accesse with faith and confidence , by whom we have boldnesse and accesse , let him not doubt or waver ; that is a notable place ; here is bold accesse by faith unto God , and by that we may be assured of whatever we ask ; if it be forgivenesse of sinnes , we may be sure they are forgiven ; if we ask in faith we may be assured . By the way take notice of the folly of the Papists , who think that a man can have no confidence or assurance that his sinnes are forgiven . This is our confidence that if we ask any thing according to his will he heareth us : Now is it not according to his will to ask forgivenesse of our sins ? Doth not he injoine us to do it ? Therefore what infidelity is it not to be assured of it ? And what impudency is it in them to go about to cut off that which is the whole comfort of a Christian ? The assurance of his salvation . Thus it is indeed with those that have no feeling nor confidence , as those who are in hell think there is no heaven ; and they who teach such uncomfortable doctrine , can receive no comfort farther than the Priest giveth it them . It s true there is no true assurance but in the true Church , but there it may be found . And as I began with sowing in tears , so I would end with reaping in joy ; that is the next thing in the Text , for which I passe over the other part of it ; I begin with humiliation , but end with joy ; and not onely that joy which we shall have in the Kingdome of heaven , but on earth while we have these things but in hope and expectation . A man that would reckon up his estate , doth not only value what he hath for the present , but he reckons his reversions also ; what he shall have after such a time , what will come to him or his heirs : Gods children , they have a brave reversion , glory and honour , and a Kingdome : It is your Fathers good pleasure to give you a Kingdome ; we are all the children of God , but it doth not appear what we shall be : when he appears , we shall be like him , and appear as he is . He shall change our vile bodies and make them like his glorious body ; we are here sonnes , but yet , but in a strange Country , no body knoweth what he is , and therefore he meets with many affronts . The King when he was in France , went for an attendant on the Duke , and is he troubled at it ? No , he knew that the world knew it not ; they knew not what he was , and therefore he is not troubled at it . So is it with the children of God , but when they shall appear , they shall be advanced , and their enemies ashamed . By the way , let not the people of God be discouraged , by the taunts , jeers and reproaches of wicked men ; they know not what you are , and therefore make light of you , as they did of Christ himself . Well , besides what we have in reversion , the very hope we have of it works wonderful joy in the heart of a Christian : David did not live to see the glory of Solomons Temple , but he made provision for it , and cast the model of it , and he took much delight in the contemplation of what it would be . The consideration of these hopes makes my flesh rest in hope , and my heart rejoyce , Psal. 16. The consideration of the resurrection made Davids heart rejoyce : The consideration of that which is to come , should bring abundance of joy unto a Christian , these are strange things , not like the joy of a natural man ; for his heart is sad in the midst of laughter ; but these rejoyce with a joy unspeakable , and full of glory . Here are some sparks , some beginnings of the glory of heaven , and of that great joy which we shall have hereafter ; but I cannot speak of these things in an houre . But forasmuch as the Divel transforms himself into an Angel of light ; there is no work of Gods Spirit in the hearts of his children , but Satan like an Ape labours to imitate in the hearts of wicked men , to make them secure ; we must know that there are joys in some who are not regenerate . They that received the Word on the Rock , received it with joy ; the Word if it be apprehended , and hath but the least footing , brings joy with it . But now to know how I may get this joy , how comfortable a thing is it to have such a comfort on earth , as to know that I have this true joy ! and to be able to distinguish this joy from the joy , from the flashes , those fleeting joys of the wicked , which are but as the crackling of thornes under a pot ; for theirs is but as a blaze that suddenly goeth out . Now if thou wouldst know thy joy aright , and whether it differ from that counterfeit joy which flesh and blood , and the Divel suggests ; Look to the things that go before , and produce this joy . 1. The first thing that goeth before true joy , and produceth it , is an opening unto Christ when he knocks at the door of thy heart . As in that famous place , in Rev. 3.20 . Behold I stand at the door and knock ; If any man hear my voice and open the door , I will come in to him , and sup with him , and he with me . There is if thou open , a sweet and familiar communication between Christ and thee ; he communicates himself at dinner and supper . A man comes not melancholy to meals ; Christ will come and make merry with thee , he will sup with thee familiarly . But how is it with thee ? Hath Christ knocked , and thou hast given him a slievelesse answer , and hast thou joy ? it is a false joy . But when Christ knocks at the door of thy heart , there must be an opening the door on thy part , when he knocks by his Word and Spirit : And dost thou give such an answer as the Spouse in the Canticles , Cant. 5. I am come into my Garden , my Sister , my Spouse , I have gathered my myrrhe with my spice , I have eaten my honey-combe with my honey : Now Christ coming to Supper knocks at the door , and would bring in a great deal of joy : I sleep , saith the Spouse , but my heart waketh ; it is the voice of my well-beloved that knocketh , saying , Open to me my Sister , my Love , my Dove , my Undefiled : when God comes and wooes us , and desires to communicate himself unto us , and desires us to put off our cloaths , dost thou look for comfort if thou openest not ? At last I opened to my Beloved ; ver . 6. But he had with-drawn himself , and was gone , my soul failed when he spake ; I sought him , but I could not finde him , I called him , but he gave me no answer : When thou givest not Christ entertainment when he comes , thou mayst seek and not meet with him . It is observed that the Keepers of the Wall are the greatest strikers : Those whom God hath set to be Watchmen , instead of comforting they smite , ver . 7. The Watchmen that went about the City , they found me , they smote me , they wounded me , they took away my vaile from me ; she gets raps from them who should protect her , because she did not entertain Christ ; if thou findest any comfort after Christ hath knock't , and thou hast opened unto him , then it is true joy , and thou mayst make much of it . 2. If it be true joy , there goeth faith before it ; for being justified by faith we have peace with God through our Lord Jesus Christ : So that the exercising of the acts of faith , is a spiritual means to raise comforts in our souls ; John 6. I had need to speak of this , for there is want of the exercises of faith ; is it enough think you to have faith once exercised ? He that eateth my flesh , and drinketh my blood , dwelleth in me , and I in him : It is not enough to eat once a year . A man will not be in good liking that eats but once a year , but a man must eat once a day at least . A Christian should feed on Christ every day , make him his ordinary food , renewing every day the acts of his faith , receive Christ crucified by faith every day . If a Christian would consider that God offers Christ unto him every day , and thou renewest thy faith , and claspest him every day , it would be a special way whereby joy should be raised in the soul. It s said in Rom. 15.13 . We rejoyce in the hope of the glory of God ; Now the God of hope fill you with all joy and peace in believing , that ye may abound in hope through the power of the Holy Ghost . Thus when thou hast exercised the acts of faith in believing , and then upon that rejoycest , then its seasonable and true joy , and not the counterfeit joy of the wicked ; when it arises and springs from believing , when that procureth it , it likewise distinguishes it from all false joys . The Apostle tells us , Phil. 1.24 . Having this confidence I know that I shall abide and continue with you all , for your furtherance and joy of faith . It is called the joy of faith , because it springs from that principle of rejoycing , from the mother grace , that your rejoycing may be the more abundant . The preaching of the Word whereby faith is wrought , brings abundance of joy ; That place of St. Peter is remarkable , 1 Pet. 1.8 . Whom having not seen , ye love , in whom though now you see him not , yet believing ye rejoyce with joy unspeakable and full of glory ; yet believing , that is , yet exercising the acts of faith , which we too much neglect . If we did exercise these acts every day , we should have our Charter of joy renewed every day ; yet believing , ye rejoyce . 3. Pray and be thankful ; praise and thanksgiving are those fruits which fulfill all our joy ; when thou prayest , thou conversest with God , thou speakest with him face to face , as Moses did . He who can pray spiritually , and pray hard unto God , as Moses face shined when he talked with God , so will thy soul thrive , praying hard , and being thankful ; there is no greater means then this to get this joy , Psal. 37.1 . Rejoyce in the Lord O ye righteous , for praise is comely for the upright . Upon this hangs all our comfort ; praise alwayes brings rejoycing ; the one begets the other . In Isaiah , The comfort there that Gods children receive , is the changing of rayment ; Christ preaching the acceptable year of the Lord to appoint unto them that mourn in Zion , to give to them beauty for ashes , the oyle of joy for mourning , the garment of praise for the spirit of heaviness . The ground of praise is joy ; one follows the other : Observe , God will give us the oyle of joy ; Christ was anointed with this oyle above his fellows ; Christ hath fulnesse of joy ; this oyle doth not come on his Priesthood alone , but it trickles down unto the lowermost hemme of his garment . I will adde in the last place , when a man considers the great things which are given to him by God , and what an estate we get by Christ. I have forgivenesse of sins ; and blessed is the man whose sinnes are forgiven : Christs blood is wine , and my name is written in the book of life . Do not rejoyce ( saith our Saviour ) because the Divels are subject unto you ; but because your names are written in the book of life : When I consider that I am not in the black Roll , and it is my faith which strengthens me , which makes me reckon Christ my chiefest wealth ; this makes me rejoyce in mine inheritance ▪ and in hope of the glory of God : When I consider the great reward in the world to come , this is a great cause of rejoycing ; and therefore Gods children long for the coming of Christ ; it is made , Tit. 2.13 . a mark of those that shall be saved : That they long for the appearance of Jesus Christ , looking for , and hastning unto the blessed hope , and the glorious appearing of the great God , and our Saviour Jesus Christ. And in 2 Pet. 3.12 . Looking for , and hastning unto the coming of the day of God : A longing expectation ; not only they , but we also that have the first fruits of the Spirit , groan and long for the coming of it ; and therefore the last breath of the Scripture is breathed in this , Rev. 22.20 . He that testifyeth these things , saith , Surely I come quickly , Amen , even so be it , come Lord Jesus ; there is a sweet Allegory to expresse this in Cant. ult . 14. make haste my beloved , and be like the Hinde , and like the Roe ; Come Lord Jesus , come quickly , and come as the Hinde , and as the Roe , and as a Hart upon the Mountaine of spices ; Make hast and come quickly be swift and do not tarry , and in a better place I cannot end . FINIS . A TABLE . An Advertisement . That the Printers mis-paging may be no hindrance to the use of this Table , the Reader is to take notice that it refers to the pages as they are figured , not as they should be ; and that whereas after page 431. the numbers take their rise back at 361. and from thence are repeated over again , this Asterisk * placed before any figure , notes the latter order of pages so figured . A ACceptation and Affiance two acts of Faith , page 424 Active Obedience . See Obedience . Aggravations of sin , p. 90 A temporary Believer desires Christ only in Affliction , p. * 388 , 389 Assurance no part of justifying faith , p. 428. It is attainable , p. * 457 Why so many Christians want it , p. * 438 B. Baptism what it obliges to , p. 54. It hath not its full effect till the day of our death , ibid. To believe is a hard matter , p. 53.426 To believe is our duty , p. 408 Five words ( or Scripture-wayes ) that God uses to perswade sinners to Believe in Christ , viz. General Proclamation , p. 402. Special invitations , p. 405. Entreaties , p. 406. Commands , p. 408. Threatnings , p. 409 To Believe is to come to Christ , p. * 350 It is exprest by Hungring and Thirsting , p. * 372 A Believers case like the Beggars , p. * 376 A true Believer distinguished from a Temporary ( 1. ) by the ground of his desires , p. * 388. ( 2. ) by his desiring Grace as well as Mercy , p. * 394 ( 3. ) by his Love to God , p. * 395 A Believers priviledge , p. * 456 C. GOd Calls sinners to Christ by five words , p. 402 Christ's equality with God p. 360. It renders his Humiliation the greater and more meritorious , p. 361 Christ's Humiliation ; the extent , degrees , and particulars of it , p. 363 , 371 , 372. Part of his Humiliation to be Gods Servant , p. 365. He was a Serant on earth in respect of men , p. 367. used and valued at the rate of a bond-man , p 368 Christ's sufferings the more meritorious because voluntary , p. 374. Christ's Active Obedience in the course of his life , p. 375. his Humiliation and sufferings from his Conception to his death described , p. 379. &c. Christ's death described in the Accursednesse of it , p. 384. in the shame of it , p. 385. in the painfulnesse of it , p. 386 Christ suffered not the pains of Hell , proved , p. 388. yet he suffered in his Soul immediately from God , p. 389 Whether Christ takes away all the sins of the world , p. 395. Christ's being offered for us , no comfort unless he be offered to us , p. 356 That Christ dyed sufficiently for all is an improper speech , p. 356 To receive Christ what , p. 399. Christ offered freely , p. 397 , 402. He that hath a will to receive Christ hath a warrant to receive him , p. 404 Christ the proper and immediate Object of justifying Faith , p. 418. Christ loved and valued above all by true believers , p. 427. Christ and the Cross go together in this life , p. 426 Christ very compassionate , p. * 368 Christ is our Peace , p * 454 To be a Christian indeed is no easie matter , p. 426 Civil Righteousness . See Morality . Men deceived by Comparing themselves with others , p. 46. and with themselves , p. 47 The Conditions of Faith and Obedience required hinder not the freedom of Gospel grace , p. 389 , 416 Confession of sin necessary , and why p. * 376 Carnal Confidence as to our spiritual estate dangerous , the vain grounds of it discovered , p. 43 , &c. Conscience one of the Tormenters in Hell , p. 153 Peace of Conscience . See Peace . Conviction necessary to Conversion , p. 39 , 80 Conviction a work of Gods Spirit , p * 364 Two hindrances of Conversion , p. 4 A limited time for it . p. 9 , 10 Crucifying a Cursed , Shameful , Painful death , p. 384. &c. The manner of it , p. 386. The Curse followes sin , p. 98 The Curses attending an unregenerate man in this life , p. 120 , &c. The Curses on his Soul , p. 127 The Curses at his death , p. 130 Custom in sin hardens the heart , p. 28 D. DAy of grace limited , p. 9 , 10 , 34 , 35. The folly and danger of neglecting it , p. 16 , 17 Death the wages of sin , p. 110. The comprehensivenesse of the word Death , p. 119 Death terrible , p. 112. The teriblenesse of Bodily Death set forth in three particulars , p. 131 , &c. What the first and second Death is , p. 141 The Death of Christ described , p. 384 , &c. Death-bed-Repentance See Repentance . Deferring Repentance dangerous , p. 16 , 17. The reasons of Carnal mens Deferring Repentance , p. 21 , &c. The vanity of them , ibid. Desires after Christ may be stronger in Temporaries , then in true Believers , p. * 388 The Devil takes possession of those whom God leaves , p. 106 , 107 The Reason of Christians Doubting , p. * 438. E. WHat use to make of the Doctrine of Election and Reprobation , p. 35 Encouragements for sinners to come to Christ , p. 402 Examination of a mans self . See Self-Examination . F FAith why required to the receiving of Christ since he is a free gift , p. 398. Faith consists not in a mans being perswaded that God is his God , and that his sins are pardoned p. 402.413 . It 's proper and immediate object is not that forgivnesse of sins , but Christ , p. 418. Faith must have a ground for it out of the word p. 414. What Faith justifies p. * 384. &c. Faith jusstifies not as a vertue , but in respect of its object , p. 419. Faith justifies not as a Habit , but as an act p. * 417. The Acts of Faith p. 423. By what sins the Acts of Faith are hindred p. 417. How those obstructions are removed , ibid. Faith an instrument to receive Justification , not to procure it , p. * 424 , * 434 Why Faith chosen for an instrument of Justification , rather than any other grace p. * 437. A weak Faith justifies as much as a strong , p. * 435 yet a strong Faith is to be laboured for , and why p * , 436. How Faith alone justifies , p. * 436 Faith may be certainly known , p. * 407. There may be Faith where there is no feeling , p. 412 , 425 , * 373 Faith strongest when sense least , p. * 451 Encouragements to Faith p. 402 Carnal Fear , its sinfulness and danger , p. 140 , 141 Men apt to Flatter themselves as to their spiritual estate , 41 Five false glasses that cause this self - Flattery p. 43 , &c. Forgivnesse of sins not a distinct thing from Imputation of righteousness p. 399 , &c. Forgivness is properly of sins past only , p. * 403. It is one continued act , p. * 414. and therfore may be prayed for by a justified person , ibid. Forgivnesse frees from guilt and punishment p. * 418 , 419 God forsakes none till they forsake him , p. 108 True beleevers forsake all for Christ , p. 427 , 428. Free grace in bringing sinners to Christ , p. 398 No Freewill to good , p. 404 G TO be given up to our selves a more fearfull thing then to be given up to satan , p. 108 , 109.128 . The Gospel not seasonable , nor savory till the Law hath been preached , p. 80. How the Gospel differs from the Law , p. 86 The fulnesse and freedome of the Grace of the Gospel not hindred by the conditions of Faith and Obedience , p. 398.416 Guilt of sin taken away in Justification p. * 420. H HArdnesse of heart a hindrance to Conversion , p. 2 , 3 4 Hell for whom provided , p. 139 Hell described p. 143 , &c. That Christ suffered not the pains of Hell proved p. 388. Christians rejoice in Hope p. * 458. The Humiliation of Christ see Christ I IMputation of Righteousnesse . See Righteousnesse : To be given up to Insensiblenesse a wofull thing p. 129 , 130 Joy in the sense of Gods love surpasseth all worldly Joy p. 430. It is attainable . p. ibid. The reason why many beleevers are strangers to it . p. 430 , 431. Some Joy may be in a Temporary p. * 393. How to try true Joy p. * 360. Means to get it . p. * 462 , 463 Justification what it signifies p. * 396. How the Fathers used the word p. * 732 Justification , one simple act of God , p. * 400 How we are said to be Justified by Faith , and how by Christs blood , p. 420. * 422. In what sense we are Justified by Faith according to Paul and in what sense by works according to James , p , * 398. Impossible to be Justified but by imputed Righteousnesse p. * 402 , * 410 , 411. In the instant of Justification , no sins are remitted but those that are past , p. * 411 , 412. A twofold Justification , p. * 409 Why a justified person may and must pray for the remission of sins past p. * 413 , 414. Justification frees from the punishment and guilt too , p. * 418 , 419 , 420. Justification confounded by the Papists with sanctification , p. * 422. The difference between them , p. * 423. * 429. No Justification before Faith p. * 440 How we are Justified by Faith alone , p. * 439. Judgment in Scripture sometime taken for Righteousnesse inherent p. * 433 How men are deceived in Judging of their spiritual estate , p. 43 K KNowledge one act of Faith. p. 423 L THe use of the Law , p. 79.354 . * 366. It is necessary to be preached before the Gospel , p. 80 , * 366 Men are under the Law till they come to Christ , p. 84 , how fearfull a thing it is to be under the Law , p. 84 , 85. the difference between the Law , and the Gospel in three particulars , p. 86. Love of God twofold , p 415. No temporary beleever loves God p. * 396. To be given up to our own Lusts a more fearfull thing , then to be given up to Satan , p. 108 , 109 M WAnt of Meditation one cause why most beleevers have so little joy in God p. 430 , 431. Mistakes in judging our spiritual estates . See Judging . Morality too much trusted to p. 49. It 's insufficient to bring men to heaven ibid. N NAtural reason not to be trusted to p. 49 Too short to convince of sin thorowly , p. 51 Mans condition by Nature described , p. 59. The Natural man dead in sin p. 67. His best works cannot please God , and why p. 68 , 69 The Curses attending a Natural man in this World p. 120 , &c. Two blowes that God gives a Natural mans soul in this life , the one sensible p. 127 , the other insensible , p. 128. The Curses attending him at Death p. 130 , &c. O CHrists active Obedience mixed with his passive , p. 372. Wherein his active Obedience consisted , p. 375. &c. Wherein his passive p. 378 Partial Obedience a false glasse to judge our estates by p· 48 To designe only our Old age for God is dishonourable to him , p. 22 , 23. Old age most unfit for Repentance , p. 25 , 27 Men apt to have too good Opinion of themselves , p. 41. The causes of it , p. 43 , &c. Men deceived in judging of their estates by the good Opinions of others , p. 44 P PArtial Obedience see Obedience . Passive Obedience . see Obedience . Peace a fruit of faith p. * 441 * 447. Why many Christians want the sense of it , p. * 442 , 443. * 450 , 451 The differences between a true and a false Peace , p. * 448 , &c. The Causes of a Carnal Peace p. * 449. * 452 Christ is our Peace . p. * 454 Spirit of Prayer what p. * 377 , 378 1. The Importunity and efficacie of it , p. * 379 , 380 Why a person already justified may and must Pray for the forgivnesse of sins past p. * 413 , 414 R NAtural Reason . see Natural . To Receive Christ what p. 399. What Reformation may be in a natural man , p. * 390 , 392 Repentance prevents ruine , p. 7 Repentance not in our own power but in gods gift , p. 13 , 14. The sinfulnesse of deferring it , p. 11 &c. Death-bed Repentance , the hindrances of it , p. 30 Not to be trusted to p 31. Hard to prove it sound , p. 32 Superficial Repentance is vain p. 57 Repentance in what respects necessary to justification , p. * 417 Remission of sin . See Forgiveness . Resting or Relying upon God , a proper Act of Faith , p. 425 Righteousnesse two fold , p. * 397. * 409 Imputative Righteousnesse what it is , p. * 402 * 410. Impossible to be justified without it , and why , p. * 410 , 411 S. Sanctification a distinct thing from Justification , p. * 423. p. * 429 Satan . See Devil . A difficult thing to be Saved , p. 53 Sealing a distinct thing from Faith , p. * 428 The Causes of Security , p. * 449 Self-Examination , necessary to Conversion , p. 39.57 . a mark of a sound believer , p. * 407 Self-flattery : See flattery . Self-Love , how it deceives men in judging their estates , p. 43. Sin continued in , hastens Gods judgements , p. 3 , 4 , 5. Sin compared to a weight , p. 26. to Cords , p. 27. Sin gets strength by continuance , p. 28. The Sinfulnesse of Sin set forth in 6. considerations , p. 90 , &c The dreadfull fruits and consequences of Sin. It pollutes the Soul , p. 100. It makes men loathsom to God , p. 104. It brings the Devill into the heart , p. 106. It calls for wages , p. 110 The greatness of Sin , should be no barr against believing in Christ , p. 401 406. No Sin overtops the value of Christ's blood , ibid. Encouragemets for Sinners to come to Christ , page 401 , &c. Sin not discovered thorowly but by the spirit , p. * 364. Sin may be cast away , and yet no true Conversion , p. * 392 Sin is only a Privation and no positive being p. * 399 * 400 Sins not pardoned before they be committed p. * 403. The guilt and punishment of Sin taken away in Justification p. * 418 , &c. Spirit of Bondage what p. * 365 Spirit of Prayer see Prayer T A Temporary Faith how far it may go , p. * 388 , &c. How to know it from true faith , p. ibid Temporary beleevers desire Christ only in affliction p. * 388 , 389 They do but only tast of Christ , p. * 393. They desire mercy but not grace p. * 394. They do nothing out of love to God , p. * 395 The sinfulness of thoughts p. 102 , 103. The end of Gods Threatnings p. 7. U UNregenerate Men See Natural Our unworthiness should not keep us from coming unto Christ , p. 397. W THe Will wrought by God , as well as the deed , p. * 371 The Will more then the Deed 372. How God takes the Will for the Deed p. * 374 He that hath a Will to receive Christ , hath a warrant to receive him , p. 404. God alone inclines the Will to receive Christ ibid. A wofull thing to be suffered by God to have our own Wills in this world p. 355. Our Wills must be crossed here or for ever hereafter ibid. The Willingness of Christs sufferings rendred them the more meritorious p. 374 The Word presented to our faith under a double respect , viz. ( 1 ) as a true Word p. 403 ( 2 ) as a good Word p. 424 Works spiritually good cannot be performed by an unregenerate man , and why p. 67 , 68 , 71. In what sense we are said by James to be justified by Works p. * 398 Wrath a Consequence of sin p. 98 Y YOuth the fittest time to Repent and break off sin in p , 25 , 22 , 29. FINIS . Notes, typically marginal, from the original text Notes for div A64642-e300 Male dum recitas , &c. Notes for div A64642-e1590 * Lord in special forgive my sins of omission , see Dr. Ber. Life and death of the Arch. Bp. of Armagh . p. 110 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Sheffeild in Yorkshire· James Meath Anagram , I am the same . See Dr. Bernard page 52. See Dr. Ber. Epist. to the Reader in his life and death , &c. * See the Reduction of Episcopacy to the form of Synodical Government Received in the Antient Church : published by Doctor Bernard , in a Book entituled , The Judgement of the Late Arch Bishop of Armagh , &c. * 2 Sam. 1.22 . * Isa. 50.4 . * 2 Cor. 3.2 . * Acts 11.21 . * Dan 12.3 . * Heb. 2.13 . * Tim. 4.12 . * Mark 6.20 . * Acts 1.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Mat 7.29 . * 1 Cor. 2.4 , 5. 1 Cor 14.24 , 25. * Acts 18.24 . Collatis scripturae locis Probans , nempe sicuti solent artifices aliquid Compacturi , singulas partes inter se comparare , ut inter se alia aliis ad amussim quadrent . Bez. In Act. 9.22 . Efficere condescensionem ut sic dicam id est argumentis propositis efficere , ut aliquis tecum in eandem sententiam descendat . Mr. Leigh . Critic . sacr . In verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Ser. before K. James Wansted . June 20. 1629 page 34 , 35. * Ecl. 12.10 , 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * John 16.5 . * Psal. 16.3 . * Acts 13.12 . * Psal. 119.63 . * Math. 11 , 29. * Mal. 2.4.5 , 6 , 7 , 8 , 9. * Esay 43.27.28 . * 1 Sam. 2 30. * Deut. 33 11. * Math. 5.12 and 10.25 . * Math 21.44 . * Rev. 11.11 . * 2 Sam 6.22 . * Calvino ( illustri viro , nec unquam sine summi honoris prefatione nominando ) non assentior . Bp Andrews . De Vsuris . * 3 John 12. * Declarat . what books are his , what not . Dr. Ber. page 20 , l 21. * See Dr. Ber. Loc. Citat . * See their Epist to the Reader . Ibidem . * See Mr. Cottons Epist. to Mr. Hildersams Book on John 4. * See Capt. Bell. Narat . before Luth. Mensal . Colloq . * Liber ille ●onvivalium sermonum non est Lutheri , nec Luthero approbante aut etiam vivente editus sed est Rapsodia sine Judicio & Intellectu consarcinata . Polan . syntag . de canonic . Authorit . script . page fol. 45. * Heb 11.4 . * Bp. Andrews serm 7. of Rep. and Fast. * John 3.10.19 . Notes for div A64642-e4850 Obs. Obs. Obs. Obj. Sol. Notes for div A64642-e6280 Obj. Sol. 1. Order of outward things . 2. The nature of sin . Sin is compared to cords . To defer repentance hardens the more The folly of those that defer their repentance till death . Obj. Sol. Impediments to repentance on our death-bed . Trust not to death-bed repentance . It will be hard to prove death-bed repentance to be ound . Gen. 6.3 . What use to make of Election and Reprobation . It 's our wisdom to arm against Satans fallacy , and hearken to God in his accepted time . Notes for div A64642-e7590 1 Glass . Self-love . 2 Glass . Others good opinion . 3 Glass . When a man compares himself with others . 4 Glasse . Partial Obedience· Obj. Sol. Another false Glasse . The Devil transforms himself into an Angel of light . Notes for div A64642-e8800 Superficial repentance will not change the nature of man. No morality , nor external change of life will do , without quickning grace and a new life wrought . Quest. Ans. Obj. Sol. Doct. Obj. No natural man doth judge himself so bad as he is : The best works of a natural man cannot please God. Look to the oginal of duties . Look to the end of duty . Notes for div A64642-e10820 It 's necessary to preach the Law before the Gospel . This is the 1 Instance . 2 Instance . 3 Instance . Notes for div A64642-e18280 No●e Well . Our Remedy , or , our Redemp●ion by Christ. Christs humiliation in life and death . The second degree of his humiliation , that he might become a servant . Christ accounted as a b●ndman . Exam. Joseph for the calcu . 14400000. drachms . (x) Which were , 120000. (z) Have the quotient 120 Drachms . Four Drachms went to a Shekel : so divide 120. by 4. your quotient is 30. shekels for each man , which was the ordinary rate , &c. Notes for div A64642-e20100 Gen. 9.25 . John 13.21 . Now this Obedience is two fold , 1. Active . 2. Passiv● . 1. For his active obedience in the whole course of his life . 2. For his active Obedience after his Death . 
A41649	----	A word to sinners, and a word to saints The former tending to the awakening the consciences of secure sinners, unto a lively sense and apprehension of the dreadfull condition they are in, so long as they live in their natural and unregenerate estate. The latter tending to the directing and perswading of the godly and regenerate unto several singular duties. As also a word to housholders stirring them up to the good old way of serving God in and with their families, from Joshuah's resolution, Josh. 24. 15. As for me and my house, we will serve the Lord. Set forth especially for the use and benefit of the inhabitants of St. Sepulchres Parish, London by Tho. Gouge, late pastor thereof. Gouge, Thomas, 1605-1681. 1668 Approx. 618 KB of XML-encoded text transcribed from 163 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). 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The latter tending to the directing and perswading of the godly and regenerate unto several singular duties. As also a word to housholders stirring them up to the good old way of serving God in and with their families, from Joshuah's resolution, Josh. 24. 15. As for me and my house, we will serve the Lord. Set forth especially for the use and benefit of the inhabitants of St. Sepulchres Parish, London by Tho. Gouge, late pastor thereof. Gouge, Thomas, 1605-1681. [16], 256, [18], 27, [1] p. printed for George Sawbridge, living on Clerkenwell-Green, London : 1668. "A word to sinners, and a word to saints" has a table of contents and marginal notes. "The principles of Christian religion ... London, printed for John Wright at the Globe in Little-Brittain. 1668." (Wing G1371) has a separate dated title page and separate pagination; register is continuous. Reproduction of the original in the Congregational Library, London. 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Repentance -- Early works to 1800. 2003-08 TCP Assigned for keying and markup 2003-09 SPi Global Keyed and coded from ProQuest page images 2003-10 Rina Kor Sampled and proofread 2003-10 Rina Kor Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion A WORD to SINNERS , And a WORD to SAINTS . The Former tending to the awakening the Consciences of secure Sinners , unto a lively sense and apprehension of the dreadfull condition they are in , so long as they live in their Natural and Unregenerate Estate . The Latter tending to the directing and perswading of the Godly and Regenerate unto several singular Duties . As also a Word to Housholders stirring them up to the good old way of serving God in and with their Families , from Ioshuah's resolution , Josh. 24.15 . As for me and my house , we will serve the Lord. Set forth especially for the Use and Benefit of the Inhabitants of St. Sepulchres Parish , London By Tho. Gouge , Late Pastor thereof . LONDON , Printed for George Sawbridge , living on Clerkenwell-Green . 1668. To my dearly beloved Friends the Inhabitants of St. Sepulchres Parish , London . Beloved Friends , TO further the salvation of mens souls , as it is a most excellent work , so it ought to be the study , and endeavour both of every Christian in his place and calling , and especially of the Ministers of the Gospel , whose office and function calls upon them more importunately to labour therein . Now since Regeneration is absolutely necessary to Salvation , and that there can be no entrance into the new Ierusalem , without a new birth . I have according to that ability which the Lord hath given me , set forth in this small Treatise the nature and necessity of Regeneration , together with the Means on your part to be performed for the better attaining thereunto . Most of these truths have been Preached in your hearing , and now they are presented to your sight ; that thereby you may be put in remembrance of them , and more thorowly affected with them . Though I cease to be your Minister , yet I shall not cease to do what in me lyeth to further your eternal happiness . It was my hearty desire of your everlasting welfare that first put me upon Preaching on this Subject : and the like desire hath ingaged me to present the same to your view . Herein have I set before you Heaven and Hell , Happiness and Misery . Oh that you would be so wise as to choose Heaven rather than Hell , Happiness rather than Misery . That I should adventure these Notes into the World , is not out of any conceit that there is any thing extraordinary in them , being Conscious to my self of much Weakness : but meerly out of that strong affection I bear to your souls welfare . For my hearts desire for you is that you may be saved . And will the Lord but bless this small Treatise to the Regeneration , or Edification of any of your Souls , I have the end of all my pains and cost . Avoiding all affectation of Words , I have used plainness of speech : it being alwayes my chief design in the whole course of my Ministry , to affect the Hearts and Consciences of my Hearers , rather than to tickle their Ears , and please their Phansie . That I may not detain you longer , I shall close this Epistle with three requests unto you , 1. That you kindly accept of this small Book which treats on a subject so necessary to your everlasting happiness . 2. That you would be pleased as to peruse it your selves , so to take some time to read it to your Families . If you cannot find leisure on the week dayes , than to read some part thereof on each Lords day , till you have read it through . 3. That you would not lock it up in your closets , but suffer it to lye in your houses , where your Children and Servants may peruse it as they find opportunity . Who knoweth how successfull and fruitful this plain Treatise may prove , if the Lord shall be pleased to accompany it with his blessing ? That the Lord therefore would so bless these my poor and weak endeavours , that such as are yet in their natural state may be converted , that Converts may be improved and built up in that grace wherein they stand , is the unfeigned desire and hearty Prayer of Your Servant in the Work of the Gospel , who hath been , and still is desirous of your Spiritual welfare . Tho. Gouge . THE CONTENTS . THE Exposition of the first verse . Page 1. The Observation thence raised , The greatest of sinners are oftentimes received to mercy . 3. The Exposition of the second verse . 4. The Observation thence raised , True faith may be exceeding weak . ibid. The Exposition of the third verse , wherein Christ declareth to Nicodemus the Necessity of Regeneration 7. The Observations thence raised , 1. Christ is ready to entertain those that in truth , and uprightness seek unto him , though their weakness and infirmities be many . 8. 2. Regeneration is necessary to Salvation . 15. For the Explication of which point , is shewed , 1. The Nature of Regeneration , what it is . 16. 2. The Parts of Regeneration . 19. 1. Mortification . ib. 2. Vivification . 20. 3. The causes which concurr to the work of Regeneration , which are four . 21. 1. The Efficient . 2. The Material . 3. The Formal . 4. The Final . 22. The Reasons proving Regeneration necessary to Salvation . 23. Vse of Exhortation , 1. To the Vnregenerate . 2. To the Regenerate . 28. 1. To the Vnregenerate , that they earnestly desire and industriously labour after a saving change in the use of all means God hath sanctified thereunto . ib. Quickning Motives thereunto , drawn 1. From the Excellency of Regeneration . 29. 2. From the Vtility of Regeneration . 30. 3. From the Necessity of Regeneration . 31. The Means to be performed for the better attaining thereunto , brought to two heads , 1. The Embracing some truths . 2. The Practising some duties . The Truths to be Embraced are these , 1. That every man in his state of unregeneracy is in a miserable estate , and dreadfull condition . 33. 2. That there is hope of mercy for the greatest sinners . ib. The miseries of the Unregenerate in this life . 34. 1. They are Servants to their Lusts. ib. 2. They are slaves to the Devil . 35. 3. They are under the curse of God which continually hangeth over their heads . 36. 4. They are under the guilt of all their sins . 37. 5. They are lyable to all sorts of Iudgements , viz. Temporal , Spiritual , and Eternal . 38. The miserable condition of the Vnregenerate at their deaths , in several particulars . 39. The dreadful estate of the Vnregenerate after their deaths in several particulars . 47. Of the particular Iudgement that immediately followeth after death . 48. Of the General Iudgement at the end of the World. 49. The Person who shall be the Iudge . 51. The Manner of Christs coming to Iudgement , which will be , As in great Glory and Majesty , 53. So in great terrour to the wicked and impenitent . 54. The Order of Christs proceeding in Iudgement . 56. The dolefull condition of the Vngenerate after the Day of Iudgement , which in general , is most cursed . 72. That Cursed estate is manifest , 1. By privation of all felicity . ib. 2. By subjection to all misery . 73. Which misery is set out , I. By sundry resemblances , as 1. Darkness , yea , outer Darkness . 76. 2. Torment , which is the extremity of pain . 77. 3. Fire , which is the fiercest kind of torment that is , and most intollerable . 78. 4. A Worm , which setteth out the sting , or torment of an evil Conscience , which shall lye eternally gnawing , and griping the hearts of the damned . 80. II. By the place where the Damned abide , which is Hell. 81. III. By the Perpetuity and Eternity of their torment there , which is the very Hell of Hells , that which most of all breaks the hearts of the damned . 82. II. Another truth to be embraced in order to the work of Regeneration is , That there is hope of mercy for the greatest Sinners . 88. Which appeareth from a due consideration , 1. Of Gods Power to save the worst of Sinners . 90. 2. Of Gods willingness to save them . 91. 3. Of the all-sufficiency of Christs Sacrifice . 103. 4. Of Christs readiness to embrace all Sinners who will come unto him , and receive him upon the terms of the Gospel . 105. The Duties to be practised in order to Regeneration . 110. Several Objections of carnal , and unregenerate men , against the use of the formentioned Means , answered . 132. The second branch of the use of Exhortation unto the Regenerate , which consisteth of divers heads , 1. To admire and adore Gods special mercy and goodness in the work of Regeneration . 146. 2. To be thank full unto God for the same , with Arguments thereunto . 156. 3. To walk worthy of that dignity , by living singular and exemplary lives . 158. The singular duties incumbent upon the Regenerate , 1. To make Conscience of their precious time , and to improve it to the best advantage . 162. 2. To embrace every opportunity of doing , and receiving good . 164. 3. To be carefull of the manner of performing good duties . 167. 4. To walk circumspectly and exactly , which consisteth , 1. In walking by rule . 173 2. In having respect to the inward and spiritual part of the Law , as well as to the outward and external . ib. 3. In a careful avoiding all occasions of evil , and temptations thereunto . 174. 4. In abstaining from appearances of evil , as well as from apparent and direct evil . 175. 5. In a moderate use of lawfull things . 177. 5. To beware of Covetousness , and over-loving the World , as being the root of all evil . 180. 6. To live by faith . 186. 7. To be spiritually minded by a frequent contemplation of Spiritual and Heavenly things . 193. 8. To labour in the use of all good Means for the mortification of the whole body of sin , with all its affections and lusts , especially those which are most praedominant . John 3.1 , 2 , 3. 1. There was a man of the Pharisees , named Nicodemus , a ruler of the Iews . 2. The same came to Iesus by night , and said unto him , Rabbi , we know that thou art a teacher come from God : for no man can do these miracles that thou doest , except God be with him . 3. Iesus answered , and said unto him , Verily , Verily I say unto thee , except a man be born again , he cannot see the Kingdom of God. CHAP. 1. The Exposition and Observations arising out of the first and second verses . FRom the beginning of this third Chapter to the 22. verse is set forth the conference between our blessed Saviour , and Nicodemus . In which are three things observable . 1. A description of Nicodemus , verse 1. 2. The occasion of the conference , which was Nicodemus his coming unto Christ , expressed verse 2. 3. The conference it self , from verse 3. to 22. I. Nicodemus is thus described , verse 1. There was a man of the Pharisees , named Nicodemus , a ruler of the Iews : He is here set forth , 1. By his name , Nicodemus , which is distinctly set down as for the truth of the history , so for the honour of the man. It is observable that in the holy Scriptures there is most care of setting ' down the names of good men , that have in their life time , some way or other , set forth Gods glory , and made themselves examples worthy of imitation . For God will honour such as honour him , he will have their memorial blessed . As therefore we desire to have our memorial blessed , let us now labour to honour God in our several places , callings , conditions and relations , by a conscionable discharge of the duties belonging to them : and then we may rest assured , God will some way or other honour us . 2. By his Sect , He is expresly said to be a man of the Pharisees : who were a select Sect among the Iews , of highest account for their seeming sanctity and strict profession . Whereas in truth they were very hypocrites : for they did all to be seen of men . Which because Christ discovered , and made known to the people , they proved his greatest enemies and persecutors . 3. By his Office. It 's in general said , that he was a ruler of the Iews . Which is not to be taken , as if he , were the only , or chief governour of the Jews , but to shew that he was none of the common sort , but one of those who had authority and government amongst the Iews . It is observable , that few of the Pharisees and Rulers received Christs Doctrine , and believed on him , as appears by their own expression , Have any of the Rulers , or of the Pharisees believed on him ? which interrogation importeth a strong negation ; implying , that none or few of the Rulers or Pharisees believed on Christ. They were so puffed up with the pride of their high-places ; so swoln with conceitedness of their strict profession and seeming sanctity ; and so possest with prejudice against the spiritual and heavenly doctrine of Christ , that their hearts boyled with much envy and indigna●ion against him : and thereupon sought many wayes to entrap , and ensnare him . Yea out of very malice they thirsted after his blood , and never ceased till they took away his life . Yet here we find one who was both a Pharisee and a Ruler become a Disciple of Iesus Christ , whom Christ instructeth as in the doctrine of regeneration , so in other main principles of Religion , and thereupon became a true believer ; whence we may observe : Observ. That the dew of Gods grace often falleth on the most graceless . That the greatest of sinners are ofttimes received to mercy , and embraced in the arms of free grace . This God doth , as for the magnifying the riches of his grace , so for the encouraging great and notorious sinners to return from their sins , and to look up unto him for mercy . For are the greatest sinners ofttimes received to mercy ? then there is hope of mercy for thee , how many and heinous soever thy sins are . St. Paul speaking of Gods mercy to him , who was not only an heinous sinner , but the chief of sinners , declareth how God shewed mercy to him , that he might be a ground of hope , and encouragement unto other great and heinous sinners , For this cause , saith he , I obtained mercy , that in me first , Iesus Christ might shew forth all long-suffering , for a pattern to them which should hereafter believe on him to life everlasting . Intimating , that one special end Christ aimed at , in shewing mercy to such a sinner as himself , was to stir up and encourage other great and heinous sinners to go unto Christ , and that with hope of acceptance , casting themselves and the burden of their sins upon him . Yea questionless the conversion of so many notorious sinners is recorded in Scripture , not only as a memorial of what God hath done for others , but also as a sign and token what he is now ready and willing to do for the greatest sinners , upon their turning from their sins unto him by unfeigned repentance , and closing with Jesus Christ by a true and lively faith . Oh therefore let those admirable and s●upendious patterns of mercy held forth in Scripture , be encouragements unto thee , to abandon thy sins , to turn over a new leaf , and to close with Jesus Christ upon the terms of the Gospel . II. The Occasion of the conference betwixt Christ and Nicodemus followeth in verse 2. and that was his coming unto Christ ; which is farther amplified by the time when he came , and that was by night : The same came to Iesus by night . Nicodemus his going unto Christ for farther instruction in the way and means of salvation , did evidence the truth of his faith ; but his going by night , did evidence the weakness of his faith . He believed upon the hearing Christ Preach , and seeing the miracles which he wrought , that he was a Teacher sent from God. Yet because he was a Pharisee and a Ruler , thought it a disgrace to go openly unto Christ , to be instructed by him : but went by night , and thereby discovered the weakness of his faith ; whence we may observe : Observ. True Faith may be exceeding weak . This title , (a) O ye of little faith , wherewith Christ often upbraideth his Disciples , is an evident proof thereof . So likewise that expression of the poor man , who cryed out unto Christ , (b) Lord I believe , help thou my unbelief . The former word , I believe , sheweth the truth of his faith ; but the latter word , unbelief , sheweth the weakness of his faith , which was so weak , that he calls it unbelief . Art thou conscious to thy self of the weakness of thy Faith ? 1. Be thankfull unto God for that measure and degree which thou hast , though it be but as a grain of mustard-seed for quantity ; for the least dram of true faith is of greater value than Mountains of Gold and Silver . 2. Content not thy self with a small measure of faith , for contentedness with a weak faith is an argument of no faith : and besides the greater and stronger thy faith is , the greater and stronger will be thy comfort and consolation . For the stronger thy faith is , the clearer will thy apprehension be of thine interest in Christ , and of the pardon of thy sins , in and through the merits of his death and passion : The more vertue and strength wilt thou draw from Christ for the mortifying thy lusts , and for the quickning thy graces ; yea with the greater cheerfulness wilt thou go on in thy Christian course . 3. Labour and strive after a greater measure and degree of faith , to grow from faith to faith , from one degree of faith unto another , till thou attain unto the highest degree thereof , even to a full assurance . To this end be earnest with God in prayer for the increase of thy faith . For every grace depends upon him , not only for birth , but also for growth and increase : but of this grace of faith , he is in a special manner stiled , as the author , so the finisher thereof . Though thy faith at present be weak , yet know for thy comfort , That the weakest faith , if true and sincere , is sufficient to salvation . For though God giveth not to all believers a like measure and degree of faith , but to some more , to others less : yet he giveth to none of his less than may suffice to their salvation . So that the least faith hath this in it , that it is sufficient to salvation , in that it doth interest us in Christ , and in all the promises of the Gospel . III. The Conference it self follows , which is a Dialogue between Nicodemus , and our blessed Saviour ; wherein Nicodemus begins , saying Rabbi , we know that thou art a Teacher sent from God : for no man can do these miracles that thou doest , except God be with him . Wherein we may Observe , I. The Title be giveth to our Saviour , Rabbi , which signifieth Master , and so our Evangelist expoundeth it , Ioh. 1.38 . It is a compound word , and signifieth , my Master , For RAB implyeth a man of excellency , one that excelleth others in knowledge and learning , and therefore may well be accounted a Master , or Teacher . This being a title of great esteem and renown , the Pharisees did exceedingly affect it : whereupon their flattering followers to please them would double the word , and call them Rabbi , Rabbi . Hence it is that Christ upbraids to them th●s their ambitious affectation , and reckons it amongst the badges of their pride , Matth. 23.7 . where speaking of the Pharisees , he saith , they loved to be called of men , Rabbi , Rabbi . The truth is , that this title rightly taken in its proper sense , is due only to Christ , who is the great Prophet and Teacher that came from God , as Nicodemus here acknowledgeth . Whence we may observe : Observ. That Iesus Christ is the great Prophet , and Teacher of his Church : being alone able to declare his Fathers will , and to open the mysteries of the Gospel . And indeed all other Prophets were but types of this great Prophet . He lay in the bosome of his Father , and so understood the mind and will of God ; and was thereby enabled to make known the Oracles of God , and the mysteries of Salvation . Yea as the Apostle expresseth , In Christ are hid all the treasures of wisdom and knowledge . Not only wisdom and knowledge are hid in him , but treasures of wisdom and knowledge : yea all the treasures of wisdom and knowledge are hid in him . And all these graces he hath in the highest degree ; in which respect he may well be termed the great Prophet and Teacher of his Church . To him let us give ear and hearken , preaching unto us both in his Gospel , and by his Ministers , who make known unto us the mysteries of the Gospel . II. The next thing that followeth in the conference , is the profession which Nicodemus maketh of Christ , we know , saith he , that thou art a teacher come from God : for no man can do these miracles that thou doest , except God be with him . In which we may observe , 1. The Profession it self , we know that thou art a Teacher come from God. 2. The reason thereof in the next words , For no man can do these miracles that thou doest , except God be with him . As if he had said , whosoever worketh Miracles , cometh from God , but thou workest miracles , therefore thou comest from God. This clause , these miracles that thou doest , carryeth a great Emphasis , and sheweth that they were very great miracles which Christ did , and so confirm the argument the more . This reason is sound , and affordeth this point of doctrine . Observ. Miracles cannot be wrought but by divine power . For miracles alter the order and course of nature ; which none can do , but he which hath appointed , and set that order , namely God. I will not insist on this , that I may hasten to that which I mainly intend in this Treatise . CHAP. II. The Exposition and Observations arising out of verse 3. IN verse 3. follows Christs answer to Nicodemus ▪ which is continued to verse 22. In which Christ first declareth the necessity of Regeneration , in these words , Verily , verily I say unto thee , except a man be born again , he cannot s●e the Kingdom of God. Before we come to the substance of Christs discourse , observe we his manner of entertaining Nicodemus . You have heard from the foregoing verses , that Nicodemus was both a Pharisee and a Ruler ; both which sorts of men most of all opposed Christ. And you have heard of his weakness , how through fear and shame he went to Christ by night ; being loth to be seen with him . Yet Christ re●ects him not , but kindly entertains him , and instructs him in such points , whereof he was ignorant , though they were fundamental points necessary to salvation . Whence we may observe : Observ. Christ is ready to entertain those that in truth , and uprightness seek unto him , though their weaknesses and in●●rmities are many . He rejecteth not such as are weak in faith for their weakness . We read in the History of the Gospel , that when Christ lived upon the earth , he rejected none who came unto him in uprightness of heart . Some indeed went away of themselves , but he turned away none . Only he seemed once not to regard the Woman of Canaan , But why ? Surely not out of any purpose or intent to reject her , or turn her away , but only to make known the greatness and strength of her faith . For in the close Christ saith unto her , O Woman great is thy Faith. And can any imagine , that now Christ is in Heaven , he hath not the same bowels of compassion towards those that come unto him , which he had , when he was upon the earth ! Questionless though he be there free from passion , yet not from compassion towards weak believers . That which was long before Phrophesied of him by Isaiah , ever was , and will be found true in him , namely , A bruised reed shall he not break , and the smoaking flax shall be not quench : that is , He shall not deal roughly and rigorously with weak Christians , such as are weak in grace , but mildly and gently . For the end of Christs coming was to seek and save that which was lost . And can we imagine that Christ who seeketh after those who go away from him , will reject any who do in truth seek after him ? Yea Christ is naturally very merciful and tender : as he hath beams of Majesty , so likewise bowels of mercy , pitty and compassion . His tenderness over weak Christians is set forth in Scripture , by a Mothers compassion over her sucking child , the Son of her Womb : and by a fathers pittying his children . So that I may upon good ground conclude ; that Christ will not cast away or reject such as are weak in faith , because ( but ) children ; but most willingly and readily embrace them , because Children . What encouragement should this be unto all poor believers , how weak soever their faith is , to go unto Christ , as for the strengthning their weak faith , so for the subduing their strong lusts , and for the reviving their drooping souls ? For your further encouragement , you have Christs gracious invitation , come unto me all ye that labour and are heavy laden , and I will give you rest . Hath he bid thee come , and will he reject thee when thou comest ? Hath he called , come ye holy ones , come ye righteous ones , come ye strong ones , and you only shall have rest ? Hath he not invited the weak , and the weary also , the drooping and fainting soul ? Go poor weak soul , go unto Christ , behold he calleth thee , go unto him , and thou mayst expect thy cure . Questionless , one special reason why Christ shewed himself so willing and ready to hearken unto the cry of those who came unto him for the cure of their bodily distempers , when he was upon the earth , and to heal the same , was to stir us up to go unto him for the healing of all our spiritual maladies and diseases . For Christ came not into the world to heal bodies , but souls . And therefore when the name Iesus was given him , the reason is said to be this , Because he shall save his people from their sins . Not their bodies from sicknesses , but their souls from sins . Art thou bound under any spiritual infirmities ? Do as those sick and diseased persons did , when Christ was upon the earth , who are said to go unto him in faith , believing he was both able and willing to cure them ; whereby they drew vertue from him for their healing . Art thou troubled for the weakness of thy faith , complaining thou hast no assurance of thine interest in Christ , no assurance of the pardon of thy sins ? Go unto Christ by prayer for encrease of faith , believing that he is as able , so willing to strengthen thy weak faith . And fear not , thou shalt find such measure of strength added to thee , as Christ seeth best , and as shall be sufficient for thee . Art thou sensible of the working and stirring of corruption in thee , fearing lest it should get dominion over thee ? Lay hold on that promise , Sin shall not have dominion over you . And in confidence of his faithfulness that spake it , apply thy self to Christ by prayer , for his making good that good word to thee : and then stand still and see the salvation of God. Lust as strong as 't is , will not be able to stand before the prayer of faith : only be carefull that when thou hast made thy Prayer , thou set a watch . Art thou assaulted with the temptations of Satan , and fearest that he may get the victory over thee ? Go unto Christ by prayer for strength and support against them , believing there is as a power in Christ , so a willingness in him to succour , and strengthen thee ; and thou shalt be sure to find , if not deliverance from temptations , yet grace sufficient to resist them , and power to overcome them . Lastly , Art thou troubled with an hard and obdurate heart ? with a filthy and unclean heart ? with a worldly , and covetous heart ? with a proud and barren heart ? Go unto Christ by prayer , believing there is as a power , so a willingness in him to mollifie thine hard and obdurate heart ; to purifie thy filthy and unclean heart ; to spiritualize thy worldly and covetous heart : to humble thy proud heart ; to make fruitfull thy barren heart . And doubt nor but thou shalt find thine hard and obdurate heart in some measure softned , thy filthy and unclean heart in some measure purified , thy worldly and covetous heart in ▪ some measure spiritualized , thy proud heart in some measure humbled , and thy barren heart in some measure made fruitfull . And certainly one special reason why many go drooping and groaning so long under the bondage of corruption , under the weight and burden of their spiritual maladies , and diseases , is , because they do not go unto Christ by prayer for freedom from the same : or through the weakness of their faith , they do not believe Christ is , as able , so willing to help and deliver them . For what Christ said to the poor man who came unto him in behalf of his possessed child , the same he saith to thee , If thou canst believe , all things are possible to him that believeth . Obj. Some are apt to say , I have often gone unto Christ by Prayer , earnestly begging of him to strengthen my weak graces , to subdue my strong lusts and corruptions , to mollifie my hard heart , &c. but I cannot pray in faith : I cannot believe that he is , as able , so willing to grant my requests . Answ. 1. Thou mayest pray in faith , even then when thou thinkest thou dost not believe . Weak Christians are often mistaken here , supposing that if they be not confidently perswaded that God will hear them , they do not pray in faith . Whereas it is not a confidence that God will hear us , but a dependance upon Christ in hope of audience , that is our s●●et evidence of faith in prayer . Thou sayest thou prayest , and prayest , but canst not be perswaded that the holy God will hear the prayers of such a vile and unworthy wretch , and thereupon concludest that thou dost not pray in faith . But let me ask thee , Dost thou offer up thy prayers in the name of Christ ? dost thou depend upon him in hope of an answer for his sake ? this is praying in faith . 2. Mourn and weep for the weakness of thy faith . 3. Be earnest with God in prayer that he would strengthen it . 4. Know that thy corruption neither is , nor will be utterly destroyed , so long as thou livest here in this World ; neither will thy spiritual maladies and diseases be quite cured , but they do and will continue in some measure and degree ; partly to bring down thy pride , which of all sins is the most odious and abominable unto God ; and to advance thy humility , which of all graces is most pleasing and acceptable unto God : and partly that thou mayest have frequent occasion of going unto God by prayer for help and strength against the power of thy lusts and corruptions . 5. Know , that power against sin , increase of grace , an humble , tender , clean heart , are mercies as worth the praying for , so worth the waiting for . Christs delays are no denials : thou canst not say , he will not , because yet he hath not given thee thy desires . Be not weary of seeking ; in due season thou shalt reap , if thou faint not . Before I leave this point , I shall add one word by way of caution . Beware thou mistake not thy self . Take not thy self to be one of little faith , whilest thou hast no faith . Let not unbelievers catch at the comforts and encouragements that belong to the least of Saints ; that which is their meat , will be thy poison . Comforts falsely applyed , though they be sweet in the mouth , will prove curses in the belly . Hast thou no faith ? Oh tremble , this is the word that belongs to thee , He that believeth not shall be damned . Though to him that hath shall be given , yet to him that hath not , shall be taken away , even that which he seemeth to have . He that hath the least faith , is a resolved enemy of all sin , a resolved friend of holiness , is resolved to hang upon Christ , to cleave unto Christ , to follow him to the death in righteousness and holiness of life , though he still do question whether Christ be his or no. Is it not thus with thee ? Beware how thou catch at the forementioned comforts . Yet this let me say to thee also , if thou hast not faith , wilt thou go to Christ for faith ? If thou canst not go to Christ as a Believer , wilt thou go to him as a Sinner ? If thou art not yet in a state of salvation , art thou willing to be saved ? Art thou willing to learn of Christ , to ask his counsel , what must I do to be saved ? wilt thou go thus to Christ , Lord camest thou not into the world to save sinners ? to make intercession for transgressors ? to seek and to save them which are lost ? Oh wilt thou save this sinner , my sinfull soul , Lord ? I fear I am none of thine , but wilt thou make me thine ? I come to thy door , I lye at thy feet , a poor lost soul , an undone creature ; Oh wilt thou take me in , and make me one of thy Disciples ? Wilt thou thus come to Christ ? Even thou also art one of those that he calls to ; He came not to call the righteous , but sinners to repentance . Thus much of Christs entertaining Nicodemus . Come we now to the first general point whereof Christ discourseth with Nicodemus , and that was the Doctrine of Regeneration , in these words , Verily , Verily , I say unto thee , except a man be born again , he cannot see the Kingdom of God. In which we may note , 1. The manner of propounding it . 2. The matter and substance of it . For the manner it is propounded with a double asseveration , Verily , Verily , I say unto thee . In the Greek it is Amen , Amen , which in the Hebrew signifieth truth . The asseveration is doubled , to stir up attention in Nicodemus , who being yet in great measure ignorant of the fundamental principles of Religion , might happily have lightly esteemed this doctrine of Regeneration , and therefore to stir up his attention , Christ useth this double asseveration , verily , verily , I say unto thee . Which was a form of speech often used by our Saviour when he would solemnly avouch any weighty truth . He never used it but in matters of great moment . By it therefore our Saviour giveth us to understand , that the truth here delivered is a weighty truth , not lightly to be regarded , and slightly passed over . For he who gave this commandment , Let your communication be yea , yea , nay , nay , would never have added this double asseveration , if there had not been need thereof . Christ therefore having prefixed this preface to the following truths , doth thereby stir us up to give , as the more credit , so the more diligent heed thereto . Yea and thereby shews the doctrine of Regeneration to be a most important point ; necessary to be known and learned of all . The matter or substance of the Doctrine of Regeneration , as Christ hath sayd it down , followeth in these words , Except a man be born again , he cannot see the Kingdom of God. For the more profitable handling whereof , I shall , 1. Clear the words by giving you the sense and meaning of them . 2. Raise and prosecute such points of Doctrine as they afford unto us . For the clearing of the words . Except a man. In the Greek it is , Except any . This indefinite particle joyned with an exclusive hath the force of a general . As if our Saviour had said , No man can enter into heaven except he be born again ; so as he speaketh not only of notorious sinners , as adulterers , drunkards , swearers , &c. but of all who are in their natural condition , though they live never so unblamably , free from all scandalous sins , if they be not born again , their civil righteousness will do them little good , for they shall never see the Kingdom of God. Be born ] Except a man be born , This is spoken metaphorically and spiritually , in allusion to our natural birth , which Nicodemus not observing , clean misconstrued Christs words . Now this word born , or begotten , is used to shew that the whole nature of man must be changed , and in a manner new framed , not in regard of the substance , but of the qualities of it . The natural essence and substance either of the soul or body is not destroyed , but still remaineth , only it is divested of the old , and invested with new qualities . He that is regenerated hath a renewed understanding , a renewed will , renewed affections , yea new desires and a new conversation . So that the meaning is , No man can enter into heaven unless by the spirit of God he be first altered and changed from what he was , even brought out of the state of nature into the state of grace , and so become a new creature , as in regard of his new manner of creation , so in regard of his new manner of conversation , leading another manner of life than he did before . Born again ] The original word translated again , is as well attributed to place , as to time , and signifieth above , as well as again , as vers . 31. (a) And indeed this is the most usual signification of the word , and therefore some translate it so here , * except a man be born from above , as it is in our old translation . And though our new translators of the Bible have altered it , yet have they put in the Margin from above . But questionless in this place the word signifieth again : for so Nicodemus taketh it , verse 4. how can a man be born when he is old ? can he enter the second time into his Mothers Womb , and be born ? So that the word here hath respect to the time more than to the place , and implyeth the necessity of a second birth , that a man be born of the spirit , as well as born of the flesh , otherwise it had been better for him , he had never been born at all . He cannot see the Kingdom of God ] Kingdom is here taken for that happy estate whereunto God bringeth his elect in Christ , the entrance thereunto is in this life , which is commonly called the Kingdom of grace . The full possession , is in the life to come , called the Kingdom of glory . These are not two distinct Kingdoms , but two degrees of one and the same Kingdom . Now whereas Christ faith , He cannot see the Kingdom of God , it 's in effect as much as , He cannot enter into the Kingdom of God , as our Saviour clearly explaineth , verse 5. Except a man be born of water , and of the spirit , he cannot enter into the Kingdom of God , that is , He cannot be saved . Having thus cleared the words , by shewing you the sense and meaning of them ; They afford unto us this point of Doctrine : Doct. Regeneration is necessary to salvation : Or , To make a man a member of the invisible Church , and so a● heir of Gods Kingdom , it is necessary that he be regenerate and born again , and thereby brought out of the state of nature into the state of grace . This very Doctrine for substance is again inculcated , verse 5. Verily , Verily , I say unto thee , except a man be born of water and of the spirit , he cannot enter into the Kingdom of God. Now our Saviours twice repeating this Doctrine , both in verse 3. and verse 5. and in both places prefixing a double asseveration , Verily , Verily , doth notably confirm the truth of it , and therefore there needs no farther proof thereof . But for the better conceiving , and right applying this Doctrine , I shall shew you , 1. The Nature of Regeneration , What it is . 2. The Parts of Regeneration . 3. The Causes which concurr to the work of Regeneration . 4. The Reasons proving the necessity of Regeneration to Salvation . 5. The uses of the point . CHAP. III. Of the Nature of Regeneration , What it is . I. REgeneration , is that grace whereby a natural man is made a spiritual or new man. Even he that by sin was a Child of the Devil , is made a Child of God. For as by vertue of our natural birth , that which was no man is made a man , or Son of man. So by this Spiritual birth , he that was a natural man is made a new man , even a spiritual man , a child of God , So that to speak properly , Regeneration is another birth after the former . A spiritual birth after our natural birth , whereby a man is as it were another man. As it is said of Calch , that he was a man of another spirit . So may it be said of a regenerate man , that he is of another spirit , being quite altered and changed from what he was before . The notation of the Greek and Latine words imports as much . Not unfitly called regeneration , because by it we are restored to that image of God , wherein we were at first created . Now this regeneration , or new birth cannot be meant of a birth after the flesh , for no natural or carnal thing is to be conceipted in regeneration . But regeneration is a spiritual birth , a birth of the spirit , as is evident by those words , that which is born of the spirit is spirit . So as by the work of Regeneration flesh is turned into spirit , that is , the carnal , corrupt disposition of man , is changed and altered into a renewed and sanctified disposition ; whereby it appears that Regeneration is as it were a new creation , and a regenerate man is called a new-creature , being renewed throughout , both thorow his soul with all the powers and faculties thereof ; and thorow his body , with all the parts and members thereof . So that the blind understanding is in some measure inlightned with the knowledge of God , and the knowledge of Jesus Christ. The stubborn and contumacious will is in some measure obedient and conformable to the will of God. The seared and benummed conscience is now quickned and awakened . The hard heart softned , the unruly affections crucified : And the body with all the parts and members thereof are made ready instruments to put in execution the good intentions of the mind . Thus by Regeneration men are wrought upon throughout , being wonderfully altered and changed from what they were before : in relation to which alteration they are said to be born again . Which may inform us of the wonderful depravation of our nature , which was such , as mending and repairing would not serve the turn , but God must new make , and new create us , we must be born again , made new creatures . Which consideration should me-thinks take away all ground of boasting from any man , and stir up every regenerate person to give unto God the praise and the glory of his happy change , saying , Not unto us , not unto us , but unto thy name be the praise and the glory of this great work . Quest. Doth Regeneration admit any degrees ? Answ. Yes verily . For Regeneration may be considered in the beginning , and progress of it : or in the consummation and perfection of it . It is begun and increaseth in this life ; it is consummate and perfect in the life to come . In this life there is spirit mixed with flesh , that is , grace with some corruption of nature , as is evident by the Apostles complaint in these words , When I would do good evil is present with me . For I delight in the Law of God after the inward man ; But I see another law in my members warring against the law of my mind , and bringing me into captivity to the law of sin , which is in my m●mbers . So that sin and corruption doth remain in all the regenerate , as long as their souls remain in their mortal bodies , it remains though it doth not raign in them . It is in this life cast down , but not cast out . And this God in great wisdom is pleased to permit , to keep us humble and low in our selves , and to drive us unto Jesus Christ , that as long as this flux of blood runneth , we should alwayes be desirous to touch at least the hem of his garment . But at death that corruption will be utterly consumed , and body and soul clean freed from it : insomuch as at the resurrection when body and soul shall be again united , the regeneration begun in this World , will be manifested to be most perfect . Whereas in this life the most regenerate are imperfect , through the Reliques of sin and remainder of corruption , which will abide in them so long as they abide , and continue in this World. Now seeing the work of Regeneration is imperfect in the very best here in this life , and that there remains flesh and corruption in them , so long as they remain in this World , Do not thou look too high , I mean , after a greater measure and degree of grace than here is to be had . Many there are who being regenerate by the spirit of God , and so brought out of the state of nature into the state of grace , presently look for a freedom from all sin and corruption , which because they find working and stirring in them , thereupon question the work of Regeneration and truth of grace in their souls . But let such know , that they look for more than here is to be found , or than God expects from them . For God doth not expect or require of us here , freedom from sin and corruption , but that we should endeavour to subdue and mortifie it more and more , according to the measure of grace and strength which we have received from him . He doth not require of us that we be without sin , but that sin do not rule nor raign in our mortal bodies , according to that of the Apostle , Let not sin raign in your mortal bodies . Neither doth the Lord require of us exact and perfect righteousness , which is impossible to our corrupt nature , but only that we strive and labour after it , that we sincerely endeavour to serve him after the directions of his Word . And that for our failings and imperfections we do in an humble confession bewail the same , and then beg the pardon and forgiveness of them , in and through the merits of Jesus Christ. And this God will accept of , for he esteemeth more of our affections than of our actions , and accepteth the will for the deed , according to that of the Apostle , If there be a willing mind , it is accepted according to that a man hath , and not according to that he hath not . CHAP. IV. Of the Parts of Regeneration , and Causes concurring thereunto . HAving shewed you what regeneration is , and how it doth admit degrees . I shall shew you the Parts of Regeneration , which are two : 1. Mortification . 2. Vivification . Mortification is implyed under the phrases of casting off , and crucifying the old man , and destroying the body of sin . This is a duty expresly enjoyned in these words , mortifie your members which are upon the earth . By members on the earth , he meaneth all sorts of lusts and sins whereunto a natural man is given , as is evident by the particular instances which he himself reckoneth up in the words following , as fornication , uncleanness , &c. These must be mortified , that is , put to death . It is not enough to curb , and hold in sin , but the life of it must be let out . And indeed it is not possible to put on the new man , till the old man be cast off . Therefore there is a necessity of mortification first , before vivification . For the bringing in of one form presupposeth the putting out , or destroying of the other . Wherefore after Mortification followeth Vivification . 2. Vivification is the begetting of the life of grace in us , whence we live in holiness and righteousness . It is set forth in Scripture by Gods quickning us , and by our walking in newness of life . Vivification then implyeth a new spiritual life , which God by his spirit worketh in us , which is clean contrary to our former natural , corrupt course of life . For the effects of this life are holiness and righteousness , and all manner of good works . Now it is absolutely necessary that this part of regeneration , namely Vivification , be added to Mortification , which is the other part , even as necessary as that Christ being dead should be raised . Where had been the benefit of Christs death , if he had not risen from the dead ? And what can be imagined to be the profit of mortification without vivification ? It is therefore the accustomed course of Sacred Scripture to infer the following of holiness , upon the flying of sin : the doing of good , upon eschewing of evil . Now the things which God hath joyned together , let no man put asunder . Let us therefore prove our regeneration not only by ceasing from sin , but following holiness , and working righteousness . Content not thy self to say , I am not what I was , unless thou canst also add , I am what I was not . It will be but little boot to thee to say , I am no drunkard , nor swearer , nor covetous , nor a walker after the flesh : unless thou canst also say , By the grace of God , I now walk after the spirit , in faith and love , and holy obedience , watchfull unto , and endeavouring after a fruitfulness in every good work . Thou art not unjust , ( thou sayest ) but doest thou shew mercy ? Thou art no longer earthly ; but art thou heavenly minded ? Thou art no longer contentious , or quarrelsome : but art thou a peace-maker ? Thou hast no longer fellowship with the ungodly , but art thou a familiar of the Saints ? Thou wilt not now curse , or swear , or lye , or scoff , but dost thou pray and bless ? Dost thou hear and read , and meditate on God ? Dost thou study thine heart , and govern thy thoughts and affections ? Dost thou bridle thy tongue ; set a watch over thine eyes , and ears , and steps ? Is it thy care to please , and in all things to walk worthy the Lord ? Look to thy self , that thou be not deceived . Cast off the works of darkness , and put on the armour of light . Cast off the old man , and put on the new man , which as it is created after the image , So will it carry thee on according to the will of God in righteousness and true holiness . Having shewed the Nature of Regeneration , and the parts thereof . I come now to shew what Causes concurr to the work of Regeneration . 1. The efficient Cause , or primary Author is God. For in this respect we are born of God. God hath begotten us , Jam. 1.18 . Even God the Father of our Lord Iesus Christ. 2. The procuring causes are Gods will , and Gods mercy . There could be nothing out of God to move him . It must needs therefore arise from his own meer will. So faith the Apostle Iames , Of his own will begat he us . And there could be nothing in man to move God hereunto ; for man by nature is most miserable . It must needs therefore arise from Gods meer mercy . For misery is the proper object of mercy . On this ground it is justly said that God according to his abundant mercy hath begotten us again . 3. The immediate worker of Regeneration is Gods Spirit : In this respect we are said to be born of the spirit ; and regeneration is stiled the renewing of the holy Ghost . For it is a divine work above humane ability . 4. The ordinary instrumental cause is Gods Word . Of his own will begat he us by the word of truth , whereby is meant the Gospel . In this respect the Word is stiled incorruptible seed . The Gospel is that part of Gods Word which is most effectual hereunto , and it is thereupon stiled the Gospel of salvation . And the power of God unto salvation . 5. Ministers and preachers of the Gospel are Ministerial causes of Regeneration , who are in relation to their Ministery said to beget us , and stiled Fathers . All these are comprised under the Efficient cause , and are so far from thwarting one another , as they sweetly concurr to produce this divine work of Regeneration , being subordinate one to another , and may in this order be placed together . It being the will of God to shew mercy to man , he ordained Ministers to cast the seed of his Word into mens souls , which being quickned by the Spirit , men are thereby born again . II. The material cause of Regeneration , is the parts whereof it doth consist , which are two , I. Mortification . 2. Vivification , of both which I have spoken in the fore-going Chapter . III. The formal cause of Regeneration is Gods Image planted in us , which consists in holiness and righteousness . After this Image we are said to be renewed . This makes an essential difference betwixt a natural and a regenerate man. IV. The final causes next and subordinate to the glory of Gods free-grace and rich mercy , are especially two ; 1. To make men able to do good : namely such good as may be acceptable and honourable to God , profitable to other men , and truly advantageable to themselves . The Apostle therefore speaking of Regeneration ( which we have shewed to be a kind of Creation ) thus expresseth this end , we are created in Christ Iesus unto good works . 2. To make men fit for glory . For corrupt flesh cannot partake of Coelestial glory . Whereupon faith Christ , Except a man be born again , he cannot see the Kingdom of God : So far shall he be from being admitted into it , as he shall not come so near as to see it . God will not take a sinner reeking in his lusts , and presently invest him with a Crown of glory . And therefore that we may be fitted for Heaven , the Lord is pleased by his spirit to regenerate us , making us new-creatures , , and thereby making us meet to be partakers of the inheritance of the Saints in light . Behold the Riches of Gods mercy and goodness , that he not only created us at first in a most happy estate , even after his own image and likeness : But when we wittingly and willfully fell from the same , and plunged ourselves into misery , wherein he might justly have left us , as he did the evil Angels . Yet he hath not only restored us again to that former estate , by renewing his image in us : but thereby fitted us for a more glorious and excellent estate : wherein his goodness appeareth to be as his greatness , infinite , incomprehensible . Who can sufficiently set it forth ? For as the Heaven is high above the earth , so great is his mercy towards them that fear him . CHAP. V. Sheweth the Reasons why Regeneration is necessary to Salvation . HAving spoken of the point by way of explication ; I come now to speak of it by way of confirmation , To this end I shall shew you the reasons of the point , why Regeneration is necessary to Salvation . Reas. 1. From the immutability of Gods purpose . God who hath chosen us to life , hath chosen us also to holiness , as our way to it . We are bound to give thanks to God for you , brethren , beloved of the Lord , because God hath from the beginning chosen you to Salvation , through the Sanctification of the Spirit . Whoever will pass into glory , must take grace in his way . You ask , why may I not be saved , unless I be regenerated ? Why ! because God is resolved on the contrary . This is the will of God , your sanctification first , and then your salvation . Now the purposes of God shall stand . With him is no variableness nor shadow of turning . All the world shall sooner be damned , then the purpose of God shall be made void . The Lord God must cease to be the unchangeable God , if thou ever be saved , who wilt not be sanctified . Reas. 2. From the stability of Gods Word . God hath said , Except a man be born again , he cannot enter into the Kingdom of God. Is the word of God yea and nay ? doth he say and unsay ? Heaven and Earth shall pass away , but his word shall not pass away . Count upon it sinner , as sure as God is true , thou shalt never see the salvation of God , unless thou be first made partaker of the renewing of the holy Ghost . Reas. 3. From the respect that Regeneration hath to Salvation . Regeneration is a degree and part of Salvation . Grace is glory begun , holiness is the beginning of blessedness , the perfection whereof will be in Heaven hereafter , where the image of God , which consisteth in knowledge , holiness , and righteousness will be perfected in our souls , where we shall perfectly love God , and delight in him , and be ever praising him with the Heavenly host . Now , how canst thou expect the participation and enjoyment of this blessed estate without regeneration and renovation here ? Unless the image of God be renewed upon thee in holiness ? and thou dost truly love God , and delight in communion with him here ? Canst thou expect the consummation without a beginning ! to be perfectly holy hereafter , and not initially holy here ! to live with God in glory hereafter , and yet here live and lye in thy filthiness and uncleanness ! Canst thou expect hereafter to live in the everlasting love of God , and yet here have no true love to him at all ? Canst thou expect hereafter fulness of delight in the presence of God , and yet here have no delight in him at all ? But takest thy whole delight either in satisfying thy covetous humour by heaping up riches , or in gratifying , thy sinfull lusts and affections , by yielding to the solicitations of the flesh ? Be not deceived , as I said before , so I must say it again , Grace is a necessary beginning of glory ; As sin is death begun , and hell begun , so is grace the first fruits of life and glory . And as certain as it is , that he shall never find an hell hereafter , who is purged from his sins here ; so undoubtedly certain is it , that he shall never come into the divine presence hereafter , who is not here made partaker of the divine nature ; he shall never enter into the Kingdom of glory , who is not first born into the Kingdom of grace . Be a convert in this World , or thou wilt be a reprobate in the other World. Thou mayest as well expect a birth where there hath been nothing formed in the Womb ; a Noon-tide where there hath been no dawning , as ever look to see the day-light of glory , who hast never known the morning of grace . Reas. 4. From that corruption of mans Nature in which he is brought into the World. For our first Parents having by their fall defaced that image of God in which they were at first created , and being thereupon corrupted and polluted , in every power of their soul , and part of their body ; all that come from them are in like manner corrupted and polluted , an unclean off-spring from unclean progenitors . For who can bring a clean thing out of an unclean ? not one , as Iob speaketh . And saith our Saviour , That which is born of the flesh is flesh ; that is , Every one that is born of man , every mothers Child is carnal and corrupt : every man by his first birth is polluted and unclean : Now no unclean person can enter into Gods Kingdom . Believe it Sinner , God will never take thee from the dunghill reeking in thy Lusts , and set thee down by him in the Throne . The holy land was never intended for a Sepulchre , to bury the dead in , to be filled with filth and rottenness , it 's no den for Dragons , nor nest for Serpents and Vipers , nor was ever designed to be peopled with Dogs and Swine . Without shall be Dogs . Corruption shall not inherit incorruption , nor shall flesh and blood inherit the Kingdom of God. Bastards may not inherit . Thou must first be a child , and have the spirit of a child in thee , and then thou art an heir , an heir of God , and a joynt heir with Christ. Reas. 5. From the holiness of Gods nature , which is such that no unclean person can stand in his presence . The Prophet Habbakkuk sets him forth to be of purer eyes than to behold evil , neither can be look on iniquity . And saith the Psalmist , Evill shall not dwell with thee , neither shall the foolish stand in thy sight . Where by the foolish may be meant the wicked and profane , as it is often taken in Scripture ; ( wicked men are fools ) and such shall not stand in the sight and presence of God. There is a contrariety between the holy nature of God , and the unholy nature of carnal and unregenerate men . And therefore what communion can there be between them ? Between an holy God , and unholy creatures ? Between a pure God , and impure creatures ? Surely none at all . So much the Apostle expresseth where he saith , what fellowship hath righteousness with unrighteousness ? Or the righteous God with unrighteous men ? What communion hath light with darkness ? which interrogation implyeth a strong negation . Believe it sinners , if ever you look to enjoy communion with God in glory , you must have union with him in grace ; you must here be regenerate , and become new creatures : yea holy as he is holy , that you may be such as he may dwell withall , and delight in . For as the Apostle speaketh , Without holiness no man shall see the Lord. He shall be so far from enjoying the presence of God , that he shall not so much as see him . Lev. 10.3 . Saith Moses to Aaron , God will be sanctified in them that come nigh him , that is , that draw near unto him in any of his Ordinances . Now to the sanctifying God in his Ordinances , there is required ; 1. That his Nature be renewed and sanctified . An unsanctified heart cannot sanctifie God. Gather my Saints together unto me . 2. That he have holy and awfull apprehensions of God. God is greatly to be feared in the assembly of his Saints ; and to be bad in reverence of all them that are about him . 3. That he bring holy affections . Every ordinance of God , as it requires our affections to be employed and exercised in it , so holy affections : such affections as do arise from an holy heart , and are suitable to an holy God. Now can carnal men thus sanctifie God ? they pollute and profane his holy name , they cannot sanctifie it . Can they not sanctifie God , and can they be accepted of God ? or find any pleasure in his presence ? If God be not sanctified in them , he will be sanctified upon them : his wrath will break forth upon them , so far shall they be from enjoying any comfortable communion with him . Now if such sanctity and holiness be necessary in those who draw near unto him in his ordinances : How much more to the enjoying immediate communion with him in Heaven ? will not God meet thee at a prayer , and will he suffer thee to meet him in Paradise ? will he not let thee see his face at his Table , and will he let thee sit down with him in his Kingdom ? Maist thou not come into his Courts , and shalt thou enter into the holy of holies ? Was the man without a wedding garment thrust out from his presence here below , and shall he be received into his mansion above ? How can these things be ? CHAP. VI. An Vse of Exhortation to endeavour after Regeneration ; with quickning Motives thereunto . HAving thus done with the Explication and Confirmation of the point ; Come we now to the use and Application thereof . I. The first may be an use of Exhortation , both to the unregenerate and to the Regenerate . First to the unregenerate : Is Regeneration absolutely necessary to Salvation ? Oh then how doth it concern you who are yet in your sins , and under the power of corrupt nature , earnestly to desire , and industriously to labour after this saving change , in the use of all mea●s God hath sanctified thereunto ? Let y●●r outward condition be what it will , be ye never so rich , never so honourable , yet far be it from you to sit down satisfied in any condition , till you be renewed , and sanctified by the spirit of God. A●as , how many be there in the World ; who though in their natural and carnal estate , yet live as securely and merrily , as if their condition were as safe and good as the best ! Ask them one by one , Whether the work of Regeneration be wrought in their souls ? and some will answer , they hope it is , others that they never doubted it ; though none of them know what Regeneration is , nor ever minded any such thing . And yet these men have not only read , but do likewise believe the words of our Saviour , who hath told them , that except they be born again , they cannot enter into the Kingdom of Heaven . Ah sinner , I beseech thee for the sake of thy precious and immortal soul , to stir up in thy self an hearty desire , and sincere endeavour after this blessed work . As it is the one thing necessary to salvation , so let it be the main thing of thy desire and endeavour . There is nothing deserves precedency in thy thoughts , aims , and labours before this . David resolved not to give sleep to his eyes , nor slumber to his eye-lids , till be found out an habitation for the Lord. The habitation which pleaseth God most , is thine heart , but it must be a renewed heart . Oh how darest thou sleep a night in that house , where God doth not dwell ? and he dwells not in thee , unless thou beest Regenerated by his holy Spirit . In the fear of God therefore , see thou give no rest to thy soul , no ease to thy mind , till thou find a blessed change wrought in thee , till thou findest thou art brought out of the state of nature , into the state of grace . Neither sit down satisfied in the enjoyment of any worldly comfort , without the enjoyment of this mercy . And indeed how canst thou live merrily or sleep quietly , so long as thou livest in thine unregenerate estate ? in which if thou shouldest die , thou wouldest perish for ever , even to all Eternity . Especially considering the uncertainty of thy life , whether thou shalt live a day , or an hour longer . For the more profitable handling this Use , I shall , 1. Give you some Motives to quicken up your desires and endeavours after the work of Regeneration . 2. Shew you the Means to be performed for the better artaining thereunto . The Motives may be drawn to these three heads : 1. The Excellency . 2. The Utility . 3. The Necessity of Regeneration . I. For the first , the Excellency thereof will appear from these four particulars : 1. Regeneration doth enoble a man , raise him up towards his Original perfection . Man was made the noblest of all creatures in this visible World , in the image and likeness of God. Sin defaced the Image of God , and stamped the Image of the Devil upon him . A sinner is a man degenerated into a beast ; Man being in honour abideth not , but is like the beasts that perish . He lives like a beast , and dies like a beast , not knowing whither he goeth . Every man is brutish in his knowledge . He hath a brutish heart , lives a brutish life . By grace man comes to himself , is raised up from a beast to a man again , renewed after the Image of God ; The spirit of glory and of God shines forth in him . There 's more of the glory of God seen in a Saint , than in all the works of God under the Sun : nay than in the glorious Sun in the Heavens . The Sun , Moon , and Stars fall short of the glory of the new-creature . 2. The Excellency of Regeneration appears , in that it makes a man a true Christian. A man is not really a Christian , because he hath been Baptized , beareth the name , and frequenteth the ordinances of Christ : but because he is Regenerated by the Spirit of Christ , and thereby translated out of a state of sin and death , into a state of life and peace . For as under the law , he was not a Iew , who was one outwardly , being circumcised in the flesh . But he was a Iew who was one inwardly , being circumcised in his heart and spirit , as the Apostle expresseth . In like manner , he is no true Christian , who is only outwardly Baptized , but he who is inwardly Baptized by the Spirit , and whose heart is changed and renewed . 3. The Excellency of this new birth appears in this , that it is the beginning of eternal life and happiness : even of the same life which we shall live hereafter in Heaven with the Saints , and glorious Angels to all Eternity . Grace here is not only an evidence of glory hereafter , but it is the beginning of that glory , which hereafter we shall more fully enjoy in Heaven : Grace and glory differ only in degree : for grace is glory begun here , and glory is grace consummated , and perfected hereafter . Now considering that this is such an excellent state , how doth it concern you as earnestly to desire , so industriously to endeavour after it , in the use of all means God hath sanctified . II. Another Motive may be taken from the Utility of Regeneration . If it be demanded What is the profit thereof ? we may answer 〈◊〉 the Apostle did of Circumcision , Much every way . For this is that Godliness , which is profitable unto all things , having promises of the life that now is , and of that which is to come , that is , it hath Heaven and Earth entailed on it , and therefore must needs be profitable . The Regenerate therefore are called heirs of the Promises . Such only have the true riches , being rich in faith , as the Apostle Iames calleth them . As Laodicea was poor , though abounding in outward fulness . So these are truly rich , though destitute of many outward things , having an interest in God , who is the fountain of all blessings . How should the consideration hereof stir you up , as earnestly to thirst , so sincerely to endeavour after this blessed state ! III. Another Motive may be taken from the necessity of Regeneration . It is absolutely necessary to Salvation . It had been better for thee never to have been born , than not to be born again . It is as necessary as Heaven and happiness . For saith our Saviour himself , Except a man be born again , he cannot see , much less enter into , the Kingdom of Heaven . So that there is no hope of the Salvation of any unregenerate man , or woman : but if they live and die in that estate , their portion will be death and damnation with the Devils and damned to all Eternity . And in regard of the uncertainty of their lives , they are not sure to be out of Hell one day longer . Ah sinner ! What dost thou mean then to continue in thy carnal and unregenerate estate ? As sure as the word of God is true , if thou dye therein , thou art shut out of all hope of mercy for ever : and shalt pass into easeless , and endless misery . In the fear of God therefore , when thou risest up in the Morning , consider with thy self , that thou art uncertain of being out of Hell till the Evening . And when thou lyest down , consider how uncertain thou art of being out of Hell till the next morning . Surely this consideration is enough to amaze any poor Christian who is indeed Regenerate , but maketh some question thereof in himself . How much more should it amaze , and startle thee who art yet in thy carnal and sinfull estate ; and stir thee up without any farther delay to escape for thy life , and make out in hast after thy Redemption from this dreadful condition . I would ask thee this question , Whether if thou shouldst put off thy seeking after the great work of Regeneration and conversion till another year , week , or day , thou art sure to be then on this side the grave , or on this side hell ? Certain it is , thou hast no assurance of thy life for one day longer . Nay , I dare boldly say , thou thy self knowest and believest as much . Ah sinner , what folly , yea what madness is it then for thee wilfully to live one day longer in such an estate , in which if thou shouldst dye , thou art , without hope of recovery , undone for ever . Obj. Haply thou wilt say , though I am not sure to live another day , yet I am likely , being in good health and strength of body . Answ. How many as strong and healthfull as thy self , have suddenly by death been snatched away ? And why maist not thou be as soon taken away , having no Lease of thy Life ? who then but a fool or a mad-man would adventure his eternal happiness upon such an hazard ? Oh therefore as thou tenderest the everlasting good of thy precious soul , put not off this great and weighty work a day longer : for who knoweth what a day may bring forth ? Hadst thou been taken away in the state thou art in , how sad had thy case been ? where hadst thou been at this hour ? Certainly thou art not able to conceive the dreadfulness of that misery thou shouldst now have been in . And hast thou lived all this while in so great danger , and wilt thou live in it still ? God forbid ! Hath a miracle of mercy kept thee out of hell so long ? and wilt thou yet continue securely in such danger of it ? Oh ungratefull wretch ! Questionless if thou hadst any ingenuity in thee , thou wouldst be ashamed thus to abuse the patience , and long-suffering of God towards thee ; which should have led thee to repentance . Thou shouldst rather take up a resolution , and say , though I have hitherto abused the patience and long-suffering of God , I will abuse it no more . Though I have often slighted and rejected the gracious invitations of Jesus Christ , yet through the grace of God , I will reject them no more , but close with them , and give up my self unto Christ from henceforth to be ruled and governed by him . God hath allotted to every man who lives in the bosome of the Church a certain day of grace , and time of repentance ; which whosoever neglects , can never be saved . Ah sinner , as therefore thou wouldst not neglect thine own Salvation , neglect not the day of grace , neither let slip the season of mercy ; but as the Apostle exhorteth , To day if you will hear his voice , harden not your hearts . Behold now is the accepted time , now is the day of Salvation ; if that be once past there is no recovering it . CHAP. VII . Sheweth the miserable and dreadfull condition of the Vnregenerate in their life-time . HAving given you some Motives to quicken up your desires and endeavours after the work of Regeneration . I come now to shew you the Means on your part to be performed for the better attaining thereunto ; which may be brought to these two general heads ; 1. The Embracing some truths . 2. The Practising some duties . The Truths to be embraced are these ; 1. That every man in his state of unregeneracy is in a miserable state , and dreadfull condition . 2. That there is hope of mercy for the greatest sinners . That you may the better understand the miserable condition of men in their state of Unregeneracy , I shall shew you their miseries : 1. In this life . 2. At death . 3. After death . Their miseries in this life are briefly these ; I. They are Servants to sin , and slaves to their lusts ; making it their main work and design to serve their sinfull flesh with its affections . The baseness of this slavery under sin will appear the more , if we shall consider , 1. What it is we do inthrall thereby , even our precious souls , which at first were created after the Image of God , and fitted for his noble service , and communion with himself . Now for this immortal Being to be a drudge to base pleasures and profits , to the vain and vile things of this World , is a most sad degeneration . 2. What are the fruits of this spiritual bondage and slavery . 1. At the best a little seeming pleasure , or profit , that lasts but for a moment , which the Apostle calls , the pleasures of sin for a season : they are but of little worth , and but of short continuance . And sure it must needs be a point of folly eagerly to pursue these sinfull lusts and pleasures , which are but light and temporary , which do but appear and vanish , to the hazard of those durable riches and eternal pleasures which are at Gods right hand . 2. Another fruit which usually follows upon our slavish subjection to our lusts , is death eternal ; according to that of the Apostle , the wages of sin is death , and that eternal , as appeareth by the opposition of eternal life : for saith the Apostle , The wages of sin is death , but the gift of God is eternal life . So that as eternal life followeth an holy life , so eternal death followeth a sinfull life . This is the reward , sinner , that thy God whom thou servest will pay thee at last , thou must dye the death . Oh the folly and madness of this sensual enslaved World ! Surely were there nothing in sin but the present slavery , it were enough to disswade any ingenuous spirit . Who would be a slave ? a slave to a lust ? at the command of every unclean motion ? at the beck of every brutish affection ? But if the vileness of the work will not deterr thee , will not the dreadfulness of the wages neither ? which is eternal death and condemnation . Oh consider this you who make so light a matter of sin , and take such pleasure in obeying the lusts thereof . II. All men in the state of unregeneracy are servants and slavos to the Devil . Which necessarily followeth upon the former , for such as are in subjection to their lusts , must needs be under the bondage and slavery of Satan , in that the chief power he hath over us , is , by lust to allure us unto sin . I know all men are apt to say , that they hate and defie the Devil , and abhor to be his slave or servant : but yet in the mean time , they obey his sinfull commands , and thereby declare themselves to be his servants , for as the Apostle speaketh , Know ye not , that to whom ye yield your selves servants to obey , his servants ye are to whom ye obey . And saith the beloved Disciple , He that committeth sin is of the Devil , that is , he who gives up himself to the committing of sin , is a servant and slave to the Devil , for he doth his drudgery . Oh that the eyes of poor sinners were opened to see who it is that puts them upon all manner of sin and wickedness ! Certainly they would not then be so ready and forward thereunto . Oh that they did but know in what a miserable bondage and slavery they are ! Certainly then they would not be so merry , and jovial , neither would they sleep one night quietly in such a state and condition , but they would be casting about , how they might be freed and delivered from the same . III. All men in their state of unregeneracy are under the curse of God , which continually so hangeth over their heads , that they are cursed in every thing , 1. In their estate . Wealth and Riches are in themselves good things , even the good blessings of God : but yet all the wealth of carnal and unregenerate men are accursed unto them ; their very blessings are turned into curses , as the Lord threatneth by his Prophet Malachy , saying , I will curse their blessings . Cursed they are , and shall be in the City and in the Field ; in their Basket and in their Store ; in the increase of their Kine , and in the flocks of their Sheep , as you have it expressed , Deut. 28.17 , 18. Though thou enjoyest abundance of this Worlds goods , yet so long as thou livest in thy wicked and ungodly courses , be it of lying , swearing , couzening , whoring , drinking and the like , the curse of God is in thy store and abundance , which makes way for thine eternal misery . 2. In their names . Their very name is cursed , for as the Wise man speaketh , The memory of the just is blessed , but the name of the wicked shall rot ; that is , the just and righteous shall leave a sweet scent behind them , so that they shall not be mentioned without some commendation . But the wicked shall leave a stinking savour behind them ; so that their very names shall be loathsome and abominable ; like a rotten carcass they shall for ●a while stink above ground , and at last be utterly forgotten . 3. In their houses . For as the Wise man speaketh , The curse of the Lord is in the house of the wicked . Though their houses be never so well furnished , yet what comfort and content can there be found therein , when the curse of God is in them ? which is enough to blast the beauty and glory , and to eat up the timber and the stones thereof . 4. In their religious exercises . The word which they hear , is cursed unto them . That which to others is the savour of life unto life , to them is the savour of death unto death , being a means to ripen their sins , and hasten their ruine . The prayers which they make are accursed unto them : oft-times bringing down a curse rather than a blessing . Yea the Table of the Lord is likewise accursed unto them , so that instead of feeding on the body and blood of Christ , they eat and drink their own damnation . Oh how sad and lamentable must thy condition needs be , when those things which are not only blessings in themselves , but likewise blessed unto others , should be cursed unto thee , and heighten both thy sin and sorrow . And if thy blessings become curses , O what will thy curses be ! IV. As the ground and foundation of the curse , All men in their state of u●regeneracy are under the guilt of all their sins , which must needs make their condition sad and dreadfull . For as the man is blessed whose iniquity is forgiven , and whose sin is covered : So is he most wretched and miserable , who lyeth under the guilt of sin without pardon : His Conscience b●ing oft-times tormented with such restless horrours and perplexities , that though life be most sweet , and hell most dreadfull , yet it makes a man wilfully to cast away the one , and willingly to embrace the other , that he may be freed from the horrour of his guilty conscience . Thus Iudas sought ease by an halter , and preferred hanging , yea the torments of Hell before the anguish of his guilty conscience . Now thou maist make light of unpardoned sin , thinking it no great matter . But the day is coming , when thou wouldst give all the world , ( if thou hadst it ) for a pardon , wh ich then cannot be had . Therefore as ever thou wouldst stand before Christs judgement seat with comfort , and not be cast into everlasting burnings , now turn from thy sins , and be earnest with God in Prayer for the pardon of them in and through the merits of Christs bloody death and passion . Art thou a sinner , and not a pardoned sinner ? O tremble ! What conscience hast thou that can let thee sleep , and sing and laugh in such a dismal state ? V. Every man in his state of unregeneracy is liable to all sorts of judgements . 1. To temporal judgements , as pains , sicknesses and diseases , losses , crosses , and the like . Haply for the present thou maist be without them , but thou canst not promise thy self freedom and exemption from the same , no not for one day : for they are continually hanging over thine head , ready every moment to seize upon thee : and they oftentimes come suddenly when they are least expected . It is expresly noted , that when the Lord rained Fire and Brimstone upon Sodom and Gomorrah , at that time the Sun was risen from the Earth . Little did the Sodomites expect so strange a showr after so fair a Morning . Believe it , this dayes ease , and rest and mirth may be turned into pangs and anguish , and groanings , and roarings before tomorrow . 2. They are lyable to spiritual judgements , as blindness of mind , hardness of heart , vileness of affections , horrour of conscience , and the like . The Prophet Isaiah doth elegantly decipher the miserable condition of an unregenerate man in this respect , The wicked , saith he , are like the troubled Sea , when it cannot rest , whose waters cast up mire and dirt . The Sea is not only oft-times outwardly tossed up and down with winds and tempests , but also inwardly disquieted , even with her own motions , casting up continually mire and dirt . Even so the heart of a carnal man is not only many times outwardly troubled with crosses and afflictions ; but also inwardly disquieted with the impetuous violence of filthy lusts , and the restless terrours and torments of a guilty Conscience , which are far soarer than any outward afflictions , as seizing upon the tenderest part , namely the Soul and Spirit of a man. 3. They are lyable to eternal judgements . What can they expect if they dye in their state of unregeneracy , but after this momentary life is ended , to be cast into that everlasting fire , which God hath prepared for them , as well as for the Devil and his Angels ? which is the most dreadful condition of all : that judgement cannot be accounted small which is eternal . An eternal Feaver , or but an eternal tooth-ache , were a misery unspeakable . But what are these to the lying in that lake which burneth with fire and brimstone to all eternity ? Oh me-thinks , the name of eternal judgement should , if not fright him out of his wits , yet awaken eyely unregenerate man out of his security ; and stir him up without further delay to abandon his wicked and ungodly course of life , and to set upon the practice of all holy and religious duties , and to labour therein , to get the work of Regeneration wrought in his heart , that he may become a new creature . It may be thou hast a plentiful portion of this Worlds goods , enjoying what thine heart can wish or desire ; But oh what will it profit thee to live plentifully and prosperously here , and to be eternally miserable hereafter ? Thy former happiness will serve only to make thee more sensible of future miseries . And therefore when thou art tempted to any unlawfull pleasure , or profit , reason thus with thy self , Shall I for a short momentary pleasure , that will soon have an end , run the hazard of an eternal judgement , that will never have an end ? shall I for a little profit here , loose my soul to all Eternity ? What greater folly , yea what greater madness can be imagined ? Thus much of the miseries of the Unregenerate in this life : Come we now to shew their miseries at death . CHAP. VIII . Sheweth the miserable and dreadfull condition of the Vnregenerate at their death . IF the life of an unregenerate man be so miserable , as hath been shewed . How dolefull think you , will be his death ? surely his misery then will be much increased , As will appear from the consideration of these particulars . I. When death shall appear unto thee , and tell thee , it hath a message from the Lord , who hath sent an habeas corpus for thy body : Then comes in Conscience , if a little awakened , with her books of accounts , her black and bitter roul , and shews thee thy old reckonings and arrears , setting before thee the follies of thy youth , the sins of thy riper years , and the iniquities of thy whole life . Ah sinners , thou who goest on impenitently in thy wicked and ungodly course of life , consider with what a ghastly countenance thou wilt look upon that black and hellish Catalogue of all thy sins : thy lyes and oaths , thy railing and rotten speeches , thy scoffings at Gods people , thy goods ill gotten , thy time ill spent , thy profanation of Sabbaths , thy speculative wantonness , yea thy many actual filthinesses , and uncleannesses , thy pride , worldliness , and covetousness , thy sensual revellings , and jovial meetings . Ah sinner , sinner ; what horrour will then possess thy soul , no heart of man can conceive , nor tongue of men and angells can express . Indeed many there are , who upon their death-beds have little right or sense of their sins , neither do they think of judgement , or eternity , but drop into hell before they consider any thing . But yet upon the approach of death , commonly there is some terrour and trembling upon the consciences of carnal men : and if ever any sin did formerly sting , it will then especially . Oh , methinks a serious apprehension , and sensible fore-thought of these things , even at hand , for ought any man knows , should make the hardest heart to tremble , and melt into tears of unfained sorrow . II. The Devil will not be then wanting to aggravate thy sins , and to set before thee the curses and the judgements due unto thee for the same , thereby to drive thee to despair , For when death layeth siege to the body , then doth he most violently assault the soul. And the shorter he perceiveth his time to be , the more eagerly doth he bestir himself . And when through pain of body , and perplexity of mind , thou art least able to make resistance , then will he most fiercely assault thee . Whereas formerly his great design was to ●ull thee fast asleep in a presumptuous security , by perswading thee that thy state and condition was as good as the best , and thy salvation sure enough : at thy death ( if he be not then also pursuing the same design ) if he can no longer hold thee under thy sleep , it will be his great work to perswade thee , that thy sins are greater than can be forgiven , that there is no place for thee in Heaven , and that it is impossible thou shouldst be saved . He that hath made the way to Heaven so broad , and the entrance so easie all thy life long , will at thy death do his utmost to shut the door against thee . III. Death puts an end to all thy Worldly comforts , and contentm●nts , which must all die with thee , as to thy use and comfort ; It salutes thee with this sad word , Thou hast received thy good things , Now an end of thy Heaven and joy . Particularly , 1. Then thou must part with all thy carnal pleasures and delights , which thou hast loved so dearly . Yea then thou wilt find little comfort remaining of all thy former pleasures , wherein thou tookest so much content and delight : and for the enjoyment whereof thou dispensedst not only with the duties of thy calling , but likewise with the duties of piety . Yea it will be a very hell unto thee upon earth to consider what eternal torments thou art like to endure , for those poor and perishing pleasures which thou enjoyedst here for a season . Are these the things for which I dye ? Are these the price of my soul , of my blood , of my peace ? Ah sinner ! the remembrance of thy past pleasures will then possess thee with a double passion . First , with grief , because thou art parting with them : And then with d●t●station , because they have brought upon thee such bitter sorrows and torments in hell with the Devils and damned to all eternity . O the tayle of these Locusts , whose fair faces have heretofore bewitched thee ! O the sting , the sting that they carry in their tayles , which is now all that remains to thee ! 2. Thou must part with thy nearest and dearest relations , as thy dear Wife , or dear Husband , with thy beloved Children . Death will separate thee from them all . Ah sinners , sad will it be to part with these here , to live for ever with the Devils and damned in hell . And how will it torment thee when you must part , to remember to how little good purpose you lived together ! 3. Thou must part with thy wealth and riches , carrying nothing away with thee of all thy enjoyments . We brought nothing into the World , and it is certain , we can carry nothing out , as the Apostle speaketh . But as we came naked into the World , so we shall go naked out of the World. And therefore when rich men dye , they are said to leave a good estate behind them . And indeed they may well be said to leave it , because they cannot carry it away with them . Ah sinner ! I know it will be a death to thee to part with thy wealth , which was thy life ; but to consider how thou hast damned thy soul for the getting thereof ; this will be an hell to thee . 4. Thou must part with all the means and opportunities of grace . Now thou enjoyest the ordinances of Christ , as the Word , Prayer , and Sacraments , which whilest thou enjoyedst thou hadst hope : But death puts an end to these , and thy hopes must give up their Ghost . Now Christ calls upon thee , Sabbath after Sabbath , by his Ministers and Ambassadours , woing and beseeching thee to abandon thy lusts , to cast away thy sins , and to cast thy self into his arms , to accept of the reconciliation purchased by his blood . But ere long thou shalt hear no more of these things , not a Sabbath more , not a Sermon more , not a promise , not one word more of grace , of mercy , of hope for ever . When thou wouldst give , if thou hadst them , ten thousand Worlds , for one moment of that mercifull time of grace , which thou hast so long abused ; for a drop of that precious blood , which thou hast so long trampled under thy feet : yea for one Sabbath more , to have Christ once more tendred to thee in the Ministry of the Gospel ; but alas it will not be granted . Ah sinner ! Then wilt thou cry out of thy sins , and cry for mercy : mercy , mercy Lord to a dying soul , that am just sinking , perishing under the load of mine iniquities . Then wilt thou begin to wish ; when it is too late , that thou hadst spent thy precious time to better purpose ; that thou hadst minded more the things of Eternity : that thou hadst closed with the tenders and offers of Jesus Christ , and that thou hadst better improved the means and opportunities of grace , which thou didst once enjoy . Thou wilt then say , Oh if the Lord would be pleased to add a few years more to my life ! How would I contemn the World and the vanities thereof ? How exactly would I order my conversation ? How carefull would I be of duty , how watchfull against sin ? How would I bestir my self to work out mine own salvation ? But ah sinner ! the time of thy departure is at hand , and there is no hope of a reprieve for one day longer ; and therefore all these good wishes and purposes come too late . There are two things especially which will aggravate a sinners misery at his death . 1. To think what possibility of making his peace with God he hath had all his life time ; to remember how often he hath been invited to accept of Jesus Christ , and yet would not . 2. To think that now there is no hope of mercy , having by his sins shut Heaven-gate , and hardened Gods heart against him . Ah sinner ! then wilt thou in the bitterness of thy soul cry out , and say , The God of mercy hath utterly forsaken me ; and the Devil , who knows no mercy , waites for to take me . Ah! then which way soever thou lookest , thou wilt find nothing but matter of bitter weeping and lamentation . If thou look backward , what canst thou behold but all the filthy and abominable lusts of thy youth unrepented of ? yea multitudes of horrid sins which thou hast committed in the whole course of thy life ; for which thou never hast been humbled , nor shed one penitential tear : the guilt of the least of them is enough to sink thee body and soul into everlasting burnings . If thou look forward , what canst thou behold but sudden destruction ready to seize upon thee ? Yea Gods strict Tribunal , before which thou art just making thy appearance , there immediately to be sentenced to endless torments and miseries of the other world ; the sting and terrours of which thou shalt never be able either to avoid , or abide . If thou look within thee , what canst thou behold , but thy conscience polluted and defiled , yea accusing and condemning thee ? If without thee , what canst thou behold , but the wicked World which thou hast too much loved ? and thy relations which stand weeping about thee ? a company of miserable comforters , that cannot delay the separating stroak of death one day or hour : neither can they afford thee the least dram of true comfort . If thou look downward , what canst thou behold , but hell deserved ? with her mouth open ready to swallow thee up quick ; and the Devils ready to receive thy soul , and carry it to that dungeon of darkness . If upward , what canst thou behold but a provoked , enraged God ? whom because thou refusedst to hear in the day of his merciful visitation , he will now laugh at thy calamity , and mock when thy fear cometh upon thee , as himself threatneth , Prov. 1.24 , 26. and in verse 28. saith the Lord , Then shalt thou call upon me , but I will not answer , thou shalt seek me , but thou shalt not find me , for that thou hatedst knowledge , and didst not choose the fear of the Lord. And verse 30. Thou wouldst none of my counsell , but despisedst all my reproofs . Ther●fore shalt thou eat the fruit of thine own way , and be filled with thine own desires ; that is , the wickedness which thou hast sown , shalt thou reap with all fullness . Thus thou wilt look every where for help , yet findest thy self every way helpless , and hopeless . Haply thou wilt then look unto Jesus Christ , in hope that he will appear for thee , and his blood make thy Attonement : But sinner know , that though his blood be a fountain opened to all poor penitent believers , to wash away the filthy spots and stains of their sins ; Yet to thee , who hast all thy life long , suffered Christ to stand knocking at the door of thine heart , by the Ministery of his Word , by the motions of his Spirit , and by the checks of thine own conscience , and wouldst not open unto him : to thee his blood will be then a fountain sealed ; so that thou shalt not partake of the least benefit thereof , because in thy life time thou hast so often slighted it , yea and crucified him afresh by thy bloody sins . Ah sinner , sinner , whither wilt thou flee for comfort in the midst of thy distress ? It will then be too late to cry out , Oh that the time I have spent in Taverns and Ale-houses , in sports and pastimes , in carnal pleasures and sensual delights , I had spent in Prayer and fasting , in humbling and repenting ! It will then be too late to cry with Balaam , Oh that I might dye the death of the righteous , when thou hast , neglected to live the life of the righteous . For look as the life is , so commonly is the death ; and as death leaves a man , so the last judgement shall find him . And now , sinner , thy last sand being run out , thy day past , and the Devills long looked for day being come , who waits for thy soul , so soon as it goeth out of thy body . Oh what a direfull screech will thy soul give when it passeth out of thy body into the Devils clutches , to be carryed by him into the bottomless burning lake ! Oh how should the consideration of these unspeakable miseries , which are the portion of natural and unregenerate men at their deaths , startle and waken all such worldlings and sensualists , who so they may encrease their wealth , and satiate themselves with worldly pleasures and delights , take no thought now , nor make any provision against this dreadfull day of reckoning , I mean , the day of their deaths . Surely did they know and feelingly apprehend , or would they be brought to believe what horrour and astonishment , what terrour and anguish is like then to seize upon them ; they would count it the greatest point of wisdom in the World speedily to labour for an interest in Jesus Christ , who alone can free them , as from the sting of death , so from these horrours and astonishments which accompany the same ; and would now ply all the blessed means of salvation , as reading , hearing , praying , fasting , and the like ; which are now their burden and bondage ; yea the matter of their mocks and scorns , would then be their daily delight and exercise . CHAP. IX . Sheweth the miserable and dreadfull condition of the Vnregenerate after their deaths . IF this were the conclusion of Unregenerate men , that death did put an end to all their miseries , happy were it for many . But this is their grief and sorrow , their woe and misery , that all this is the beginning of their sorrows : that after all this , there is a reckoning to be made for what is past . For as it is appointed to men once to dye , so after this cometh the judgement . Where by the Iudgement that immediately followeth after death , the Apostle meaneth the particular judgement , which is at the end of each mans life , as is evident by this phrase , after this , which intendeth the time of a mans death . For as there is a general judgement at the end of the world ; So there is a particular judgement that passeth upon each man at the end of this life . Ah sinner ! so soon as thy breath departeth out of thy body ; it fareth with thy soul , as with that man of whom the Prophet Amos speaketh , who did flee from a Lion , and a Bear met him . In like manner thy soul is no sooner escaped out of a miserable World , but in a moment it is plunged into another and greater misery . Herein lyeth a main difference between the Children of God , and the wicked . The course which God taketh with his Children is this . When the soul is set at liberty from the prison of the body , it is instantly conveighed by the Angels into Abraham bosome , as is expresly noted of Lazarus . And being cloathed with the long white robe of Christs Righteousness , is joyned to the spirits of just men made perfect . But with the souls of wicked and impenitent sinners , it is far otherwise ; for so soon as they depart out of their bodies , they are seized upon by wicked Angels , and presently brought before Gods Tribunal-seat , where receiving their doom , they are instantly sent down into the Kingdom of darkness , and bottome of the burning lake , there to be reserved in everlasting chains unto the judgement of the great day . For the better awakening the Consciences of wicked and impenitent sinners , I shall briefly shew you the manner and degrees of this particular judgement . 1. As the Iaylor at the Assizes brings forth the Prisoner out of Prison , and sets him before the Judge . So , Sinner , the Devil as thy Iaylor brings forth thy soul out of the Prison of thy body , and sets it before the glorious presence of God ; the sight of whom will strike thee with such hellish horrour and astonishment , that thou wouldst be glad to have the greatest rock to fall on thee , and mightiest mountain to cover thee , and there to lye hid everlastingly from the face of him that sitteth on the Throne . 2. As when the Prisoner is come before the face of the judge , then his accusers bring in their evidence . So sinner , thou art no sooner set before the face of the Almighty Judge , but thy Conscience joyning with the Devil brings in evidence against thee . And then all thy filthy thoughts and impure imaginations , all thy lyes and oaths , with all thy rotten communications , and all the secret impurities and villanies of thy whole life will be set before thee , and charged upon thy soul. And how dismally will all thy mirth , and thy pleasures , the houses that thou hast built , the lands thou hast purchased , the money thou hast hoarded up by iniquity , how dreadfully will these look on thee in that day ? Now thou boastest thy self in thy wealth , and blessest thy self in thy pleasures , and sportest thy self in thy sins , but in what a grim countenance will all these appear , when they meet thee before the throne of God ? Ah sinner ! What wilt thou then do ? whither wilt thou fly from the revenging hand of God ? what mountain canst thou get by entreaty to fall upon thee . Truly , in this case one would not have thine heart in his breast one hour , for all the riches , honours , and pleasures of the World. 3. Then will the Lord hereupon proceed to the sentence of condemnation , ( though haply not vocally , yet effectually , ) upon thy soul ; and say , Depart thou cursed into everlasting fire , there to be reserved to the Iudgement of the great day . Ah sinner ! what horrour and astonishment will overwhelm thy soul upon that dreadful sentence . 4. As the Judge having pronounced the sentence of death , delivers up the Prisoners to the Jaylors : So then shall God deliver up thy Soul into the hands of the Devils , who being thy Jaylours must keep thee to the great day of account . Whereupon they will instantly hurry thee into that horrible dungeon , and fiery lake , where is nothing but weeping and wailing and gnashing of teeth . Where thou shalt have no other comforter , but the cursed Devils , who will be continually insulting over thee with hellish spite for slighting and rejecting the offers and tenders of Jesus Christ , for neglecting so great Salvation all thy life long , and losing Heaven for thy base lusts . II. Besides this particular judgement on the souls of the unregenerate at their deaths ; there will be a general judgement on their souls and bodies re-united at the great and last day . For the fuller clearing and opening of this great and fundamental principle of Religion , I will shew you ; 1. That there will be a day of Iudgement . 2. The Person who shall be the Iudge . 3. The manner of Christs coming to Iudgement . 4. The order of Christs proceeding in Iudgement . I. For the first , that there will be a day of Iudgement , is clear from that of the Author to the Hebrews , Chap. 6.2 . where he reckoneth it amongst the fundamental principles of Religion . And Act. 17.31 . The Apostle Paul speaking of God , saith , He hath appointed a day in which he will Iudge the World in righteousness . Yea in 2 Cor. 5.10 . he puts a MUST upon it , We must , saith he , all appear before the judgement-seat of Christ , which implyeth the necessity thereof . And truly there is a necessity of a general Iudgement , as for the declaration of the equity of Gods particular Iudgement on each man at his death ; in which respect it is called the day of the revelation of the Righteous Iudgement of God. So for a clear manifestation of the justice of God. Though God be most just in all his wayes , yet in this World it is not so evidently discerned . Because God in Wisdom oft suffereth the wicked to prosper ; yea and to domineer over the Righteous . Here the best men are ofttimes the worst used , and most wronged . Here the true Prophets of God are fed with bread and water in their Caves ; whilest the false Prophets of Baal fared plentifully at Iezabels Table . Here Dives sits in his Palace , cloathed richly , faring sumptuously every day ; whilest Lazarus lyeth at his gate , naked and hungry . But then God will reader to every one according to his deeds . When as Heaven and everlasting happiness shall be the lott of the righteous : So hell and eternal horrour shall be the portion of the unrighteous . Thus you see , there will be a day of Judgement . Oh how terrible will this day of Judgement be unto the unregenerate , and wicked ! To them it will be * a day of wrath , a day of trouble and distress , a day of darkness and gloominess ; Then shall the drunkard drink deepest of the cup of Gods wrath ; the fornicator and adulterer , who burned with the fire of lust , burn in the fire of Hell. Then shall the glutton who gave himself up to the satisfying of his greedy appetite , be pinched with hunger and parched with thirst , not having a drop of water to cool his flaming tongue . Then shall the worldling and covetous wretch feel his loads of ill-gotten goods sinking and drowning him in perdition and destruction , pressing him down to the bottom of the infernal lake . Ah sinner ! How doth it concern thee to retire into some secret place , and there seriously to ponder on this day of judgement ? Ask thine heart this question , Is it certain there will be a day of judgement , or no ? If it be certain ; Oh then why do I not prepare for it , by breaking off my sins , and making my peace with God , before that day come upon me ? why do I not labour for an interest in Christ , by whom alone I can be freed from eternal death and condemnation ? why do I not now give all diligence to make my Calling and Election sure ? Oh sinner , reason thus with thy self ; thou knowest not of what advantage a few such serious thoughts may be to thy soul. When Paul Preached to the Athenians , he urged them to repent and turn from their sins , from this very ground and reason , Because the Lord had appointed a day in which he will judge the World in righteousness . Oh repent therefore , and turn ye from your wicked wayes , for why will ye dye and perish eternally in your sins ? Seek unto the Lord while he may be found , and call upon him while he is nigh . Christ now stands knocking at the door of thine heart , by the Ministers of his Word , the motions of his Spirit , and checks of thine own Conscience . Oh give him speedy and willing entertainment . The time will come when thou wilt knock with the foolish Virgins , and shalt not be heard : and repent with Iudas , and not be accepted . For the Lord will have his day when thine is past , and a day of Iudgement for thy punishment , that didst slight and reject the day of mercy for thine amendment . II. For the Person who shall be the Iudge , It is Christ that shall be Iudge : who shall in a visible shape both judge and pronounce sentence upon all men , as the sentence of absolution on the elect , so the sentence of condemnation on the wicked . Indeed judging the World , being a work ad extra , which is terminated upon , or respects the creature , it is common to the whole Trinity ; So that neither the Father , nor the Holy Ghost are excluded : but yet it is in Scripture more especially appropriated to the Son. And that partly as a recompence of his humiliation ; and partly because the proceedings of the judgement being visible , it seemed convenient , that the Iudge himself should be conspicuous . And therefore Christ in his humane nature shall judge the World , and denounce the doom of condemnation against the wicked ones : yet shall he do all as Immanuel , God and man. Oh , how terrible will the sight of Jesus Christ as Iudge be unto all carnal and impenitent wretches ? who when they shall see him sitting upon the Throne , whose gracious invitations they have slighted ; whose Ministers and Ambassadours they have wronged and contemned ; whose ordinances they have neglected , and whom they have often crucified by their sins : how then will their hearts be appalled with dread and terrour ? entreating the rocks and mountains to fall on them , and hide them from the face of him that sitteth on the throne , and from the wrath of the Lamb. A poor believer on that day seeing Christ sitting upon the Throne , may with comfort say , Loe yonder is he who dyed to save me , who shed his blood for my redemption , and rose again for my justification , and is now come to judge both the quick and the dead . But thou who dyest in thy sins , canst not but with much anguish of Spirit in that day cry out and say , Loe yonder is he , who came from Heaven to save poor lost sinners , and who did Sabbath after Sabbath , even all my life long , by his Ministers , wooe and b●seech me to abandon my lusts , and to receive him as my Lord and Saviour , to yield subjection unto him , and his laws , and to rest upon him alone for life and salvation : who now would have received me into eternal bliss and happiness . But I miserable wretch that I was , did slight his woings , and beseechings , turning a deaf ear to the calls of his grace , and preferred my lusts and corruptions b●fore the Lord , and his salvation : yea and all my life long opposed his Kingdom and government , as quite contrary to my carnal heart , and sensual pleasures , wherein I took much content and delight . This is the Iudge who now sits on life and death , and from whom I must now receive my se●tence . And oh what a fearfull sentence must I expect from such a wronged , cont●m●ed , c●raged , righteous Iudge ? What will he award me ? whether will he se●d me ? Oh my sins , my sins have cloathed his soul with fury against me . O my soul , what Talents of wrath and vengeance will this righteous provoked Iudge lay upon thee ? how will he bind thee in chains of darkness , and setters of eternal fire ? Oh therefore that we were so wise , as now in this our day and time of grace , so to renounce bo●h our own wickedness , and righteousness , as to joyn our selves to our Lord , resigning up our souls to the government of his holy laws , adventuring and relying upon the merit of his blood , resolving to follow him in holiness , that hereby we may make him sure to us against that terrible day . III. For the Manner of Christs coming to Iudgement , it will be as in great glory , so in great terrour to the wicked and impenitent . 1. Christ will come in great glory a●d Majesty , even in the glory of the Father . This is the most glorious work that Christ ever did , or will do in his humane nature . He will therefore in doing it be ar●●yed with as much glory and Majesty , as his humane nature is capable of : and therefore the Apostle calls it the glorious appearing . Q. If you ask wherein the glory of Christ shall appear ? A. His face shall shine as the Sun. Bright clouds as a Canopy shall be over him . A loud sound of a Trumpet shall be heard before him , He shall sit on a glorious Throne . He shall be attended with all the glorious Angels , who are ready to do him service in this judgement . These are present as so many Sheriffs and other officers , attending on the Judge of that great assize . If it be so terrible to guilty prisoners to behold an earthly judge in his scarlet Robes , attended upon with the Iustices , and Sheriff and other Officers . Oh how fearful and terrible will the sight of this Judge be , manifesting himself from Heaven with such a mighty host , and glorious array of Angels ! certainly no tongue can express , no heart can conceive that terrour of soul , and horrour of conscience , that fear and amazement , which will seize upon thee , when thou shalt see Christ in his glory , sitting upon his Throne . 2. As Christ will come in great glory , so in great terrour . For he shall come in flaming fire . Yea the terrour of Christs coming to Judgement is noted in this , that thereupon the very Sea shall quake and tremble , and in its kind , cry out and roar , making a most dolefull and dreadful noyse . Oh what shall become of the roaring Boys of the earth , when all their rude roarings , and rufflings , and rantings on their Ale-bench shall be drowned and swallowed up of this terrible roaring of the Seas ? oh then what shall become of swearers , drunkards , whore-masters and such like in that dreadfull day ? Surely they will seek to creep into an auger-hole to hide their heads : and will cry out in the bitterness of their souls , Woe and alas , that ever we were born , surely it had been better for us , if our Mothers wombs had been our graves , and that we had never seen the Sun. When Foelix heard Paul preach of this Iudgement-day , and the terribleness thereof , the text noteth that he trembled . And sinner , dost not thou tremble , who goest on impenitently in thy wicked and ungodly courses ? in thy lying , swearing , drinking , whoring , Sabbath-breaking , and other like abominations ? Ah sinner , either thou knowest not , or thinkest not as thou shouldst of this dreadfull and terrible day . And therefore it is that thou goest on in the career of thy lusts , giving thy self up to the gratifying thy sinfull affections , and satisfying thine own hearts desire . Oh that thou wouldst seriously weigh that advice of the Wise man , Rejoyce , O young man in thy youth , and let thine heart cheer thee in the days of thy youth , and walk in the waies of thine heart , and in the sight of thine eyes . As if he had said , Ah young man , do what thou pleasest , take thy fill of pleasure , satisfie thy Lus●s , deny not thy self any thing that heart can wish ; which expressions are to be taken as spoken ironically , by way of derision , as appeareth by the following words , But know thou , that for all these things , God will bring thee into judgement ; as if he had said , Though thou put from thee the thought of death , and of judgement , yet assure thy self , that for thy mispent youth , and for all thy sinfull lusts , dye thou must , thou knowest not how soon ; and after death thou shalt be brought before Gods Tribunal , there to receive the just reward of all thy sins . A serious consideration whereof would be an excellent means to abate the heat of lust , and cause the hearts of young men to tremble at the thought of that great and terrible day , when Christ shall come to judgement in glory and great Majesty , with his mighty Angels in flaming fire . CHAP. X. Sheweth the order of Christs proceeding in Iudgement . IV. FOr the order of Christs proceeding in Iudgement at the last day . I. There will be a Citation of all both dead and living men with the Devils , to come to Judgement . We must all appear , saith the Apostle . All without exception of any must make their appearance , high and low , rich and poor , King and beggar , male and female . Oh what a great day will that be , when the whole world shall be cited and summoned to appear together at once ! Q. If you ask how they shall be summoned ? A. By a shout from Heaven , and the sound of a Trumpet , which shall alarm this sleeping earth , and at which Hell shall shake , all graves shall open , and yield up their prisoners , which they have fast kept in the chains of death , from all ages since the beginning of the World. Yea the Sea shall give up her dead which are in it . A dreadfull summons it will be unto all the wicked and ungodly , whom this sudden noise will no less astonish , than confound . We read , that when the Lord descended upon Mount Sinai , for the delivery of the Law , with the sound of a Trumpet ; the people of Israel quaked and trembled . Oh then how will the wicked and ungodly quake and tremble when the Lord Christ shall descend from Heaven with the sound of a Trumpet to punish the transgressours of that Law ? II. Upon this Citation and summons there will be a resurrection , from the dead , and such a change of the living , as if they had been a long time dead , and were raised to life again . And as the graves shall then give up their dead bodies ; so hell shall give up her living souls , which shall enter into their old Carcases to receive a greater condemnation . Oh , what woful salutations will there be between that body and soul , which living together in the height of iniquity , must now be reunited to suffer the fulness of their misery ? III. After the resurrection follows a Collection , and gathering together of all men and Devils in the World ; but with this difference . The Elect being gathered together by Angels , shall with great joy be caught up into the air to meet the Lord. But the reprobate together with the Devils and his Angels shall with extream horrour and confusion be drawn and dragg'd into his presence . Ah sinner , What terrour and amazement will then seize upon thee , when like a malefactor thou art brought against thy will before the Judgement-seat of Christ ? IV. After this follows a separation of the good from the bad , of the elect from the reprobate . For Christ at the first appearing of all before his JudgementS●at , to testifie his gracious favour , and good respect to believers , separates them from others , and sets them on his right hand , as a flock of sheep , whom he intends to take for his own . And then will he set the wicked and unbelievers on his left hand , to testifie as his rejecting them , so his purpose to pass a terrible doom upon them , as himself expresseth , Mat. 25.32 , 33. Yea in Luke 17.34 , 35. I tell you , saith he , in that night there shall be two in one bed , the one shall be taken and the other left , Two men shall be in the field , the one shall be taken and the other left . So that at the day of judgement there will be a separation of the nearest and dearest relations that may be : as between Husband and Wife , yea Father and Child . Oh! what a sad separation will that be ? when the Husband shall be separated from the Wife , and the Wife from the Husband : the Father from the Child , and the Child from the Father . You have often seen what a sorrowfull parting it is , when the Wife buries her Husband , and layeth him in the cold grave . How she goeth home weeping and lamenting her sad loss ; though she hath hope of meeting him again in Gods Kingdom . Oh , but what an heavy parting and separation will there be , when the one shall be set at the right hand of Christ , the other at his left ? the one taken into Heaven , and the other cast down into Hell ? Oh , that all Husbands and Wives , all Parents and Children , all Masters and Servants would seriously think of this dreadfull separation ; and be thereby stirred up , so to live together here in the fear of God , that they may not be separated at the day of judgement , when this sad and fearful separation shall be . V. After this follows conviction of the wicked , and a discovery of all their works ; Which is proper to go before giving of sentence . For in all Courts of Justice , there is no man condemned till he be convicted . And therefore this Court of Christ being the most exactest Court for equity and justice , we may well conclude , that there will be no man condemned , till he be convicted , and his offences laid open before all . And therefore at that day there will be , 1. A conviction of the wicked and ungodly . 2. A discovery of their sins to all the World. Touching the conviction of the wicked , two things are to be considered ; 1. The matter of their conviction , or what they shall be convinced of . 2. The means of their conviction , or what they shall be convinced by . I. The matter of their conviction shall be twofold , they shall be convinced , 1. Of their state . That enquiry shall be made after this is evident , Rom. 14.12 . Every one of us shall give an account of himself to God , that is , what he is , whether a sheep or a goat ; whether a believer , or an unbeliever ; regenerate or unregenerate ; in Christ or out of Christ ; under the power of corrupt nature , or sanctified by the grace of God. Here in this world , if carnal men make any enquiry after themselves at all , it 's only after their outward wayes and actions , not asking themselves , What am I ? whose am I ? Am I of God or the Devil ? Am I in Christ , or in my sins ? But for the most part enquiring only , What have I done ? What life have I lived ? What course have I run ? 'T were well if there were more such enquiries as this now in this day . Oh how seldome do we hear carnal men asking , What have I done ? But in that day the great enquiry will be , What art thou ? A Saint or a sinner ? A believer or unbeliever ? What charge hath been made upon thy nature ? Hath there been a work of grace wrought upon thee ? And as this will be the grand inquiry , so this will be the great matter of conviction in that day . Now men easily take themselves to be converts , to be believers ; but then shall they be convinced of their mistakes , and shall be made to acknowledge , that they are still in their sins , have rejected Christ , and are strangers from the life of God. 2. Of their actions : as those that shall evidence what their state is . All the wickedness of their lives shall be brought forth to light , and made to stare them in the face : and with such unquestionable evidence charged upon them that they shall stand speechless before their Judge , not having a word to say to excuse and acquit themselves of this dreadful charge . II. Touching the means of conviction , know that this conviction will be by the opening of two books , which we find mentioned in Scripture . 1. The book of Gods Remembrance . 2. The book of every mans Conscience . The former we find mentioned , Mal. 3.16 . A book of Remembrance was written before God. God hath a book of Remembrance , as of the goods works and actions of the godly , so of the evil works and actions of the wicked , wherein their most secret abominations are registred and recorded . Sinner , all the wickednesses of thy life , the secret villanies that thine heart hath been privy to , which no eye of man ever saw , or suspected : all thy chamber sins , all thy twilight sins , all thy works of the night , and of darkness , yea secret and open , which thou hast long since forgotten and buried out of thy sight ; all these are written and booked up before the Lord against that terrible day . The latter book , namely the book of Conscience , we find mentioned Jer. 17.1 . The Sin of Judah is written with a pen of Iron , and with the point of a Diamond , it is graven upon the Tables of their hearts . That is , their sins are so fixed in their hearts and consciences that they cannot be forgotten , but the memory of them all shall be revived . And with the Apostle , Their conscience also bearing witness , and accusing them in the day , when God shall judge the secrets of men by Iesus Christ. In this book of conscience , which God hath given to every man and woman , as in Gods book , so in this also are written all their thoughts , words , and actions ; yea their sinful omissions , as well as their sinful commissions ; their secret impurities , as well as their open impieties . Now many mens consciences are , as it were , asleep , so that though they are guilty of manifold sins and transgressions , yet their consciences do not accuse them for the same : but their iniquity is still marked , and at that day every mans conscience shall be awakened , bring forth its black roule , even all his sins , and so shall be as a thousand witnesses against him . Then the Covetous Shop-keeper shall remember all his deceits in trading , his false weights and measures , his lying and dissembling . Then shall the unclean person remember all his watchings for the twilight , all his speculative wantonnesses , and contemplative as well as practical uncleannesses . Then shall the proud man remember all his phantastick fashions . The malicious man all his envious wishes , all his plots and stratagems to ensnare and mischief the godly . Yea then shall every one read in this book the hell of his nature , as well as the hideous abominations of this life : then shall he see all his former sins , which he had forgotten , to be written in his conscience , with indelible characters , never to be blotted out . That work of accusing , which the conscience here doth in some men imperfectly , it will at that day do most perfectly . Some have found by woful experience what an intollerable burden one sin is to the conscience , when the Lord hath been pleased to set it home . When Iudas had betrayed his Master , and his conscience began to accuse him for the same , it was such an intollerable burden to him , that he was not able to stand under it , but went and hanged himself . Now if one sin proves so intollerable , who then can stand under the weight of the many millions of sins , which he hath committed in the whole course of his life ? especially when God shall set them all home together upon his conscience . Ah sinner , If the reading one leaf of this book was so dreadful to Iudas ; how dreadfull and terrible will it be to thee ? when thou shalt read not only one leaf , but the whole book from the beginning to the end , and therein see the millions of sins committed by thee , whereof as thy whole life , so thy whole book will be filled within and without , and interlined with lamentation , mourning and woe . Ah , in what a woful case will thy heart then be ? what horrour and astonishment will then possess thy soul ? when all thy lies and oaths , all thy raylings and rotten speeches , all thy filthy and unclean thoughts , thy mispent time in Taverns and Ale-houses , thy worldliness and covetousness , the vanities and rebellions of thy whole life , shall be brought to thy remembrance , and at once charged upon thy graceless soul. 2. At the day of Iudgement there will be a discovery of thy sins to all the World. For as the Apostle speaketh , Hidden things shall on that day be brought to light . They shall not only be called to remembrance , by the sinner himself , but likewise exposed to the view and censure of others . There is no sin so secretly and closely committed , but then shall be discovered to the view of all . There is scarce a wicked man in the World , though never so formal , but he hath at some time or other committed some such sin in secret , which he would not have others to know for all the World. But know for certain , that at the day of judgement , all the World shall hear thereof . For then all thy secret sins , and close villanies shall be discovered , and layd open before Angels , Men and Devils ; thy secret Whoredomes and close Adulteries , thy Pilfrings and stealings , thy false Weights and Measures , thy Hypocrisies and Dissemblings shall be discovered to the view of all , and that to thine eternal shame and confusion . And therefore the day of Judgement is called the day of revelation , when many Murthers , Thefts , Adulteries , and other abominations , which come not to light here , shall at that day be made known , and discovered to the view of all . The Husband shall then behold the Whoredomes of his Wife , and the Wife the Adulteries of her Husband : the Master the Pilferings of his Servant , and the Servant the deceitfulness of his Master . Yea then not only thy words and actions , but also thy secret thoughts and imaginations , how vain and wanton , how filthy and abominable soever they have been , shall appear to the view of all . Never therefore adventure upon the committing of any sin in hope of secrecy , because thou seemest safe from the eyes of men . For suppose thy sin lyeth undiscovered unto the last and great day : yet then shall it out with a witness , and be made manifest to the view of all . Q. If any shall ask , how their sins shall be discovered to all the World at the last and great day ? A. 1. By their own confessions and complaints extorted from them by the power of God. For then will they cry out in the bitterness of their souls , with these or such like expressions , Woe and alas , that ever I slighted the manifold gracious invitations of Iesus Christ , and preferred my base lusts and corruptions before him ; that I have opened the door of my heart to every sinful temptation , but never would open it to let in Iesus Christ ; that I so often rejected the motions of Gods spirit stirring me up to turn from my sins unto God ; and hearkened more unto the solicitations of the Devil , than to the motions of Gods spirit : that I neglected the many opportunities and means of grace afforded unto me , and trifled away my pretious time in vanity and pleasure , yea sin and wickedness ; spending that time in the Ale-house , and in following my sinful lusts and pleasures , wherein I should have been praying in my closet , or attending upon the Ministry of the Word , or reading the Scriptures with other good books : that I should prefer● my Wordly business before the service of God ; that the World should have more of my heart and time , than my maker and Redeemer . 2. By the cryes and complaints of those whom they have wronged and oppressed . Then Abels blood will cry out afresh against Cain ; and the hungry bellies of the poor will cry out against those hard-hearted rich worldlings , who would not afford them the least comfort or relief . And starved souls will then cry out against their ignorant , scandalous Ministers , for not giving them the bread of life . The Wives and the Children of Gamesters , Drunkards and Whore-masters , being impoverished by their sins , will then cry out against them for spending their small means in the satisfying their sinfull lusts . The poor Tenants will then cry out against their covetous unmerciful Land-lords , for raising and racking their rents to such an height , as they could not earn their bread by all their care and labour . 3. By the testimony of Gods spirit , who will then come in as a witness against thee , saying , at such a time I shewed thee the evil of thy sins , and how sad the issue of them would be , and thereupon perswaded thee to turn from thy sins unto God , but thou wouldst not : at such a time I shewed thee thy misery without Christ , and thy need of him , how thou wouldst be undone for ever without an interest in Christ ; and how willing Christ was to receive the worst of sinners unto mercy upon their coming in to him ; but thou hearknedst to the Devil more than to me , to his suggestions , rather than to my motions . 4. By the testimony of the Devil , who is now a tempter , but will then be an accuser ; whose chief design in tempting us to sin is that he may have wherewithall to accuse us in that great day ; that so he might drive us into the same condemnation with himself . Thus you see there are several wayes of discovering the sins of the wicked and ungodly at the day of judgement , even to the view of all . Now I know no better way to prevent the discovery of your sins at that great day , than here in this time and day of grace to call your selves to an account , to search and examine your own hearts and lives , and th●n to judge and condemn your selves for your manifold sins and transgressions ; for as the Apostle speaketh , If we judge our selves , we shall not be condemned of the Lord. Oh therefore let us here often keep a day of judgement in our own souls and consciences , by a serious examining of our selves concerning our sins , and judging and condemning our selves for the same : and then let us in all humility prostrate our selves at the Throne of grace , pleading the mercy of God and merits of Christ for the pardon and forgiveness of them all ; giving no rest to our souls , till we have some comfortable evidence and assurance thereof , which will cause us to lift up our heads with joy at the great day of account . VI. After conviction and manifestation of all their sinfull actions , follows the sentence of condemnation ; and what it is , our Saviour himself hath shewed , Matth : 25.41 . Depart from me ye cursed into everlasting fire , prepared for the Devil and his Angels . O dreadful sentence ! every word whereof carryeth much terrour in it , and breatheth nothing but woe and misery , yea fire and brimstone . So terrible is this sentence that the first hearing thereof will make all ears to glow and tingle . Depart from me ] that is , from Iesus Christ , the fountain of bliss and happiness . This the wicked make light of at present : for taking more delight in their sinful lusts and pleasures than in Christs presence , they are willing to depart from him . Whereas in truth it is a most grievous misery ; for , as the Psalmist speaketh , in his presence there is fulness of joy , and pleasures for evermore . So to be cast out of his presence , is to be cast away from the fountain of all joy and pleasure , yea from glory and Salvation : for if from Christ , then from all that is his , even his glory and salvation . Ah sinner , What a terrour , what a torment will this be unto thee at that great day ? This will be a great part of thy torment , that thou shalt be excluded , and that from Christ and his glory , when others shall be admitted ; as our Saviour speaketh , There shall be weeping and gnashing of teeth , when ye shall see Abraham , and Isaac , and Jacob , and all the Prophets in the Kingdom of God , and you your selves thrust out . Oh the fears and distractions ! the horrour and confusion ! the tearing of hair , and gnashing of teeth ! the wringing of hands and dashing of knees ! that these words will produce , Depart from me . Oh that sinners would lay this to heart ! You that now bid God depart from you , you will have none of his knowledge , none of his commands : God will requite you in your own kind , he will then command you to depart from him . Ye cursed . ] To depart from Christ were hell enough , but thou must also go with a curse , even a curse that comprehends all woes and miseries under it . This curse will be a thousand times more grievous than the cursed and bitter water was to the defiled woman , which caused her belly to swell , her thigh to rot , and made her accursed among her people . For upon the pronouncing of this curse , not only the belly and thigh , but likewise head and heart , yea body and soul of the wicked shall be filled with rottenness and bitterness , and become accursed before God , men and Angels . Now thou cursest every one that stands in the way of thy lusts ; and that crosseth thee in thy designs . But at the great and last day all the curses of Heaven and Hell shall meet in thee , so that thou shalt be cursed with a witness . And truly to be under Gods curse is the quintessence of misery . Into everlasting fire . ] What! into fire , and into everlasting fire ? Ah wretches ! cursed indeed . For as the Prophet Isaiah speaketh , who can dwell with devouring fire ? who can dwell with everlasting burnings ? which shall not be quenched night nor day , but fed continually with Rivers of brimstone , and kept still in flame and fierceness by the unquencheable wrath of the just God to all Eternity . The torment of the wicked in hell will be , as without any intermission , so without any end . After they have there been tormented hundreds , thousands , millions of dayes , years and ages , their torments will be as far from ending , as if they were then beginning . And is not this misery enough ? to lye in fire ? in everlasting burnings ? this is even beyond the expression of men or Angels . If a man knew he must lye in a flaming fire but one day or hour , Oh what fear and horror would possess his soul ? But what is a day , or an hour , or an age , to eternity ? Oh then what stupidity and senselesness hath possessed the hearts of sinful men , who by all this are not frighted from their sins ? The fear of Nebuchadnezzar's fiery Furnace made men do any thing to avoid it . And shall not the fear of everlasting fire in hell , make men do any thing to escape it ? this methinks should awaken them , and cause them not only to humble themselves for their sins , and to beg the pardon of them : but also to cast away their transgressions , to strive against them , watch against them , pray against them , begging power and strength from Christ , to keep down the power of their lusts , that hurry them on in their sinfull wayes . It is one of the wonders of the world , how men who do believe the word of Christ to be true , that the wicked shall go into everlasting fire , can wittingly and wilfully adventure upon sinfull wayes , the end whereof they know will be so dreadful and astonishing . Prepared for the Devil and his Angels ] That is , you shall not only be cast into a lake of fire and brimstone , but you shall there dwell with those hellish Fiends , the Devil and his Angels , who are the best company you are like to have . Sad company for distressed souls ! and yet in that dismal dungeon , you shall have no better company , or comforters : who will be continually insulting over you with hellish exprobrations for neglecting so great salvation offered unto you time after time ; and being so foolish as to loose the joys and pleasures of Heaven which last to all Eternity , for the enjoyment of some base lust , which lasted but for a season . It was a dreadful punishment which was executed upon Nebuchadnezzar , when he was cast out of the society of men , and turned a grasing with the beasts of the field . But what was that in comparison of this ? to be cast out of the presence of Christ , and society of Saints , and to have only the company of the Devils , and damned in hell ? We read in the Gospel of a Woman who came unto Christ , and said unto him , Have mercy on me O Lord , for my daughter is grievously vexed with a Devil . Now if it were such a grievous misery to be vexed with one Devil ; what is it to be vexed and tormented with all the Legions of Devils in Hell ? Oh what terrour and trembling , what horrour and amazement will seize on their souls that have received this dreadful sentence ? When King Belshazzar saw his sentence written upon the wall , though he could not read it , it is said , his countenance was changed , his thoughts troubled him , so that the joynts of his Loyns were loosed , and his knees smote one against another . How much more shall the wicked tremble and quake , and their knees smite one against another for fear , at the great day , when they shall hear the sentence of condemnation pronounced by Jesus Christ ? How will they then run like men distracted to the Mountains and Hills for covert and shelter ? How will they then beg and yell again for mercy to a judge that is justly inexorable ? I say , justly inexorable to them , having scornfully rejected his many loving invitations , and earnest beseechings by his Ministers , to accept of that peace and reconciliation which he hath purchased by his blood . Oh that men would consider , that one tear or sigh of a penitent heart will now more prevail for attainment of mercy , than all their bitter and importunate yellings in that day of Gods wrath ! VII . After the promulgation of the sentence , followeth the execution , and sending of the persons judged to their everlasting estate ; as it is written , And these shall go away into everlasting punishment : So that now comes the eternal separation from Christ , and possession of those torments , which are easeless and endless . For then shall they be hurried by the Devils as their Iaylors out of Christs presence , and dragged into the bottomless lake of outer-darkness , that perpetually burneth with fire and brimstone . Oh the hellish cryes and horrible shrieks that then will be heard ! no heart can conceive or imagine what an hideous cry it will be . When the inhabitants of Sodom and Gomorrah felt the fire and brimstone falling from Heaven upon their heads . And when the earth opened her mouth to swallow up Corah and his company , and they saw themselves going down quick into the pit : Oh the cryes which were then heard ? Oh the shrieks which then filled the air ? But alas what were these to the outcryes which will be made ? and to the scrieches which will be heard ? when the Devils and reprobate men and women shall be violently driven into Hell , never , never to return again . For though they houl and cry to the judge for mercy and redemption ; pitty and compassion ; yet will they find no answer , but too late , too late . Mercy , and pardon and peace have been preached to thee , but thou wouldst not hearken , thou wouldst not accept . Thy day is over , the things of thy peace are hid from thine eyes : henceforth no more for ever . Ah sinner , hadst thou now an heart to turn from thy sins unto God by true and unfaigned repentance , and to pray unto him for mercy in and through the merits of Jesus Christ , there were hope of mercy . But at the day of judgement thy repentance and thy prayers will nothing avail : The judge will not then be intreated by thee ; and no marvel , seeing thou wouldst not hearken to him in the day of his merciful visitation . But though he sent unto thee messenger after Messenger , Ambassadour after Ambassadour to woe and beseech thee to abandon thy sins , and to accept of him for thy Lord and Saviour ; yet wouldst thou not leave one beloved sin , nor deny one fleshly lust for all his intreaties . And therefore on that day will he not be intreated by thee , notwithstanding thy manifold cryes and prayers . If thou wilt not believe me , hear Christs own words to this purpose , Because I have called , and ye refused , I have stretched out my hand , and no man regarded . But y e have set at nought all my counsel , and would none of my reproof : I will also laugh at your calamity , I will mock when your fear cometh as desolation , and your destruction as a whirlwind , when distress and anguish cometh upon you : then shall they call upon me , but I will not answer : they shall seek me early , but they shall not find me . Ah sinner , time was when he called to thee , turn from thy sins , cast away thy transgressions , accept of grace , submit to mercy , be wise , be happy , thou maist if thou wilt ; but thou wouldst not , but hast sold thy mercy and thy peace , and thy Saviour , and thy soul for thy lusts , and the pleasures of sin . And therefore though in thy greatest extremity thou cry unto him for mercy , he will tell thee , that thy day of mercy is past and gone , and the day of vengeance is come ; wherein he will no longer entreat , nor no more be entreated . Ah sinner , how will it then wound thy very soul to remember thy folly in neglecting thy season , and refusing so great salvation ? How will it make thee with anguish of heart to cry out , Ah silly wretch , where was thine understanding , to sleight such gracious invitations ? to preferr every base lust before the Lord of life ? to turn aside from him that spake unto thee from Heaven , and to turn after thy companions , and the pleasures of this earth ? to put off the turning from thy sins , and making thy peace with God till it was too late ? Oh now would I give a World , if I had it , for one offer of Christ more , for one Sabbath more to make my peace with God , and to make sure of Christ , but alas it is now too late . Oh the fears and distractions , the tearing of the hair , and wringing of the hands , the gnashing of teeth , and dashing of knees : the weeping and wailing , the crying and roaring that this will produce ! especially when thou shalt consider , how God every Sabbath called upon thee by his Ministers to turn from thy sins unto him : but thine ear and thine heart were shut against him . And how Jesus Christ was offered and tendred to thee only upon these terms , that thou wouldst cast away thy sins , and cast thy self into his arms , and yet thou wouldst not go unto him , but refusedst , and rejectedst him and his grace . This sad reflection of thy soul upon its own wilful folly in neglecting and outstanding thy day , will be the everlasting worm that will gnaw on thy heart , World without end . Oh the folly and madness of all wicked men who go on securely and impenitently in their sins , till they drop into hell-fire ! Is this thy Wisdom to sin awhile , and burn for ever ? to laugh a while , and howle for ever ? for a little momentary pleasure here , to suffer the vengeance of eternal fire ? Ah sinner , that thou wouldst now forethink of this dreadful time , and woful misery , which hangs over thine head ! that when thou art alone , thou wouldst seriously consider with thy self as the certainty and dreadfulness of this day , so what thy condition is like to be ▪ that thou mightest thereby be stirred up to make out after Christ , by whom thou maist escape the wrath to come . Now whilest Christ is Preached to thee in the Ministry of the Gospel , mercy and salvation is offered , and now if ever is the time to accept it . Oh therefore that now , even now in this thy time and day of grace , thou wouldst know the things that belong to thy peace ; that thou wouldst now resolve for Christ , resolve for holiness : and henceforth bid adieu to all thy vain and sensual wayes which are hastily carrying thee down to that place of darkness , from whence there is no redemption . CHAP. XI . Shewing the miserable and dreadfull condition of the Vnregenereate after the day of Iudgement . HAving shewed you the miserable estate of the unregenerate at the day of Judgement . I shall proceed to shew you , their dreadfull estate after the day of Iudgement : Which in general is most cursed , and therefore saith our Saviour unto them , Depart from me ye cursed . That cursed estate is manifest , 1. By privation of all felicity . 2. By subjection to all misery . Which misery is set out ; 1. By sundry resemblances . 2. By the place where they abide . 3. By the perpetuity thereof . Of these in their order , I. The miserable and cursed estate of the unregenerate consists in their privation of all that happiness which believers do enjoy in the presence of God , in whose presence there is fulness of joy , and at whose right hand there are pleasures for evermore . Were there no positive sensible misery , this privation of Gods presence were enough , ( if they understood it ) to make the damneds future estate most accursed , to make Hell to be Hell without any other fire . For as fulness of joy and pleasure is had by the enjoying of Gods presence ; so fulness of grief and sorrow doth possess the hearts of all those who are deprived thereof . Couldst thou but for one moment be wrapt up into Heaven , and see a glimpse of that infinite glory which God hath prepared for all that love and fear him , thou wouldst soon acknowledge as much . Now , I know , thou art little affected with the apprehension of loosing Gods presence , and all the happiness the godly do enjoy in Heaven . But then thine understanding will be more cleared , and thine apprehension more enlarged to conceive so much of the glory of that happiness which thou hast lost , as will exceedingly increase and aggravate thy misery and torment : especially when thou shalt call to mind the fair opportunity which once thou hadst of obtaining that heavenly happiness : and on what easie terms it was tendred to thee , only upon the abandoning thy lusts , and the accepting of Christ for thy Lord and Saviour , and thy submitting to his gracious government , walking in the wayes of holiness and righteousness . It is said of Enoch , that he walked with God , and it is immediately added , that he was no more seen , for God took him into his presence . If thou in like manner wilt walk before God in the wayes of holiness and righteousness , thou shalt be taken up into Heaven with Enoch , there to enjoy fulness of happiness in the presence of God , with the blessed Saints and Angels to all eternity . It is the judgement of many Divines , both ancient Fathers , and modern Writers , that this privation of happiness is the greatest of Hells misery ; that the pain of loss is greater than the pain of sense ; I mean the loss of happiness is greater than the positive torments . Sure I am , that the loss of all that this World affords is not comparable to the loss of the least degree of the future bliss . Oh what a foolish and mad bargain art thou now making , who art selling such blessedness for bubbles of vanity ! II. Besides this privation of felicity , there is a subjection to all misery . Besides the pain of loss , there is a pain of sense , which the damned endure : which is in it self intolerable , unutterable , and unconceivable . It were misery enough to be tormented with the gout , collick , stone , tooth-ache , or the like : but should all these , together with the most exquisite tortures that the wit of man could invent , meet together in one man , at one instant , yet would they come infinitely short of these . All pains and torments , all racks and tortures whatsoever , which men are capable of suffering here , are but sparks in comparison of the flames of Gods wrath : and flea-bits to the stings and scorpions beneath , where there is torment without ease , sorrow without solace , darkness without light , horrour without comfort , justice without mercy , wrath without pitty , misery without end . There are no sorrows like to the sorrows of the damned , wherewith the Lord afflicteth them in the day of his fierce wrath ; when he will pour out all the Vials of his fury upon them , and will make them at once to pay for all the wrongs they have done to his name , for the contempt of his mercy , their affronts to his justice , for the abuse of his patience and long-suffering , for their mispent time , for their swearing and cursing , for the●● whoring and drinking , for their prophaning his Sabbaths , for their hating and persecuting his people . Oh! What weeping and wailing ? what sighing and groaning ? what cursing and banning will there then be heard ? The extremity of the torments of hell further appeareth in this , that they are universal . Not only this or that part of thy body shall be tortured and tormented , but every part and member thereof . As all have joyned in sin , so must they all partake of the torment . Thy wanton eyes which were wont to please themselves in beholding beautiful objects , shall then see nothing but what is dreadful and terrible . If thou look above thee , what canst thou behold but an angry judge , and Saints and Angels , whose bright beauty will make thy deformity more ugly and loathsome ? If thou look beneath thee , what canst thou behold but the bottomless pit into which thou art fallen , and still falling lower ? If thou look round about thee , what canst thou behold , but Devils and hellish furies , vexing and tormenting thee ? Thine ears which took great delight in pleasant songs and melodious sounds , shall then hear nothing but cursing and banning , howling and blaspheming . Thy nostrils which were wont to be filled with sweet perfumes , shall then be filled with the noysome stench of fire and brimstone . Thy throat which was too much delighted with strong drink , even to excess , or was an open Sepulchre to give vent to the filth of thine heart , shall then be parched with unquenchable thirst ; so that with Dives thou wouldst give a World , if thou hadst it , for one drop of water to asswage thy thirst , and canst not obtain it . The pain which men here endure is for the most part particular , some pained in their head , some in their back , and some in their feet . And some of these pains are oft-times so extream , as thou wouldst not willingly undergo them to gain a World. But for a man to be tortured and tormented in every part and member of his body at once , must needs be very grievous , which is the condition of all the damned in Hell. By this you may a little conceive the extremity of their torments . But if I had the tongue of Men and Angels , I could not express it to the full . For as in Heaven there is such a fulness of joy as the heart of man is not able to conceive , much less the tongue of man able to express . So in Hell there is such a fulness of sorrow and torment , as is both beyond expression or conception . Oh the folly and madness of the men of this World , who notwithstanding the punishment of sin is so intollerable , yea and they believe it to be so , yet do suffer themselves to be carryed away down into this lake for things of nought : they will dye rather than be wise : they will fry and roar and howle in the other World , rather than not sing and laugh , and be vile and abominable in this World. Ah sinner , should not the bitter sting in sins tayle deter thee more , than the false beauty of its face allure thee ? Certainly didst thou but seriously consider the extremity , and burning heat of that furnace below , it would make thy sin to be too hot for thee above ground . This fire would quench thy lust , and cool thy fleshly affections , and fetch thee off from those wretched wayes in which thou hast so long , and so resolvedly walked . Oh sinner , wouldst thou never come into this place of torment ? descend into it daily : look into the pit often , if thou wouldst not fall into it . If Heaven and all the joy and glory there will not afford arguments enough to draw thee on after thy God ; see if Hell and the torments thereof will not yield thee arguments enough to withdraw thee from thy sins . Wouldst thou not be enticed to sin ? Let a thought of hell , of death and wrath meet every temptation . In all temptations unto sin , consider the fearfull issue and effect thereof : and though it seem never so delightfull and agreeable to thy natural humour , yet ask , But what comes after ? Let the dreadfull consequence thereof , which ( without true and unfained repentance ) is no less than eternal fire , deterr thee from the same . Ah sinner , sinner , when thou art bathing thy soul by the fire of ●ust , consider how for the same thou maist burn in the everlasting flames of Hell. When thou art drenching thy self with the voluptuous draughts of thy carnal pleasure , think what a drench , what a poysonous and bitter cup is prepared for thee below . And this may be a special means to kill that lust which will otherwise kill thy soul. Want of consideration of the fearful issue and effects of sin is questionless the cause of so much sin and wickedness in the World. III. The misery of the damned is set forth in Scripture by sundry resemblances , as , 1. Darkness , yea outer-darkness . But the children of the Kingdom shall be cast into outer-darkness ; there shall be weeping and gnashing of teeth . As light is one of the most comfortable things that man can enjoy ; ( it is a pleasant thing to behold the Sun ) So darkness , is most horrible and terrible . Darkness was one of the Aegyptians plagues , which were all fearfull effects of Gods wrath . It is counted a great severity of punishment to cast men into dark dungeons . For darkness doth much affright men , especially if they hear hideous and terrible noyses . What then will be the darkness of hell ? where shall be nothing but weeping and wailing , howling and gnashing of teeth , with such like effects of fearful terrour . This is called outer-darkness , because it is out of the place of bliss , the place of light , which is no small aggravation thereof . 2. Torment . As Luke 16.23 . And in hell the rich man lift up his eyes , being in torment . Now torment is an extremity of pain , whereof man is very sensible , and which is highly grievous unto him . Many torments which men inflict , cause such as are tormented to cry and howle , and wish they were dead , rather than to live in such torment . Oh then what is the torment , which God in his fierce wrath inflicteth on the damned in hell ? whom he will make to feel his heavy hand to be the hand of a mighty God. All tortures and torments considered together are not comparable thereunto . Take the pains of all diseases incident to our nature , as stone , gout , collick , cramp , or what other can be named . Add hereunto all the most exquisite tortures that cruel men have inflicted upon others , as rack , strapado , boyling in lead , pulling the flesh from the bones with hot pinsers , and such like . Add also hereunto all the anguish , horrour , and terrour , that ever any man felt in his soul , mind and conscience : let all these be joyned together , they are but a flea-bite in comparison of hell-torments . The reason is evident , because all the fore-mentioned torments here endured , may stand with Gods love , and are off inflicted on his dear children . But that torment is a fruit of his wrath , wherein he sets himself to make the sinner feel the weight of his indignation . O foolish sinner , thy pleasures are tormenting pleasures : thy gains , and thine ease , that now thou blessest thy self in , they are tormenting gains , a tormenting ease . Now thou drinkest the sweet , but beware , whatever they are in thy mouth , they are torment in the belly . Buy not an hours ease , or pleasure , at the price of an eternity of torment . 3. Another resemblance whereby the misery of the damned is set forth , is Fire , as Matth. 18.9 . This of all other metaphors is most frequently used ; and of all others it is the fittest . For fire is the fiercest kind of torment that is , and the most intolerable . Great question is made about the kind of it , Whether the fire of hell be material and corporeall fire , or no. Surely it is such a fire as shall torment both body and soul , and that much more intolerably than any fire here below . Brimstone mingled with fire , makes it burn more fiercely : therefore brimstone is oft added to hell-fire , to aggravate the torment thereof . Yea it is said to be a lake of fire and brimstone , which implyeth a great quantity thereof , to make it the hotter . The Prophet Isaiah saith , That the breath of the Lord like a stream of brimstone doth kindle it . The breath of the Lord must needs make the fire that is kindled with it , burn more fiercely than all the bellows , or all the wind in the World can make any fire here below to burn . Fire here below useth to burn most fiercely in a furnace , where it is kept in . Therefore hell is said to be a furnace , and that of flaming fire . The Furnace into which the three Children were cast , was exceeding fierce , being made seven times hotter than it was wont to be . But how fierce and dreadfull will this Furnace be , whose fire is unspeakably hotter , than that was at the hottest ? Oh who is able to dwell in this devouring fire ? who amongst us shall dwell in those everlasting burnings ? There was a fearful crying and shrieking when the Lord sent a deluge of water to drown the old World. How did the poor creatures run up and down for shelter in that deluge ? Oh but what bitter crying and shrieking will there be in hell ? When a fiery stream shall go out from the throne of God , and poor damned creatures shall run hither , and thither , and not get a drop of Water to cool their scorched tongues . Ah sinner , sinner , how canst thou but quake and tremble at the thought of this fire ? at which the very Devils do quake and tremble . Suppose thou wert condemned to be cast ( as many of the Martyrs were ) into a boyling Caldron , or flaming fire ? oh how dreadful and terrible would the apprehension thereof be unto thee ? and how wouldst thou cry and roar through the extremity of the torment ? But alas , what is a boyling Caldron to that boyling Sea of fire and brimstone ? And what is a flaming fire of Wood and Coal here , to the fire of hell kept in highest flame by the breath of Gods wrath : Surely this as far surpasseth that in heat , as our Chimney fire doth exceed the fire painted on the Wall. This me-thinks should sowre the pleasure of all thy sinful lusts , and provoke thee forthwith to set upon that stricter course of life , that more serious circumspect conscientious walking , whereby thou maist escape these heavy things . Ah sinner , look about thee while it is called to day , run over to Christ , lay hold on his righteousness , stoop to his Scepter , beg of God , that whatsoever he deny thee , he would not deny his Son to thee , by whom alone thou canst be freed from this tormenting fire . Otherwise woe and alas that ever thou wert born . But oh how wonderfully prodigal are we generally of our souls ! when that for the vile things here below we are so ready to prostitute them to the lust of Satan , and to expose them to the torments of hell-fire . Whereas alas , What is it to gain the World , and to lose our Souls ? What , to spend our dayes in mirth and jollity , and in a moment to be cast into hell ? It is easie for a secure unbelieving soul to read and hear of this fire . But woe and ten thousand woes to all such who shall feel and endure , and prove by their experience how hot it is . 4. Another resemblance whereby the misery of the damned is set forth , is a Worm ; Their Worm shall not dye , neither shall their fire be quenched . Which very words Christ applyeth to the damned in hell ; Mark 9.44 , 46 , 48. This metaphor of the Worm , setteth out the sting of conscience , and anguish of soul , and sheweth that hell pains go through a man without and within . In the forementioned place , there be two especial things in the torments of hell , which are thrice repeated together , namely the Worm , and the fire ; the Worm that dyeth not , and the fire that is not quenched . And it is observable , that in all the three verses , the Worm is set in the first place , as it were to teach us , that the principal torment in hell is the Worm , rather than the fire . And what is the Worm ? but the sting , or the torment of an evil conscience , which shall lye eternally gnawing and griping the hearts of the damned in hell . As of the putrefaction of the body , there breedeth a worm which eates and consumes the body : so from the corruption of the soul tainted with sin , there ariseth the Worm of Conscience , which gnaweth and vexeth the soul with continual anguish . Men talk much of hell-fire , and it were well they would talk more of it . But yet there is another torment that would be thought on too , and that is this Worm of an evil conscience , which whilest the fire burneth , this will bite , and sting the soul with torment intolerable . This Worm of Conscience consisteth especially in two things . 1. In bringing to remembrance thy former sinfull lusts and pleasures , of which nothing remaineth but thy present shame and pain . Then shall thy conscience gnaw thee by bringing to thy remembrance thy former oaths and cursings , thy mispent time , thy cozenings and defraudings , yea all thy secret impurities , as well as thine open iniquities : as also thy sinful omissions of good duties , how seldom thou prayedst with thy family , or in thy closet : how little care thou hadst of thy precious soul , slighting the opportunities and means of grace . Ah sinner , the remembrance of these things will exceedingly pierce thy soul , and afflict thine heart with bitter grief and sorrow . Soul how camest thou in hither ? ah ! this was mine own doing , t' was my negligence , and carelesness , and wilfulness and wickedness . A little care , a little wisdom , a little labour and pains might have prevented all this . If I would have hearkened to God , hearkened to conscience in time , none of all this misery had ever come upon me . Oh wretch that I was , oh foolish , sottish wilful wretch , how have I undone my self ? what ever I now feel , and roar under , I have none to blame but my self , t' was mine own doing that I am fallen headlong into this place of torment . 2. In despairing of freedom and deliverance from thy present misery . This is one special thing which will very much add to thy present torment , that thy condition , though most sad and dreadfull , yet is hopeless . Didst thou conceive any hope of deliverance after thousands and millions of years , hell would not be hell unto thee . But this is that which will lye like a mountain of lead upon thee , that there is no hope of deliverance : In the consideration whereof consisteth the gnawings of the Worm of Conscience . These are the resemblances whereby the misery of the damned is set forth . IV. The misery of the damned is further fet forth in Scripture by the place where they abide , which is ●ell . For that is the most usual word attributed to the place of the damned . In the old Testament that word which properly signifieth the grave , is oft translated hell , and by way of resemblance Tophet is taken for hell , because in the place called Tophet , great fires were made , wherein they Sacrificed their Children . In the New Testament there are two words ordinarily used to express hell . One implyeth a place of darkness . The other translated from the name of the place where the forementioned Tophet was , called Gehinnom , the valley of Hinnom , whence hell is called Gehenna . The place of the damned is also called a bottomless pitt , by reason of the unsearchable depth of it , and a lake . These and other like names of terrour are attributed to the place where the damned are tormented : but where that place is , in Scripture is not expresly revealed , and therefore cannot be defined , only we may know that it is out of Heaven , even below it . It is the most fearful place that ever was , or can be : and it is a great point of wisdom in this World so to carry our selves , as we may never come by our experience to prove where , and what it is . V. The misery of the damned is likewise set forth in Scripture by the perpetuity , and eternity of their torment . Their Worm dyeth not , and their fire is not quenched , but continueth to burn without end . And therefore is called unquenchable fire , and everlasting fire . As the Salamander is said to live in the fire : So shall the wicked live for ever in the fire of hell . Though they seek for death , yet they shall not find it : though they be alwayes burning , yet they shall not be consumed : though they be alwayes gnawed upon by the Worm of Conscience , yet they shall never be devoured . Which makes the misery of the damned in hell most exquisitely miserable . Men in misery comfort themselves with hope of an end . The Prisoner with hope of Goal-delivery : the Apprentice with hope of a freedom and liberty : the Gally-slave with hope of a ransome : only the poor wretches in hell have no hope of freedom and liberty at all : they are as far from an end of their torments , as at their first beginning and entrance thereinto . If there might be any end of their torments , though it should be after so many millions of years , as there are Sands on the Sea-shore , or Stars in the Firmament , it would be some comfort to those who endure them . But Eternity is the very hell of hells , and that which most of all breaks the very hearts of the damned . The present sense of pain being not so grievous to the damned , as it is to think that after thousands , yea thousand thousands of years , they shall be as far either from end or from ease , as they were the first hour of their falling into it . Surely if to a man tormented with the gout , stone , or collick , one night seemeth exceeding long ; Oh how long do you think eternity ( that night which shall never know morning ) will seem to those who shall lye tormented and roaring in a bed of flame , with wicked fiends , and Devils about them , daily and hourly adding to their torment ? If one short nights pain be so tedious and grievous , what will that eternal night be ? Ah sinner , thou art not now able to endure the sudden scorch of a fire , nor to hold one of thy fingers over the flame of a Candle for a quarter of an hour . How wilt thou then endure to lye in a fiery flaming Furnace , not only an hour , or a day , but years , yea millions of years ? Some have thus represented the eternity of hell-torments . Suppose , say they , that all the vast space , which is between Heaven and Earth , were filled with Sands : and God should command an Angel once in every thousand years to fetch away one small grain ; what an innumerable number of years would be spent before all those sands would be fetcht away ? yet shalt thou abide thus long in hell-fire : and when they are expired , continue as long again and again , and a thousand times told , for Eternity knows no beginning , no middle , no end : but after a thousand thousand millions of years , there are still as many more to come : and when these many more are come , and gone , thy torments are as far from the last , as they were at the first . What heart can think of these things without horrour and amazement ? Suppose that for some high-treason against the Kings-person , thou wert condemned to be cast into a fiery flaming Furnace , or Caldron of boyling lead , and there to continue a thousand years , how sad would thy condition be ? yet this were a mercy to hell-torments . For after thou hast layn ten thousand , thousand years in a Furnace of fire , kept up in the highest flame by the breath of Gods wrath , there is full as much behind , as there was on thy first-day . Thou sinnedst in thine eternity , and therefore must suffer in Gods eternity . Thou sinnedst against an infinite God , despising his infinite grace and mercy , and the infinite merits of Christ , and wouldst have drawn out thy sin to the length of eternity ; and therefore must suffer an infinite , eternal punishment . Thou never heartily repentedst of thy sins , and therefore God will never repent him of thy sufferings . This is the day of Gods-long-suffering , and that will be the day of thy long-suffering , when thou shalt suffer long for thine abusing the long-suffering of God. Ah sinner sinner , what stupidity hath seised on thee that thou shoulst be lyable to eternal torments in hell , and yet live as carelesly and prophanely , as if it did no way at all concern thee ? Know for certain , that though thou dost not as yet feel these torments , yet thou art every moment subject , and hasting thereunto . A cloud of fire and brimstone hangeth over thine head , and the Lord knoweth , how suddenly it may fall upon thee . It is certainly decreed in Heaven , that if thou turn not here from thy sins unto God , by true and unfaigned repentance , and turn over a new leaf , leading a new course of life , thou shalt lye in a lake of brimstone to all eternity ; and thou knowest not how soon God may seal the warrant for thine execution . Oh sinner , that I could prevail with thee once a day to steep thy thoughts in a serious meditation of the Eternity of hell-torments . Certainly it would abate the heat of thy lusts , and take off the edge of thy love to thy most pleasing vanities , and stop thee in the eager pursuit of thy carnal pleasures . For wouldst thou be content to run the hazard of such torments for thy present ease ? of such plagues for thy present pleasures ? of such thick darkness for the light of thine own sparks ? of such an Eternity for a few jocund hours ? Oh when wilt thou awake from this folly ? Thou who now givest thy self up to the gratifying of thy sinfull lusts , to the satisfying of thy brurish pleasures , who art sowing daily to the flesh , sowing oaths , and curses , and lyes , and adulteries , &c. without considering what a bitter harvest thou shalt have after such a black seed-time : should I but ask thee , how much pleasure thou wouldst take to lye but one day in such a burning Furnace , as Nebuchadnezzars was , after it was heated seven times more for the three Children ? I dare boldly say , thou wouldst not lye therein one quarter of an hour for all the pleasures and riches in the World. How is it then , that for a little pleasure , which endureth but for a moment , thou dost so little regard the lying in the Furnace of hell-fire to all eternity ? In the fear of God therefore often think as of the extremity , so of the eternity of hell-torments . Me-thinks the very thought thereof should forthwith call off the drunkard from following the Ale-house with his vain companions : and the swearer from taking the name of God so often in vain : and the voluptuous person from his sensual delights , and wanton dalliances : and the worldling from his immoderate seeking after earthly riches and treasures ; and cause every of them out of hand to set upon another and a wiser course , to mind the good of their immortal souls , and bethink themselves in earnest how they might escape the wrath to come ; to cast away sin , to cry after mercy , to run over to Jesus Christ , with their tongues , with their eyes , with their hearts full of prayers , Lord save me or I perish : Lord teach me what I must do to be saved . Lord pardon me , Lord turn me , Lord sanctifie me . Lord help me that I come not into this place of torment . But when will the folly of fools depart from them ? Oh the stupendious brutishness of this mad and sensual World ! though they know these things , and have been forewarned of them , yet they have not the heart to fly from the wrath to come . Thus much for the clearing and setting forth of the first truth to be embraced towards the working of regeneration in mens souls , namely , That every man in his state of unregeneracy is in a miserable and dreadful condition . Wherein I have the longer insisted , that thereby I might startle and awaken unregenerate men out of their carnal security , unto a lively sense and apprehension of the dreadful danger they are in , so long as they live and lye in their unregenerate estate : and so countermine the great design of the Devil against their souls , which is to keep them blindfold and ignorant of their wretched miserable state , by perswading them that their condition is as good and safe as the best . For certainly were they but sensible of their present condition , how they were lost and undone for ever , if they should dye in their natural and unregenerate estate , the Devil with all his skill and cuning would be hard put to it to perswade them to live another day therein , left they should suddenly be snatcht away to hell : would they then turn such a deaf ear to the Voice of the Gospel ? would they then make such excuses , and make such delayes when Christ calls them to repentance ? I cannot be at the pains , I cannot bear the labour , and the sorrow of a penitent life . I cannot part with mine ease , my pleasures , my friends and companions , at least , not yet awhile . Oh the sense of an hell would silence all such excuses , and shake off all such delayes . To day , to day , O my soul , hearken to thy Lord , left it be too late by to morrow . Now stand sinner , stand and pause awhile on what hath been hitherto spoken . Look back and consider , Is this thy state ? Is this thy portion which hath hitherto been described ? Art thou a sinner , a willfull and impenitent sinner , and doth not all this belong to thee ? search the Scriptures , believe the Scriptures , and then say if this be not the place of them that know not God , and obey not the Gospel of Christ. But what saift thou , is it good for thee to be here ? Is this a state to acquiesce in ? to be at ease and secure , to be so merry and jolly in ? Is this the state thou art so loth to be delivered from ? Dost thou hang over the burning furnace by the small thread of thy life , which as soon as it is snapt off , thou tumblest headlong into this bottomless gulf , and dost thou scoff and scorn at the poor Ministers and Ambassadours of Christ that come to thee only to snatch thy soul out of this amazing danger ? But hearken sinner , wilt thou escape ? wilt thou the redeemed ? wilt thou be delivered from all this ? would he be a messenger of good tydings , wouldst thou bid him welcome that should bring thee news of redemption from all this ? why , is there any hope of that ? hope of deliverance , hope of salvation ? what for such a sinner , what from so great destruction ? what is there any hope for such a great sinner ? such an hardened sinner , such an old sinner , that hath even one foot already in hell ? why , wilt thou hearken ? consider , consider , what shall further be spoken , and thou shalt see that there is yet hope for thee , even for thee , concerning this thing . As great as thy sins are , as great as thy danger is , if thou wilt yet hearken , there is hope that thou maist be saved . CHAP. XII . Sheweth that there is hope of Mercy for the worst of Sinners . II. ANother truth to be embraced in order to thy Regeneration , is this , That there is hope of mercy for the greatest sinners . Though the condition of men in their state of unregeneracy be very deplorable , yet it is not desperate : there is hope of mercy for the worst of them , which will appear from a due consideration , 1. Of Gods powers and willingness to save the worst of sinners . 2. Of the all-sufficiency of Christs Sacrifice . 3. Of Christs readiness to embrace all poor sinners , who will but , come unto him , and receive him upon the terms of the Gospel . I. For the Power of God to save the worst of sinners , it doth appear ; 1. From the infiniteness of his mercy , which is compared to the depth of the Sea. Thou wilt cast all their sins into the depth of the Sea , saith the Prophet Micah . The Sea is of such a vast capacity , that it can swallow up the highest mountain , as well as cover the lowest mole-hill . In like manner the mercy of God is of such a boundless extent , that it can pardon the greatest and grossest sins , as well as the least . In which respect he is said to be plenteous in mercy , and rich in mercy : admire it we may , but no man is able to express how great the mercy of the Lord is , being as himself infinite without any limits or bounds . Ah sinner , far be it from thee , either to straighten the mercy of God , or so to aggravate thy sins , as to conclude that thy sins are greater than can be forgiven : do not so aggravate thy mighty sins , as thereby to derogate from infinite mercy . Is not the mercy of God infinite ? Is it not the mercy of a God ? thy greatest sins are but finite , as being the sins of a creature : but his mercy is infinite , being the mercy of a God. As there is no proportion between that which is finite , and that which is infinite : So neither is there any proportion between the greatest of thy sins , and the mercy of God. 2. The power of God to save the worst of sinners appeareth from the unlimited extent of his promises . What ever God promiseth , sure he hath power to perform . Now the promises of God exclude no sinner , nor any sin ( except the sin against the Holy Ghost ) nor any time of coming unto him : for in all these respects are the promises of God wondrous large , and of great extent . 1. They exclude no sinner . For they run for the most part in the generality : promising mercy and forgiveness to all who turn unto him in truth , and sincerity , as Isa. 55.7 . Let the wicked forsake his way , and the unrighteous man his thoughts , and let him return unto the Lord , and he will have mercy on him , and to our God , and he will abundatly pardon . Here the Prophet speaks to the wicked and unrighteous indefinitely , even to all and every one of them , and assures them that upon their repentance , they shall be received to mercy . 2. They exclude no sins , no not scarlet and crimson sins , as Isa. 1.18 . Though your sins be as scarlet , they shall be as white as snow , though they be red like crimson , they shall be as wool ; that is , though your sins be never so great and hainous , yet upon your repentance , through the mercy of God in Christ , they shall be so abolished , as if they had never been committed . 3. They exclude no time for the sinners coming unto God , but whensoever , sooner or later , first or last , so that he come in truth , he shall find mercy and forgiveness , Ezck. 33.12 . The promise lyeth in the day that the sinner turneth . Seeing therefore , oh sinner , God hath not excepted thy person , nor thy sins , no thy time of coming , do not thou except thy self , saying , thy sins are greater than can be pardoned , and thy day of grace is past . Oh do not so great an injury to God , as to set any bounds or limits either to his mercy , or to his promises . 3. The power of God to save the worst of sinners appeareth from his actual receiving the most heinous sinners to mercy . The greatest sinners that we read of in Scripture have obtained mercy . Who greater than Mannasseh ? who was a Sorcerer , an Idolater , a Murtherer , and what not ? and yet was received to mercy . And who greater in the New Testament than Paul ? who was a Blasphemer and a Persecutor of the Saints and People of God ; and yet was received to mercy . Now what God hath done formerly , he is still able to do , he is still the same God , his power is no whit lessened , nor diminished . Oh sinner , what ground hast thou then to question the mercy of God to thy soul , if thou dost in truth turn from thy sins unto him , and earnestly beg the pardon and forgiveness of them ? I know indeed that before God giveth a sight and a sense of our sins , we are too too apt to presume : but our understandings are no sooner inlightned to see our sins , and our consciences awakened to feel the burden of them , but we are very apt to despair : it being the great design of our adversary the Devil either to make us dye in a senseless calm , or else to perish in a desperate storm . Oh saith the awakened sinner , my sins are many for number , and heinous in their quality , having aggravated them by many amplifying circumstances . Certainly there is no hope of mercy for such a wretched , sinfull creature as I am , whose sins are greater than can be forgiven . But take notice , I beseech thee , of these two things . 1. Though in thy self there is nothing but ground and matter of despair , yet in the mercy of God , through the merits of Jesus Christ , there is ground enough of comfort , and encouragement . 2. How many and heinous soever thy sins have been , yet if thou canst find an heart to turn from them unto God , and in good earnest set upon the practice of an holy life , and so become a new creature , God will receive thee to mercy . But still beware thou abuse not mercy by making it thy encouragement to sin : turn not this cup of Salvation into a cup of deadly poyson : let not the doctrine of infinite mercy be thy damnation : abuse not mercy as thy encouragement to sin , but improve mercy as thy encouragement to repentance . 2. For the Willingness of God to save poor sinners , even the worst of them ; it doth appear , 1. From Gods description of himself , Exod. 34.6 , 7. The Lord God , merciful , and gracious ; long-suffering , and abundant in goodness and truth , keeping mercy for thousands , forgiving iniquity , transgression and sin . Why should the Lord proclaim himself merciful and gracious to forgive all manner of sins ? but for the encouragement of poor penitent sinners to come unto him with hope of acceptance . There is not a letter in this name of God , not a word in this description of him , but fully and adequately answers all the objections which may be made by poor sinners against their own souls . Obj. 1. Wilt thou say that thy condition is as bad as the worst ? having been as great and hainous a sinner as ever lived upon the face of the earth . A. To answer this , God here declareth himself to be the Lord , merciful . The Lord , therefore able to save thee to the utmost : Though thy sins be never so many and hainous , yet he is able to save thee from them all . And he is merciful , therefore willing to save thee ; for in him there are bowels of mercy , pitty and compassion , and he delights in mercy . Obj. 2. Wilt thou say , thou art in thy self most unworthy to partake of any mercy from God , having nothing in thee to commend thee to him , or to move him to extend his mercy unto thee ? A. To this the Lord answers in the next place , that he is gracious : and therefore what he doth , he will do freely , without any respect of works or worthiness in us ; for grace is to shew mercy freely . The mercy God ever shewed to any of his people , was originally founded in himself alone , in his own goodness and loving-kindness . The Apostle therefore calleth it (a) the good pleasure of his goodness . Whereupon saith the Lord himself , (b) I will be gracious to whom I will be gracious , and will shew mercy on whom I will shew mercy . Obj. 3. Wilt thou further object and say , thou hast mispent the flower of thy youth , and the strength of thy age in vanity and pleasure , thy whole life hath been a continued course of sinning against God ; so that thou hast cause to fear that God hath given over looking after thee , and that his patience towards thee is expired , and thy day of grace past . A. To this the Lord answers in the following words , that he is long-suffering . Not only merciful and gracious , but likewise long-suffering to thee-ward , not willing that thou shouldst perish , but that thou even thou shouldst come to repentance . He still waiteth , for thy repentance and reformation , that he may be gracious unto thee . Obj. 4. Wilt thou say that though the Lord hath shewed himself merciful , gracious and long-suffering unto others , yet thou art so destitute of all grace and goodness , that thou hast little hope of partaking thereof ? A. To this the Lord answers in the next words , that he is abundant in goodness ; as he hath extended his grace , mercy and patience unto others , so he hath enough and enough for thee : his store is no whit diminished by what he hath given out : but as he is an ever-flowing , so an over-flowing Fountain of all grace , mercy and goodness for the supply of his people ; he is abundant in goodness . Obj. 5. Wilt thou say , that though the Lord be abundant in goodness , yet thou art fearfull whether he will extend his goodness unto thee ? A. To this the Lord answers , that he is abundant as in goodness , so in truth . God having in his word promised to receive all poor penitent sinners unto mercy , who will in truth turn from their sins unto him ; his truth and faithfulness ingageth him to shew mercy unto thee , and to receive thee into the arms of his free grace , upon thy true and unfeigned repentance . Obj. 6. Wilt thou say , God is indeed abundant in mercy and goodness , but it is only for a few . A. To this the Lord answers , in the next words , That he hath mercy for thousands , yea he keeps it by him for all that will but come in , and partake thereof , for so it is expressed , keeping mercy for thousands . Where a finite number , thousands , is put for an indefinite , multitudes , innumerable multitudes . Therefore if thou with thousands wilt come in truth , unfeignedly hating thy former lewd courses , and resolve for the time to come upon new courses , company and conversation : know , that God hath mercy in store for thee , yea as large a portion as ever any found , or were made partakers of . Obj. 7. Wilt thou say , Thy sins are both many and hainous , more for number than thou canst possibly reckon up , and more hainous than thou canst sufficiently aggravate . A. To this the Lord answers in the next words , That he is a God forgiving iniquity , transgression , and sin , that is , sins of all sorts , from the least to the greatest . As if he had said , That he would pardon ; as all sinners who truly turn from their sins unto him , and close with Jesus Christ , So all their sins , of what kind or degree soever . For the learned generally conceive , that under these three terms , iniquity , transgression , and sin , all manner of sins are comprehended . Thus much for the opening , and applying the fore-mentioned description of God , which sets forth his willingness to save poor lost sinners . 2. Gods willingness appeareth from his commands to the worst of sinners to repent and believe . For the former , that God commands them to repent , and turn from their sins unto him , we have abundant proof in Scripture . As Isai. 1. we read that they who are stiled Rulers of Sodom , and p●ople of Gomorrah , v. 10. being like them for all manner of abominable wickednesses , even as bad as they , or rather worse ; and whose sins ar● called scarlet , and crimson sins , v. 18. yet in v. 16. are they called upon to repent . Wash ye , make ye clean , put away the evil of your doings from before mine eyes , cease to do evil , learn to do well . Which are exhortations to repentance . And Ier. 3.1 . We read that they who had committed spiritual Adultery , having forsaken the true God , and worshipped Idols , even stocks and stones ; yet are they called upon to repent , and turn unto God. Though thou hast played the Harlot with many Lovers , yet return again to me , saith the Lord ; and I will be reconciled to thee again , and receive thee into my grace and favour . And for the latter , that God commands poor sinners to believe in Jesus Christ , we have a clear proof , 1 Joh. 3.23 . This is his commandment , that we should believe on the name of his Son Iesus Christ. Now Gods commanding all poor sinners , even , the worst of them to repent and believe , is a clear demonstration of his willingness to have them saved , by putting them upon the use of those means he hath appointed and sanctified thereunto . Ah sinner , how should this prevail with thee to abandon thy sins , and to adventure on Jesus Christ as thy Lord and Saviour ? The command of God to repent and believe should me-thinks out-weigh all the suggestions of Satan , and carnal reasonings of thine own heart ; it should swallow up all scruples , fears and doubts . Abraham we read upon the command of God was willing to offer up his own Son , his beloved Son Isaac , us a Sacrifice . And wilt thou refuse to Sacrifice thy beloved Lust , and to embrace the beloved Son of God with the arms of thy faith , when thou hast the command of God for both ? Oh therefore resolve , as to cast away thy sins , so to cast thy self into the arms of Jesus Christ , and to give up thy self unto him , and his Laws , to be ruled and governed thereby , and thou shalt live . 3. Gods willingness to save poor penitent sinners , appeareth from his many gracious promises to receive the very worst of sinners upon their repentance . Let the wicked fo●sake his way , and the unrighteous man his thoughts , and l●t him return unto the Lord , and he will have mercy upon him , and to our God , for he will abundantly pardon . Or , as the Original word signifieth , he will multiply pardon and forgiveness ; Though the wicked multiply their sins , yet if they turn from them unto God by true and unfaigned repentance , he will multiply pardon and forgiveness . And saith the Prophet Ezekiel , If the wicked will turn from all his sins that he hath committed , and keep all my Statutes , and do that which is lawfull and right , he shall surely live , he shall not dye : All his transgressions that he hath committed , they shall not be mentioned unto him , in his righteousness that he hath done , he shall live . These and such like gracious promises of God in his Word for the encouragement of poor sinners to turn from their sins unto him , cannot but strongly argue his willingness to have them saved . 4. As if this were not enough to set forth Gods willingness ; to his promises he hath added his ●ath . As I live , saith the Lord God , I have no pleasure in the death of the wicked , but that the wicked turn from his way and live . Here the Lord sweareth by himself , there being no greater to swear by . As if he had said , As sure as I am the true and living God , so certainly I have no pleasure in the death of the wicked , but that he should turn from his wicked wayes , and embrace my mercy in Jesus Christ. Because wicked men are so hardly perswaded of Gods willingness to save them , therefore to convince them thereof , and to encourage them to turn from their sins unto him , he takes his oath on it , that he is infinitely more willing that wicked men should repent , and be saved , than that they should perish in their sins , and be damned . 5. The Lord to shew his willingness to save poor sinners , pleads with them in the words following , Turn ye , turn ye from your evil wayes , for why will ye dye , O house of Israel . Here the Lord condescends to reason the case with poor sinners , Why they will dye and perish , and not rather turn from their sins unto him , that they may live in bliss and happiness to all Eternity : And then exhorts them with all earnestness to repentance , saying , turn ye , turn ye ; which ingemination denoteth the vehement affection and desire of God , to have sinners turn from their sins unto him , that they may not perish , but have everlasting life . 6. Gods willingness appeareth from his free offer and tender of Christ to all who will but receive him by the hand of faith ; as none are named , so none are excluded . The Angel that brought from Heaven the tydings of Christs birth , saith , that it was for all people , Behold , saith he , I bring you tydings of great joy , which shall be to all people . And saith our Saviour , God so loved the World , that he gave his only begotten Son , that whosoever believeth in him should not perish , but have everlasting life . Where by the World is meant indefinitely mankind , of what Nation or Condition , Sex or State , Age or other Difference soever they be . And therefore the offer of Christ is indefinitely to all , without exception of any : there being no state or condition of men which God hath excluded from Salvation by Christ , which doth clearly evidence his willingness to save poor sinners . Oh sinner , seeing God doth freely offer Christ to all , without exception of any , do not thou except thy self , limit not where God hath not limited ; say not I am unworthy , or my sins are many and heinous , cloathed with many aggravating circumstances ; but stir up thy self to adventure thy soul on Christ , upon the general offer of him in the Gospel . The first work of faith in many hath been to adventure their souls on Christ upon the free offer of him to all indefinitely . Do thou in like manner adventure to cast thy self upon the free grace of God in Christ , with resolution to abandon thy lusts for the time to come , and to take Christ for thy Lord and Husband , as well as for thy Priest and Saviour . This is that which God requireth ; and if he hath perswaded thine heart to this , it is a good sign that mercy is intended for thee . 7. Gods willingness appeareth from his beseeching poor sinners to be reconciled to him , as the Apostle expresseth , We are Ambassadours for Christ , as though he did beseech you by us , we pray you in Christs stead be reconciled to God. Ah sinner , rather than thou shouldst perish in thy sins , God himself , who is the God of mercy , doth as it were , kneel down before thee , and beseecheth thee , for the Lord Jesus Christ his sake , to pitty thy poor soul , and to accept of the reconcil●ation which Christ hath purchased by his bloody death and passion . Oh the depth of the incomprehensible love of God to poor sinners , that he should not only command and invite , but likewise beseech and intreat them to turn from their sins unto him , and accept of the reconciliation purchased by the blood of his Son Jesus Christ. Surely this must needs evidence his great willingness to save poor sinners . 8. His willingness further appeareth by his sending Ministers as his Ambassadours unto poor sinners , upon terms of peace and reconciliation , as the Apostle expresseth in the forementioned place , We are Ambassadours to beseech you to be reconciled to God. As if he had said , We are commanded by the Lord our Master , to offer you terms of peace and reconciliation , to profer you peace and pardon , if you will heartily turn from your sins unto God. We are sent as Ambassadours to acquaint you , what Christ hath done and suffered for your redemption , how he hath fulfilled the Law for you , and offered up his life as a Sacrifice and satisfaction to Gods justice for your sins , and how you may be happy for ever , if you will rest upon Christs perfect righteousness and all-sufficient Sacrifice for life and salvation , and give up your selves unto him , to serve and obey his laws and commandments . I do here therefore as Gods Ambassadour , in his name , proclaim to the worst of you , to the greatest and oldest sinner ; that you may have mercy and Salvation , if you will abandon your lusts , and close with Jesus Christ , upon the terms of the Gospel , receiving him for your King , Priest and Prophet . Oh how can we but stand amazed at the riches of Gods mercy and goodness , that when we , upon the knees of our souls , should have sought unto him for peace and reconciliation , yet that he , being the great Lord of Heaven and of Earth , should condescend so far as to send Ambassadours unto us , sinfull dust and ashes , to intreat us to be reconciled to him , to accept his grace and favour ? Oh how doth this evidence his great willingness that poor sinners should not perish , but have everlasting life ? Certainly if God had taken more pleasure in your damnation than in your salvation , he would never have sent his Ministers as Ambassadours to shew you the way and means of salvation , by receiving Christ as your Lord and Saviour , and giving up your selves unto him ; he would never have perswaded you by so many arguments , and beseeched you to turn from your sins unto him , that your souls might live in glory to all Eternity . 9. Gods willingness doth likewise appear from the greatness of his patience in bearing with sinners . For the Lord having used all means for the conversion of poor sinners , he waits with much patience and long-suffering for their repentance ; to see whether they will turn from their sins unto him or no. He waits upon the Swearer , the Drunkard , the Whore-Master , the covetous Worldling day after day , week after week , year after year , crying after them , as he did after Ierusalem , Oh will ye not be made clean ? Oh when will it once be ? When wilt thou leave thy Swearing , thy Drinking , thy Whoring , thy Covetousness , and the like ? And when will thy prophane heart be sanctified ? thine unclean heart be purified ? and thy carnal heart spiritualized ? oh when will it once be ? oh sinner , who art now grown old in sin , how long hath the Lord waited on thee ? for shame , let him wait no longer , but turn thee , turn thee from thy wicked wayes and courses , that thou maist receive mercies from him . This patience of God towards sinners , must needs evidence his willingness to have them saved . For if he had not been willing , he would have cut them off long agoe , and have dealt with them as he did with the Devils , who had no sooner sinned , but he clapt his chains upon them , and still reserves them to the great day in chains of darkness . 10. Gods willingness appeareth in that he hath made the way of salvation as easie as can stand with his honour . For the way of salvation now is only believing in Iesus Christ , for so runs the covenant of grace , believe and ye shall be saved . Whereas the Covenant of works ran thus , Do this and live . So that now whosoever believeth in Iesus Christ shall be saved , that is , whosoever receiveth Jesus Christ as his Lord and Saviour , giving himself up to be ruled by him , and resteth upon his perfect righteousness , and all-sufficient Sacrifice , for the pardon of his sins here , and for eternal salvation hereafter , Shall not perish , but have everlasting life . The covenant of works required perfect obedience in every mans own person . But the Covenant of grace requireth only our sincere endeavour to keep the Commandements of the Lord ; and accepteth the obedience performed by our surety Jesus Christ for us . For we being disenabled by the fall of Adam for performing obedience to the law ; Jesus Christ the only begotten Son of God , came down from Heaven , took our nature upon him , and therein became our surety , and as our surety , in our steed , for us , subjected himself to the Law , perfectly fulfilled the same ; and his obedience is by God accepted for us , and imputed unto us , as if we our selves , in our own persons , had kept the whole Law of God , and perfectly fulfilled the same . Indeed personal obedience is required under the Gospel of believers , but not as the matter of our justification , but as an evidence and fruit of our justification . I say as an evidence of our justification , that we may make it manifest both to our selves and to the World , that we are justified and made righteous by Jesus Christ. And also as a fruit of our justification , that by our good works we might glorifie God , for God is much glorified by the good works of his people . Now in that God hath made the way of salvation so easie to poor sinners , accepting of their sincere endeavour to keep his Commandements , for perfect obedience ; And of the obedience and righteousness of Jesus Christ their surety for personal obedience ; it must needs evidence his willingness to have poor sinners saved . 11. Gods willingness to save the very worst of sinners is most lively represented in the Parable of the Prodigal , as it is recorded , Luke 15.20 , &c. where we read how the Prodigal no sooner resolved to go to his Father , and acknowledge his offences , but his Father prevented him , for when he was yet a great way off , his Father saw him , and had compassion , and ran , and fell on his neck , and kiss'd him . Where there are several passages very observable in the Father of the Prodigal . 1. His quick observation , For when he was yet a great way off , his Father saw him . Before he espyed his Father , his Father saw him . Though God is many times unwilling to see the sinner , yet is he at all times very willing to espy the penitent . Yea , no sooner doth a sinner resolve to turn from his sins unto God , but he spyes him and pittyes him . 2. His present commiseration , His Father saw him and had compassion on him . Though God looks on obstinate sinners with indignation , yet he looks on the penitent with commiseration . When the heart of a sinner is penitentially touched , then the bowels of Gods mercy are moved within him . When Ephraim repented and turned , the Lord saith , My bowells are troubled for him , I will surely have mercy on him . 3. His sp●edy readiness to embrace him . It is said , the Son went to his Father , but the Father ran to meet his penitent Son , shewing how ready and swift the Lord is to shew mercy to a penitent returning sinner . There is a great difference betwixt Gods coming to punish a sinner , and his coming to shew mercy to a penitent . He is said to be slow to wrath , but he is f●ist to shew mercy . As soon as ever Ephraim said , I repented , instantly it follows , I will surely have mercy upon him , saith the Lord. David had no sooner said , I have sinned , but Nathan had commission presently to reply , the Lord hath done away thy sin . A sinner no sooner turnes from his sins unto God by repentance , but God turns unto him in mercy . 4. His wonderful tenderness . The Father fell on his neck . To have taken him by the hand had been much , but to fall on his neck and embrace him , and that as he was in his loathsome stinking rags , was a greater favour than could be expected . How open are the arms of mercy to embrace a penitent returning sinner ? 5. His strong affection , expressed by kissing his penitent Son , for as it follows , He kissed him . He did not only embrace him , but he likewise kissed him . And as St. Austin observeth , Before the Son had spoken one word unto his Father , the Father falleth upon his neck , and kissed his ragged and deformed Son ; which sheweth Gods willingness to receive and embrace all poor penitent sinners , that have but a thought of turning from their sins unto him . Yea , the Fathers kissing of his returning Son , was to make him know that he was truly reconciled to him , notwithstanding his former wicked and l●●d courses ; and to shew that he rejoyced as much at his penitential return , as he had grieved at his sinfull departure . Oh sinner , What an encouragement should this be unto thee to turn from thy sins unto God , who hath as an eye of mercy to espye a returning sinner ; so an heart full of mercy and compassion to pitty a returning sinner ; and feet of mercy to meet a returning sinner ; and arms of mercy to embrace a returning sinner ; and lips of mercy to kiss a returning sinner , in token that he is reconciled to him . Oh therefore let me prevail with thee , whosoever thou art , how many and hainous soever thy sins are , to turn from them unto God by true and unfained repentance , and that with hope of mercy and acceptance , in and through the merits and intercession of Jesus Christ. CHAP. XIII . Of the all-sufficiency of Christs Sacrifice . III. THat there is hope of mercy for the worst of sinners , appeareth fro● the all-sufficiency of Christs Sacrifice offered upon the Cross , and the fulness of satisfaction that was ther●by made to the justice of God for the sins of the whole World. So much the Apostle expresseth , where he saith , He is able to save them to the uttermost , that come unto God by him . The word translated , able , doth imp●y power to do a thing . And the word translated , uttermost , is of a very large extent , it extends so far that we cannot look beyond it , no not in our ●houghts : for let a m●n imagine his case to be never so desperate , his sins to be never so many and hainous , yet Christ by his death is able to save him from them all . And therefore this we must lay as a foundation-truth , that Christs Sacrifice was a full sa●isfaction to the justice of his Father for the sins of the World ; it being the Sacrifice of the Son of God , even of him who was God as well as man. For this is that which added an infinite value to what Christ did and suffered for our redemption , that it was the obedience and the sufferings of the Son of God , of him who was God equal with the Father : whereupon the blood of Christ , whereby we are redeemed is called precious blood : being of infinite price and merit , able to countervail and answer for all our sins , and to free us from the punishment due unto us for the same . B●sides , Christs resurrection from the dea● is an evi●●nt demonstration that his death was an all-sufficient Sacrifice and full satisfaction to Gods justice for our sins . For God having seized on Christ , as our Surety , and cast him into the prison of the grave , for the debt of our sins , he could not have come forth till he had payed the uttermost farthing . But by his rising out of the prison of the grave , we are assured that Gods justice is abundantly satisfied by the death of Jesus Christ. Labour therefore to get thine heart truly satisfied in the all-sufficiency of Christs Sacrifice , that his death was a full satisfaction to Gods justice for thy sins ; for otherwise when either thy conscience or the Devil begin to aggravate thy sins , and to set before thee the number and the hainousness of them , thou wilt be at a loss , and even ready to sit down in despair : whereas if thou didst cleerly apprehend what a full satisfaction the death of Christ was to Gods justice for all thy sins , thou wouldst not fear what either thy conscience or the Devil could object against thee . In Rom. 8.33 . We read how the Apostle from the consideration of Christs all-sufficient Sacrifice and full satisfaction to Gods justice by his death , did triumph over sin , and Satan . For having treated thereof in the former part of the Chapter ; In the latter part thereof , ver . 33 , 34. he speaks as one ravished with abundance of comfort : yea , challengeth the Devil and all the World to object what they could against the pardon of his sins ; Who , saith he , shall lay any thing to the charge of Gods elect ? It is God that justifieth ; Who is he that condemneth ? it is Christ that dyed . As if he had said , let Conscience and carnal Reason , let Law and Sin , let Hell and Devil object what they can ; let them object the number and hainousness of my sins , what is that ? seeing Christ hath dyed , even Christ the Son of God , hath offered up his own life , as an all-sufficient Sacrifice , and thereby abundantly satisfied Gods justice for my sins . Beloved , the case between God and us and our Saviour Jesus Christ , is not much unlike the case of a Creditor , a Debtor , and a Surety . Though the debtor be altogether unable to satisfie his debt , or to contribute any thing thereunto ; yet if his surety have fully discharged the debt , and cancelled the bond , the debtor is safe enough from imprisonment , or danger of arrest . In l●ke manner though we were much indebted unto God , and were no way able to make the least satisfaction for our sins ; yet seeing our surety Jesus Christ hath taken upon him the debt of our sins , and fully satisfied Gods justice for the same , by offering up his own life as an all-sufficient Sacrifice upon the Cross , we shall not need to fear the accusations of Conscience , or of carnal reason , or of all the Devils in Hell , if we do apply the merits of Christs death unto our own souls comfort . IV. That there is hope of mercy for the worst of sinners , appeareth from Christs Willingness to receive and embrace all poor sinners who will but come unto him , and receive him upon the terms of the Gospel . 1. Christs Willingness appeareth from his frequent personal invitations of all sorts of sinners , even the worst to come unto him for life and salvation , as Matth. 11.28 . Come unto me all ye that labour , and are heavy laden , and I will give you rest . In which we find no exception either of persons or sins : but whosoever thou art , rich or poor , male or female ; how many and hainous soever thy sins are , if thou art but sensible of them , thou art invited to go unto Jesus Christ , and to cast thy self , and the burden of thy sins upon him . And Rev. 22.17 . Let him that is a thirst come . And whoever will , let him take the Water of life freely ; That is , in whomsoever there is but an earnest will , and longing desire to partake of Christ , and of the benefits of his death and passion , they are invited to come unto him . Now these gracious invitations of Jesus Christ unto poor thirsty sinners to come unto him , that their souls might live , must needs argue his incomparable willingness to have them saved . 2. Christ knowing our backwardness to come unto him , to the forementioned invitations adds his awakening excitation , or proclamation , crying out , Ho every one that thirsteth come ye to the Waters , &c. And because many poor souls are apt to say , Alas there is nothing in me to commend me unto Christ , I have no goodness , no righteousness of mine own , therefore Christ adds , He that hath no money , that is , he who hath no goodness , no righteousness of his own , which is there meant by money , let him come . And indeed they are the fittest to go unto Jesus Christ , for it is the empty soul that is most capable of Christ , the soul emptied of all self-righteousness , and self-goodness . Whereas that soul which with the Church of Laodicea , is rich and full with a conceit of its own righteousness , hath no room for Christ. 3. Christs Willingness appeareth by the many sweet and gracious promises which he hath made in his Word unto all those who by faith come unto him . As that known promise , Come unto me all ye who labour and are heavy laden , and I will give you rest , that is , I will ease you and refresh you , I will comfort you with the assurance of the pardon of your sins , I will give you peace of Conscience here , and eternal peace and rest with me for ever in my Kingdom . And questionless , one special reason why many find so little peace and comfort in their souls , is because they go not unto Jesus Christ , they cast not themselves and the burden of their sins upon him , who is the fountain of peace and comfort , and from whom alone it is to be had . And Mark 16.15 , 16. saith our Saviour , He that believeth shall be saved , but he that believeth not shall be damned ; that is , He who goeth out of himself unto Christ for life , shall be saved , from the wrath of God , from the curse of the Law , from the guilt and power of sin , yea from eternal death and condemnation , and shall inherit eternal life and salvation . But he that believeth not shall be damned , that is , He who refuseth to go unto Jesus Christ , preferring his lusts and corruptions before him , shall be cast into that burning lake , where is nothing but weeping and wailing and gnashing of teeth . Oh how earnestly doth Christ press sinners to come unto him that they might have life , promising Heaven , and salvation upon their coming : and threatning hell and damnation upon their refusing . And what more prevailing argument could he use , to perswade sinners to come unto him ? Which must needs evidence his exceeding great willingness to embrace them with the arms of his mercy upon their coming . 4. Christs Willingness appeareth from his e●d of coming into the World , which was to save poor l●st sinners . He left his Crown , and Throne , his Royal Court , and glorious Robes , and cloathed himself with the rags of our humanity , for no other end but to seek and to save that which was lost ; as the Apostle expresseth , This is a faithful saying , and worthy of all acceptation , that Iesus Christ came into the World to save sinners . So that the Salvation of poor lost sinners was his great design in coming into the World. He came from Heaven to Earth for this very end , that he might send us from Earth to Heaven . The Son of God became the Son of man , that we the sons of men might become the Sons of God. Certainly that Christ should come out of Heaven , to keep us out of hell , that he should uncrown himself to Crown us , must needs argue a wonderful willingness in him to have poor sinners saved . 5. Christs Willingness appeareth by his rejecting of none who sincerely go unto him , though never so weak and worthless in themselves . Never did any sinner go to him , but he accepted of him , as himself expresseth , All that the Father giveth me , shall come to me , and him that ●ometh unto me , I will in no wise cast out ; but receive him to mercy . Hath Christ promised this , and will he not be as good as his Word ? Did he ever break his word with any poor soul , though never so unworthy ? Did he ever cast away any who came unto him ? And is he not the same yesterday , to day , and for ever ? Go sinner , fear not , go upon the credit of this word , which he hath spoken , I will in no wise cast them out . Though the Devil say , go not , though thy misgiving heart say , go not , he will not regard thee , he will never look on such a vile wretch , he will cast thee out ; yet since he hath said , He will not , go and thou shalt find mercy . Thus have I by several demonstrations proved , as God the Fathers willingness to save the worst of sinners ; So Christs readiness to embrace all poor sinners who will but come unto him for life and salvation ; Wherein I have the longer insisted , because I know no better argument to prevail with sinners , to turn from their sins unto God by true and unfeigned repentance , and to close with Jesus Christ by a true and lively faith , than a serious consideration as of Gods readiness to save the worst of sinners upon their turning unto him ; so of Christs Willingness to embrace all poor sinners , who will come unto him , and receive him as their Lord and Saviour . I have read a story of a Gentle-woman who was condemned to dye for killing her own child ; whereupon divers Ministers came to visit her , and perceiving her little affected with her sin , and sad condition , they laboured to set before her the hainousness of her sin , and the dreadfulness of her condition , without hearty and deep repentance . All which little moved her , seeming rather the more hardened in her sin . But at last another Reverend Divine hearing of her obdurate hardness , notwithstanding all that was said unto her ; went and preached to her the abundant riches of Gods mercy in Christ , how ready he was to embrace with the arms of his free-grace , every penitent sinner ; and how willing Christ was to receive all poor sinners , who would go unto him , and cast themselves into his arms , how many and hainous soever their sins were , and thereupon told her , there was hope of mercy for her , if she were heartily sorry for her sins , and would adventure her soul upon Christ , notwithstanding the greatness and hainousness of her sin , What! mercy for me ? said she , that is impossible , &c. Whereupon the Minister proceeded further to set forth the freeness of Gods grace , and riches of his mercy to all penitent and believing sinners , declaring unto her , how God delighted in mercy , and that where sin had abounded , there his grace and mercy would much more abound , or to that purpose . And thereupon she presently fell a weeping , wringing her hands , and cryi●g for mercy , and dyed very comfortably , as it is related , having had the mercy of God abundantly revealed to her before her death . And truly , sinner , as it was my design , so my hearts desire , in s●tting forth Gods willingness to save the very worst of sinners upon their repentance ; and Christs readiness to embrace them with the arms of his mercy , that it might have the same effect in thee , as it had in the forementioned Gentle-woman . And oh that the consideration thereof would melt thine heart into tears of unfeigned sorrow for thy sins past , and stir thee up to turn from them unto God by hearty repentance , and to close with Jesus Christ upon the terms of the Gospel . Oh that I could prevail with thee , as to give a bill of divorce to thy lusts and corruptions , so to give up thy self unto Christ , and to adventure thy soul upon him , resting upon his perfect righteousness , and all-sufficient Sacrifice for the pardon of thy sins here , and for eternal life and salvation hereafter ! If Christ be so willing to receive thee , why shouldst not thou be willing to go unto him , and that with confidence of acceptance ? Salvation is this day offered unto thee , the golden Scepter is held out unto thee , Oh stretch forth the hand of faith to lay hold and embrace the Lord Jesus Christ ; so shalt thou be happy to all Eternity , For whosoever believeth in Iesus Christ shall not perish , but have everlasting life . Thus much of the truths to be embraced in order to your Regeneration . CHAP. XIV . Sheweth the Duties to be Practised in order to your Regeneration . HAving shewed you the truths to be embraced in order to your Regeneration . I come now to the Duties on your part to be practised , and performed . I. From the consideration of the dreadfulness of thy condition , so long as thou continuest in thine unregenerate estate ; and of the hope thou hast of a blessed change ; stir up in thy self an earnest longing , restless desire after the new birth , that thou maist in truth say , O that I were Regenerate and born anew ! Oh that the Image of the Devil might be razed out , and the Image of God imprinted in me ! O that a blessed change were wrought in my soul , a change from nature to grace , from darkness to light , from the Kingdom of Satan to the Kingdom of the Lord Jesus ! Oh that I might become a new creature , renewed throughout , in all the faculties of my soul , and all the parts of my body ! As Rachel cryed , Give me Children , or else I dye . So do thou cry out and say , Give me this new birth , let me be born again by the spirit , or else I shall dye , not only the first , but likewise the second death , and be undone for ever . And know for thy comfort , if thou canst find any such longing desire in thy soul , thou art not far from this new birth , from the work of Regeneration in thy soul. For this longing desire after this new birth , will put thee upon the use of all ordinances and means God hath sanctified for the attaining thereof . II. Labour to get thine heart deeply and throughly affected with a sense of thy miserable condition by nature . It is not sufficient to know thy condition to be sad and deplorable so long as thou continuest in thine unregenerate estate : but thy care and endeavour must be to get thine heart throughly affected therewith . If you look into the Scriptures you shall find this qualification required in the persons whom Christ came to save , and whom he invites to come unto him . Our blessed Saviour speaking to Zacheus saith , The Son of man is come to seek and to save that which is lost . Where by the lost , whom Christ came to save , are not meant every sinner , who indeed are lost men , but such as have a spiritual feeling of the woful plight and condition wherein they are by reason of their sins . And again saith our Saviour , I am not come to call the righteous , but sinners to repentance . As by the righteous are meant such as are so in their own opinion , and conceit , so by sinners are meant such as are sensible of their wretched , miserable condition , and groan under the weight and burthen of their sins ; whom Christ especially invites to come unto him , saying , Come unto me all ye who are weary and heavy laden , and I will give you rest . 1. The more sensible any are of their miserable condition by nature , the more sensible will they be of their need of Iesus Christ. They that are whole , saith our Saviour , need not a Physitian , but they that are sick . In like manner , such as are whole and sound in their own conceit , see no need of Christ ; but such as are sick of their sins , and sensible of their miserable and lost condition , they feel a need and necessity of Christ , who is the only Physitian that can help them , and without whom they look upon themselves as undone for ever . 2. Sense of our miserable condition by nature , will stir us up to seek after Iesus Christ for help and deliverance . As the man-slayer under the Law , being pursued by the avenger of blood , betook himself to a City of r●fuge for shelter and defence . So the poor sinner pursued by the Hue and Cry of his sins , betakes himself unto Jesus Christ , who is a true City of refuge to all who fly unto him . Yea the more sensible any man is of his misery by sin , the more will he hasten after Jesus Christ. And certainly one special reason why Christ is so little sought after by many ; and his gracious invitations so slighted and neglected , is because they are not sensible of the wofull plight and condition wherein they are by nature . 3. Sense of our miserable condition will make us more highly to prize Iesus Christ , and to preferr him before all things in the World besides . The truth is , the more sensible any of us are of our unregenerate estate , the more highly shall we prize Jesus Christ. In what measure we can discern the heighth and depth , the beadth and length of our miserable condition by nature , in the same measure shall we discern the heighth and depth , the breadth and length of the worth and excellency of Jesus Christ , and accordingly shall we prize and value him . Q. If any shall ask , how may I get my heart deeply affected with a sense of my miserable condition by nature ? A. 1. Steep thy thoughts frequently in a serious meditation of thy sad and deplorable condition , so long as thou continuest in thine unregenerate estate . How thou art no better than a servant to sin , and slave to thy lusts , under the bondage and command of Satan , doing his drudgery : yea and under the curse of God , and guilt of all thy sins ; and lyable to all sorts of Judgements , both temporal , spiritual and eternal . Consider likewise the miseries which will accompany thee at thy death , and after thy death , even at the day of Judgement , and after the day of Judgement ; when thou shalt not only be deprived of all happiness , but exposed to such miseries , as neither the tongue of man can express , nor the heart of man conceive , and that to all Eternity , if thou dyest in thine unregenerate estate . Ah sinner , if thou wouldst but frequently chew this bitter pill , it would not only purge thee of thy sinful corruptions and noysome humours , which now are praedominant in thee , but likewise exceedingly make to thy spiritual health and welfare . 2. Be earnest with God in prayer that by his spirit he would convince thee of thy miserable condition by nature , and make thee truly and throughly sensible thereof . Consider that it is the office of the spirit of God to convince thee , and so to affect and afflict thy heart for sin . Ioh. 16.8 . He shall reprove or convince the World of sin . It 's true his chief work is to convince of righteousness , whereby he becomes a Comforter as he is there called : and it 's therefore said , ver . 14. He shall take of mine and shew it unto you : he shall take of my blood , of my bowels , of my righteousness , of the pardons which I have procured , of the peace which I have purchased , he shall take of mine , and shew it unto you . This is his great work , but his first work is , He shall take of your own , and shew it unto you : he shall set your sins , and your guilt , and your miseries before you . Look thee here soul , see what thou art , what a vile thing , what an unclean thing , what a wretched thing thou art ; what an hell thou hast within thee : what a Devil thou art become : what a treasure , what a portion thou hast laid up for thy self , even wrath , and fire , and brimstone , this must be the portion of thy cup. This sad and dismal sight the spirit of God presents to the soul , and therewith affrights and afflicts it . O beg this spirit , God hath promised to give it those that ask it : how much more shall your heavenly Father give his spirit to them that ask it of him ? Beg for this work of the Spirit , his convincing work , as well as his comforting work ; resist not this holy Spirit , shut not thine eyes against this light , but be wil●ing to see and feel the worst of thy case , to know and be deeply affected with thy abominable wickedness , and the intolerable misery that it 's bringing upon thee . III. Labour to be truly humbled for thy sins as the cause of thy present sad condition . It is not sufficient to get thine heart in some measure affected with the sense thereof , but thy care must likewise be to get thine heart into an humbled and broken frame for the same . Having spent many years in sinning , what caust thou do less than spend some hours in mourning and sorrowing for the same ? Having all thy life long broken the most holy and righteous Laws of God , what canst thou do less , than to get thine heart broken for the same ? which usually goeth before , or at least accompanyeth our new birth . For as no Child is ordinarily born without some throws , so no man is ordinarily regenerated , and born anew by the Spirit , without some pangs of sorrow and humiliation , though not all with a like measure : it being sanctified by God to be the entrance into the state of grace . Humiliation is as necessary to salvation , as faith : and you may as well think of being saved without faith ▪ as without repentance and humiliation , which like Iohn Baptist , prepareth the way for Christ , and therefore is the most immediate disposition that God usually worketh in the soul , before he worketh faith to close with Jesus Christ. For untill thou beest truly humbled under a sense and apprehension of thy sins and misery , it is not possible thou shouldst heartily desire Christ , much less cordially embrace him , as thy Saviour and redeemer . Oh therefore labour , in the use of all means God hath sanctified , to get thine heart kindly humbled and broken for thy sins . To this end , 1. Look back into thy life , and call to mind as many of thy sins as possibly thou canst ; the sins of thy youth , as well as of thy riper years ; thy sins of omission as well as thy sins of commission ; yea the sins of thy holy services . Especially call to mind the greatest and grossest of thy sins , though they were committed long ago . Thus did the Prodigal begin his humiliation and repentance , by a serious examination of his former course of life , calling to remembrance his departure from such a gracious Father , his own wandrings in the wayes of wickedness , in which he had lost himself , and then as the text noteth , He arose and came to his Father , and with tears said unto him , Father , I have sinned against Heaven and against thee , and am no more worthy to be called thy Son. To acknowledge thy self in the general to be a sinner , works but a formal kind of repentance and humiliation , if any at all . But if thou wouldst be truly humbled , thou must descend to thy special , and particular sins , saying , this evil have I done , and that good have I left undone . 2. Consider together with the number , the hainousness of thy sins . To this end call to mind the aggravating circumstances of them , as how thou hast sinned against the motions of Gods Spirit , the admonitions of his Ministers , the checks of thine own conscience , against the light of nature , against the patience and long-suffering of God , which should have led thee to repentance . 3. Seriously consider the fearful threatnings against sin and sinners , which are all judgements and plagues here , and eternal death and condemnation hereafter ; and apply them to thy self , reasoning thus , If the least transgression of the Law deserveth the curse of God , yea all judgements and plagues here , and eternal condemnation hereafter : then how many curses and plagues ? what and how great condemnation have I deserved ? who have committed sins innumerable for number , and hainous in their quality . And withall consider the truth and faithfulness of God in making good his threatnings as well as his promises . 4. Beg this great Mercy of an humbled heart from God. For it is he who must strike our stony hearts , these hard Rocks of ours , before they can yield any water of true repentance : it is he who must pour out of the spirit of grace upon our hard hearts , before we can pour out any penitent tears , or lament as we ought for our sins . It is he that must thaw our frozen hearts , before they can dissolve into kindly sorrow . To him therefore alone thou must go for this great work of humiliation . And that thy prayers may be the more prevalent , 1. Confess unto God the hardness of thine heart , how it is grown to such an adamantine hardness , that neither the thundrings , nor threatnings of the Law , nor the sweet showers , the promises of the Gospel can make it relent , or dissolve . Confess unto God , that Though thou hast broken his holy and righteous Laws ten thousand thousand times , yet the consideration thereof hath not broken thine heart . Oh this rock , this rock , when shall it be pierced ? Oh this hard heart , I cannot break it . I would melt , I would mourn , but cannot . I can mourn for a lost friend , for a lost estate , but I cannot mourn for a lost soul. Oh what groanings and sighings , and lamentations will afflictions press out of me : but my sins , my sins , how little do they move me ? The pains of my body I can feel and roar under , but O what a stock am I under , the plague of my heart ? Lord smite this rock . My plaints are before thee : mine eyes are towards thee . I cannot weep , but I can cry for a broken heart , Lord hear me . 2. In thy Prayers plead that gracious promise of God , to take away the stony hearts out of our flesh , and to give us hearts of flesh . Hath God promised , and is there no hope in the promise ? Is there hope , and wilt thou not lay hold on that hope ? plead with thy God upon his own word . Is not this thy Word , O Lord ? Hast not thou said , thou wilt make this stone flesh ? will it ever be done , if thou dost it not ? wilt not thou do what thou hast said ? Is it not thy will that I should believe thou wilt ? Oh perform thy word unto thy Servant , wherein thou hast commanded me to put my trust . 3. Be importunate in this request of thine unto God , often renewing thy prayers , and never give over till thou find thine hard heart brought into a mourning and melting frame . Though God for a while seemeth deaf to thy prayers , yet be not thou dumb , many petitions he cannot deny . IV. Resolve to give a present bill of divorce to all thy sinful lusts and pleasures , utterly to renounce and forsake thine old sinful course of life , and to set upon a new course , to serve God in holiness and righteousness all the remaining part of thy life . It s vain for thee to lament and bewail thy past sins , if thou wilt not give over thy sinning trade . For as the Apostle adviseth , Thou must first put off the old man with ▪ his corrupt-lusts , before thou put o● the new man. Thou therefore who hast accustomed thy self , to swearing and cursing , to whoring and drinking , to scoffing and railing against the people of God , resolve to swear and curse no more , to whore and drink no more , to scoff and rail no more ; but cast them away with detestation , avoiding the places and occasions of these sins . For it is a vain thing to think thy self strong enough to abstain from any sin , when thou canst not withdraw thy self from the occasions thereof . Ah sinner , if thou hast any regard to thy precious soul , it will be thy wisdom speedily to resolve to leave thine old course of life , and to turn over a new leaf . Think not of peace with God , whilest thou art at peace with sin . Think not that thine old scores are crossed , whilest thou art so freely scoring up a new . Deceive not thy self , thy divorce from sin , and thy marriage with Christ must be both on the same day . And count not thy self divorced , till thou and thy sins be parted . Resolve this day to have done with thy old wayes for ever . At once give Christ his welcome , and thy lusts their farewell . There is no true humiliation for sin , where there is not a resolution against it . Say not thou art not humbled enough , how little soever thy sorrow be , if thou art sincerely resolved against iniquity . And say not thou art humble enough , how deep soever it hath been , if there follow not this resolution . Thy Furnace hath not yet been hot enough , if thy sin be not too hot for thee . Resolve for Christ , resolve against the Devil , and all his works . And that thy resolution may hold , observe these following directions . 1. Be sure thou do not ground thy resolutions upon any confidence in thine own strength , but in the strength of Iesus Christ : without whose assistance thou canst do nothing , as our Saviour himself expresseth , Iob. 15.1 . But through Christ strengthening thee , thou wilt be enabled to do any thing . As David therefore when he was to encounter with Goliah , went not out in his own name , but in the name and strength of the Lord of Hosts . So must thou resolve to fight against thy lusts and corruptions , not in thine own name or strength , but in the name and strength of Jesus Christ. Otherwise thy lusts may reply to thee , as the Devil did to the Sons of Sheva , Iesus I know , and Paul I know , but who are ye ? And know that the more sensible thou art of thine own weakness , and insufficiency , the more ready Christ is to help thee , and the more strength shalt thou receive from Christ. Which the Apostle Paul found true in his own experience , for saith he , when I am weak , then am I strong , that is , when I am weak , and insufficient in my self , in mine own apprehension , then do I most of all feel a gracious supply from Christ. 2. Back thy resolutions with Prayer . As thou dost resolve in the grace and strength of God to abandon thy lusts , to forsake thy former wicked and ungodly course of life : so be earnest with God in prayer for power and strength against the power and strength of sin . For as it is Gods power by which alone thou canst keep down the power of thy lusts ; so prayer is the means sanctified for the obtaining thereof . Oh therefore pray , and pray earnestly , yea add fasting to thy prayers . For old sins to which thou hast been long accustomed , are like those Devils which possessed the man from his youth , which could not be cast out without fasting and prayer . 3. Second thy Prayers with thy diligence and faithful endeavours , striving against thy lusts and corruptions , though never so sweet and dear unto thee . For these are vain and insignificant resolutions which promise great matters , but do nothing . Whereas true resolutions are active and stirring , putting men upon the work . Hast thou resolved , through the grace of God , to abandon thy lusts ? up then and be doing , set on it presently without any farther delay . For shouldst thou consecrate the prime and strength of thy dayes to the service of Satan , and gratifying thine own carnal lusts , and reserve thy decayed strength , and decrepit old age , the dregs of thy dayes , for God and his service ? Canst thou think God will accept thereof ? Surely no. For mark what the Prophet Malachy speaketh , Cursed be the deceiver , which hath in his flo●k a male , and voweth and sacrificeth unto the Lord a corrupt thing . What then can they expect who dedicate the prime and strength of their dayes to sin , and reserve only the lees , their old age full of sores and corruptions unto God ? 4. Frequently call to mind the resolutions thou hast made of a speedy and through reformateon , which will be an especial means to keep them fresh in memory , and a fresh remembrance of them will stir thee up to a conscionable performance of them . 5. Often renew thy resolutions . It is not sufficient frequently to review thy resolutions , but thou must likewise frequently renew them . For a resolution renewed is as new made , and thereby becometh fresh and vigorous . And truly there is great power in a resolution , when it is fresh upon the heart ; new cords are strong . V. Having resolved to give a bill of divorce to thy sinful lusts and pleasures , make choice of Christ for thy Lord and Husband , as well as for thy Priest and Saviour . Take him as the Bride doth her Bridegroom for better for worse , for richer and poorer , with his cross as well as with his Crown , resign and give up thy self unto Christ , to be ruled and governed , ordered and disposed in all things by him : and resolve as to cast thy self at the feet of Christ in subjection to him , so to cast thy self into the arms of Christ , and upon his shoulders for Salvation from him : adventure thy soul upon him , rest upon his perfect righteousness , and all-sufficient Sacrifice for the pardon of thy sins here , and for eternal life and Salvation hereafter . Let the consideration of those many melting invitations of Jesus Christ unto poor sinners to come unto him , stir thee up to go unto him , to cast thy self into the merciful and meritorious arms and embracements of thy Crucified Saviour , to throw thy self upon his grace and mercy . As God hath laid thy help upon him , so do thou lay thy hope upon him , both for the pardon of thy sins past , and for power against sin for the time to come : for grace here , and glory hereafter , saying , If I perish , I will perish in the arms of Iesus Christ. And if thou canst bring up thine heart to this , then is the match made between Christ and thy soul ; so that thou maist with confidence say , Christ is mine , and I am his . And oh what a joyful day will this be unto thee ? In this consisteth thy new birth , and work of Regeneration , whereby thou art become a new creature . This day is salvation come into thy heart : All other things are but preparatives unto this . Oh therefore let me prevail with thee , above all things to make this choice of Christ for thy Lord and Saviour : to resign up thy self unto him , and his Laws , as well as to expect salvation from him . For no man can take Jesus Christ savingly , who takes him not wholly , as his Lord , and husband to serve and obey him , as well as his Priest and Saviour to free him from the guilt and punishment of all his sins● He is the author of eternal Salvation only to those who obey him . Many I know are willing to accept of Christ upon their own terms . Some are willing to accept of Christ , provided that together with him , they may enjoy their sinfull lusts and pleasures . Others are willing to accept of him , provided that together with him , they may enjoy their worldly riches and treasures . But he who will take Christ savingly , must take him upon his own terms . He will be all to thee or nothing : he will rule thee , or else he will not ransome thee . Away then with thy sins , be divorced from thine old Husband , let sin no longer rule in thee ; if thou wilt be marryed to the Lord , and have any part in his righteousness . Ah sinner , whosoever thou art , how many soever thy sins are , this day in the name of the great God , I do tender Jesus Christ unto thee . And as thou tendrest the life and happiness of thine own soul , refuse him not , but stir up thy self to accept of him , both his person and in all his offices . Say the Lord Jesus Christ shall be my Prophet , I will in all things labour to be taught and instructed by him . And he shall be my King , I will give him the Supremacy , I will resign up my self wholly to his Dominion , in all things to be ordered and governed by him . And he shall be my Priest , he shall answer to God , and make an atonement for me . I will rest upon his perfect righteousness , and all-sufficient Sacrifice offered upon the Cross for life and salvation . Though thou hast hitherto been a great sinner , yet if now thou wilt abandon thy sins , and thus embrace Jesus Christ , thou shalt have him given to thee , and all thy sins freely forgiven thee . Oh why wilt thou neglect so great salvation ? Oh do not deferr the doing it one day longer . But to day , even now that Christ is freely offered unto thee , resolve to receive him . And be not discouraged out of fear , that because thou hast so long refused to choose and embrace Jesus Christ , therefore now the time is past . But know that so long as the Lord continueth calling , and inviting thee by his Word and Spirit , so long the day of grace lasteth . The golden Scepter is this day held forth unto thee : Christ and Salvation are now offered unto thee : O therefore embrace him by faith ; which if thou refusest to do , know assuredly that everlasting fire prepared for the Devils , will be thy portion to all Eternity . For as our Saviour speaketh , This is the condemnation , even the soarest and surest condemnation , that light is come into the World , that Jesus Chrst , and salvation by him is offered in the Gospel , and yet men love darkness more than light , preferring their deeds of darkness , their sinful sensual wayes before the Lord of life , who is the light of the World. Oh that any should be so foolish and unwise , as to choose darkness rather than light , and death rather than life . CHAP. XV. Other Means on our part to be performed for attaining of Regeneration . VI WIth patience wait upon Christ in the use of his Ordinances , especially the Word and Prayer . 1. Frequent the Ministry of the Word , where the Spirit of God useth to breath . The Spirit is the principal worker of this great work , as our Saviour expresseth . And the Ministry of the Word is the ordinary Means and instrument , which the spirit of God useth for the effecting hereof . The Spirit of God breaths not in an Ale-house , or in a Tavern , or Play-house , but in the Ministry of the Word . Whereupon the Apostle Paul calls it the Word of life , by which our souls are quickned : And the Apostle Peter , the seed of Regeneration , by which we are new born . Being born again , saith he , not of corruptible seed , but of incorruptible , by the Word of God ; this seed being sown in the heart , doth by little and little grow up to a new creature . In this respect the Preachers of the Gospel are called spiritual Fathers , because by their Ministry they beget men unto God , as Paul told the Corinthians , that he had begotten them through the Gospel . So that it is clear that the Ministery of the Word is the ordinary means whereby the Holy Ghost doth usually work in us that great work of Regeneration . But we must take heed that we do not attribute our new birth unto the Word Preached , as having in its own nature any inherent power to give life and grace , but as it is the Word of God , and his holy ordinance , which he hath instituted and sanctified for working grace in us . Attend therefore unto the Ministry of the Word as the Ordinance of God , unto which his blessing is promised ; use it in obedience to his command , in hope of his blessing , and with desire to profit thereby . And for thine encouragement know , that as dead a soul as thine , hath been quickned by the spirit of God , as it hath been attending upon the Ministry of the Word : as hard an heart as thine hath been softned : as prophane an heart hath been sanctified : as carnal and corrupt an heart hath been changed and renewed . And who knoweth , but while thou art attending upon God in his way , his spirit may breath upon thee , and so quicken thy dead heart , mollifie thine hard heart , sanctifie thy prophane heart , yea renew and change thy totally corrupted and carnal heart , wherein consisteth the work of Regeneration . This I press upon all , knowing that a carnal , unregenerate man may give outward attendance unto the Ministry of the Word . Though thou art spiritually dead , yet hast thou feet to carry thee to the house of God , and ears to hear the outward Ministry of the Word , and understanding to know in great measure what is said . Thou maist come to the Pool , and lye by it , though thou canst not put thy self in . And truly it is good lying in the way where Christ useth to come . Oh therefore frequent the Ministry of the Word , where the Spirit of Christ useth to move , yea ▪ and to breath a spirit of life into dead souls . Take all occasions of hearing the Word both in season and out of season . Let nothing but necessity keep thee at home ; for thou knowest not what Sermon may be most sutable to thy condition . And when thou hearest , attend to it , as to a message sent from God concerning thine everlasting salvation . And be often calling it to remembrance , whereby it will take the deeper impression upon thine heart . And though for the present thou find not that benefit thou expectest , yet wait still upon the Ordinance . The lame man who lay long at the Pool of Bethesda , at last was cured . 2. Be much in reading the Word of God , and such practical books as may help thee in understanding and applying it . This must not thrust out Preaching , yet is it an excellent means of grace in its own time and place , as very many have found by their own experience . For as the Psalmist speaketh , The Law of the Lord is perfect , converting the soul. So that the word read is sometimes the power of God to Regeneration and Salvation , as well as the Word Preached . As the E●nuch was a reading a portion of Scripture in his Chariot , the Spirit of God commanded Philip to go near unto him , to teach him the meaning thereof , and to instruct him in the knowledge of Jesus Christ , whereupon he believed and was baptized . And Luther confesseth of himself , that he was changed and renewed upon reading the Scriptures ; and therefore professed he would not part with one leaf of the Bible for all the World. For in the Scriptures there is a clear revelation of the way and means of Salvation by Jesus Christ ; therein is contained the Covenant of grace , and the Laws of Heaven according to which we must square all our actions . Oh sinner , as thou desirest to partake of the new birth , and to be made partaker of the grace of God , be careful and conscionable in reading the Scriptures . Spend not that time in reading of play-books and unprofitable pamphlets , which thou mightest spend in reading the Word , which is able to make thee wise unto Salvation : to this end carry it about thee as Alexander did Homers Iliads for his fellow and companion in the Wars . Oh that every one of us were ambitious of that commendation which Eusebius gives of St. Origen , That he could repeat all the Scriptures at his fingers ends . 3. Pray unto God for the change of thine heart ; beg of him that he would be pleased by his spirit to regenerate thee , to plant his image in thy soul , that thou maist become a new-creature . What the Apostle Iames saith of wisdom , is true of all grace , If any one lack it , let him ask it of God , that giveth to all men liberally , and upbraideth not , and it shall be given him . Oh therefore beseech him to open thine eyes , and shew thee how sad and deplorable thy condition is , so long as thou continuest in the state of unregeneracy , that thou maist be truly sensible thereof ; that he would shew thee the excellency and necessity of a new birth , that thine heart may be raised up in some earnest , longing desires after the same : that he would vouchsafe unto thee his Holy Spirit , which may quicken thy dead soul , and renew it after the Image of God , in righteousness and true holiness . And in thy prayers plead the promise of God , to give his Spirit to those who ask him . That thy Prayers for a new birth may the better speed ; 1. Be earnest therein . Pray withall thine heart , and with all thy might , with the highest intention of affection . If thou wouldst be a prevailing Israel , thou must be a wrastling Iacob ; wrastle with God in prayer ; for it is the fervent prayer only that is effectual . 2. Be un●●ssant in thy Prayers , as one that will take no nay , nor give over till thou find the work wrought in thy soul. Be as importunate with God , as the Widdow was with the unjust judge . For God loveth importunity . If the unjust Judge was overcome with importunity , how much rather will the righteous God , who is compassionately affected towards those who seek unto him . Resolve with Iacob , I will not let thee go except thou bless me . Lord help me , Lord break me , humble me , change and turn me : I cannot turn my self , Ministers cannot , Ordinances cannot , afflictions cannot turn me . If thou wilt , thou canst : turn thou me , and I shall be turned , draw thou me , and I will run after thee . O suffer thy self this once to be overcome by a poor Worm . I cannot be denyed : I dye , I am undone , if thou deny me . I cannot be denyed , I will not be denyed , I will not let thee go untill thou bless me . Lord hear , Lord turn me . Obj. But some are apt to object and say , how can I pray without the Spirit ? A. Put thy self upon the duty of prayer , and who knoweth but thou maist soon feel and find the assistance of Gods spirit in the performance , though thou findest it not in the entrance of the duty . Go therefore unto God in prayer , spread before him thy wretched , miserable state and condition , plead thy miserable necessity , the dreadfulness of thy present state , how much better it had been that thou hadst never been born , than not to be born again . And then waiting for the assistance of the Spirit , be earnest and importunate with God , that he would not let thee live a day longer in thine Unregenerate state , least death should find thee therein , and then thou perish everlastingly . Obj. Some I know do question whether carnal and unregenerate men may be put upon that duty of prayer , because the Scripture saith , that the Sacrifice of the wicked is abomi●ation to the Lord , and that God heareth not sinners . A. 1. The Scriptures give us warrant to press carnal and unregenerate men upon the duty of Prayer . For at the time when Peter told Simon Magus that he was in the gall of bitterness , and in the bond of i●iquity , then he pressed him to pray unto God , saying , Repent of thy wicked●ess , and pray unto God , if perhaps the thought of thine heart may be forgiven thee . 2. We do not exhort men to pray and still hold themselves resolved to continue in their wicked and ungodly courses ; such prayer indeed would be an abomination : but to resolve upon turning , and so to go unto the Lord for his grace to assist and accept them . And therefore saith Peter to Simon Magus , Repent of this thy wickedness , and so pray for pardon . 3. The young Ravens cry for want of food , and God is said to hear them . Why may he not then hear the cryes and Prayers of carnal and unregenerate men ? especially when they pray unto him for changed and renewed hearts ; which prayers cannot but be agreeable to the will of God. How graciously did God reward that petition of Solomon , when he asked not for riches or long life , but for a wise and understanding heart . So may God say unto them , because ye have not asked temporal blessings , as health , wealth or the like , but a renewed heart , a new birth ; be it according to your desires , your natural carnal heart shall be changed and renewed . And to thine own Prayers call in the help of other mens prayers , beg of them that in their Prayers they would be mindfull of thee , and of thy condition ; that they would be earnest with God on thy behalf , that he would make thee a new creature by endowing thee with true , saving , sanctifying graces . Thus Simon Magus begged the Prayers of the Apostles , apprehending their prayers to be more prevalent than his own . For it is possible that God may hear the Prayers of Iob for his friends , when he will not hear them for themselves . And the Iaylors Conversion is set down as the Consequent of the Apostles Prayers . Not only their deliverance out of his prison , but his deliverance out of the Devils prison , is set down as a fruit of their prayers . To thine own prayers therefore , call in the help of other mens Prayers . VII . When either in hearing , reading , praying , or at any other time thou feelest any motions of Gods spirit in thy soul and conscience , make much of them , surrender up thy self thereunto , presently turn those motions into resolutions , and those resolutions into endeavours . Let not the motions of Gods Spirit be nipped in the bud , but nourish and cherish them , that they may bring forth good fruit . Ah sinner , as thou tendrest the good and happiness of thy precious and immortal soul , slight not the motions of Gods Spirit in thee , but labour to improve them to the ends for which they are sent . Are they motions tending to the working in thee a loathing and abhorring of thy former sinful lusts ? second those motions with strong resolutions to leave and forsake them for the time to come , at least so to strive against them as they may not rule and raign in thee , as formerly they have done . Are they motions tending to the stirring thee up to any good duty omitted ? oh turn these motions into performances , and presently fall upon the practice of those duties , whether it be praying in thy closet , or in thy Family , or such like . Doth the Spirit of God beam any light from the Word into thine understanding , whereby thou art more throughly convinced of thy miserable condition by nature , of the excellency of the new birth , of the necessity thereof unto Salvation ? Labour to improve this light to the stirring up in thee an earnest , longing desire after the work of Regeneration . Hath the Spirit of God in a Sermon so convinced thee of some grofs , scandalous sin , or sins , that thou art pricked at the heart , and deeply humbled under the sense and apprehension of them ? oh content not thy self with some sudden pangs of affection , but forthwith go into some secret place , and there take the advantage of thy present relenting frame of heart , for the more free and full confessing of thy sins unto God , and ingaging thy self by a solemn covenant unto him to be more watchfull over thy self , as against thy former lend and wicked courses , so against the occasions leading thereunto . Ah sinner , it will be thy Wisdom carefully to observe , and diligently to improve all the motions and stirrings of Gods Spirit in thy Soul and Conscience , by seconding the work of this holy Spirit in thee . Lose not the Wind and Tide , the Wind may lye , the Tide may turn , and where art thou then ? 't will be hard Rowing against Wind or Tide . Thou little thinkest what advantage such motions wisely improved may be to thy soul : and what prejudice the slighting , and neglecting of them may be unto thee : for ought thou knowest , thine eternal happiness or misery may depend upon the improving or slighting the same . VIII . Be much in the company of the godly , walk with them who walk with God. He that walketh with the wise , shall be more wise : he that walketh with the humble , shall be more humble : he that walketh with the holy , shall learn holiness . As there is no greater hinderance to the work of Christ , than the society of the wicked ; So there is no greater furtherance to it , than the society of those who fear God. For there is none will be so ready to pitty and compassionate you , to counsel and direct you in the way to Heaven , as these : none so ready to provoke and egg you on unto godliness , to encourage and cheer you up when you do well , and to reprove you when you do amiss , as these : none so ready to communicate their experiences to you , O come , say they , and we will tell you what the Lord hath done for our souls . So that in the company of the godly there is much good to be got ; they being like Lanthorns which disperse their light round about . If thou beest much in their company , thou shalt hear much of God , much of Christ , and much of Heaven : they use to be talking much of the riches of that Countrey , and the glory of that holy City , whether they are travelling . They will be opening to you the excellency of Jesus Christ , the riches of his love , the all-sufficiency of his Sacrifice , his willingness to receive all poor sinners , who will go unto him , and adventure their souls upon him . And who knoweth how much their discourse may warm thine heart , and raise up thy desires after Christ. Agrippa was almost perswaded to be a Christian , whilest he was talking with St. Paul. And the Ennuch was not only almost , but altogether perswaded , whilest he was conversing with Philip. As therefore thou desirest to further the work of grace begun in thy soul , be much in the company of those who are gracious ; who will be exceedingly helpfull to thee therein , as by their prayers , so by their counsel and good example . For their lives tell thee what it is to walk in the Spirit , what to mortifie the flesh , and to live abo●e all the alluring va●ities of the world . Oh Christians , encourage poor sinners to come among you ; let your discourses be practical Sermons ; let your wayes be living copies of that holy doctrine which you have received ; let your conversation be full of love , life , pitty , compassion towards them : be ready to teach , counsel , encourage and help them on after the Lord. Teach not sinners to say ( by the barrenness , and unsavouriness of your lives ) there is no more of God to be gotten in the dwellings of the Righteous , than in the tents of Wickedness . Thus have I shewed you the Means on our part to be performed for the furthering the new birth , and the work of Regeneration in your souls . And now give me leave to propound one Question to you . Are you resolved with the grace and assistance of God , speedily to put your selves upon the practice of these Directions or no ? If you think these things more than necessary , and are ready to say , What need so much ado , as if without so much hearing , so much reading , so much praying , and the like , there were no hope of Regeneration , and Salvation ! you may then sit down and take your ease . But know for certain , that without a conscionable use of these Means , you are like to fall short , as of Regeneration here , so of Salvation hereafter . For where God hath appointed Means , he doth not ordinarily work without them ; and therefore if you will not use Gods Means , no wonder if you go without his grace . Ah sinners , I beseech you for the sake of your precious souls , do not willfully refuse to be happy , do not , wittingly plunge your souls into everlasting miseries . Be willing to be happy , awaken your sleepy , stir up your lazy hearts to be doing . Heaven is not gotten with a wish , everlasting glory is worthy your utmost pains , and will not be gotten without it . What say you , after all that hath been said ? Are you willing to be converted ? to become new men , and to take up a new course ? If you are not yet , when will you ? Are you content to dye in your present state ? If you were now breathing out your last , and just passing into another World , would you not wish you had hearkened to counsel ? Though thou wilt , live the life , yet art thou content to dye the death of the obstinate and hardned ? Be not Brutes , and mad men . If Christ be best at death ; if holiness will be best at last ; if you know and believe , that when you come to dye , you shall wish you had made Christ sure : then sure your standing out against Christ now , your refusing grace now , is the first-born of follies . O be wise , consider what 's before you ; Christ and the World , holiness and sin , life and death , choose now for your selves ; and if you will be advised , let your this dayes choice be the same , which you are resolved shall be your dying choice . If you would not choose to dye in your sins , to dye Drunkards , to dye adulterers , to dye Scoffers , to dye unbelievers , live not out this day in such a dreadfull state . CHAP. XVI . Several Objections of Carnal and Vnregenerate men against the use of the forementioned Means , Answered . HAving shewed the Means ; I come now to answer the Objections which many carnal men pretend against the use of them in order to a new birth . Obj. 1. Some are ready to object and say , These are indeed likely means , but they find neither strength , nor ability to set upon the practice of them . A. 1. I would ask thee , whether thou canst in truth say , thou hast not been wanting to thy self in such things as were within thy power and strength ? Hast thou not as much power to go into the house of God , as into an Ale-house ? to read the holy Scriptures , as Play-books and Pamphlets ? to associate thy self with the Godly , as with the Wicked and Prophane ? canst not thou take up a resolution , to abandon thine old sinfull lusts , and to set upon a new course of life ? Certainly if thou hast been wanting to thy self in these and such like things , this objection taken from thine own inability , is but an idle excuse ; and argues rather thine unwillingness , than disability : and know that in the last and great day , thou wilt be damned not so much for thy want of power , as for thy want of will. 2. If thou wilt but put thy self upon the use of Means , thou ▪ dost not know what strength thou maist receive from God , and what may be the issue thereof . While Peter was Preaching ; the holy Ghost fell on all them that heard the Word . And for ought thou knowest , whilest thou art attending upon the Ministry of the Word , or praying unto God ; the Holy Ghost may fall on thee ; and make that Ordinance effectual for thy Regeneration and Salvation . And therefore put thy self upon the use of Means : wait at the Pool ; thou knowest not how soon the Spirit may come and move upon thy soul. For God doth usually meet with those who seek him . Obj. 2. I fear I am not elected , and therefore conceive it altogether fruitless for me to labour in the use of any means for this new birth . Oh could I be assured of my election ! then should I with comfort and confidence labour after it . A. 1. Election is a secret thing and belongeth unto God ; according to that of Moses , Secret things belong unto the Lord our God , but things which are revealed belong unto us . And therefore trouble not thy self ● with Gods secret will , but follow his revealed will. Apply thy self seriously and cordially to the use of the means God hath sanctified for thy Regeneration ; and from thence thou maist gain some comfortable evidence of thine election . 2. Consider though it be the duty of every Christian to give all diligence to make his calling and election sure : yet no man can know , and be assured of his election , till he be Regenerated by the Spirit of God : therefore the not knowing thine election should be so far from keeping thee off from applying thy self to the means of Regeneration , as it should rather be an argument to press thee thereunto : for by thy Regeneration thou maist know thine election . The eternal decrees of God are only made known à posteriori , from their effects , o●e whereof is Regeneration : find this and thou needest not doubt of thine election . 3. Wilt thou not plow nor Sow because thou knowest not whether God hath determined thee an Harvest ? Thou wilt say , I am sure I shall not reap , if I sow not ; there 's hope of an Harvest , if there be a Seed-time : and therefore I will adventure to sow what ever the issue may be . And wilt thou not be as wise for thy soul , as for thy body ? Because thou art not sure of thine election , wilt thou make thy damnation sure ? Obj. 3. Ah! I am too unworthy to partake of so great a mercy : there is nothing in me to move God to work grace in me , and therefore why should I trouble my self about it ? A. 1. Consider Gods grace is every way so free , that the mercy which he vouchsafeth to any of his Creatures , is altogether of himself , and from himself . He respecteth his own goodness , not our worthiness , in the mercies which he conferreth . If none shall obtain grace but the worthy , who then can be saved ? 2. Consider that no man before his Regeneration could ever find any worthiness in himself why he should partake of that mercy . What was there in Manass●h ? Or in Zacheus ? Or in Mary Magdalen ? Or in Paul before their conversion ? Surely none at all . Nay there is never a child of God on Earth , or in Heaven , but had as much personall unworthiness before his Regeneration , as thou now hast . Why then doth the sight and apprehension of thine unworthiness put thee out of all hope of obtaining the same ? 3. Consider that the sense of thine unworthiness is some degree of worthiness : yea it is the greatest worthiness thou canst attain unto . And none ever found greater mercy from God , than they who have been most sensible of their unworthiness . Instance the Centurion , who speaking unto Christ , said , I am not worthy that thou shouldst come under the roof of my house . And yet Christ granted his desire in healing his servant . So likewise the Woman of Canaan , who acknowledged her self to be no better than a Dog , yet received this answer from Christ , Oh Woman , great is thy faith , be it unto thee even as thou wilt . So likewise the Publican , who was conscious to himself , of so much unworthiness , that he stood afar off , and durst not lift up his eyes unto Heaven , but smote upon his breast , saying , God be merciful to me a sinner . Yet as the text noteth ver . 14. He went away justified rather than the Pharisee , who was puffed up with a conceit of his own righteousness . 4. It is to be feared that this objection of thine unworthiness ariseth not so much from true humility , as from the pride of thine own heart , who art loth to be beholding unto God for any mercy ; but wouldst rather discern something in thy self which may deserve it at his hands . But we are to root out of our hearts this spiritual pride , and be humble ; and then we may rest confident , that though we are most unworthy in our selves , yet God will accept of us in and for the worthiness of Jesus Christ. Obj. 4. Some object the number and the heinousness of their sins . Oh they are such vile and wretched sinners , having mispent the best of their time , the strength of their youth in the service of sin and Satan , and in gratifying their own carnal lu●ts and affections ; and as they have grown in years , so they have grown in sin and wickedness ; and therefore cannot expect so great a mercy from God , as of a Son of Belial to be made a Son of God , by the work of Regeneration . A. 1. Know for thy comfort that God hath embraced with the arms of his free grace , as great and heinous sinners as thy self . For hast thou been an Idolater , or Murderer ? so was Ma●asseh , yet was he received to mercy . Hast thou been a Blasphemer or a Persecutor of the Saints and servants of God ? So was Paul , and yet he obtained mercy . Hast thou been a Filthy , unclean person , wallowing and delighting like a Sow , in the filth of sin , and mire of sinfull filthiness ? So did Mary Magdalea , and many of the Corinthians ; yet were they washed with the blood of Iesus Christ , justified and sanctified . Hast thou been an Oppressor and Extortioner , who hast got thine estate by over-reaching thy neighbours , and grinding the faces of the poor ? So did Matthew and Zacheus , who yet found mercy . Why then is there not hope of mercy for thee ? when grace hath embraced such great and heinous sinners . Q. Wilt thou say , thou art a greater sinner than any of these forementioned ? A. 1. This is scarce credible . But suppose thy sins do exceed the proportion of any one thou canst find pardoned in Scripture ! yet this were no just ground of despair : because the depth of Gods mercy was never yet fathomed ; God never acted his mercy so far , but he is able to act it farther . Greater sinners , than ever yet were pardoned , may be pardoned . And therefore though thy sins were more and greater than the sins of others , yet there is hope of mercy for thee , unless by thine infidelity thou dost exclude thy self from the same . 2. Consider that there was no more in Manasseh , Mary Magdalen , Paul , nor any of the Saints now in Heaven to move God to have compassion on them , than there is in thee . The Apostle saith , that there is no difference , for all have sinned . The true cause of any mans Regeneration is the free grace , and love of God. For saith the Apostle , we were all by nature the Children of wrath , even as others . But God who is rich in mercy , for his great love , wherewith he loved us , even when we were dead in sins , hath quickned us . And immediatly addeth , By grace ye are saved . Now seeing the free grace and love of God is the true cause of mans Regeneration and Salvation , why shouldst thou imagine there is less love in God for thee , than there was for them ? Obj. 5. Others object , they fear their time and day of grace is past and gone , having long stood out , and rejected many offers of grace , and that it is now too late to seek after the grace of God. A. To this I answer that the slighting and rejecting the many offers of grace , is very sad , yea an heinous sin , which calls for thy deepest sorrow and humiliation . This made our Saviour to weep over Ierusalem , because they neglected the day of their visitation . But yet know , 1. Though thou hast often refused and rejected the offers of grace , yet is not thy condition hopeless , in that it is not the sin against the Holy Ghost , which alone cannot be pardoned : but it is a sin , though heinous , yet pardonable . Many have obtained mercy even for this , and so mayest thou , upon thy true humiliation and repentance . For such is the mercy of God , as he both can and will pardon even sins against mercy . 2. It 's a question whether there be any Saint on Earth or in Heaven , who before their closing with Christ by faith , did not stand out against , and reject many of his gracious invitations , excepting such as were sanctified from the Womb. 'T is the Devil that puts it into thy mouth to say , I have slighted many offers of grace , therefore my day of grace is past and gone . Do we not see by daily experience , how Christ brings home some to himself in their old age ? who questionless in their youth and riper years turned many a deaf ear to his gracious invitations . And that Christ is still willing and ready so to do , appeareth by this , that he continues his offers of grace , though formerly neglected . How oft would I have gathered thee ? saith Christ of Ierusalem . 3. Christ hath several seasons of Conversion , and Regeneration ; all come not in at the first hour of the day , nor at the sixth hour . Christ brings home some to himself in the latter end of their lives , who have all the former part slighted and rejected his gracious invitations . And therefore he will have them often renewed , and tendred to poor sinners ; because though the time of some be to come in at the first offer , yet the time of others is to come in upon renewed and multiplyed offers : so that often renewing thy refusals is not an eternal prejudice . 4. If thou art heartily sorry for thy former refusals , and dost now unfeinedly desire to close with Christ , I may with confidence say , thy day of grace is not past . For those affections wrought in thee by the Spirit of God are gracious hints that he intends thee good , if yet thou wilt accept . Such who have outstood their day , are usually given up to a feared Conscience , and reprobate mind , and are hurried by the Devil to the committing of all manner of sin and wickedness , and that with greediness and delight . 5. Thou who fearest thy day of grace is past , know this , that if thou now findest in thy self a willingness to abandon thy former lusts and corruptions , and to become a new creature ; to cast off the Devils service , and to become the servant of the Lord Jesus , thy day of grace is not past . 6. It is evident thy day of grace is not past , because the Lord hath not yet given over to strive with thee . Is he not yet woing and beseeching thee by the Ministry of his Word , by the motions of his Spirit , to accept of the reconciliation purchased by the blood of his Son ? And doth not Christ himself stand knocking at the door of thine heart , telling thee , that if thou wilt open to him , he will come in and sup with thee , and thou with him ? It is yet the acceptable time , and day of Salvation , if thou wilt accept , thou maist be accepted . Say not foolishly , my day is past , but prove it is not so , by coming in this day . Harden not thine heart this day , and thou shalt find God will not harden his ear against thy cry . 7. Though thou hast long stood out , yet know that God will not presently take the forfeiture of thee : neither will Christ suddenly take his advantage against thee . If the Lord were as hasty to punish sinners , as they are forward to commit sin , there would suddenly be an end of all . And if Christ should be as forward to reject sinners , as they are to reject him , what hope of mercy were there ? But Christ is not so severe , he is of great goodness , and of great patience , he makes tenders of grace and peace over and over again , and waits our acceptance . In which respect he is said to stand at their door and knock . As knocking is usually a repetition of strokes , so standing at the door and knocking , implyeth his waiting for our opening . Ah sinner , doth Christ continue to renew his offers of grace and mercy unto thee , and wilt thou thereupon continue to refuse them ▪ know assuredly that though renewed offers are doubled mercies , yet renewed refusals are tr●bled sins , which will exceedingly aggravate thy condemnation . I speak not these things to encourage any to deferr , and put off their turning from their sins to farther day , upon a presumption they shall have mercy at last . Beware of that madness . Thou that wilt not to day , thy soul may be in Hell before to morrow . But I speak this to encourage old sinners to a speedy turning . Old sinner , it is the last time with thee , for ought thou knowest , thou art just come to thy Now or Never . And two things I would speak to thee . 1. It 's a great doubt whether thou who hast stood it out so long wilt come in now , fear and tremble ; few very few of those that stand it out to the last hour , do come in at the last hour , yet , 2. If thou wilt thou maist ; if in this thy day , thy last day , thou wilt come in , thou shalt be saved . Obj. 6. If once I be Regenerate , and become a new creature , I shall never live one merry day more : then farewell all delights , and pleasures ; for the life of a godly man is full of uncomfortableness , and sadness . A. 1. True it is , every Regenerate man ought to renounce all sinfull delights , to bid adiew to all unlawfull pleasures : which in truth is no bondage , but rather a spiritual liberty . The bondage of a Christian is in being a servant to his sinfull lusts : and his liberty in being delivered from them . The Apostle bewails the time when himself , and other Saints were foolish , serving divers lusts and pleasures . And reckons it amongst the prime benefits , they received by the grace of the Gospel , to be delivered from that slavery and bondage . 2. Though every Regenerate man ought to renounce all sinfull pleasures , and delights , yet he may in some measure enjoy any lawfull pleasures , which the Creature affords . Yea none doth or can enjoy the sweetness of the Creature more , than the new creature . For he hath not only a fleshly palate like other men , whereby he relisheth the carnal pleasure which the Creature affordeth ; but he hath likewise a spiritual palate whereby he tasteth the sweetness and goodness of God in the Creature . So that this Objection is a meer slander , which the Devil and his Agents have raised to fright men from looking after grace . 3. The work of Regeneration is so far from depriving a man of all delights and pleasures , that there are unspeakable delights peculiar to the Regenerate : they have dainties which their spirits feed upon , that the World knows not of ; a stranger doth not intermeddle with their joy . As they have higher , and more noble principles than other men : so they feed upon higher and more noble comforts . Their comforts are spiritual , administred unto their souls by a special work of the Holy Ghost ; who is designed by the Father and the Son to be the Comforter , to cheer and revive the spirits of his servants . And certainly the comforts and delights which he conveyes into the souls of the Regenerate , must needs be soul-satisfying , and soul-ravishing consolations . What Blasphemy is it to affirm , that the joyes of the World are better than the joyes of God ? Oh how sweet and delightfull must it needs be to know , that we are brought out of the state of nature into the state of grace ! that we are the Children of God , beloved of him ! the members of Christ , and dear to him ! that our sins are pardoned in and through the merits of his bitter death and passion ! and that so soon as our earthly Tabernacles are dissolved , we shall have a building of God , an house not made with hands , eternal in the Heavens ; and there raign with him in everlasting bliss and happiness ! Oh what a comfort must it needs be seriously to fix our thoughts on those joyes and pleasures , which hereafter we shall enjoy at Gods right hand to all Eternity ! Ah sinners , What folly then hath bewitched you to think it greater pleasure to live in foolish sports , and fleshly delights , than in the sense of Gods love , and in the believing thoughts of glory ? Did you but know the peace and the comfort ; the pleasure and the joy , which springeth from the apprehension of Gods love , and walking in the wayes of holiness , you would soon be of another mind , and take another course than you do . Much good may do you with your crackling thorns : walk in the light of your fires , and the sparks which you have kindled : make the best of your present pleasures , till that vanity and vexation , which is all you are like to reap from them , bring you to a better mind . The new birth is the very beginning of a life of peace and comfort : and the greatest pleasantness is to be found in the wayes of holiness . Would you but make enquiry of those who have tryed both stares , both that of sin , and that of grace , they will tell you , that their first state was a state of trouble and misery : and that they never found any true peace and comfort in their souls till they were brought home to God , and came to be acquainted with an holy life . Yea that they have enjoyed more sweetness and delight in one hours communion with God , than ever their flesh brought them in , in all their lives . Solomon who had experience of all other pleasures , yet saith of the wayes of godliness , Her wayes are wayes of pleasantness , even soul-satisfying pleasantness . If you will not believe the reports of the people of God , yet hearken to what God himself speaketh in his word , Being justified by faith , we have peace with God thorow our Lord Iesus Christ : and not only so , but we glory in tribulation . And saith St. Peter , Believing ye rejoyce with joy unspeakable , and full of glory . And the Psalmist often calleth upon the righteous to rejoice , Rejoice in the Lord ye righteous , and shout for joy all ye that are upright in heart . And saith the Apostle , Rejoice in the Lord alwaies , and again I say rejoice . Will you believe God ? this you see is his testimony , that true joy is proper to the Regenerate , the Children of God are the only heirs of joy and glory . Obj. 1. But some are ready to object and say , how can the state of the Regenerate be so comfortable , and joyful , when as none are more afflicted and persecuted than they ? In the World , ( saith our Saviour speaking to his Disciples ) ye shall have tribulation . And saith the Apostle All that will live godly in Christ Iesus shall suffer persecution : which made Luther to say , a Christian is a Cross-bearer . A. 1. True it is none are more afflicted and persecuted than they : but their afflictions and persecutions do not alwayes deprive them of true spiritual joy and comfort . For saith the Apostle , Being justified by faith we have peace with God , and we rejoice in tribulation . And saith our Saviour , When men shall revile you , and persecute you , and say all manner of evill against you falsely for my sake , rejoyce and be exceeding glad . 2. Gods Children in and under great afflictions do oft-times feel and find the greatest joy and comfort . As their sufferi●gs abound , so their consolation aboundeth in and through Christ. When doth a Christian stand in more need of the comforts of God , and when doth he enjoy more of them then when outward comforts do most fail him ? When David was sorely distressed , being plundred of his goods , and robbed of his Wives and Children , he encouraged himself in the Lord his God , and received much comfort from him . Obj. 2. How can the state of the regenerate be joyful , when as the grace of God teacheth , and requireth them to deny all ungodliness , and worldly lusts , and to● live , as godly and righteously , so soberly in this present World ? A. 1. True it is , the Regenerate ought not to live according to the course of the World , satisfying their own carnal lusts and pleasures , but according to the strict rule of Gods Word . 2. But yet this strict walking is no hinderance to true joy , but rather a furtherer thereof ; which made the Prophet David to say , Great peace have they who love thy Law , that is , they shall enjoy much peace of Conscience , and quietness of mind . It is said of the primitive Saints , that they walked in the fear of the Lord , and in the comfort of the holy Ghost , because they walked in the fear of the Lord , therefore they found the joy and comfort of the Holy Ghost . And indeed the strictest walking hath procured the swe●test joy : and the loosest walking the greatest sorrow . Ask the people of God , whether any of them , have ever found more soul-re●oyci●g , than when they have walked most closely and exactly with God. Nay I dare appeal to thine own Conscience , whether it be not more comfortable to serve God , than the Devil ? to please God , than to gratifie thy sinfull lusts and affections ? Dost thou make nothing of the joy of a good Conscience , and the sweetness of uprightness and integrity ? Obj. 3. Doth not daily experience tell us , that many Godly Christians , notwithstanding their close walking with God , live very uncomfortably ; their spirits are heavy and sad , and they are oftner in tears and groans than others . A. 1. It may be their sadness is not a real , but a seeming sadness , they only seem to be sad unto wicked and prophane men ; As sorrowfull , yet alwayes rejoycing . Where the Apostle bringeth in the sorrow of the Godly with a quasi , as it were sorrowful , not that it is sorrow indeed . But when he speaks of their joy , there 's no quasi , but true joy : which is grounded upon so sure foundations , viz. the free grace of God , and the merits of Christ apprehended by a true and lively faith , that it continueth for ever , and never utterly vanisheth away . When the Countenance of a Christian seemeth sad , there is many times much peace and joy in his heart : and therefore his joy is called hidden Manna , as being inward and secret , to which worldly men are meer strangers . 2. Though their sadness be real , yet is not their godliness the cause thereof , no more than the Sun can be the cause of darkness . But the grounds and causes of a Christians sadness are these , 1. Haply he hath lately fallen into some great and heinous sin , and if so , no marvel if he walk sadly and uncomfortably , till he hath got some comfortable evidence of the pardon and forgiveness thereof . For guilt makes a man a terrour to himself . What made David walk so heavily , yea roar out for grief ? but the guilt of his Adultery and Murther . What made Peter go out and weep so bitterly ? but the guilt of his cowardize in denying his Lord and Master . 2. Haply he hath some deep apprehension of the corruption of his own heart , which he oft-times findeth working and stirring in him . This made Paul to smite himself upon his breast , and cry out , O wretched man that I am , who shall deliver me from the body of sin and corruption ! Thou thinkest much to see a godly man walk sadly and uncomfortably . Whereas if thine eyes were but opened to see the vileness and wretchedness that is in thine own heart , thou wouldst presently sink down in dismal sorrow and desperation . 3. He may yet be in the travel of his new birth , or but newly delivered ; so that he is hardly freed from the spirit of bondage . And therefore no marvel that he still walks with a sorrowful heart . But this sorrow will soon end in full joy . For Christ the Sun of Righteousness is rising upon his soul with healing in his Wings , who will dry up his tears , and fill his heart with joy . 4. Or if he be a through Convert , yet he may be under some soar temptation from the Devil , whose main design is to keep men in slavery and bondage to himself ; but if he fail therein , then his next design is to weaken their comforts . And therefore so far as God will give him leave , he will be sure to set upon them with his fiercest , temptations , and to cast into their minds many Atheistical and Blasphemous thoughts : the venom of which is ready to drink up their spirits : and it is no marvel if they walk uncomfortably at such times , for joy and rejoycing attends not the combate but the conquest . Think not the worse of the wayes of God for that the Devil is so much against them , and straws them with such thornes . 5. It may be he is of a melancholy constitution , and then it cannot be expected he should walk joyfully . For joy hath no greater enemy than melancholy . And know , that though the disposition of the soul is changed by the new birth , yet not the constitution of the body . 6. It may be God hath hid his face , and favour from him , withdrawn himself in respect of the manifestation of his love to his soul , so that he doth not enjoy that comfort which he was wont to have in God ; and if so , no marvel if he walk heavily and uncomfortably . For what Christian can rejoice when God deprives him of all sense and feeling of his loving favour ? and shuts up those sweet streams of refreshment which were wont to flow into his soul ? Surely the chief work of a Christian in such a case is heartily to bewail his present sad condition , and to be earnest with God in prayer , that he would lift up the light of his countenance , and shine in comfortably upon his soul , that the bones which he hath broken may rejoice . Now for any to argue , because some godly men have ofttimes occasion of sorrow and mourning , therefore the lives of all the godly are full of sorrow and sadness , is a very absurd and false kind of reasoning ; and yet this is the reasoning of many carnal men and women in the World. Whereas we may more rationally argue , the lives of all carnal and prophane men to be uncomfortable , because all the causes of uncomfortableness are found on them as guilt of sin , death in sin , enmity against God , alienation from Christ , and therefore lyableness to all judgements and plagues here , and to eternal death and condemnation hereafter . Surely if carnal men understood themselves throughly , they would find all both within and without them , like Ezekiels roul , nothing but lamentation , mourning and woe . CHAP. XVII . The second branch of the Vse of Exhortation unto the Regenerate . HAving done with the first branch of the Use of Exhortation unto the Unregenerate : Come we now unto the second which concerneth the Regenerate , and consisteth of divers heads ; 1. Admire and adore Gods special mercy and goodness in thy Regeneration . Let thine heart be ravished with the consideration of his love to thee in Christ Jesus , the bottom whereof cannot be fathomed by any Angel in Heaven . And therefore well maist thou cry out , Oh the heighth , and the depth , the length and the breadth of the love of God unto thy soul ! If David upon the consideration of the goodness of God to man in his Creation , cryed out so affectionately , Lord what is man that thou art mindfull of him ? and the son of man that thou visitest him ? Surely upon the consideration of Gods mercy unto thy soul in this work of new Creation , hast not thou cause to say the like , Lord what is man that thou art mindfull of him ? and the son of man that thou visitest him ? Lord what am I among the Sons of men , that thou shouldest have respect to me ? That the Lord should pluck thee as a brand out of the fire , that he should take thee into his special grace and favour , when he left many millions of Men and Women to perish in their sins : that he should make thee an heir of Heaven , when he left so many to be fire-brands of hell : that thy nature should be renewed and sanctified , when others are left in their filth and pollution , hast not thou unspeakable cause to sit down and admire the freeness of Gods grace , and riches of his mercy towards thee ? Surely nothing but free Grace hath put this honour upon thee , and put such a difference between thee and others . For what did God see more in thee than in others , to move him to set his special love on thee ? Oh cast thine eyes round about thee , look upon thy neighbours , who live under the same Ministery , partake of the same Ordinances as thou dost , and yet never felt the power and sweetness of them in their souls . Let the abominable wickedness which thou daily seest in others , fill thee with wonder at the loving kindness of the Lord to thee . That the dew of his free Grace should fall upon thy soul , when the hearts of so many about thee should be dry , not having one drop of that dew upon them , is not this a mercy to be admired ? Oh consider it , and adore it , and say , Lord , how is it that thou shouldst bestow thy grace on me , and deny it to so many , who in many respects are better than I ? That thy heart may be the more raised up in admiration of the mercy and goodness of God unto thee herein , take notice of the manifold priviledges which do follow and accompany such as are Regenerated . 1. The love and favour of God wherewith they are embraced . Love is weighty and falleth downward from Father to Child . Yea love in God is as a Fountain and spring-head , and the channel or pipe in and through which it runneth , is Christ : now that spring continually floweth forth through that pipe to every Regenerate person . Observe the love of earthly Parents to their Children , how great , how constant it is : withall consider how far God exceeds them in his love , even as far as he doth in greatness , which is infinitely . So as every Regenerate person may with assurance rest on the love of God his Father , which cannot be but most sweet to the soul , and exceeding comfortable . For in Gods fatherly favour consisteth our happiness . II. Union with Christ. For Christ is the head , and by Regeneration we are his members . The Apostle writing to the Corinthians , who were born again by the Spirit , saith , Now are ye the body of Christ , and members in particular , meaning of the mystical body of Christ. This Union of the Regenerate with Christ , is one of the great mysteries of our Christian faith : and it is a Mysterie of an unspeakable comfort and consolation . For by vertue of our Union with Christ , God is our Father ; Christ is our Brother , and our Husband and Head ; Heaven is our inheritance : Angels are our attendants and guardians , who are sent forth to minister for them , who shall be heirs of Salvation . These Angels are those Horses and Chariots of fire , which were round about Elisha : and which are also round about every member of Christ in all their dangers , though they see them not . If the eyes of the Regenerate were but opened to see their glorious attendants , how would their hearts be comforted and cheered in all their distresses . III. Adoption . Such as are Regenerated are thereby the adopted Sons of God. Whereas by natural propagation they were the children of wrath ; by this Regeneration they are the Children of grace , being translated out of the Family of Satan into Gods own Family , and in and through Christ they are made the adopted Sons of God. Oh that the Lord would open our eyes to see this priviledge ! Behold , saith St. Iohn , what manner of Love the Father hath bestowed on us , that we should be called the Sons of God. The Apostle not being able to express the greatness of Gods love to us therein , he breaks forth into an admiration thereof . And truly well might he say , Behold what manner of love the Father hath bestowed on us . For here is not only love , but love to admiration , that we vile , wretched , sinfull creatures , who were dead in sins and trespasses , enemies to God by wicked works , yea and children of wrath as well as others , that we should be thus advanced in and by Christ , as to be accounted not only servants which is much ; nor only friends which is more ; but also Sons , and consequently heirs , and co-heirs with Christ , which is most of all . IV. Christian freedom . As it is the great unhappiness of the unregenerate , that they are in a state of vasalage : so it is the great happiness of the regenerate , that they are in a state of freedom , being freed , 1. From Satan . Though not from the assaults and temptations of Satan , yet from the power of Satan . For our Saviour Christ by his death hath destroyed him that had the power of death , that is , the Devil . He hath now broken the Serpents head , so that though he may hiss against us , yet he cannot sting us : though he may assault us , yet he cannot overcome us : and though he goeth about like a roaring Lion , s●●king whom he may devour ; yet Christ hath him in a Chain , and he cannot go one link thereof farther than he pleaseth . 2 From si● . Though the Regenerate are not freed from the in-being of sin , which doth and will live in them , so long as they live in this World : yet are they freed both from the guilt of sin , and from the power and dominion of sin . 1. From the guilt of sin , that is , from that wrath and punishment which is due to sin : so that none of our sins shall be able to condemn us . For Christ as our Surety , Saviour and Redeemer , did bear all our sins in his body upon the tree , and there offered up his life as an all sufficient Sacrifice , and full satisfaction to Gods justice for the same . So that God being fully satisfied by the death of Christ for our sins , he will not , nay he cannot in justice require satisfaction again from us . Well therefore might the Apostle make this bold challenge , who shall lay any thing to the charge of Gods elect , seeing Christ hath dyed , and by his death fully satisfied Gods justice for their sins ? 2. From the power and dominion of sin ; which cometh to pass by the Spirit of Christ conveighed to them , whereby their sins are in some measure mortified and subdued , so that they do not rule , nor raign in them as formerly . Sin shall not have dominion over you , saith the Apostle , and why ? because you are not under the Law , but under grace . In our unregenerate estate , sin had not only possession of us , but dominion over us , so that we did yield a willing subjection unto the command of sin . But since we are regenerated by the Spirit of God , we are freed , though not from the in-being , yet from the dominion of sin . So that though sin may tyrannize over us , yet shall it not raign in us . We shall not yield a free and willing obedience to the command thereof . This is the great comfort of Gods Children , that though sin be not removed , yet it is subdued . Though they oftentimes feel the workings and stirrings of corruption in them , which make them to have many a sad heart , and wet eye , yet are they freed , through Christ from the dominion of sin . 3. The Regenerate are freed from the Law , not only from the Ceremonial , and Iudicial Law , which were peculiar to the Jews , and dyed with the decay of their Common-wealth ; but likewise from the Moral Law , ( which concerns all men , at all times , in all places ) yet not as it is a rule of Obedience , and Christian walking , for so it still remains in force even to the Children of God even after their Regeneration ; But , 1. As it was a Covenant of works , or as the Covenant thereof was works . We are not absolutely bound to such rigour , and exactness as that required . Indeed we ought to endeavor after the most perfect obedience , and to be humbled for our defects and failings therein ; but not to despair because of them : for all failings not allowed are pardoned . Besides Christ our surety hath in all things fullfilled the Law , and performed perfect obedience thereunto . So that the strictness of the Law being fulfilled by our surety , it s not expected , that it should be performed by us in our own persons . 2. We are freed from the Curse and condemnation of the Law. Christ , saith the Apostle , hath redeemed us from the curse of the Law , being made a curse for us . So that although we do not perform it in that exact manner and measure which it requireth : yet our transgressions shall not be imputed to us to condemnation . The Law may condemn the actions , but not the persons of the Regenerate , it hath nothing to do with them ; therefore the Apostle saith , There is no condemnation to them which are in Christ Iesus . V. Provision of all needfull good things is another priviledge of the Regenerate , who have a right to all good things through Christ , and the possession of all things God seeth good for them . It is observable that when God was with Israel in the Wilderness ( where nothing was to be had ) they lacked nothing . It is naturally engrafted into all Parents to provide for their Children : what then can they want who have God for their Father ? who as he is all-sufficient , so a most loving Father to his Children , whose love far surpasseth the love of natural Parents to their Children . Art thou a Child of God by Regeneration ? then look up to thy Heavenly Father for a supply of all good things . For can they that are evill , know how to give good gifts to their Children ? saith our Saviour . And shall not your Heavenly Father give to you the things whereof ye have need ? He feedeth the Fowls of the air , and the Beasts of the Field ; and he that is carefull to provide for his Hawks and his Hounds , will he suffer his Children to beg and starve , who must one day be his heirs ? Be not then faithless , but believe , and say not , What shall we eat ? or what shall we drink ? or wherewithall shall we be cloathed ? For your Heavenly Father knoweth whereof ye have need , and shall relieve you . VI. Acceptance of their Services though full of weaknesses , infirmities and imperfections . Natural Parents are not more ready to accept of the weak Services performed by their Children ; than God is to take in good part the imperfect services of his Children . How maimed and broken are our prayers many times ! yet coming from a broken heart they find acceptance with God. Though he regardeth not the glorious works of hypocrites , yet he graciously accepteth of the weak Services of his Children done in sincerity . When we cannot pray with that affection and fervency as we desire : yet if we set upon it with an honest and sincere heart , doing it in obedience to the command of God , with a desire to approve our selves unto him therein , and grieving for our failings and imperfections , God will overlook our failings , and crown our weak endeavours with acceptance . VII . Protection from things hurtfull , is another priviledge of the Regenerate . They are here subject to manifold casualties , and contingencies , from which the Lord in mercy protects them , keeping Watch and Ward for them . Yea he is said to be a wall of fire round about his people . A wall to defend them , and of fire to consume those that rise up against them . So that they shall not be afraid of evil tydings , for their hearts are fixed trusting in the Lord. I deny not but the Children of God may be wronged , oppressed , spoiled of all they have , and unjustly stain , yet in all these shall they not be hurt , for God will turn all to their good . Note what David said of Shimei's cursing him , The Lord will look on my affliction and requite good for his cursing this day . On this ground the Hebrews took joyfully the spoyling of their goods . VIII . Support under all afflictions is another priviledge of the Regenerate . For God is present with them in all their afflictions , supporting their weakness with his might ; and manifesting his greatest power in their greatest impotency . Yea though sometimes he seems to leave them in their distress , yet he giveth such sufficient strength as they are thereby enabled to bear it , and well to pass it through . This is evident by the Apostles holy triumph in this case , We are perplexed , but not in despair ; persecuted , but not forsaken : cast down , but not destroyed . The ground hereof is the assistance which God affordeth us , and the strength which he communicateth to us . IX . All things shall work together for the good of the Regenerate . And God will do them good by all in the latter end . He will turn their losses into gain , their crosses into comforts , their sorrows into joy , their cursing into blessings . Those afflictive providences which seem to be most prejudicial unto them , will in the issue prove most beneficial . As we see in Ioseph , The evil which his brethren intended against him , turned to his good . Their selling him as a slave to the Ishmaelites , proved the means of his advancement . How did Ma●asses imprisonment work for his good ? For the text saith , When he was in affliction , he besought the Lord , and humbled himself greatly , and the Lord was entreated of him . To know that nothing shall hurt a child of God , is ground of exceeding great comfort and consolation . But to be assured , that all things , even all cross-providences shall work together for his good , is enough to fill the heart with joy . Oh then how great is the happiness of every Regenerate person ! who may be assured that whatsoever befalleth him , shall be for his good , and doth work together for the best . Certainly , he may truly say , Soul take thy spiritual ease , for here is much spiritual good treasured up for thee . X. A blessed death . For so saith the Spirit , Blessed are the dead which dye in the Lord ; that is , in the faith of Christ. Who are blessed , both because then they rest from their labours , from all their toyl and pains , from all their griefs and sorrows . As also because their works do follow them , through free-grace in glorious rewards . The souls of the Regenerate , so soon as they are by death separated from the body , go immediately into Heaven , as is clear from that speech of our Saviour to the converted thief on the Cross , This day thou shalt be with me in Paradice , which place the Apostle expoundeth to be the third Heaven . The word in the Original translated , this day , implyes , that immediately after the breathing of his soul out of his body , his soul should go to Heaven . And thus it is with all the Regenerate , unto whom death is like the red-Sea to the Israelites , even a passage , and thorow-fair into the Heavenly Canaan . XI . An happy Resurrection . For at the sound of the last Trumpet all the Regenerate shall arise out of their graves , like so many Iosephs out of Prison . Whatsoever imperfections were before in their bodies ( as blindness , lameness , crookedness ) shall then be done away . Though the body was sowen in corruption , yet it shall be raised in incorruption , not to be subject to any manner of aches , pains , diseases , or imperfections . Though it were sowen in weakness , it shall be raised in power . And though it was sowen in dishonour , it shall be raised in glory . Here it is many times deformed , but then all deformities and defects shall be removed , and the body made more glorious , through the admirable beauty thereof . Certainly if the Beauty of all the Men and Women in the World were concentred in one , it would be far short of the Beauty of the Saints in Heaven , whose bodies shall shine more gloriously than the Sun in the Firmament . XII . The last and highest priviledge of the Regenerate is , That they shall have an Heavenly inheritance . Fathers on earth use to provide inheritances for their Children . And the Apost●e Peter , Blesseth God , who hath begotten us to an inheritance incorruptible , and undefiled , and that fadeth not away , reserved in Heaven . The Regenerate in this life poss●ss Heaven in Christ , but hereafter they shall enjoy it in their own persons . When they come to enjoy this heavenly inheritance , they shall not only be freed from all evils , both bodily and spiritual : but likewise replenished with all good . Their minds shall be inlightned , their wills reformed , their memories made blessed treasures , their consciences purged , their hearts purified , their affections rectified , their bodies glorified , and all these perfectly . There shall be a blessed communion of all the Saints together , who shall enjoy the society of Angels , and fellowship with Christ himself , whose surpassing excellency they shall cleerly behold , and partake of that glory wherewith he is arrayed . What tongue can express ? what heart can conceive the excellency thereof ? If Peter , Iames and Iohn seeing but some small glimpse of Christs glory and Majesty in his transfiguration , were so ravished therewith , that setting aside all worldly desires , they wished only the continuance thereof . Then how shall the Saints in Heaven be ravished with joy and comfort , when they shall continually behold their Saviour Jesus Christ sitting at the right hand of his Father , like a triumphant Conquerour , having subdued his , and his Churches enemies . Thus have I shewed you some of the glorious priviledges of the Regenerate . Oh happy day may that Man or Woman say , as long as they live , when God by his Spirit Regenerated them , and made them new creatures ! Many keep their birth day , as a day of rejoycing and feasting . But they who know the day of their new-birth , may well make that a day of rejoycing while they live , in regard of the many glorious priviledges whereof they are thereby partakers . CHAP. XVIII . An Exhortation to bless God for the work of Regeneration . And to walk worthy thereof . II. A Second branch of the Use of Exhortation unto the Regenerate , is To be thankfull unto God for this great mercy . Admire the grace of God , and bless his name for ever . Art thou made alive ? Is the life of God begotten in thee ? And hast thou evidence of it ? O bless God whilest ▪ thou hast any being . Let thine heart and mouth and life be filled with his Praises . Take up the Psalmists words , Bless the Lord O my soul , and all that is within me , bless his holy name : Bless the Lord O my soul , and forget not all his benefits . Wilt thou be thankfull unto God for thy natural birth ? And wilt not thou be thankfull to him for thy spiritual birth ? wilt thou bless him for that he hath made thee a reasonable creature ? And wilt thou not bless him for making thee a new-creature ? wilt thou bless him that thou art not a Toad ? And wilt thou not bless him , that thou art not a Devil ? Is not Regeneration of all mercies the most necessary ? And wilt not thou be thankfull for that which is the one thing necessary ? If the Children of Israel praised God for their deliverance from the Aegyptian bondage ; how much more cause hast thou to praise and magnifie the name of God for thy deliverance from a greater than Aegyptian bondage ? It being a deliverance from Satan , the worst of all Tyrants : from hell , of all prisons the most loathsome : yea from sin , death , and the curse of the Law. The more to stirr up thy self to this duty of thanksgiving for this mercy , 1. Consider the specialty of Gods love , and goodness unto thee therein , in singling thee out from the multitudes that perish , and setting thee apart for life , Hath he dealt by all , as he hath dealt by thee ? Oh how many millions of Men and Women hath he suffered to live and dy in their sins , when thy soul liveth ? How many for birth more noble , for policy more wise , for riches more wealthy , are let run in their sins , till they fall into wrath , when thou art escaped ? when thou considerest that he should pass by them , and set his special love upon thee , if this do not fill thee with love , and with praises , the very stones may cry out against thee . The Psalmist speaketh of it as a great mercy to a godly man , that in a time of Plague and Pestilence a thousand should fall on his right hand , and on his left , and yet it should not come nigh him . But what is that to this mercy , that many thousands should fall into hell on thy right hand , and on thy left , and yet thou preserved ? 2. Consider how sad thy condition was before thy Regeneration , being a Child of wrath , a bondslave of Satan , and an heir to hell . And then compare it with thy present state . Behold of a child of wrath , thou art made a Son of God : of a slave of Satan , thou art become Christs freeman : of an heir of hell and damnation , an heir to Heaven , and salvation . And doth not this call for thankfulness ? 3. Consider that this mercy is unspeakably greater than all other mercies in the World. This new birth makes a man an ho●ourable person , one of the royal seed , a King and Priest to God. This makes him a rich man ; the least degree of this grace is better than all the wealth in the World : this is the true riches , the durable riches , a treasure that faileth not , nor can it be valued . This makes him a joyfull man : there 's joy in Heaven at thy conversion , and a foundation of everlasting joy laid in thine own soul : thou maist rejoyce , its meet that thou make merry , for this thy soul was dead , and is alive ; was lost , and is found . Theodosius gave God greater thanks that he had made him a member of the Church , than head of the Empire . So bless God more for this mercy , that he hath made thee a member of Christ , than if he had made thee an heir of all the Earth . What though God hath not abounded to thee in outward honours and estate ; yet if he hath abounded to thee in grace , this alone will be matter of eternal praises . Luther hath a notable story which may be useful to this purpose , In the time of the Council of Constance , he tells us there were two Cardinals riding to the Council : and in their journey they saw a Shepheard in the field weeping . One of them pittying him , could not but ask him , why he wept ? At first he seemed loth to tell him , but being urged , he told him , that upon the beholding that Toad , which was before him , he considered , that he had never praised God , as he ought , for making him such an excellent Creature as a man : that he had not made him such a deformed Creature as that Toad . Upon hearing whereof the Cardinal was much affected , considering how he had received greater mercies than this poor man , and yet had not returned unto God that praise which was due unto him . And will not this poor man rise up in judgement against many of us ? yea have not the best of us cause to be greatly humbled before the Lord , who do not so affectionately remember the grace of God in making us Christians , as that poor Shepherd did , in making him a man. O friend prove thy self to be born again , and then go thy way rejoycing , leaping , and praising God. III. Hath God by his Spirit Regenerated , and made thee his Child , then walk worthy of this special mercy and dignity , This worthy walking is much pressed in Scripture , as Col. 1.10 . walk worthy of the Lord. And Eph. 4.1 . walk worthy of the Vocation wherewith y● are called . In these and other-like places the word worthy importeth no matter of m●rit , or condignity , but only a meer meetness , and congruity , or answerableness . The Greek word translated worthy , is in other places turned meet , or as becometh , as Rom. 16.2 . Phil. 1.27 . And where Iohn Baptist saith , Bring forth fruits worthy of repentance , our new Translations turn it , meet for repentance . So that the meaning of the foresaid duty is , that ye carry your selves in some measure suitable and answerable to your new birth and high dignity . To which agreeth that of the Apostle Peter , Ye are a chosen generation , a peculiar people , that ye should shew forth the praises of him , who hath called you out of darkness into his marv●ilous light . As the Regenerate are more excellent in their state and relation than the carnal and unregenerate : so ●ought they to be singular and exemplary in their lives and conversations . This Christ requireth of every true Christian : for , saith he , speaking to his Disciples , What do ye more than others ? As if he had said , you who will approve your selves to be sincere Christians , and the true Disciples of Jesus Christ , must be of a more holy , and heavenly frame , of an higher strain than the rest of men : you must be singular , and shine as lights in the midst of a sinfull , and crooked generation , by living exemplary , and convincing lives ; that it may be said of you , what God said of Iob , There was none like him in all the earth , as for wealth , so for piety , he being by many degrees the highest for grace in his age . Hath God shined upon your souls by his grace , let your light so shine before men , that they may see your good works , and glorifie your Father which is in Heaven . The more to quicken you up to a singular and exemplary life , to a life above the rate of carnal and unregenerate men , I. Consider thy high birth and noble parentage . For being born of the Spirit , thou art thereby made partaker of the divine nature , and art become a Child of God , a member of Christ , and hast blood royal running in thy veins . Thy life ought to be suitable to thy birth , and breeding , aspiring after higher things , than worldly men do , or can do : and avoiding those base and filthy actions wherein carnal men take their chief delight . For know that thy sins go nearer the heart of God , and provoke him more , than the sins of other men . And thou my Son Brutus , art thou one of them ? said Iulius Caesar to his Son , when he saw him to be amongst them , that murthered him : that went deeper to his heart than the swords of all his enemies did , or could . In like manner the sins of Gods Children are greater in his sight , and do more grieve him , than the sins of other men . II. Consider thine high and holy calling . Thou art called out of darkness into light : out of the Kingdom of Satan into the Kingdom of the Lord Jesus . Shall there be no difference betwixt the Children of the Kingdom , and the Children of the wicked one ? betwixt Gods servants , and the Devils slaves ? Art thou one of the called of God , oh how doth it concern thee to follow the counsel of the Apostle to the Ephesians , namely to walk worthy of the Vocation wherewith thou art called , that is , suitable to the dignity and purity of it ? 1. Thy calling is an high calling . And therefore as men called to high places , carry themselves answerably thereunto . In like manner thou being called to be a Christian , it is thy duty ( that thou maist not disgrace thy holy profession , and that worthy name by which thou art called ) to carry thy self becomingly , and suitably to it , by hating every sin , labouring daily in the mortifying every lust and corruption , keeping thy self unspotted of the World. 2. Thy calling is an holy calling : the end thereof is holiness , For God hath not called us unto uncleanness , but unto holiness . Now an holy calling ought to be accompanied with an holy life and conversation . Being called from darkness to light , from sinfulness to holiness , from the flesh to the Spirit , from Satan to God , is it not most meet thou shouldst cast off the unfruitfull works of darkness , and walk as a Child of light ? That thou shouldst no more give thy members as Servants unto sin , but as Servants unto righteousness ? That thou shouldst no more fulfill the Lusts of the flesh , but walk in the Spirit , after the motions thereof ? This is to walk worthy of the vocation whereunto thou art called . III. Consider the many great and singular priviledges God hath vouchsafed unto you . Being raised above the condition of other men , it beseemeth not you to act as the men of the World , but to live above their rate , to be more Holy and Heavenly in your conversation , more zealous for God , more fervent in the performance of holy and religious duties . The Lord expects greater matters , and other manner of Service from you than from other men , for he hath done more for you , and bestowed more on you , than upon all the World besides . When you call to mind your priviledges , reason thus with your selves : Hath God made us partakers of such and such special mercies , and singular priviledges , Oh then what manner of persons ought we to be in all holy conversation and Godliness ! How ought we to walk worthy such singular priviledges , by singularity of actions ! doing some singular things for God who hath dealt so singularly well for us . As God hath abounded to us in his choicest mercies , so he expects we should be abundant in singular duties . CHAP. XIX . Sheweth the singular good things which the Regenerate ought to do aboue others . I. TO make Conscience of their precious time , and to improve it to the best advantage . Carnal men make little or no conscience of spending their time to any good advantage . Oh the many golden hours , and dayes , and weeks , and years , that thousands of them spend , who yet cannot give the least account , wherein they have done any thing which tends to the glory of God , the good of others , or the farthering their own Salvation ! Their minds are so much set upon their carnal lusts and pleasures , that their chief care is , not so much how to improve their time ; as how they may pass it away in mirth and jollity . That which when it is once gone , all the World will not buy it back , what a cheap thing is it accounted ? But oh how doth it concern such , whom God hath called , to prize the time which he is pleased to afford unto them ! and to be carefull in improving the same to some good advantage ! yea to gather up the fragments of time , every inch of it , that nothing may be lost . We cannot well spare one spare hour . O make the best of thy day . To this end , 1. Consider that thine everlasting state depends upon thy well , or ill spending of thy time . Many make light of their time , and thereupon play and sport it away . Yet there is no moment which thou dost mispend , but for ought thou knowest , it may be the very time , upon which thine eternal state doth depend . Oh what a madness must it needs be for an hour or dayes pleasure to hazard the loss of everlasting happiness , and to incurr the danger of eternal misery ! And yet how few think of the passing away their time , or that any great matter depends thereupon ! 2. Consider the preciousness of time , which is of more worth than all the riches and treasures in the World : for they cannot purchase one minute of time . Should the Lord be pleased to vouchsafe unto a damned soul in hell , but one weeks time to live again upon the earth , for tryal how he would improve the same to his souls advantage . Oh how highly would he prize it ; how carefully would he improve every moment thereof ! how serious would he be in every holy duty , and in all the concernments of his soul ! how conscionable in spending of the Sabbath ! how watchfull would he be on that day over his thoughts , words and actions ! Should he hear Christ tendred in the Ministry of the Gospel as a Saviour to poor sinners , oh how readily would he close with the offer of Jesus Christ ! how heartily would he embrace him ! Should he be tempted by some carnal friends to spend one day with them in mirth and jollity , how would he answer them ! Alas the time on which my everlasting condition doth depend is very short : and must it not be egregious folly in me to trifle away part thereof ? Shall I implunge my soul into eternal flames for a little pleasure and short delight ? Oh , God forbid . And hereby may you see how precious time is . Surely little reason have any to be so sparing of their wealth , and so prodigal of their time : when as all the wealth in the World ( as before is said ) cannot purchase one hours time . 3. Consider how much precious time you have already lost ; how many hours and dayes , and weeks and years you have trifled away in vanity and pleasure , yea in sin and wickedness . Though in likelihood the greatest part of your time is past and gone , yet it is to be feared that little of your work is done . Is it not meet then now to begin to make Conscience of your precious time , and to improve it better ? The time which you have already lost can never be recalled ? O let no more of it run out in vain . Oh think it too much , that you have spent so much of it already to so little , or such evil purpose . And now at length resolve to be thrifty , to be more watchfull over your selves , and more provident for hereafter . You have but a little time to live , yet much may be done in that little . Throw not away that inch which remains after the many years that are gone , and can no more be recalled . 4. Consider the shortness of thy life : it is but a moment to eternity . And is it not pitty to lose any thing of that which is precious and short ? 5. Consider as the shortness , So the uncertainty of thy life . You know what was said to him who promised life to himself for many years , Thou fool this night thy soul shall be taken from thee . And it may be thou maist this next night receive the like doom . And if thy time be ended , and thy work to be begun , oh how sad is thy case like to be ! 6. Consider as the shortness and uncertainty of thy time , So the greatness of the work to be performed therein : thy Lusts must be mortified , thy graces strengthned , thine evidences for Heaven cleared up , &c. Here is a great deal of work to be done in a little time . Doth it not then concern thee speedily to bestir thy self , and not to lose a minute ? 7. Consider the present time is only thine to improve . Behold now is the accepted time , now is the day of Salvation . Oh then , why wilt thou trifle away the time which is properly thine ; and promise to thy self great things in a time which is none of thine ? For even the next hour , yea the next minute thou maist be cut off by the stroak of death : and then all opportunities of doing and receiving good are taken away . II. Another singular thing which the Regenerate ought to do above others , is , To embrace every opportunity of doing and receiving good . By doing good , I mean not only beneficence to the poor , but also a conscionable performance of all Christian duties : whether they concern the glory of God , the edification of our brethren , or the Salvation of our own souls . Whatsoever thy hand findeth to do , do it with thy might , saith the Wise man , that is , whatsoever opportunity of doing good is afforded unto thee , do it vigorously and speedily , not deferring it till it be too late . Mark his reason in the next words , For there is no work in the grave , whither thou art going . As if he had said , In this life thou hast many opportunities of doing good , but in the grave , thou shalt have neither power , nor opportunities : When thy night cometh there is an end of working ; therefore while it is day , and while thou hast an opportunity , up and be doing . Doth the Lord afford unto thee any opportunity either of laying up for thine own soul , or of laying out for the good of thy brothers soul , be carefull to embrace the same , yea and to improve it to the best advantage . Having a price put into thy hands , oh let it not carelesly slip away , left thou full dearly repent thereof ; saying , Oh what an opportunity have I lost of benefiting both my self and others ! how might I have furthered both mine own , and others Salvation , by building up one another in the most holy faith ! But fool that I was , I have carelesly neglected these precious opportunities , which will never never be regained . Oh how will the thought thereof one day or other gall thy Conscience ! That thou maist be the more stirred up to embrace and improve every oportunity God by his providence affordeth unto thee , 1. Consider how worldly men hugg their opportunities for the World ; and wilt not thou embrace thy opportunities for Heaven ? The tradesman neglects not his opportunity of buying and selling , but carefully attends the same . The Merchant will not lose his Exchange-time , nor the Marriner his Wind and Tyde ; The Lawyer will not lose his Terms ; Nor the Husband-man his Seed-time , or Harvest . If thou lose thy Seed-time of grace , thou thereby losest the Harvest of glory . 2. Consider how few thy remaining opportunities may be . For ought thou knowest , the time is near at hand , when thy praying opportunities , and hearing opportunities , and receiving opportunities , and relieving opportunities , with the like will be past and gone . How then doth it concern thee to improve them whilest thou hast them , and to use thy present as if it were the last season , and opportunity would be afforded unto thee ? If thou art in the company of a godly experienced Christian , thou hast then an opportunity of gaining much spiritual good and advantage to thine own soul ; as by observing his graces , so by propounding thy doubts and scruples unto him . Oh let not such an opportunity pass away without some spiritual improvement . If thou art called to visit a dying friend , or neighbour , oh what an opportunity hast thou put into thy hand to do his soul good ! by advising him to think of death , and to prepare for it , to make his peace with God , to cast himself and the burthen of his sins upon Christ , to build the hope of his salvation only upon that rock the Lord Jesus Christ. If in walking abroad or travelling on the road , thou fall into company , what good maist thou do by some savoury and spiritual discourse of God , or of mans miserable condition by nature , or of the state of redemption by Jesus Christ , or the like ? oh how much might thy care this way abound to thy account ? Remember the words of the Apostle , Exhort one another daily while it is called to day . If the Lord hath given thee a Family , and furnished thee with abilities for their instruction and edification , let not the souls that are with thee be lost through thy neglect . Thou hast daily opportunities to be sowing thy seed in their souls , which may spring up to their eternal life . And for thy neighbours that live about thee , let them find thee a good neighbour to them ; and that they will best do , if thou endeavour to help them to be good Christians . CHAP. XX. Of performing good duties after a right manner . III. ANother singular duty incumbent upon the Regenerate , is , To be carefull of the manner of performing good duties . Not only to be conscionable in the use of Ordinances , but likewise to work up their hearts to a conscionableness in the manner of doing them . 1. For therein especially is our respect to God manifested . As for the duties themselves , many respects may induce us to the outward performance of them : as obedience to authority , desire of a good name , hope of meriting thereby , or the like . But it is respect to God ( who searcheth the heart ) that moveth men to do the good duties they take in hand , after a right manner , so as they may be pleasing and acceptable unto him . 2. The most holy duties we take in hand are clean perverted and depraved through our failing in the manner of performing them . Yea holy duties are thereby turned into sin , as the Prophet Isay implyeth , He that killeth an Ox , for Sacrifice , is as if he slew a man : he that Sacrificeth a Lamb , as if he cut off a dogs neck . Though the Sacrificing of Oxen and Lambs , were good , and commanded by God himself : yet because they failed in the manner of performing them , they were no more acceptable to God , than the killing of men , or cutting off a dogs neck , which things were forbidden by the Law , and abomination to the Lord. 3. Failing in the manner of performance makes God not only to reject our duties , but to pronounce a woe and a curse against the performers of them . Cursed be he that doth the work of the Lord negligently . Though it be the work of the Lord , that work which the Lord appointeth to be done , yet notwithstanding if it be done negligently , not after a right manner , cursed is he that doth it . 4. It is the right manner of performing duties , that obtaineth a blessing from God. It may be thou hast heard much , and prayed much , and fasted much , and yet hast found little good , or benefit thereby . Examine whether thou hast not been dead and dull , formal and perfunctory in them , doing them as if thou didst them not . If so , no marvail that thou hast received so little good by them . As therefore thou wouldst be loth to pray in vain , or hear in vain , or fast in vain : as thou wouldst be loth to lose the things which thou hast wrought , see to it that thou be as carefull of the manner , as of the matter of them : how thou dost them , as that thou dost them . Do what thou dost with all thy soul , yea and with all thy might , and then thou maist expect a plentiful and gracious return . For the right manner of performing good duties , take these few directions ; I. Be sure you take Christ with you both for assistance , and acceptance . 1. For assistance . For without me , saith Christ , you can do nothing . That is , without Union with Christ , and Communion with him , you cannot perform any acceptable service unto God. You may fall upon the duty of prayer , and attend upon the Ministry of the Word : but without assistance from Christ , you can neither do the one , nor the other as you should . Whensoever therefore you set upon any good duty , in the first place beg strength and assistance from Christ , and rest and lean upon him for his help , go not to pray or hear but in the strength of the Lord. 2. Take Christ with you for acceptance both of your persons and services . Christ is the beloved Son of God , with whom he is so well pleased , that likewise in him he is well pleased with all those that come to God by him ? and look for neither audience nor acceptance , but upon his account alone . The truth is , as our persons are vile and wretched , and all as an unclean thing : so our Services , even our most holy Services are all polluted and tainted , with the corruption of our natures : and therefore they are odious and abominable in the sight of God , who may justly reject both us and them : and will do it , unless covered with the worthiness of our Lord Jesus Christ ; but in him we shall not fail to obtain gracious acceptance . Whensoever therefore we go unto God in prayer , or in any other ordinance , let us carry Christ with us in the arms of our faith . Plut arch in the life of Themistocles reports , that it was the usual custome of some of the Heathens , namely , the Molossia●s , that when they would seek the favour of their King , they took his Son in their arms , and so went unto him . And questionless it would be the wisdom of Christians , in seeking the face and favour of God , who is the King of Heaven and of earth , to take the holy Child Jesus with them , without whom they may not see his face . II. Stir up thy self and all thy strength , put forth thy self to the uttermost , strive to be lively , active , and stirring in Spirit . Get the Spirit of faith , and of power , this will be oyle to the wheels , and wind to the Sails , which set all a going : let this be wanting and thy best services will be lifeless and dead Services , in which the Lord takes no delight . There is a threefold strength we should labour to put forth in all our holy duties , 1. Strength of Intention . 2. Strength of Affections . 3. Strength of Body . 1. We must intend our work , as if it were for our lives , for so it is , whether it be the work of praying , hearing , meditating , or the like . We must put forth the strength of our intention , as well as of our attention , not giving way either to drowsiness of body , or distractions of mind . But oh what light matters are apt to steal away our minds and thoughts in the performance of holy duties ? If one of our superiours were talking with us , he would expect that we should mind what he saith , and not turn aside to talk with every one that passeth by us . But when God is speaking to us in the ministry of his Word : or we are speaking unto him by prayer , how ordinarily do we turn aside to every vain thought , and trifling business , which offereth it self to us ! Intend God more earnestly , and this will fire your thoughts . 2. Strength of affections is required in every good duty . Whatsoever thy hand findeth to do , do it with thy might , saith the Wise man. This may especially be applyed to the duties of Gods worship and service , that we do them vigorously , with all the strength of our affections . Which the Apostle requireth , where he bids us , be fervent in spirit , serving the Lord. The word in the Greek notes an ebullition , or boyling up of our spirits to the height . There is nothing in the World more unbecoming the Worship of God than flatness of spirit , and coldness of affection , when a man serves God as if he served him not . It was Davids commendation , that the zeal of Gods house did eat him up . Which expression sheweth the vehemency of his zeal , and strength of his affections , as in reforming Gods house , so in performing the duties of his Worship and service . For this was Iacob honoured , and called Israel , because he prayed with the strength of his affections , and is therefore said to wrestle with God in prayer , whereby he prevailed . As thou desirest to prevail with God in Prayer , thou must with Iacob , wrestle with him , putting forth the strength of thine affections which will be a special means to keep away vain wandring thoughts . So long as honey is boyling hot , flies will not venture on it . So if the heart and affections be boyling hot in prayer , vain thoughts are not apt to enter in . 3. Strength of body must likewise be put forth in every good duty . For Col must be worshipped as with our spirits , so with our bodies . And blessed is the strength which is put forth in the service of God. Carnal men are apt to lay out the strength of their bodies upon their lusts . Why then should not we be as ready to lay out the strength of our bodies in the Service of God ? Then may we have occasion to bless God , and say , Lord , thou mightest have left me to have spent my strength in sin , in the gratifying my carnal lusts ; but blessed be thy name , who hast made me willing to spend , and be spent in the service of my God. III. Labour to keep close to God in holy duties . It were well if in the performance of holy duties we did keep close to the duties themselves : few go so far . But it must be our care not only to keep close to the duties , but likewise to keep close to God in the duties . We must labour not only to mind what we are about , but likewise have an eye upon God , and to hold communion with him therein . In the use of every ordinance let our main desire , care and endeavour be , to find God therein : and not to rest satisfied without meeting him , and conversing with him . Let us never go from God without God. Never go from the ordinance of God , without some special communion with God therein , without finding our hearts raised and affected in the duty , and revived and refreshed in his presence . IV. In regard of our great inability , and insufficiency for the performance of any spiritual duty after a right manner , In the first place , let us beg of God , that by his Spirit he would enable us thereunto . For it is the Spirit of God only that can help our infirmities : he can soften our hard hearts , quicken our dead hearts , enlarge our straightned hearts , &c. And in praying for the assistance of the Spirit , let us plead the promise of God , saying , Lord thou hast promised in thy Word , that thy Spirit shall help the infirmities of thy Servants ; Oh make good that promise unto me ; let me feel and find the sweet breathings and actings , the lively quicknings and enlargements of thy Spirit upon my heart , carrying me forth with much life and vigour in the duty I am now going about . This pleading the promise of God puts a strong ingagement upon him , to perform what he hath said . CHAP. XXI . Of walking Circumspectly and Exactly . IV. ANother singular duty incumbent upon the Regenerate is , To walk circumspectly and exactly , according to that of the Apostle , See that ye walk circumspectly , not as fools , but as wise . The word in the Original translated circumspectly , cometh of two words , which signifie to go to the extremity of a thing . We must be willing to go to the utmost of every command . The same word is used by the Evangelist St. Matthew , when Herod charged the Wise men to search most diligently and narrowly , to make a close and a thorow search for the young Child Jesus . So that by this Phrase is intended great accurateness and exactness in our Christian conversation , which the Spirit of God accounteth the greatest point of wisdom , as appeareth from the following words , not as fools , but as wise men . It is no part of folly , but a great point of wisdom to be circumspect in the whole course of our lives . I know the men of the World count preciseness of life the greatest folly that may be : and therefore often call those precise fools , who endeavour to live soberly , righteously and Godly in this present World. But at last it will appear the greatest point of Wisdom . For the better clearing and pressing this duty , I shall shew you , wherein this exact walking doth consist ; 1. In walking by rule . As the Carpenter when he would do his work exactly , doth all by rule . So must the Christian that would walk accurately , he must walk by the Word of God , which is the only adequate rule of holiness : He must eat and drink , and buy and sell , and work and rest , and all by this rule . Therefore saith the Apostle , As many as walk by this rule , peace be on them , and on the Israel of God. Let our walking be never so specious and glorious , yet if it be not strait and according to the rule of Scripture , as it will afford no true solid comfort at the last , so neither will it find acceptance with God. For as nothing is a sin ( how great a shew of evil soever it beareth ) but that which swerveth from the direction of Gods Word . So nothing is a good work , ( how great a shew of goodness soever it beareth ) but only that which is according to the direction of his Word . Therefore Moses giveth this in express charge to the Israelites , Ye shall observe to do , as the Lord your God hath commanded you : ye shall not turn aside to the right hand , nor to the left . 2. Our exact walking consisteth in having respect to the inward and spiritual part of the Law ; as well as to the outward and external . In every command of God there is both an outward and external part , and also an inward and spiritual part . The former I may call the letter of the Law : the latter the Spirit of the Law. This our Saviour excellently clears in his Sermon on the Mount , where reciting the sixth Commandment , he saith , Thou shalt do no Murther , there is the letter of the Law , And then adds by way of Explanation , But I say unto you , whosoever is angry with his Brother without a cause , shall be in danger of Iudgement ; there is the Spirit of the Law. So afterwards reciting the seventh commandment saith , Thou shalt not commit Adultery , there is the letter of the Law , And then adds , But I say unto you , that whosoever looks on a Woman to Lust after her , hath committed Adultery with her already in his heart . There is the Spirit of the Law , or the Spiritual part thereof . The most diligent observation of the letter or external part of the Law , without a care of the inward and spiritual part , is as a body without a soul , a dead thing , which is no way acceptable unto the living God. Hence our Saviour spent so many words to convince the Pharisees , who were many of them punctual in their outward observations , that they were yet horrible Hypocrites , violating that Law in their hearts , which they so boasted of , and pleaded for with their mouths , being Murtherers in heart , Adulterers in heart , though they committed no such wickedness in the outward man. And hereby is the hypocrisie of many professors of Christianity discovered , who reach no farther than the outside of Religion ; whose Godliness is nothing but carnal service , and bodily exercise . Whereas the Law is spiritual , as the Apostle speaketh , reaching to the very inwards of the Soul. And saith our Saviour , God is a Spirit , and will be worshipped inwardly with the spirit , as well as outwardly with the body . Whosoever therefore walks exactly , contents not himself with the externals of Christianity , but labours to bring up his heart to the inwards thereof ; striving to suppress evil thoughts , to mortifie unclean lusts , and all inordinate affections ; to abhor and watch against secret impurities , as well as open impieties . This is to walk exactly and accurately indeed : for so the word in the Greek seemeth to import in its proper notion , viz. A going from the bottom to the top of the rule . 3. Our exact walking consisteth in a carefull avoiding all occasions of evil , and temptations thereunto . Having by sad experience found such and such things to have been snares , and occasions of sin unto us , it is our duty , and will be our wisdom carefully to shun and efchew the same . Especially considering that by running into temptations , we tempt the Lord , and provoke him to give us over to our weakness , and to the power of our corruptions ; that so by our falls we may for the time to come be more wise and wary . Every man by nature is like dry wood , which is apt to kindle so soon as fire is put to it . There needs not any Devils to tempt us . Dry stubble will take fire without any bellows to blow it . Let the least occasion that is be offered unto us , how easily doth it take ? every spark will catch upon our tinder hearts . The first sin that proved so fatal to mankind came by temptation . The Devil prevailed with Eve to go and see the forbidden fruit , telling her , that though she might not eat it , yet she might lawfully look on it , and that became the occasion of her fall . For from sight and view she proceeded to touch and taste , to the taking in of that which proved the bane both of her and hers . By the like means how sadly doth the Devil prevail upon souls daily ? what windows doth he make our eyes and ears , to let in temptation first , and then iniquity ? what snares doth he make of our voluptuous tables ? our vain and loose companions ? our gorgeous apparel ? our vain and wanton fashions ? even forming our hearts into the image of those vanities , and leading us out to all iniquity . As our Saviour therefore taught us to pray , that we enter not into temptation . So it will be our wisdom to see to it , that our practice be according to our prayers . What a mockery is it , this hour to pray against temptations , and the next hour to be running into them . Pray against temptations , and watch against them . Watch against all temptations , but especially such as are most taking with thee : and such as have a tendency to thy bosome and best beloved sins . For from them is most danger to be feared , they having most strength from our natures . The Devil knowing full well , which are our bosome and beloved sins , and most predominant lusts , unto them especially , and with greatest success doth he apply his temptations . 4. Our exact walking consisteth in abstaining from appearances of evil , as well as from apparent and direct evills . As there are some things apparently evil , so there are other things in shew and appearance only evil . He who walks circumspectly and exactly will as carefully shun the one as the other . He will not adventure upon any thing that looks like sin , or that hath the least affinity with it . If the thing be doubtfull whether it may , or may not be done , he will do that which is most safe , and leave the other undone . Yea though he know a thing to be lawfull in it self , yet if it may prove a stumbling block in the way of another , and so be an occasion of sin unto him , he will carefully avoid the same . Upon this account St. Paul resolved to avoid the eating of flesh , though he might lawfully do it : yet when it was like to be a stumbling-block to his weak Brother , in regard it had an appearance of evil in it , he said , If meat make my Brother to offend , I will eat no flesh while the world standeth . Upon this ground likewise the Apostles and Elders in the first general Council at Ierusalem imposed upon the Gentiles abstinence from meat offered to Idols , from things strangled , and from blood . Not for that these meats were in themselves unclean and unlawfull ; but because they were apprehended to be so unto many of the Iews , who were kept off from Christ , because those meats in which they supposed to be such uncleanness were ordinarily eaten by the Christians . Hereupon it concerns us in all our actions to be satisfied , not only of the lawfullness but likewise of the expediency of them . For many things in themselves may be lawfull , which yet in some respect may not be expedient , because they have some shew of evill in them , or are lyable to some mis-construction , or may be occasions of sin unto our selves , or of scandal and offence unto our weak Brother , or may strengthen and confirm wicked men in their ungodly courses , and the like . But herein this cau●ion is to be observed , that all necessary duties commanded by God , ought to be performed by us , though our Brother be offended at them , and though to the World they have some appearance of evil . Christs Doctrines , Works and Conversations were an offence to many in his dayes , yet he went on therein , and pronounced them blessed who were not offended in him . We may not therefore shun profession of holiness , and the practice of Godliness , because unto Worldly men it appeareth but brain-sick peevishness , and an irrational precis●ness . But being commanded by God in his Word , ought to be endeavoured after . I may not wound mine own Cons●ience to secure my Brothers . 5. Our exact walking consisteth in a moderate use of lawfull things . That overmuch liberty which some men have given to themselves in such things as are in their own nature lawfull , hath proved great occasion of sin unto them . Our Saviour seemeth to blame the men of the old World , that when the Flood came upon them , they were eating and drinking , buying and selling , planting and building . Things no doubt in themselves lawfull to be done : but by over using those lawfull things , and setting their hearts upon them , they laid aside all care of Heavenly things ; and increased their pride and covetousness , neglecting the threatnings of a Flood , and so drowned themselves in perdition . The Apostle therefore tells us , that they who marry , must be as if they marryed not : and they who buy , as if they bought not : and they who use this World , as not abusing it . There is a lawfull using the comforts of this life , and an unlawfull , an abusing of them . We lawfully use them , when we enjoy them with moderation , and with subordination to spiritual grace , and heavenly glory , when we use all we have for God. We abuse the comforts of this life , when we use them too much , even excessively in respect of the measure , and inordinately in respect of the manner ; when letting out our hearts too much upon them , the things which should lead us to God , withdraw us from him . To spend some time in honest recreations , for the refreshing of our minds , and strengthening our bodies is lawfull . But to waste too much of our precious time in sports and pastimes , making a vocation of our recreations : or to give up our hearts unto our pleasure , to use those delights for themselves and not for God : or to use them more for gain than for refreshment , they are thereby turned into sin . In like manner sometimes to feast with our friends and neighbours is lawfull : but to be too frequent therein ; or intemperate , feeding without fear , as the Apostle Iude hath it ; never tasting the sweetness of God in the Creature , nor having respect to that communion which should be amongst Saints , is to abuse Gods good Creatures . So to be diligent in the works of our calling is in it self both lawfull , and commendable . But when we shall be so diligent in our particular calling , that we neglect the duties of our general calling , as Christians . I mean when we are so taken up with our Worldly businesses and imployments , that we can find no time for serving God , either secretly in our Chambers , or privately with our families , is to make our lawfull calling sinfull unto us . Much more when we mingle fraud and deceit with our dealings , and cannot be content with that gain that comes in by righteousness , and honesty in all our wayes , this is to turn our lawfull calling into a mysterie of iniquity . The best of Gods Children are apt to use the lawfull things of this World unlawfully , and to abuse them by their excess therein . Did not our Saviour warn his Disciples that they should take heed of abusing as their meat and drink unto surfetting and drunkenness , so their callings to worldliness and covetousness ? Take heed to your selves , lest at any time your hearts be overcharged with surfetting and drunkenness , and cares of this life . Who would not have thought the Disciples of Christ far enough from these sins ? yet they must take heed to themselves therein . If the green Tree may so easily take fire , what will not the dry do ? Oh then how doth it concern us to set bounds to our selves in all lawfull things ! not to exceed either in our recreations , or in our vocations , or in our eating , drinking and the like : but to observe the golden mean : the rather because the Devil in nothing more prevaileth with Gods people than in their immoderate and inordinate usage of things lawfull . Knowing full well that the Godly will not easily be drawn to the committing of such things as carry wickedness in their foreheads , he therefore layeth his snares for them in the use of things lawfull ; as their meat and drink , their apparel and recreation , their trading and traffick with the like . Wherein his snares being not so visible , he oftentimes prevaileth with them . The Apostle declaring what a cruel , crafty , and malicious adversary the Devil is , whom he setteth forth to be as a roaring Lyon , that walketh about seeking to devour : he thereupon adviseth us to be as sober in the use of things lawfull and indifferent , so watchfull over our selves , lest we be foyled therein . For your better help herein , take these few directions , 1. In the free use of lawfull things be ever jealous of your selves , lest you abuse them to intemperancy and excess . This hath been the folly of many , that presuming too much as on their Christian liberty , so upon their own strength , have adventured upon such temptations , as have occasioned their fearfull falls . 2. Labour to make a spiritual improvement of all those lawfull comforts which God hath afford●d to you for your delight . And so whilest you refresh your bodies , you will cherish your souls . Thus in your eating and drinking , often meditate of Gods bounty in providing so plentifully for you : and not only take in meats , but likewise give out gracious discourses and instructions . For what can it be but egregious folly , when you are feeding your bodies , to neglect your souls ? In putting on your cloaths , meditate on the robe of Christs righteousness ; which alone can make you amiable in the sight of God , desiring with the Apostle to be found cloathed therewith at the great day . 3. Consider that to use your lawfull comforts to the utmost extent , is the next door to sin . He who will go to the utmost extent of what he may lawfully do , is in danger to go beyond it ; and to do also that which is unlawfull . He who will walk upon the brink of a River , may fall into the Water . And he who will take the utmost liberty he may , is very near falling into sin . CHAP. XXII . Of the danger of Covetousness , as being the root of all evil . ANother singular duty incumbent upon the Regenerate is , To beware of Covetousness and over-loving the World , as being the root of all evil . I do not say , that our hearts being changed and renewed , we ought thereupon wholy to abandon the World , and give over all Worldly businesses and imployments . For grace and a worldly calling may very well stand together : yea a man may be a sincere , holy Christian , and yet a great dealer in the World : nay grace ingageth a man to be a good husband , to improve the estate God hath bestowed on him . But yet we ought not insatiably to desire , and inordinately to hunt after riches , as if they were the only things , or the great things to be sought after ; this is Covetousness . It is not the having of riches , but the immoderate desiring and loving of them , and overvaluing them , which denominates a man Covetous . A man may have much of this Worlds goods , and yet be no Worldling . And another may have little , and yet be covetous . This sin is especially in the heart . Q. May not a Godly man desire riches , seeing they are often in Scripture termed blessings , which God hath promised as a reward of his Service ? A. There is a moderate desire of riches , which is lawfull : and an immoderate , or inordinate desire , which is unlawfull . Then is our desire of riches moderate , when we desire no more than is needfull , and can be content to want that , when God will have it so . Q. What may be accounted needfull ? A. 1. That which is meet for the state and calling wherein God hath set us . 2. That which is requisite for the charge committed to us . As if a man have Wife , and Children , and Servants , or Kindred lying upon his charge , what is needfull and sufficient for them , may be desired and sought after . 3. That which is needfull for the future livelihood and maintenance of Wife and Children , may lawfully be desired and sought after . The Apostle layeth it down as a duty , that Parents ought to lay up for their Children . Besides this moderate desiring and seeking after riches , there is an immoderate desiring , and inordinate seeking after them . As when a man is not content with that portion which God by his Providence doth afford unto him , but insatiably thirsts after more . And rather than fail of his desire , will both neglect his God and his soul ; and also venture on the use of any unlawfull means , as lying , swearing , false weights and measures , with the like , for accomplishing the same ; which is wickedness in any , but especially in such as make a profession of Religion . Yet how many professors are there in our dayes , who though they pretend much love to Christ , yet by their practice it appears , that their love of riches is greater and stronger than their love of him ? 1. For how are their thoughts more upon the World , and the things thereof , than on Christ ? No sooner are they awake from their sleep , but the World presently takes possession of their hearts : and their thoughts are upon their estate , how they may encrease the same , and that with unwearied care and labour ; when every little that is done for Christ is a weariness to them . 2. How do their discourses run out more upon their riches , than on Christ ? Yea with what freedom and delight do they talk of their wealth , and of the means of getting and increasing the same ? And scarce a word of Christ all the day long . Which doth clearly discover the covetousness which lyeth in their hearts : for out of the abundance of the heart the mouth speaketh . As the door-keeper said unto Peter , Thou art surely of Galilee , for thy speech bewrayeth thee . So whosoever shall make the World the whole matter , and subject of his discourse , it may be truly said of him , He is a Citizen of the World , for his speech bewrayeth him . 3. How eager and keen are their desires after the riches of this World ? or at least after a further portion , and provision for themselves , Wives , and Children ? 4. How do they toyle and labour , spending their sweat and strength in seeking after riches ? thinking no care and study too much , nor pains too great for encreasing their wealth and store . How do they rise earlyer for their Worldly businesses , than for their Prayers , or any spiritual exercises ? 5. How do they suffer the World to take up so much of their precious time , that they can scarce find any leisure either for closet devotions , or family Prayers ? but make their Religion give place to their Worldly businesses . And when at any time they fall upon the performance of holy duties , how are their hearts in that very time taken up with Worldly thoughts , and imaginations ? So that insteed of conversing with God in his holy Ordinances , and enjoying communion with him therein , they converse with the World , and hold communion with the Devil . O what a shame is it for such as are brought out of darkness into marvelous light , having their understandings inlightned with the knowledge of God , and of his Son Jesus Christ , and are able to discern the mysteries of Godliness that they should set their hearts and affections upon base and transitory things ! that they should lay out themselves so much in the pursuit of them ! and never think they have laid up sufficient of these earthly treasures ! What a shame is it for such as profess themselves the Sons of God , to live like Sons of men ! as if their portion and happiness were only in this life . That they who profess themselves Heirs to an Heavenly inheritance , should so much dote upon earthly things ! what a shame is it for such as have reasonable souls , capable of an everlasting life , and of communion with God both here and hereafter , should so far debase their natures , as to live like Moles and Worms in the Earth , and to root like Swine in mudd and dung ! Oh how doth it concern you , daily to humble your selves for this sin , and to loath and abhorr it , and watch against it for the time to come ! For as every evill is to be abhorred , so especially such as are disgracefull to the Gospel of Jesus Christ , and to the Religion which you profess . Let us all therefore who have given our names unto Christ , labour to mortifie this sin in us . Let us use this World , and the things thereof , as if we used them not ; neither in our judgements esteeming , nor in our hearts affecting , nor in our practice seeking them before spiritual grace and Heavenly glory . That we may be the better quickned up thereunto , let us oft consider the manifold mischiefs that do usually follow and accompany this sin of covetousness , I. It is the Root of all Evil. There is no evil which a covetous man will forbear : his covetousness will put him upon the acting and committing all manner of sin , that will serve his greedy design . It will make a man turn the day of Sacred rest into a day of bodily labour . It will make him use wicked ballances , and deceitfull weights . For this they are full of violence and lyes , saith the Prophet Micah . It oft-times raiseth Warrs , and sets the World together by the ears . It occasioneth the neglect both of our own and others souls . It enticeth us into Hell for the sake of living plentifully on earth . It causeth Parents to neglect the souls of their Children ; and Children to wish the death of their Parents . It maketh people to hate their Ministers , and Ministers to neglect their People . II. Covetousness alienates the soul of man from God , and that several wayes , as 1. From the thought of God. For God is not in all his thoughts . When he awakes in the night , his mind is wholly taken up with worldly matters , without a thought of God , or of any good thing . When he is following the works of his calling , how is he wholly drowned , and swallowed up therein ! 2. It alienates the soul of man from the love of God : For if any man love the World , the love of the Father is not in him . 3. It alienates the soul of man from attending upon God in his Ordinances . As you may see in the invited guests in the Parable , whose eager desire after the things of this World , kept them from coming to the wedding feast . III. Covetousness makes a man unthankfull for his present state and condition , though in it self an estate very full and comfortable . His mind is so much upon what he hath not , that he neither takes notice , nor tastes the sweetness of what he hath . His full vessel in his own apprehension is an empty bottle . Finding no contentment in what he hath , he is full of murmuring and repining , that he hath not what he would have . Many a gracious poor man , that hath little of this Worlds goods , hath oftentimes more satisfaction and contentment in his little , than he that hath the greatest earthly revenews , in all his abundance . IV. Covetousness works the heart to a mean and low esteem of things spiritual and heavenly . From such as love the World , and the things thereof over-much , Christ to be sure hath love little enough . Their eyes are so blinded , that they see not his beauty : and their pallat so distempered , that they taste not his sweetness . And therefore , with Esau , preferr a mess of pottage before a birth-right : and with the men of Shechem preferr the bramble before the Vine , the Olive , and the Figg-tree . Worldly men preferr these poor empty things , the Brambles of the World before Jesus Christ the true and living Vine ; yea and above the blessed birth-right of Gods new-born Children . Covetousness depriveth a man of the comfort of what he hath , and possesseth . For the having of all is as nothing to him , that hath an immoderate desire after more . Ahabs Crown and Kingdom yielded him no comfort after he had set his heart upon poor Naboths Vineyard . The want of this did more molest and vex him , than the enjoyment of his whole Kingdom did solace and comfort him . For this he came heavy and displeased to his house , laid him down upon his bed , turned away his face and would eat no bread . V. Covetousness exposeth men to manifold temptations , making them ready to yield to Satans wicked suggestions . They that will be rich , fall into temptation and a snare , and into many foolish and hurtfull lusts which draw me● into perdition . As if he had said , They who set their hearts upon their riches , whose hearts run after their covetousness , are fit for any temptation , ready to yield to any of Satans wicked suggestions , for the satisfying their covetous humour . Iudas ( as Tertullian thinks ) was pretty honest till he carryed the bag , and that gave him occasion to discover the rottenness that was in his heart . CHAP. XXIII . Of living by faith in Gods promises . ANother singular duty incumbent upon the regenerate is , To live by faith , casting themselves upon God in Christ , and upon his gracious promises in all their straights and dangers , for such needfull and usefull things as they stand in need of . To live by faith is not only to believe in Christ for salvation , but also firmly to rest and rely upon God , and his gracious promises expressed in his Word , for support under all our tryalls , for succour in all our distresses , for assistance against all assaults , for deliverance out of all our dangers , and for supply of all our wants , whether temporal or spiritual . Thus did those ancient Worthies mentioned , Heb. 11. Where we read that into whatsoever trouble or straight they were brought , they so lived by faith in Gods promises , that nothing could dismay them , much less overthrow them . And if thou in like manner couldst but quietly rest upon God and his gracious promises thou wouldst in thy greatest tryals and troubles be more than Conquerour , as the Apostle speaketh . When therefore thou art troubled for thy sins , groaning under the weight and burden of them , then throw thy self upon the merits and righteousness of Jesus Christ , and there let thy soul rest it self in hope of the pardon of thy sins here , and of eternal life and salvation hereafter ; venturing upon that comfortable promise , Come unto me all ye who are weary and heavy laden , and I will give you rest . When thou art assaulted with the temptations of Satan , and fearest left thou shouldst be overcome by them : then look up unto God , trusting in him for deliverance in due time , and for support in the mean time , relying upon that gracious promise , God is faithfull , who will not suffer you to be tempted above that you are able : but will with the temptation make a way to escape that ye may be able to bear it . When thou art under any spiritual desertion , sitting in darkness , without any spark of comfort , th●n look up unto God with the eye of faith for the light of his countenance , and the assurance of his loving favour , resting and refreshing thy drooping soul with that comfortable promise , In a little wrath have I hid my face from thee , but with everlasting kindness will I have mercy on thee , saith the Lord thy Redeemer . When thou apprehendest thy self weak and insufficient for the performance of duties , then look up unto God who hath promised to help the weaknesses and infirmities of his Servants : and trust upon the power of Jesus Christ ; then wilt thou be able to say with the Apostle , I can do all things through Christ which strengthneth me . When thou feelest thy corruptions strongly working and stirring in thee , then look up unto God , who is able ; and hath promised to subdue thine iniquities , and to keep down the power of thy lusts , laying hold on that good word , Sin shall not have dominion over you , for ye are not under the Law , but under grace . When thou art reviled and persecuted by wicked , and ungodly men , then look up unto God with the eye of faith , trusting in him for help and strength , comforting thy self with that gracious saying of our Saviour , Bl●sse are ye when m●n shall revils you , and persecute you , and shall say all manner of evill against you falsely for my sake . Rejoice and be exceeding glad : for great is your reward in Heaven . When thou art streightned in these outward things , and thereupon art full of Worldly fears and cares , what to eat , and what to drink , and what to provide for Wife and Children : then look up unto God , and by faith cast all thy care upon him , who careth for thee , resting upon that comfortable promise , The young Lyons do lack , and suffer hunger , but they that seek the Lord shall not want any good thing . Though thou maist not have that abundance and affluency which some others do enjoy , yet thou shalt not want that which God seeth good for thee , who will supply all thy need according to his riches . Thus in all thy streights and distresses thou maist by the Soveraign power of faith , working upon the gracious promises of God , exceedingly revive and refresh thy troubled Spirit . For all the promises of God set down in his Word for thy comfort and support , being sealed with the blood of Christ , are all yea and Amen , as true as truth it self , and therefore shall assuredly in their due time be accomplished . For thy better encouragement to this Christian duty of living by faith , seriously weigh these few things , I. The Properties of God , more especially , 1. His Almighty power , whereby he is able to strengthen thee in all thy weaknesses , to support thee under all thy tryals , and temptations , in a word , to perform whatsoever he hath promised . This made Abraham with strong confidence to rest upon the promise of God , which the Apostle thus setteth forth , He staggered not at the promise of God through unbelief , but was strong in faith , being fully perswaded , that what he had promised , he was able to perform . Abrahams eying the power of God was it that made him so confidently to rest upon his promise . The power of God is often in Scripture mentioned to move Saints to live by faith in Gods promises , and to rest upon them . When Sarah made some doubt of Gods promise concerning Abrahams having a Child by her ; this question was by way of exprobration propounded to her , Is there any thing too hard for the Lord ? To like purpose said God to his Prophet Ieremy for the strengthening his faith , Behold I am the Lord of all flesh , is there any thing too hard for me ? implying there is nothing too hard for God. 2. His truth and faithfulness in performing what he hath promised . For faith the Apostle to the Hebrews , faithfull is he that promiseth . We read how under the Law God commanded by Moses concerning him that voweth or promiseth any thing to the Lord , that he shall not break his word , but shall do according to all that proceedeth out of his mouth : And shall the Lord say , and not do it ? Shall he promise and not perform it ? Surely it is as possible for him not to be , as not to keep his word , and not to perform what he hath promised . Indeed the Lord many times maketh his Children wait long for the accomplishment of his promises : Yet he never faileth to be as good as his Word . Which duly considered cannot but strengthen our faith in the firm expectation of all good things promised , and enable us quietly and contentedly to rest and repose our selves in God for the accomplishment of what he hath promised , and not to doubt thereof , though he seem long to deferr the performance of them . 3. His infinite Wisdom , whereby he dispenseth the good things contained in his promises , in their fitest time and season , whenas they shall make most for his own glory , and his Childrens good . Farr be it therefore from us to prescribe unto God the time and season for the performance of his promises . But let us rather resolve with patience to wait his appointed time and season , who is infinite in Wisdom , and so knoweth what is best and convenient for us , even better than we our selves . Thus did the Church , Our eyes wait upon the Lord our God untill he have mercy upon us . Therefore as the Lord speaketh by the Prophet Isay , He that believeth shall not make haste , because he is assured by faith , that though he have not the thing he desireth at his own time , yet he shall have it in that time which God in his Wisdom knoweth to be best for him , whenas it shall make most for his good . II. Consider the good success believers have found upon their living by faith , how things have fallen out according to their hope and expectation . It is recorded of Abraham , that he lived by faith in Gods promise to him of a Son ; being fully perswaded that what he had promised , he was able to perform . And God accordingly did perform the same unto him . Look into the Histories of the Kings of Iudah and Israel , and you shall find that according to their trust in God , and faith in his promises , was their success and deliverance . Our Fathers trusted in thee , they trusted , and thou didst deliver them : they trusted in thee , and were not confounded . And saith David of himself , The Lord is my strength , and my Shield , my heart trusted in him , and I was helped . What an encouragement must this needs be unto us , to trust in God , and live by faith in his promises ? Seeing he never failed such . Faith in the promises being like the bow of Ionathan , and Sword of Saul , which never returned empty : but allwayes finds what it seeks , and enjoyes what it desires . III. Take notice of the particular fruits of living by faith recorded in Scripture , some whereof are these , 1. Protection from things hurtfull . Though Daniel was cast into a Den of Lyons , yet it is said , that no manner of hurt was found in him . And this reason is rendred thereof , Because he believed in Gods Word : by faith relying on his power , whom he knew was able to deliver him . 2. Provision of needfull good things . Therefore the Apostle exhorteth to trust in the living God , and that on this ground , he giveth us richly all things to enjoy : namely all such things , as he in his Wisdom seeth to be needfull for us . And to set out Gods bounty in providing for such as live by faith in his promises , the Wise man faith , He that putteth his trust in the Lord shall be made fat , that is , he shall not only have such a competency , as is absolutely necessary to preserve life , or to keep body and soul together ; but also such plenty , and abundance , as will make him fat , and well-liking . 3. Comfort in every condition , is another fruit of living by faith in Gods promises . The promises of God in his Word are the Christians Cordials , to cheer up his fainting spirits , when he is ready to sink . They are his aqua-vitae , to revive him when he is ready to swound . They are breasts of consolation , full of sweet nourishment for the faint and weak . They are Sacred and sure Anchors , in the tempestuous seasons of trouble and affliction , to stay and six believers amidst all tossings whatsoever . They are roses that blow in the Winter , which with their fragrancy revive drooping and dejected souls , in the sad Winter of their desertion , when the verdure of all other comforts wither , and drop like leaves that are bitten with the frost . This David found in his own experience , for faith he , thy promises are my comfort in my affliction , for thy Word hath quickned me . Whereas the best of the Worlds comforts are only applicable to some particular condition : the comforts of the promises are universal , such as agree with every estate , and suit every malady ; and therefore apt to relieve the soul of a believer in every condition , though never so sad and disconsolate . So that the Christian who lives by faith in Gods promises , many times walks more cheerfully under sore , fiery troubles , than others in the Sun-shine of Worldly prosperity . The three Children walked to and fro with more joy in the fiery Furnace , than Nebuchadaezzar in his stately Pallace . 4. Contentment in our present state and condition , is another Fruit of living by faith . A Believer is like a dye that hath four squares , throw it which way you will , it falls upon a bottome . Let God cast a Believer into what condition he pleaseth , he still falleth upon his bottom of contentment , he will be contented with his present state , believing it to be ordered by God as in Wisdom , so in much mercy and goodness unto him . CHAP. XXIV . Of Heavenly-mindedness . ANother singular duty incumbent upon the Regenerate is , to be spiritually minded by a frequent contemplation of spiritual and Heavenly things . It is not some few , slitting , transient thoughts on God or Heaven , wherein this duty consists : but thoughts resting and fixing on some spiritual subject . The truth is , the thoughts of all men fly up and down like birds in the aire , or chaff in the wind : and some of these may light sometimes on God , or Heaven : but they are soon off and fixed on some worldly matter , or some impertinencies or other : and therefore cannot denominate a man to be spiritually-minded ; which is another manner of business than many are aware of . It 's a thinking with thought upon thought , a reiteration and multiplication of the thoughts of the mind upon God , and the things of God , and this in order to the affecting the heart deeply with them . It is not sufficient to think and think oft of the love and goodness of God , but we must labour to get our hearts inflamed with a love unto him again . It is not sufficient to think and think often of sin , and the misery it hath implunged as in ; but we must so think thereof , as to work our hearts to an hatred of sin , and a fear of that wrath of God it hath exposed us , and made us lyable to , and to a looking after Jesus Christ , who alone can free us from the guilt of our sins , and from the punishment due unto us for the same . This is a work of so great concernment and advantage , as none can truly apprehend , but such as have made tryal therein . David who was a man full of Holy and Heavenly affections , was full of Heavenly meditation . And from the experience of that abundant sweetness and comfort he found therein , doth often in his book of Psalms commend it unto others ; and pronounceth that man blessed who meditates in the Law of God day and night . Let thy soul full often soar aloft upon the wings of divine contemplation . Let not any solitary season pass away without some spiritual meditation , and conference with thy God. Either take a sorrowfull survey of thy manifold sins , which may draw from thee as hearty grief for the same , so hearty ejaculations for the pardon and forgiveness of them . Or take a view of Gods blessings and favours towards thee ; and let this inlarge and raise up thine heart in praises and thanksgivings unto him . Or bath thy self in an admiring commemoration of the meritorious blood of the immaculate Lamb Christ Jesus , which was abundantly shed for the washing of thy body and soul from the filthy spots and stains of sin . Seriously think what he hath done and suffered for thee ; how he hath fullfilled the Law , and undergone the punishment due to thy sins ; and now in Heaven maketh intercession for thee , by presenting himself an allsufficient Sacrifice unto his Father for thy sins . Oh think with thy self , what thou must have suffered for thy sins , if he had not suffered for them . What thou hadst been , if he had not redeemed thee , even a bondslave of Satan , and fire-brand of hell . Especially , let thy soul full often meditate on the glorious things which the Lord hath reserved in Heaven for such as here do sincerely serve him , and obey the Gospel of Iesus Christ. Oh think with thy self what a blessed thing it will be , to live in the vision and fruition of God himself : in whose presence there is fullness of joy , and at whose right hand there are pleasures for evermore . As also what an happiness it will be to behold the glorious body of Iesus Christ , shining there with such incomprehensible beauty , as shall infinitely delight the eyes of the beholders , and that to all Eternity , without satiety : for the longer the Saints behold Christ , the more they will be ravished with joy and delight . Ponder likewise as on the excellent qualities wherewith thy soul and body shall be adorned in Heaven , so on the excellency of that place , which is set forth in Scripture by Pearls and precious stones . And the more to set off this glory and blessedness , oft consider with thy self the deplorable state of the damned in hell , who feel nothing for the present but wrath and vengeance : and can expect nothing for the future but the fuller Vials of Gods indignation to be powred on them to all Eternity . Such considerations as these will serve as notable helps to draw and keep thine heart Heaven-ward , and to turn all the streams of thy desires and longings towards the God of glory . But oh how many Christians are there who having an hope towards God , and some confidence of their interest in things above , do notwithstanding converse but very little with them ? Their thoughts are seldome on Heaven or Heavenly things ; that notwithstanding all their confidence , they may well question whether their treasure be there . Consider , Reader , As before the Lord , whether this be not thine own case . Thou canst not be ignorant that an heart estranged from Heaven , hath little evidence that he hath any part or place therein . And wilt thou yet perswade thy self that God is thine , when thou carest no more for him ? Dost thou highly prize an Heavenly mind , and account them the best and the happiest Christians , that are much in Heaven ? and yet is it not grievous to thee to find that thou didst never in all thy life , it may be , or but very seldome fix thy thoughts thereon for a quarter of an hour together ? but hast many and many a time suffered the Devil to run away with thy thoughts , and to detain them on this dunghill below . Certainly it were better the Devil had power to run away with thine estate , than with thy thoughts , and to order their motions at his pleasure . Oh the multitude of Worldly and covetous thoughts ! of wanton and unclean thoughts ! of proud and ambitious thoughts ! of wicked and prophane thoughts ! yea of blaspheamous , and atheistical thoughts that lodge in the hearts of most of us , and there Revel it day and night ! Oh the speculative filthiness , and contemplative uncleanness that not only harbours , but likewise find hearty wellcome and entertainment there ! Surely friend thou hadst best look to thy self , and get thy heart cleared of these evill guests , thy vile and vain thoughts : drive away these birds of prey , and then the thoughts of God will be more familiar and precious to thee . That thou maist get up to this Heavenly-mindedness ; take these directions . 1. Humble thy self unfeignedly for thy great strangeness to God , and Heaven , that thou hast so rarely set thine heart on things above . And for the time to come let it be thy special care and endeavour to habituate thy self to Spiritual , and Heavenly Meditations , frequently to steep thy soul in Heavens delights . 2. When thou findest thy mind and thoughts to be ridden , by the Devil , and carryed away from God , lift up thine heart by earnest and fervent prayer unto him , who is the Father of Spirits , and hath power over Devils ; and begg of him , that as by his permission he hath suffered the unclean Spirit to enter into thee : so he would command him speedily to depart from thee , that thy mind might be free for its proper work . For he only can cast down imaginations , and every thing that exalteth it self against the knowledge of God , and bring into captivity every thought to the obedience of Christ. 3. Work thy heart to a perfect detestation of all vain and wicked thoughts , that thou maist be able to say with David , I hate vain thoughts . This will highten thy resolutions to a greater watchfulness against them for the time to come , and to use thine utmost endeavour to drive them away , so that though they may arise in thine heart ; yet they may not lodge there . And know this for thy comfort , that those vain and wicked thoughts , which thou dost from thine heart hate and detest , shall not be laid to thy charge , at the great day of account . 4. Above all things keep a watch over thine heart ; according to that counsel of the Wise man , Keep thine heart with all diligence . As if he had said , Above all keeping keep thine heart : which is like a City lyable every moment both to outward assaults and inward commotions . Not only Satan thine arch-enemy is ever watchfull for an opportunity to cast thereinto his fiery darts , and sensual objects : but there are also many rebellious stirrings within , which spring from the fountain of original corruption , over which thou must especially watch ; and dismiss them with loathing and detestation . If vain and wanton thoughts be not st●fled in the conception , what monstrous wickedness may they not bring forth ? How great a fire may these little sparks kindle ? 5. 〈◊〉 thy heart and affections more and more from worldly , cares and pleasures , which clog the soul that it cannot mount aloft . As a Bird whose wings are Limed , is not able to take her flight on high . So the man whose heart is intangled with the cares of this life and the pleasures of sin , will not be able to get above ground : the wings of holy meditation will not raise it on high . Yea such a carnal and earthly mind is altogether unfit for Heavenly meditation , and very backward and unwilling to it . What better reason can be given why many think so little of God , his Word and Works , or of any good thing , but because their hearts are so full of the World , and their affections set so much upon the same : where their treasure is , there will their hearts also be . 6. Be often lifting up thine heart to Heaven in some spiritual ejaculations , especially in the morning . Such as find themselves subject to wind in their stomachs through emptiness , use before they go forth , to take a mornings draught . And as great need is there for such as are subject to vain , wanton , worldly thoughts , every morning to prepossess their hearts with the thoughts of God , of his glorious Majesty , his omnipresence , and omniscience , his purity , justice , and the like . And not only mornings , but throughout the day when ever thou findest vain or wicked thoughts to arise at any time within thee , meet them presently with a Prayer ; lift up thine heart in some short ejaculatory request unto God , for power and strength to keep down and suppress the same . 7. Labour to spiritualize every outward occurrence by raising Heavenly meditations from the same . There is not any creature thou beholdest , or any thing that befalls thee , but thou maist make some spiritual use , and improvement thereof . As the Bee sucks honey out of every flower ; so maist thou extract spiritual and holy thoughts from every thing thou seest , and beholdest : yea from all occurrences and emergencies ; which will be a special means to prevent the Devil and Lust , and to keep out those vanities and wickednesses which otherwise would fill thine head and heart withall . 8. Labour to get thine heart furnished with the knowledge of God and his word , which will take up thine heart with better things , and leave no room for these unclean birds . As the emptiness of the stomach maketh it subject to windiness ; so it is the emptiness of our hearts that makes them so full of vain , foolish thoughts . A good man , saith our Saviour , out of the good treasure of his heart bringeth forth good things . A good man having his heart furnished with a treasure of many precious truths , bringeth forth good thoughts , as well as good things . When thou art walking or riding alone , call to mind some spiritual subject or favoury truth whereon to meditate : bring forth out of thy treasury , and let thine heart be continually working upon those good things thou hast there laid up . 9. So often as thou goest unto God in Prayer , let one petition be for mortifying grace , to conquer those sinfull Lusts and vile affections , which are apt to steam up into thine head with answerable thoughts ; and that he would make thee more heavenly minded , by working in thine heart better affections . Nothing but the power of God can cure us of the vanity of our thoughts , and make them such as may be acceptable unto him . In regard that the best of Gods people do find a great backwardness , and untowardness in themselves to the performance of this Heavenly duty : I shall give you some Motives thereunto , which if seriously weighed , may through Gods blessing prove effectual to perswade you to be more spiritually minded . I. May be taken from the possibility of the work . Indeed the work is somewhat difficult , yet is it possible ; it 's that you have power to do . Though you have not that command of your affections , you cannot love what you will , or hate what you will , or grieve when you will ; yet can you not think of what you will ? And by how much more able you are to it , by so much the greater your sin is , if you neglect it . II. Consider the necessity of this duty . The mind of man being active , if it be not exercised on spiritual , and holy things , it will be on things earthly and carnal . The truth is , whosoever doth not accustome himself to fix his thoughts on God , or his Word , or some spiritual subject , will be sure to find them taken up with things of less concernment , yea of dangerous and sad consequence ; from which they will reap nothing but corruption , and defilement . By how much our minds stray from God , and pitch upon other things , the more will they grow into the form of the Devil . They are gone far from me , and have walked after vanity , and are become vain . III. Consider the manifold benefits which usually follow thereupon . 1. God will be sure to mind them , who mind him . Then they that feared the Lord , spake often one to another , and a book of remembrance was written before him , for them that feared the Lord , and thought on his name . Not a thought of God but it is registred in his book of remembrance . The more we look up unto God , the more he will look down upon us for our good . When thoughts of God are stirring in us , God himself is not far off , he will come and enter . Oh how happy are those souls in whom God comes , and takes up his habitation ! 2. A clearer apprehension of divine truths . Though we hear often , and read much , yet if we digest not those truths we meet with , by meditation , we shall still continue in the dark . Our knowledge at the best will be but weak , and inefficacious . Whereas by a frequent thinking of those truths which we hear or read , we shall have a clearer apprehension of them , and they will be concocted into better nourishment . 3. An Heavenly conversation . The mind being the fountain of actions , such as the mind is , such is the life , and conversation . If the mind be holy and Heavenly , such will the life be . But if the mind be carnal , and unclean , the conversation will be thereafter . Wouldst thou have an Heavenly conversation ? then must thou be Heavenly minded . Thoughts are the seed and conception of all our actions , and such as the seed is , such will be the fruit . As evil thoughts bring forth evil actions , so Heavenly thoughts bring forth an Heavenly conversation . 4. Readiness to discourse on divine mysteries . As they who have layed up much riches , have sufficient by them , to bring forth on all occasions : so such as by frequent meditation have treasured up many precious truths , have sufficient by them to produce , for the benefit of those they converse withall . Whereas others who have spent much time in reading , and hearing , and have not by meditation made it their own , we see how barren they are . I will meditate , saith David , of all thy works , and talk of thy doings . It is there observable , how good conference follows upon holy meditation . 5. Cheerfulness of Spirit . To be much in Heaven by a frequent contemplation of things above , will exceedingly cheer up our Spirits , and make us walk comfortably . For the proof hereof I dare appeal to the experience of any Heavenly-minded Christian. When is it that your hearts are most cheerfull ? but when you have been walking with God , and beholding his face , and looking to those things that are within the vail . Certainly this will leave such a savour upon the heart of a Christian , that he cannot but confess , that one hour thus spent , doth afford more true real joy and sweetness , than all the riches and pleasures in the World. Hereupon David cryed out , How precious are thy thoughts unto me , O God! As if he had said , How delightful and comfortable are the thoughts that I have of thee ! yea saith he , when I remember thee upon my bed , and meditate on thee in the night watches , my soul shall be satisfied as with marrow and fatness . And who is there that hath seriously experimented this divine exercise , who doth not find abundance of sweetness and comfort in it ? Certainly no comfort , no joy is to be compared with it . No marvail then that many Christians walk so uncomfortably , when they live at such a distance from Heaven . Where is joy ? where is comfort ? but in Heaven ? Who are like to taste of these Heavenly comforts , but those who go often thither ? Strangers shall not meddle with this joy . How can Heaven be matter of joy to them who are never there ? nor consider the glorious things , which God hath there prepared for those who love him ? 6. Another benefit of divine contemplation , is a profitable improvement of time . For thereby all the chinks , and crevices of our time will be filled up . There need be no vacuity , when we have work that is so proper for every season ; yea and that will whet and quicken us , to what ever other work God hath for us to do . The most contemplative Christians are the most active . Our holy thoughts will set us upon our holy work ; the thoughtless are usually the most fruitless of men . 7. Victory over our lusts and corruptions , is another benefit of divine contemplation . It is recorded of Noah , that though he lived in wicked and corrupt times , yet he was a just and upright man. The reason thereof is rendred in the next words , He walked with God , continually eying him , and meditating of him . By his frequent conversing with God , he kept himself from the iniquities of the times , as well as from the corruptions of his own heart . And certainly there is no better preservative against sin , than to have our minds and thoughts thus holily imployed about spiritual things . For , 1. By looking into our selves , and considering our own hearts and wayes , we discern the evils that are there : we see such Worldliness and Covetousness in our hearts , the very sight whereof will make us look the better to our selves . 2. By spiritual meditation we come to have such an insight into the evil of sin , the vanity of the Creature , the folly of fleshly sensual delights : that temptations unto sin will have the less power over us . 3. Divine contemplation is a preservative against sin , because it keeps the heart imployed . When the heart is taken up with better things , it hath no leisure to hearken to temptations ; no leisure to be lustfull and wanton ; to be Worldly or ambitious . When we are idle and empty of God , we are sure to be pestred with evil thoughts : whilest we are well employed , we are safe . When the vessel is full , you can put in no more . And when the heart is filled with Heaven , there is no room for Earth and vanity . What 's the reason most mens hearts are so full of wicked wanton thoughts ? but because God is not in all their thoughts . 4. Divine contemplation is a good preservative against sin , in that our understandings are thereby cleared , to judge rightly of our sinfull lusts , and pleasures . When a Christian hath been seriously musing either on those everlasting joys , which are prepared for the Godly in Heaven : or on those everlasting torments , which are prepared for the wicked in hell , what then are his apprehensions of his lusts and iniquities ? Oh how doth he befool himself for them , when he sees what he is like to lose and suffer by them ! How could he even tear his very flesh , and take revenge on himself , for his earthly mindedness , and fleshly pleasures ! for his mis-spent time , that he hath so prodigally lavished , and wofully wasted his golden and precious time , in vanity , and pleasure , in sin and wickedness ! How verily doth he think there is no man in Bedlam so truly mad , as they , who for the short fruition of a momentary pleasure , and delight here , do plunge themselves into everlasting burnings in hell , where is nothing but weeping and wailing , and gnashing of teeth ! CHAP. XXV . Of Mortification . ANother singular duty incumbent upon the Regenerate is , To labour in the use of all good means , for the mortification of the whole body of sin , with all its affections and lusts , especially those we feel most predominant in us . True mortification extendeth it self to the whole of sin , body and members , root and branch ; even every sinfull lust . Mortifie therefore your members which are upon the Earth , saith the Apostle . Where by Members on the Earth , are meant the sinfull lusts and affections , which are as the Members of that monstrous body of sin ; which is evident by the particular instances in the Words following , namely Fornication , uncleanness , inordinate Affections , and the like . These must be mortified , that is , killed and destroyed . The Regenerate by the Spirit of God are enabled as to restrain the actings of sin , so by degrees to deaden the root . Indeed this is not done to the uttermost while here we live , I mean , sin is not here so mortified and destroyed , that it hath no residence , nor activity in our hearts : yet may it be so weakned and subdued , as to lose its vigor , power and strength , and languish away more and more . Though corruption keep possession in us , after we are Regenerate , yet hath it not dominion over us , though we may be sins Captives , yet shall we not be sins subjects , to yield a voluntary subjection of our selves unto the commands of sin . Q. How may we know when corruption is mortified in us ? A. When it is not only restrained , and kept from such ordinary breakings out into actual sins : but the lusts and motions that issue from it , are a grief to us : yea we hate and detest them , and groan under the burden of them : we watch against them , fight against them , earnestly desiring to be delivered from them , crying out with the Apostle , O wretched man that I am , who shall deliver me from this body of sin and corruption . For the more profitable pressing this so necessary and difficult a duty , I shall , 1. Shew you some Motives and arguments to enforce the same . 2. Some Means whereby it may be effected . 3. The Manner how it ought to be performed . The Reasons forcing this work of Mortification upon the Regenerate are these , 1. After Regeneration there remaineth a body of sin and corruption in the best , which if we endeavour not , by the help of Gods Spirit , to mortifie and subdue , will gather strength , and become mighty to the great hinderance of our duty , and darkning all our comfort . 2. Corruption doth not only remain in us as long as we live in this World , but it is alwayes in continual work : either stirring us up to evil , or keeping us from that which is good , or defiling our best actions . In which respect , saith the Apostle , the flesh lusteth against the Spirit : And from his own experience he cryeth out , I see another Law in my members , warring against the Law of my mind , and bringing me into captivity to the Law of sin , which is in my members ; so that I cannot do the good which I would , but rather do the evil which I hate . How doth it then concern us , daily and hourly to fight , and strive against these lusts , which are continually working , and warring in our members , hindering and spoiling all our duties , breaking our peace , undermining all our hopes and comforts , and seeking our lives ? we must either kill or be killed . 3. By a conscionable performance of this duty , we shall be freed from those hainous and scandalous sins , into which other mens lusts do carry them . Should corruption have its way and course without resistance in the best of us , it would soon break forth into the most loathsome and disgracefull sins , that are committed by the very worst of men ; as we see in David , Solomon , and others . Is it not then needfull for us to keep down , and withstand the first motions and risings of sin in our hearts , before it break forth into such wicked and disgracefull acts , which will blast our credit and reputation , and bring a scandal upon our Religion and profession ? 4. Mortification of sin was one special end of Christs death ; who dyed to save his people from their sins : not to save them in their sins , but from their sins : as from the guilt and punishment , so from the power of them . And indeed whom Christ delivers from the damnation of sin , he first delivers also from the dominion of sin . Whom he intends to save from hell , he first saveth them from iniquity : he saves their souls by killing their sins . If thou findest any lust to remain unmortified in thee , bearing rule in thine heart , and sway in thy life , thou hast just cause to question thy interest in Christ , and his salvation . They that are Christs have Crucified the flesh , with the affections and lusts . II. The Means whereby the work of Mortification may be effected by us , are these , I. When thou feelest corruption working in thee , and stirring thee up to evil , then call to mind , and lay to heart the ensuing considerations . 1. Consider the shortness of the pleasure of sin , with the length of the punishment following thereupon , without true and unfeined repentance : The one for a moment , the other everlasting . The pleasure is but short , but the punishment is for ever and ever . The torments of the damned in hell are intensively most grievous in themselves : but that which mainly and infinitely adds to the greatness of them is , because they are eternal . They are tormented day and night for ever and ever . The Worm is alwayes gnawing , and the fire continually burning , therefore called unquenchable fire . Oh what a folly must it then needs be ▪ yea and madness beyond admiration , for the short fruition of these perishing pleasures , and transient contentments here , to implunge our selves into everlasting burnings ! Oh how terrible is the thought of eternity in those tormenting flames ? where the damned would think themselves happy , if after they had endured them so many thousand years , as there are Sands on the Sea-shore , or Stars in the Firmament , they might then be assured of enlargement . But when all that time is past , and innumerable millions of years , and ages are run out , they are as far from an end , as at their first entrance . Why wilt thou then purchase a little sensual delight at so dear a rate ? for a moments pleasure to incurr everlasting woe and misery ? O the fire of hell , if thou wouldst send down thy thoughts thither , would burn up thy Lusts , which otherwise will be the fuel to burn thy soul. 2. Consider thy extream folly in gratifying thy sinfull Lusts : thereby thou hast chosen and preferred thy fleshly pleasure , thy carnal content , before the glory of God , the everlasting joyes of Heaven , and the precious blood of Jesus Christ. Oh monstrous madness , and unconceivable folly ! at which the Angels blush , and Heaven and Earth cannot but stand amazed . 3. Call to mind and consider some of the threatnings in Gods Word , as against sin in general , so against that particular Lust , which thou findest most working and stirring in thee , and unto which thou findest strongest inclinations in thy self . First , Call to mind and consider s●me of the threatnings against sin and sinners in general . Upon the wicked , saith the Psalmist , God shall rain fire and brimstone , and an horrible tempest : this shall be the portion of their cup. And saith the Apostle , Indignation and wrath , tribulation and anguish upon every soul of man that doth evil . Secondly , When thou findest any inclination in thy self to a particular sin , as unto drunkenness , seriously consider that of the Wise man , who hath woe ? who hath sorrow ? who hath contentions , &c. they that tarry long at the Wine , they that go to seek mixt Wine . When thou findest any inclination , or temptation unto uncleanness , seriously weigh that of the Apostle , Be not deceived , neither Fornicators , nor Idolaters , nor Adulterers , nor Effeminate , shall inherit the Kingdom of God. And again , Whoremongers , and Adulterers God will judge . When thou findest any inclinations unto Covetousness , call to mind that of the Prophet Isaiah , Wo unto them that joyne house to house , and lay field to field , till there be no place : and that of the Apostle , The love of money is the root of all evil , which while some have coveted after , they have erred from the faith , and pierced themselves thorow with many sorrows . As God hath in his Word denounced severe threatnings against many sins , so a serious consideration of them will be a special means to mortifie the same , and keep them at least from raigning in us . 4. Call to mind the fearfull judgements God hath executed upon sinners ; as the drowning of the old World ; the raining fire and brimstone from Heaven upon Sodom and Gomorrah ; the rejection of the Iews : the destruction of those famous Churches of the Corinthians , Galathians , Ephesians , with divers others . Consider likewise the remarkable judgements of God executed upon notorious sinners in thine own dayes , for their swearing , sabbath-breaking , whoring , drinking , and the like ; which ( through Gods blessing ) may prove a special Means to keep down all sinfull lusts , and inordinate affections , that they break not forth into outward gross acts . 5. Consider the deceitfull nature of sin , which allureth thee with shews of pleasure , profit , credit , ease , and the like ? but in the end it bites like a Serpent , and stingeth like an Adder ; and then thou wilt perceive how thou art beguiled , and deceived . Horrour of Conscience , and hellish torment is all it will pay thee instead of the pleasure it promiseth thee : loss instead of profit , even the loss of Heaven and happiness : shame and disgrace instead of credit : anguish instead of ease : tribulation and anguish shall be upon every soul of man that doth evil . Iacob complained of Labans deceit about his wages : and what wilt thou think of thy wages when the pay-day comes ? The wages of sin is death , wilt thou not then say , the Serpent hath beguiled me , this sin hath deceived me . Be not such a fool as to take the word of a known deceiver ; away with it , crucifie it , for it intends thee mischief . Be undeceived betimes : how dreadfull will it be , if nothing but fire and ●●●mstone will bring thee to thy wits ? If thou wilt no● see the treachery of sin till it be too late to escape it ? 6. When thou feelest corruption working and stirring in thee entising thee to sin , seriously consider the manifold sufferings and bitter death of our blessed Saviour Iesus Christ on the Cross : whereof our sins were the cause . These were they that lay heavy upon his soul , and made him exceeding sorrowfull even unto death . These were the thorns which pricked his Temples ; the whips which scourged his innocent body : and the nails which fastned his hands and feet to the Cross. And can we love our sins which kil'd our Saviour ? we complain of Iudas , and of the Iews for Crucifying him ; and seem to hate them upon that account . But behold the Iudas in thy heart , and in thy life , thy sins , these are the betrayers and murderers . Oh never leave looking up to a Crucified Christ , till thou feel and find , both arguments enough to engage thy heart against them , and vertue flow from him to the Crucifying of them . To this end , reason thus with thy self . Hath Christ paid for my Redemption his most precious Blood , and shall I sell my soul to sin again for this fleshly pleasure , or base profit ? what is this but to Crucifie the Lord of life afresh ? For know assuredly , so many sins as thou committest wittingly , and with delight , so many thorns dost thou again fasten upon his head , so many nailes dost thou drive into his hands and feet , so many spears dost thou thrust into his heart . Certainly a serious consideration of these things cannot but be a special means to set thee heartily upon this work of Mortification . 7. Consider how frail and mortal thou art , subject to death every moment ; and woe be unto thee if thou dye before thy sins be slain . How darest thou adventure upon thy Lusts , and the pleasures of sin , when as thou maist suddenly be taken out of the Land of the living , and cast into hell , while thou art acting thy wickedness ? Even then when thou art blessing thy self in thy pleasures , or the gains of unrig●●eousness , thou maist hear that voice , Thou fool 〈◊〉 night thy soul shall be taken from thee . Didst thou but seriously consider , as the cerrainty of thy death , so the uncertainty of the time thereof , thou wouldst not but be afraid of sinning once more , lest God should strike thee dead in the very act , and thou have no time left for repentance . Oh pray with the Psalmist , that God would teach thee to number thy dayes , and this will make thee apply thine heart unto Wisdom . 8. Consider that sin will be thy destruction , and nothing besides it can harm thee . It is not in the power of all the men and Devils in the World to destroy the soul of any man. Temptations can do nothing but by the advantage of corruption ; 't is that wounds mortally our immortal spirit , and brings it into that cursed state , where though it never dyeth , yet is it alwayes dying ; though never quite dead , yet ever in the pangs of death . Oh what prodigious cruelty must it then needs be , for such things of nought , to betray thy precious soul to an eternal loss ! when if thou wouldst be perswaded to secure this enemy , Sin , thou mightest live and be blessed , in spite of men and Devils . And wilt thou yet be in league with it ? wilt thou let it live ? Shall not thy soul be avenged of such an enemy as this ? Arise , arise , set upon thy sins , upon them all , let not thy soul spare any one of them , give no quarter to them , let not any iniquity lodge in peace with thee one night more , lest thou be a dead man before the morning . Thus have I commended to thee several considerations to restrain thee from sin , which by the help of God may serve to imbitter the sweetest bait that draws thee to it , and to cool the heat of the most furious inticements . When therefore thou feelest corruption working , and stirring in thee , call to mind the forementioned considerations , fix thy thoughts on them , let them not go off , untill they begin to have a powerfull influence upon thy soul. II. Another means on our part to be performed for the mortifying our sinfull Lusts is , carefully to eschew all occasions of sin , and temptations thereunto . He who will dally with occasions of sin , is in danger of falling . He who will venture upon temptations unto wickedness , is not far from commission of it . Observe therefore what occasions and opportunities , what means and company , have at any time given advantage to thy Lust , to exert and put forth it self ; and flie from them as from Hell. This is a point of true spiritual wisdom , to see sin afar off in the occasions of it ; and by eschewing the one , to prevent the other . III. Observe the first working of corruption in thine heart , and carefully suppress the same , not suffering it to get the least ground . Do not say , thus far it shall go and no farther . Give sin an inch , and it will soon take an ell , as the proverb is . Lustfull thoughts have oft-times ended in outward uncleanness , and actual Adultery . From the heart , saith our Saviour , proceed evil thoughts , adulteries , fornications , &c. Noting evil thoughts to be the cause of the uncleanness in the life . In Athaliahs Massacre of the blood-royal , young Ioash was hid in the bed-chamber , there he was nurst , and afterwards came to be King , and ruled in the Throne . Save any Lustfull thought , nurse it in the bed-chamber of thy heart , hide it there , and it will in time come to be King , and rule over thee . So soon therefore as any lustful or exorbitant thoughts begin to arise in thine heart , speedily reject the same : quench the fire in the thatch ; crush the Cockatrice in the Egge : stifle the first conception of sin . Certainly as it is a dangerous neglect not to observe and embrace the first motions of Gods spirit in us : so likewise not to take notice of the first thoughts and rising of sin in our hearts . He who slights sinfull thoughts , is in a fair way to sinfull actions . They that are Christs , saith the Apostle , have Crucified the flesh with the affections and lusts . The very affections and lusts of the flesh must be Crucified , if we would prevent the works of the flesh . IV. Sir up in thy self an earnest desire to have thy lusts mortified and subdued . The reason why no more is done against sin is , because we are too well contented to let it alone ; when nothing but the death of sin will satisfie thee , thou wilt then use thy Weapons : when once thou desirest in earnest the destruction of thine iniquities , there 's hope they will not be long liv'd . For God hath promised to satisfie the desire of those that fear him , he will hear their groanings and deliver them . Come unto me , saith Christ , all ye who labour and are heavy laden , and I will give you case , and rest . Certain●y one special reason why many complain so much of the strength and prevalency of their corruptions is , because they are not heartily willing to have them mortified and subdued . They will indeed profess a willingness to part with their sins , that they may be freed from the guilt of them , and punishment due unto them ; but unwilling they are to part with the pleasure they find in them . Thus Austin acknowledgeth of himself ; I prayed , said he , that my sins might be forgiven and mortified : but yet I was afraid l●st my prayer should be heard and answered , If therefore thou wouldst have thy sins mortified indeed , stir up in thy self a willing mind thereunto . V. Complain unto God of the prevalency of thy lusts , and by prayer beg strength from him against the power of th●m . From God it is that strength must be had , it is his power alone that can support us against the power of sin . And Prayer is the means of obtaining it . This was the course that Paul took , when he was troubled with that thorn in his flesh , which expositors generally enterpret to be , some strong motions and inclinations in him to some foul sin . For this , saith the text , he besought the Lord thrice , that is , oftentimes . And though he did not presently obtain a full deliverance , yet did he receive strength sufficient to resist them , so that he could not be overcome by them . If we in like manner shall go unto God by prayer for his help , laying open our condition , and complaining to him thereof ; we shall for the present receive strength sufficient to resist , and in Gods due time deliverance from our iniquities . VI. Act faith in Christ for the mortifying thy sinfull lusts , and corruptions . To this end , 1. Be sensible that thou art in thy s●●f weak , and unable to grapple with thy Lusts. Thou must despair of thine own strength , ere thou wilt take hold on the strength of the Lord. Thou must be beaten out of thy self-confidence , ere thou wilt go unto Christ. When thou seest thou art weak , thou wilt turn to the strong hold . 2. B●lieve that Christ is able to succour and help thee . In him doth all fullness dwell . As he hath a fullness of grace in his heart , so fullness of power in his hand , whereby he is able to kill all thine enemies . Sin is mighty , but Christ is mightier . The Devil is strong , but Christ is stronger than he . 3. Believe that Christ is as able , so willing to subdue thine iniquities . Thine enemies are his enemies , and he will have their death : if thou be a believer , he hath undertaken for thee . He is thy great High-Priest , and thy Lord and King ; and hereupon not only by his mercifulness , and kindness ; but by his office and interest he stands ingaged to pitty and relieve thee : he will not be unfaithfull to his trust , nor deaf to his own bowels , which plead with him to save and help thee . 4. By faith cast thy self upon Iesus Christ , rest upon his power , and goodness for his help and strength . 'T is here in regard of Christs power , as in regard of his promises . As our resting and relying upon his promises in a time of danger and distress , makes them our own : So our resting and relying upon Christs power for help and support , doth make it our own . 5. By faith wait upon Christ in expectation of relief , and succour against the working and stirring of thy corruptions . Though relief come in but slowly from him , yet wait for it , because it will most surely come in the most seasonable time . Hereby wilt thou ingage Christ to appear for thy help . For as nothing doth more ingage the heart of a man to be helpfull to another , than an expectation of help from him : So certainly the raising up thine heart to an expectation of relief from Christ , must needs be a great ingagement unto him to assist thee accordingly . When Christ cured many of their bodily diseases and distempers while he lived upon the Earth , we find their cure is still ascribed to their faith . Now what was their faith ? They believed that Christ was both able and willing to cure them , and thereupon with confidence went unto him for cure , and so drew vertue from him accordingly . This you may see in the poor Woman that had an issue of blood twelve years , who came behind Christ and said , If I may but touch the hem of his garment , I shall be whole . To whom Christ replyed , Daughter be of good comfort , thy faith hath made thee whole . This is written as all other Scripture is , for our learning , to teach and instruct us : what course to take for the curing of our spiritual maladies and diseases . Hast thou any foul issue of Worldliness and Covetousness , of pride or frowardness , of passion or envy , or the like running upon thee ? And wouldst thou be cured of them ? Do as that poor Woman did : go unto Christ , set thy faith at work on him ; believe his power and willingness , let thy faith touch but the hem of his garment , lay hold on him , cast thy self on his blood and bowels , wait at his door , resolving not to return without a gracious answer , and then see if this be not his answer , Son be of good comfort , thy sins are forgiven , be thou cleansed of all thy corruptions , thy faith hath made thee whole . Having shewed the Means whereby the work of Mortification may be effected . I come now to shew the Manner how it ought to be performed . 1. Our Mortification must be speedy . Begin to day , let the ax be presently laid to the root of these trees ; and whenever you feel the Devil at work , blowing up the Coals of Lust , be instantly in arms , give not time to sin to get head upon thee , resist it in its first motions and risings . Delayes herein are very dangerous . That Lust which at first may easily be overcome , afterwards will hardly be kept under . Why should we not be as wife for our souls , as we are for our bodies ? who having fire cast into his bosome or house , will not presently cast it out , and quench it ? Woe to those fools who let alone these hellish fires , and trifle so long , till it hath gotten the mastery . You whose Lusts are through your own neglects gotten up into a flame , fear le●t it be too late to quench them : fear lest these fires having been neglected so long , should now burn to the bottom of Hell. Vain , wicked , wanton thoughts are evil seeds sown in our hearts by our adversary the Devil , which if they be let alone , will insensibly grow up first into a blade , then to an eare , and so bring forth a dismal harvest of wickedness and wrath . And therefore our wisest course must needs be , so soon as they are sown , speedily to weed , and pull them up by the roots . To which agreeth that of an ancient , We must not suffer those fleshly vices to grow and increase , but rather destroy them in their first beginnings . 2. Our Mortification must be willing and voluntary , not forced and constrained . The Marriner in a storm , casteth away his goods , because he dares keep them no longer ; yet still his heart goeth after them . And this is all the mortification of the most , they will cast off their transgressions because they dare do no other . Then only are we sincere in this work , when our hearts are the first in all that opposition we make against our sins : when we pray against them heartily ; when we watch and wrestle , and strive , and resist them with all our hearts : when our very souls long to see the blood of our Lusts ; and if it were possible we might with safety , yet our hatred against them would not suffer them to live . They are like to do something to purpose against sin , whose hearts do give the first charge upon them . 3. Our Mortification must be universal , extending it self to all our sinfull Lusts , with a sincere purpose not to bear with our selves in any known sin . For most certain it is , that true mortification , and an advised remaining in the practice of any known sin cannot possibly stand together . Therefore the Prophet David , to testifie the truth of his Mortification , saith , I have refrained my feet , not from one or two , but from every evil way : he did not willingly bear with himself in the practice of any one sin ; well knowing every sin to be a transgression of the Law. These two words , Sin and transgressio● are convertible . Whosoever committeth sin , saith the beloved Disciple Iohn , transgresseth the Law , for sin is the transgression of the Law ; yea , every sin , and so makes us lyable to the wrath of God , to all judgements and plagues here , and to eternal damnation hereafter . God will not spare that soul , that will have any one of his sins spared to him . He that would have one sin spared , would have another and another if it served his turn . He that would not have all of Christ , would in truth have none of him . And he that would not be rid of all sin , has no sincere mind to be rid of any . Christ will have all or nothing : every duty must be done , or as good you did none ; ●very sin must be left , or as good you kept them all . Canst thou let all sin go but this one ? even this must go too , or thy life must go for it . O friend , set thy self against every sin , great and small , open and secret , carnal and spiritual . Set thy self against them heartily , be willing to prosper and overcome ; and set upon them speedily , let no iniquity live a day longer , nor sleep a night more in quiet with thee , ( only remembring to go forth against them in the strength of the Lord ) and then we shall quickly find thee to be one of Christs mortified ones , who as thou art dead with Christ , shalt certainly live with Christ , and raign with Christ to all Eternity . FINIS . Josh. 24.15 . As for Me and my House , we will serve the Lord. CHAP. I. The Parts of the Text , and Observation thence arising . THe summ of these words is , The good mans godly r●solution , to serve the Lord with his houshold . In which we may observe these particulars , 1. The person resolving , viz , Ioshua , he it is who makes this resolution . 2. The order of his resolution , first himself will serve the Lord , and then his house . 3. The extent of his resolution , viz. his whole house , as for me , and my house . 4. The matter resolved on , and this is , to serve God. Each of these might afford unto us a distinct point of Doctrine . But I shall wave them all , and insist upon one , which as it comprehendeth the main scope of the words , so it best suiteth with the scope of my intention in this discourse ; which is to press all Parents , Masters , and Governours of Families to a constant and conscionable performance of holy , and religious duties in and with their Families . The point of Doctrine is this , Observ. It is a duty incumbent upon Parents and Masters of Families , to be carefull , that not only themselves , but also all under their charge , even their whole houshold , do faithfully serve the Lord. It is not sufficient for Governours of Families to be good Christians themselves , but they ought to be Christian Governours . Not enough to be themselves Religious , but they must train up all under their charge in the knowledge and practice of Religion . And the truth is , good Christians they cannot be , who are not Christian Governours : He hath little Religion himself , that doth not faithfully endeavour to propagate it in his Family . Thus Ioshua as a Master of a Family undertaketh not only for himself , but also for his whole houshold , that he with them , and they with him should serve the Lord. Yea and in all ages such as have been most eminent in grace , have been most exact in their Family-duties ; instance Abraham , the Father of the fa●thfull , of whom God himself giveth thi● testimony , I know Abraham , that he will command his Children and his houshold after him , that they shall keep the way of the Lord , &c. And Iacob his Grand-child walking in the steps of his Father Abraham , was not content at Bethel to worship God sincerely himself , but he chargeth his Family to put away the strange Gods which were among them , and to serve the true God according to the prescribed rule of his Word . David , though he were a King , and so had the care of an whole Kingdom upon him , yet thought his State-affairs no priviledge to exempt him from the Religious ordering , and governing of his Family . And therefore he professeth , That he would walk within his house with a perfect heart , that is , sincerely discharge the duties belonging to the Governour of an house . Yea under the Law , we find that the Fathers amongst the Israelites were commanded to teach their Children the meaning of the Passover , and of the Feast of unleavened bread . And that we may not think this a legal precept abolished in the time of the Gospel ; the Apostle giveth a general charge to all Christian Parents , to bring up their Children in the nurture , and admonition of the Lord. Yea by the practice of the primitive Christians , who lived in the dayes of the Apostles , it doth appear , that so soon as any Governour of a Family was converted and professed the Christian faith , he still ingaged his Family to serve God ; It is said of Cornelius , that he was a devout man , and one that feared God with all his house . And it is recorded of Lydia , that she was baptized and her Houshold . And it is said of the Iaylor , that he believed in God with all his house . Yea the houses of the faithfull in the primitive times were stiled (a) Churches , which implyeth that their private families were so piously ordered , and religiously instructed , that they seemed to be little Churches , rather than , ordinary houses ; having taken up Ioshuah's resolution , As for me and my house we will serve the Lord. The point being thus proved by Scripture and Examples ; come we now to the Reasons for the farther confirmation thereof . CHAP. II. The Reasons of the point . R. 1. MAy be taken from the command of God , who hath commanded as much , saying , Thou shalt teach my Laws diligently unto thy Children , and shalt talk of them when thou sittest in thine house , &c. And God hath manifested his approbation thereof by commending Abraham for commanding his Children , and houshold to keep the wayes of the Lord. So that to whomsoever the Lord hath given this honour to make him a Father of Children , a Master over Servants , a Governour over an Houshold , of them he requireth this duty , to teach , and instruct all under their charge . R. 2. Every mans house is his private charge which he must oversee , it is his flock which he must attend . You will all acknowledge that every Ministers flock is his charge , and that it is a most dreadfull thing for any to neglect them . And have not you as great a charge of your family , as the Minister hath of his flock ? Yea doubtless , I dare boldly say , that every Parent , and Master of a Family , is as deeply charged with the souls of their Children , and Servants ; as the Minister is with the souls of his flock . If therefore your Children and Servants live and dye in their sins through your negligence , their blood will be required at your hands . Yea let Parents , and Masters of Families know and consider , that those Children , and Servants , who by the neglect of their duty to them , shall perish in their sins , will curse them for ever hereafter , amongst the fiends , and damned in hell ; crying out , woe and alas that ever we were born of such irreligious Parents ; and served such wicked , and ungodly Masters , that had no care of the Salvation of our souls ; but suffered us to run headlong into these everlasting flames . Oh that all Parents and Masters of Families would seriously consider these things , and in time labour to prevent them , by a conscionable discharge of the duties belonging to their places , and relations . R. 3. Justice and equity requireth this at your hands , to do your utmost endeavour to train up your Children , and Servants in the fear of God ; and to instruct them in the wayes of Godliness ; that as they help you in many things , so you should be a means to help them in this ; that as God of his goodness hath made them your Children , and Servants , so you in way of gratitude , should strive to make them his Children , and Servants . And truly though you feed them well , and cloath them well , and provide well for them , yea and teach them how to live another day , to live as men ; yet if you teach them not withall the fear of God , whereby they may live as Christians which will make them live for ever : wherein do you differ from Heathenish Parents , and Pagan Masters ? for even they will not be wanting in the former things ; which the Apostle implyeth , where he saith , He that provideth not for his Family , is worse than an Infidel . And if you go no further , than to make outward provision for the bodies of your Children , and Servants , you are no better than Infidels and Heathens . And therefore how doth it concern you who are Parents , and Masters of Families , to have a special care of the souls of your Children , and Servants , by a conscionable performance of holy , and religious duties amongst them , as Praying , Reading , Catechising , and the like ; whereby you will not only go beyond all the Heathens in the World : but likewise gain an hopefull evidence to your own souls , of the truth of grace in you ; and of the sincerity of your profession , that ye are Christians indeed . R. 4. The curse of God hangs over those Families in which Religious duties are alltogether neglected ; yea it abideth in their houses ; as the Wise man expresseth , The curse of the Lord is in the house of the wicked . Howsoever they may seem to abound , and flourish in all Worldly wealth , and riches ; yet the curse of God is upon all that they enjoy . For as the Lord speaketh by his Prophet Malachy , He will curse their blessings , that is , whatsoever outward good things they did enjoy , should be cursed to them . Whereupon saith Eliphas , in Iob , I saw him taking root , but I cursed his habitation , that is , I saw him seemingly setled in his outward prosperity , but by the eye of faith I likewise saw a curse hanging over his house , and family , over his wealth and riches . R. 5. Another Reason may be taken from the manifold benefits and commodities , wich usually follow upon a conscionable performance of these duties , 1. Religious duties consciensciously performed , will bring down Gods blessing upon your selves and your relations ; upon your estate , and all your undertakings . As God blessed Obed-Edom , and all his houshold , for the Arks-sake . So questionless will the Lord bless those Families wherein holy duties are faithfully performed . For Godliness is profitable unto all things , having the promise of this life that now is , as well as of that which is to come . Whereupon saith the Wise man , The house of the wicked shall be overturned ; but the Tabernacle of the upright shall flourish . And therefore the Psalmist pronounceth them blessed who thus fear the Lord saying , Blessed is he that feareth the Lord , and walketh in his wayes , for thou shalt eat the labour of thine hand , happy shalt thou be , and it shall be well with thee . How then can such expect a blessing from God , either upon themselves , or upon their relations , or upon their pains and endeavours , who do not set up God and his Worship in their houses , seeing it is that whereby Gods blessing is entailed . 2. Those Children and Servants who are religiously educated and principled , are likeliest to prove comforts to their Parents and Masters . What a comfort must it needs be to thee , who art a Master of a Family , to see thy houshold ( through the blessing of God on thy care and pains ) to be walking Heaven-ward ? Yea when thou comest to lye upon thy death-bed ; Oh what a comfort will it then be unto thee , that thou hast good ground to believe , that thy Children are Gods Children , and the Servants of Jesus Christ ? thou maist then with stronger confidence commend them unto Gods Fatherly care and protection , and with greater assurance expect Gods blessing upon them after thy death . 3. There is no such means to make your Children loving and dutiful unto you , and your servants faithfull in the discharge of their duty ; as to instruct them in the principles of Religion , and to plant the fear of God in their hearts . In which respect Solomon saith , A godly Son maketh a glad Father , viz. by his dutiful and respectfull carriage towards him . And that servant who shall find true grace either first wrought , or further increased in him by his Masters means , will endeavour with the utmost of his power to do him what faithfull service he can , in way of thankfulness . So that if Parents and Masters of Families , respect either that charge God hath laid upon them , whereof they are to give an account to him at the great day : or that good and benefit , which themselves may reap thereby ; they will see good and just ground to be diligent and constant in the discharge of holy duties with their Family . R. V. Another reason may be taken from the manifold mischiefs , which usually follow , and accompany the neglect of family duties . 1. From hence come all Domestick brawls and contentions ; hence it is that the house is divided against it self ; Husband against Wife , and Wife against Husband ; Master against Servant , and Servant against Master ; Parent against Child , and Child against Parent ; which would be prevented were the Lord better known , and more duly worshipped amongst them . For where God is served with perfect purity , there is perfect peace . But where God is not served , there is no peace , but jarrs and contentions , strife and debate ; which giveth great advantage unto Satan the arch-enemy of mankind , who like a roaring Lyon walketh about continually seeking whom he may devour . 2. From hence it is that Magistrates are enforced to execute the penalties of the Laws upon so many ; namely , because they are not Religiously educated , but suffered to have their wills in their youth . Which appeareth from the sad complaints of many malefactors , at the place of Execution , against their Parents and Masters , for their careless omission of their duty towards them ; saying , if they had had any care or conscience of our education , if they had corrected and restrained us betimes from our wicked courses , we had never come to this dogs-death , and shamefull end . 3. From hence it is that so many Families are so dissolute and prophane , abounding with all manner of sin , and wickedness , as lying , swearing , Sabbath-breaking , drinking , whoring , and the like : as if there were a seminary of little Devils , an houshold of fiends . And truly when Families leave God in not doing the good they should , God leaves Families to do the evil they should not . So that sin hath there free place , where Gods service hath no place . And sins of commission do usually follow sins of omission : it being ordinary with God to punish one sin with another ; to punish the neglect of duty , with the committing of sin , by leaving men so to themselves , that they break forth into the committing of great , and hainous sins . A general complaint there is in these dayes of the undutifulness , and disobedience of Children ; of the negligence and unfaithfulness of Servants , yea and of the loose , lewd lives of both in many Families ; whereof if we would search the true ground and cause , we shall find it rather in the superiours , than in the inferiours . For howsoever inferiours cannot be excused , yet questionless the fault is chiefly in superiours , and Governours , because they are careless and negligent in the discharge of their duty towards them , not praying with them , nor Catechising , and instructing them , as they should . For where religious duties are shut out of any Family , there usually the door is set wide open to looseness , and profaneness . 4. The neglect of Religious duti●s in thy Family will make thee guilty of Murther , even of Soul-murther , which is the greatest of all . For whereas the Souls , as well as the bodies of thy Children , and Servants are committed to thy care and charge ; if any of them should perish through thy default , thou art deeply guilty of their eternal death and damnation , and their blood will be required at thy hands . As Iacob was accountable to Laban , for the ●oss of every Lamb , or Sheep ; at his hand was it required . So is every Master of a Family accountable to God , for every soul under his roof . If any of them perish through his default , God will require it at his hands . God will require the blood of thy Child , the blood of thy Servants at thy hands one day . If therefore you will be free from the blood of your Children , train them up in the fear and nurture of the Lord : pray for them and with them : Catechize them , &c. The Point being confirmed by Scripture and Reason , come we now to the Uses thereof . CHAP. III. The Vse of Reproof of those Masters who make no Conscience of Family-duties . Use 1. SEeing it is a Duty incumbent upon Parents , and Masters of Families , to be carefull , that not only themselves , but also all under their charge , even their whole Family do faithfully serve the Lord ; then they are greatly to be reproved who are neither carefull to serve God themselves , neither take they any care of their Family : but as there is no fear of God in their hearts , so neither is there any fear of God in their Families . Yea instead of Gods service , there is all manner of wickedness and prophaneness ; so that their houses are as so many filthy cages of unclean birds , so many styes of all manner of abominations . Of whose houses we may say what Solomon said of the Harlots house , 'T is the way to Hell , that is , the high and ready way unto eternal death and condemnation . These men howsoever they would be esteemed good Masters , and good Governours , yet are they far from such ; in that they neglect the main duty belonging to good Governours , which is to take care of the souls of those under their charge , and willingly suffer all manner of wickedness , and prophaness , to rule and bear sway in their Families , and that without any check or controul . I dare boldly say , it were much better for a man to put his Child into a P●sthouse , than into such a Family : in that wickedness is more infectious than the Plague , spreading infinitely , polluting every one it comes near . And whereas the Plague and Pestilence can but kill the body , the contagion of sin is apt to destroy both body and soul. And therefore what is usually written upon the doors of such houses as are visited with the Plague ( Lord have mercy upon us ) may far better be written upon the doors of such houses , where through the neglect of Family-duties , sin and wickedness doth abound . I know there are very many both Parents , and Masters , who having provided for the bodies of those under their charge , think they have sufficiently discharged their duty towards them . But I would demand of such , if their care be only to provide for the bodies of their Children and Servants , what do they more to them then to their beasts ? If they only cloath them , and pay them their wages , what do they more to them , than the Turks and Infidels ( who know not God ) do to their Children , and Servants ? If their care be only to provide for them an earthly inheritance , without any care to make them Heirs of an Heavenly inheritance , what do they more to them than Iews ( who are ignorant of Christ , and his Gospel ) do for their Children ? Let such know , that it is their duty to provide not only for for perishing Carcasses , but also for the immortal souls of all theirs . And it is a vain , and foolish imagination for any to think , they have done their duty , when they have apparelled , nourished , and brought up their Children and Servants ; considering they have a far greater account to make before God for their souls : of which if any should perish through their negligence , and unfaithfullness , how dreadfull will their account be ? oh what answer will they be able to make , when the blood of their Children , and Servants souls shall be required of them ? CHAP. IV. An Exhortation unto all Parents and Masters of Families to make Conscience of Family-duties . Use 2. LEt the second Use be an Use of Exhortation to stir up all Christian Parents , and Masters of Families , to be carefull that their whole house do faithfully serve the Lord , as well as themselves ; that they take up Ioshuah's resolution , as for me and my house we will serve the Lord. As you would not be guilty of the blood of your Children , and Servants souls ; and as you would not have them cry out against you in everlasting fire , see that you bring them up in the fear and admonition of the Lord. Every Governour should be that in the body politick of his own house , which the heart is in the natural body of man : as it communicateth life , and vital spirits to the rest of the members . So must the Master of the houshold endeavour to impart the spiritual life of grace , to all that are members of his body politick . And his house by a constant , conscionable performance of holy and religious duties there , should be a little Church . For the maintaining the Worship of God makes every house to become a sanctuary , an house of God. Hence divers pious Governours in the new Testament are said to have Churches in their houses , as Philemo● , Aquila , and Priscilla , and Nimphas , whose houses were called Churches , as in respect of the Saints in their houses , so in respect of the worship of God among them . Oh what an honour will this be to us , when upon this account , our habitations shall be called rather Churches than private houses ! Temples of God , rather than the dwellings of men ! For the more profitable pressing of this Use , I shall shew you , what be the duties and services which are especially required of Parents and Masters of Families in reference to those under their charge . CHAP. V. Of Family Prayer , with quickning Motives thereunto . I. PRayer , which is one principal part of the service of God in all Families , and therefore ought to be performed by the Governour thereof ; who as he is a King to govern his Family , so a Priest to offer up a Morning and an Evening Sacrifice of Prayer and praise unto God in and with his Family . This we find commended to us in the practice of the Patriarchs , who when they removed to any place , they builded an Altar , where God was to be called upon by the whole Family . Thus did Abraham , Isaac , and Iacob . David though a King , yet prayed with his Houshold as their Governour : for it is recorded of him , that having offered burnt-offerings , and peace-offerings before the Lord , he returned to bless his houshold , that is , say Expositors , to bless God with his Family , and to beg Gods blessing on them . In the New Testament the Apostle writing to Masters of Families concerning their duties , adjoyneth this , continue in Prayer , implying it to be one special duty incumbent on them to be constant in Family-prayer . Of Cornelius it is said , that he was one who feared God with all his house , which gave much Almes to the people , and prayed to God alway ; which implyeth , that he prayed daily with his Family . These examples are recorded by the Holy-Ghost as Copies for us to write after . But for your more full conviction of that obligation that lyes upon you for the performance of this duty , let the following arguments be duly weighed . Arg. 1. The first Argument shall be drawn from that trust that is committed unto governours of Families . Here observe , 1. That Governours of Families are intrusted with the souls , with the Religion of their Families : not that they may prescribe unto them , or impose upon them what way of Religion they please : or that inferiours may be excused by the errours or neglects of the Superiours : but it is committed to their care , and they have received a charge from the Lord , to look diligently to all that are under them ; that they duly worship God , observe his ordinances , and keep ●●s statutes . That there is such a care incumbent on them is evident under the Law , the Master of the Family was by the appointment of God , to look to the circumcising of all the Males of his house , both those that were born in his house , and those that were bought with his money . In the fourth commandment , the Master of the Family is charged , not only to keep the Sabbath in his own person , but to look to his family also . Thou shalt do no work therein , that 's not all , nor thy Son , nor thy Daughter , nor thy Man-servant , nor thy Maid-servant , &c. Suitable to this charge is the care and holy resolution of Ioshua in the Text , I and my house will serve the Lord. Choose you whom you will serve , saith he , to the rest of the people , I have not so much to do with that , but as for me and my house , I must and will look to that , we will serve the Lord. Hence this first thing appears , that governours of Families are to take care of the Religion , and therrefore of the souls of their Families . When a Child is brought forth , when a Servant is brought into thine house , God sayes to thee as the man in the Prophets Parable , Keep this man , look to this Child , look to this Servant , look to their souls , if they miscarry , or be lost through thy neglect , Thy life shall go for their lives , thy soul for their souls , and so shall thy judgement be . 2. Governours of Families have never faithfully discharged their trust till they have used all means which God hath appointed , that may be for the advantage of the souls under their charge , and the furtherance of them in Religion . If there be any thing you might have done that you have neglected , you are therein unfaithfull . 3. Their joyning in Prayer with their Families , is according to Gods appointment , and of great advantage to souls . 1. Ioynt-prayer is an ordinance of God. Thus much is hinted clearly enough in that form of Prayer , which Christ taught his Disciples , which runs in the plural number , Our Father , Give us this day our daily bread . And from the practice of the primitive Christians . Now if Christians in general , such as were not of the same Family are by Gods appointment to joyn in Prayer ; then much more Christians of the same family . Conjunction in the same Family-relation cannot hinder or discharge from any part of Christian communion . Families as well as greater assemblies should not forget their joynt-prayers . 2. Conjunction in Prayer , as it is Gods Ordinance , so 't is of great advantage to souls . The joynt prayers of the several persons in a Family , are more acceptable to God , and more prevalent with him , than the Prayers of the same persons apart . There 's the same reason for the prevalency of the joynt-prayers of Christians of the same Family , as of the joynt-Prayers of Christians not of the same Family ; of the same City , or Town , or Country . Now we find in Scripture from the practice of the people of God , that this was their concurrent judgement ; that their coming together to pray , would prevail more with God , than their praying apart , as Act. 12.12 . before mentioned . Many were gathered together in Maries house praying for Peter . If it had been all one as to the probability of the success , If the Lord had been as likely to have been prevailed with , for Peters enlargment , by their separate as by their joynt Prayers , they would never have run that hazard , as they did , by their coming together . They knew well enough what danger it would have been , had they been taken praying . Many instances might be brought of the like practice of Christians in all ages , who especially in cases of great exigencies and necessities did thus assemble . Whence is a clear foundation of this argument . That way of Prayer which the people of God did choose , and betake themselves to in cases of any special exigencies , that was in their judgement the most acceptable and prevailing . But joynt Prayer is such , in the case of greater societies , and therefore also in the less . Besides , joynt-prayers will be of this advantage , It will be a great help to those that are less able , to teach them to pray apart . Governours should teach theirs to pray , as Christ taught his Disciples . And how should they teach them ? by instruction only ! We may learn more of the skill , and Spirit of Prayer , by a few instructions exemplified , than by multitudes of counsels alone . The Nurse teaches the Child to speak by speaking in its hearing . By this Christian practice we shall suggest matter of Prayer to them , put words into their mouths , yea kindle desires in their hearts . Who that hath any experience knows not , how our affectionate enlargements , and importunate pleadings , and wrestlings with God in Prayer , do often warm and enlarge the hearts of those that joyn with us . Arg. 2. It s the will of God that Christians should take and improve all opportunities , advantages , and occasions of Prayer . This proposition if it need proof , is sufficiently evident from 1 Tim. 2.8 . I will that men Pray every where , and Eph. 6.18 . Praying alwayes with all Prayer . Alwayes , or as it is in the Greek , on every opportunity ; with All Prayer , with all manner of Prayer : in publick , in private , in secret , alone , together , as opportunity is offered and occasion requires . Now have not governours of Families , as such , special opportunities for joynt-Prayer ? Their cohabitation , upon which they may meet more easily and frequently , than those that live at a greater distance ; their authority by vertue whereof they may command the attendance of their families , puts opportunities into their hands . And have they not also , as such , special occasions of joyning in Prayer ? there are Family-mercies which they are joyntly concerned to pray for when wanted , and to acknowledge when received : There are Family-afflictions and crosses which they are in common concerned to pray against : there are Family sins which call for joynt-confessions , and humiliations . Those that have sinned together , or suffer together , or are sharers in the same common mercies , ought also to joyn together in the same confessions , petitions , and thanksgivings . Arg 3. From the example of Christ , who not only taught his Family to Pray , but pray'd with them . His Disciples were his Family . The Passeover was to be eaten by the several Families apart , a Lamb for a Family . And if you would know who were Christs Family , enquire with whom he are the Passo●ver , these are his ●isciples , and with these he prayed ; As he was alone praying , his Disciples were with him . But how was he alone when his Discipl●s were wi●h h●m ? the meaning only is , he was withdrawn from the multitude ; he and his Disciples were privately together , and with them he prayes . Now to gather up all together . If the example of Christ be obliging to his followers : if governours of Families have opportunities and occasions of joyning in Prayer with them ; and it be the will of God that they take , and improve all opportunities and occasions : if governours of Families be intrusted with the souls of their Families , and this trust cannot be discharged , where this exercise is neglected , then must it be acknowledged that it is a duty incumbent on them from the Lord , and that they sin against God , who make no conscience of it . To what hath been said , let me farther add these two things , 1. Consider the manifold benefits which usually follow and accompany this duty of Family-prayer . 1. It is a sanctifying Ordinance : thereby the Husband is sanctified to the wife , and the wife to the husband , so that they prove blessings and comforts each to other . Children likewise are blessed and sanctified to their Parents ; and Servants to their Masters . Yea Family-prayer produceth Gods blessing upon their callings , and enjoyments , upon their losses and crosses , both are thereby blessed and sanctified unto them . 2. Family-prayer , as it is a sanctifying ordinance , so it is a seasoning ordinance ; it seasons the whole house with the fear of God. It is recorded of Cornelius , that he was a devout man , one that feared God with all his house , who prayed to God alwayes : his constant course of praying with his Family , questionless did season his whole house with the fear of God. As Prayer-less Families are for the most part destitute of the fear of God : so in those Families where a constant course of Praying is kept up , there the hearts of many are seasoned with the true fear of God. As Abraham was a Praying-master , so he had praying-servants . For inferiours are very apt to write after the Copy of their Superiours , and to follow their example . Thus by a praying Master , Children and Servants are taught to Pray . 3. Family-prayer is a special preservative against common calamities . Polanus in his Syntagm , relateth how in the year 1584. there was such a terrible Earth-quake that overthrew all the houses in a whole Town in Switzerland , save one , wherein the Master of the Family was at the same time praying with his Wife , Children and Servants . If God doth not preserve praying-families from those common judgements and calamities which befall others , yet he will so sanctifie those calamities unto them , that they shall turn to their good ; according to that gracious promise , All things shall work together for good , to them that love God. V. Consider the manifold mischiefs that usually sollow and accompany the neglect of Family-prayer . As , 1. Neglect of Family-prayer is usually accompanied with the neglect of all other Religious duties , which is found true by sad experience . For , whoever heard that the Scriptures were read , or Catechising used in any Family where Prayer was omitted ? So that Prayer-less houses are as Sepulchres wherein all Religion lyes buried . 2. Neglect of Family-prayer expos●th the whole houshold to the wrath and fury of God , as the Prophet Ieremiah implyeth , where he saith , Pour out thy fury upon the Heathen that know thee not , and upon the Families that call not upon thy name . Where by the fury of God , is meant his wrath in the highest degree , his anger boyled up to the height . Oh who can abide this scalding wrath ? And by pouring out Gods fury , is meant Gods inflicting his fierce wrath in the greatest measure , in the highest degree . The words though they are set down in the form of a Prayer , yet they are a prediction ( as well as a petition ) of Gods dreadfull wrath and fury , to be undoubtedly inflicted upon all Prayerless-families . For the Prophet put up this Prayer unto God , as foreseeing the certain ruin and destruction of such Families , as called not upon the name of the Lord : He knew that God would assuredly pour out his fury upon their Families , who did not pour out their souls unto him . Oh that all Masters and Governours would seriously think , and meditate on this fearfull imprecation of the Prophet against all Prayerless-families ; that so they might dread the omission of so necessary a duty , as much as the scorching wrath and fury of God ; yea as the scorching fire of hell : for what is hell it self , but the feeling of this wrath and fury of God ? I shall close this with answering three Questions , and as many Objections . 1. Q. How often should we Pray with our Families ? A. 1. Every day . For first our Saviour hath intimated so much unto us in his plat-form of Prayer , by teaching us to Pray for our daily bread , in these words , Give us this day our daily bread ; that is , bread needfull for the present day . And in regard we daily stand in need of bread , therefore our Saviour would have us pray daily for the same . 2. Have you not daily wants to be supplyed ? wants for your selves , and wants for your Children , and Servants ? Have you not daily infirmities in your Family to be healed ? Are you not daily subject to dangers and temptations ? And do you not daily sin against God ? Is it not necessary then that you daily Pray unto God , for the supply of all your wants , for the healing of all your infirmities , for the preventing of the dangers you are daily subject unto , for the strengthning you against all your temptations , for the pardoning of all your sins . Surely our daily wants , our daily infirmities , our daily dangers , our daily temptations , and our daily sins , do all call upon us for daily prayers . And as you and yours daily partake of Gods mercies , is it not just and equal , that you all should daily bless God for the same ? The truth is , every day supplyeth new matter both of Prayer and praise , and therefore there is just cause daily to offer up our Sacrifice of Prayer and praise unto God. 2. Q. How oft in each day are we bound to pray with our Families ? A. Family-prayer ought to be performed twice at least , viz. In the Morning and in the Evening . 1. For first this is commended unto us by the Morning and Evening Sacrifice under the Law , which we find given in command unto the Jews . And are not Christians under the Gospel , as well as those under the Law , obliged to offer up their Morning and Evening Sacrifice ? 2. Equity requireth this duty at your hands ; as the mercies of God are renewed upon you and yours every Morning , and the showres of his compassion fall down upon you every night , so you should not forget to offer up both a Morning , and an Evening Sacrifice of Prayer , and praise unto him , who is so continually mindfull of you . 3. Q. What time in the Morning and Evening is fittest for the performance of Family-prayer ? A. For this no certain rule can be prescribed , in regard of the several occasions which may fall out in a Family ; and by reason of age , sickness and the like in the Governours thereof . Yet it were to be wished that the Morning Sacrifice ( if possibly ) may be betimes in the Morning , before Servants go about the works of their calling ; as being the fittest time for holy exercises , when the Spirits are freshest , and freest from Wordly thoughts and distractions . And it were to be wished , that the Evening Sacrifice may be before Supper , in regard that afterwards we are generally more heavy and sleepy ; and will find it more difficult to keep up our hearts , and spirits in the duty . Having thus resolved the Questions , come we now to the Objections raised against the duty of Family-prayer . CHAP. VI. Objections against Family-prayer , Answered . 1. Obj. SOme Object their inability to pray , they know not how to perform the duty . A. 1. Let the sense of thine own weakness drive thee unto God for power , and strength . Beg of him that he would by his Spirit help thine infirmities , teaching thee to pour out thy soul unto him in Prayer . For it is he alone that can teach thee , and endue thee with this Heavenly gift . 2. Be constant in thy secret devotions , which will be a special means to embolden thee to pray with thy Family . For when thou findest that thou canst express thy self in any competent measure in secret , thou wilt then the better adventure to Pray in private , with thy Family . And know this for thy comfort , that if thou sincerely endeavourest to do what thou canst , God will enable thee to do what thou shouldst . 3. Rather than the apprehension of thine own insufficiency to pray , should occasion a constant omission of the duty , I would advise thee to use the help of a form of Prayer for a while , till by Gods blessing , thou hast attained some ability therein , and boldness thereunto . 2. Obj. Some against this duty object their multitude of business , and little spare time for Family-prayer . A. 1. The more and greater thy businesses are , the more and greater need thou hast of Family-prayer , for the obtaining Gods blessings thereon : without which all thy pains and endeavours may signifie little , yea prove succesless . Assure thy self that the time spent in Prayer , both in thy closet , and with thy Family , will prove no let , but rather a great furtherance to thy business . 2. Dost thou put off praying with thy Family for the multitude of business ? Know that therein thou art penny-wise , and pound-foolish , hazarding the loss of thy precious and immortal soul for the gaining of a little Worldly pelf , which will be soon taken from thee , or thou from it : Oh that such Wo●●d●ngs would seriously consider that expression of our Saviour ▪ What shall it profit a man , if h● shall gain the who●e World , and lose his own soul ? 3. Dost thou put off Family-prayer for the multitude of Worldly bu●inesse● , thereby to encrease thy wealth ? Know that that wealth is cursed , which is thus gotten ; that substance which is the price of a Prayer may for ought thou knowest be the price of blood . Well , beware thou neglect not this great duty upon any pretence whatsoever . Neither let it be performed after a cold , formal , and perfunctory manner : but be very serious , and fervent therein , stirring up thy self to an active , lively performance thereof , which the Apostle intimateth , where he saith , Be fervent in Spirit , serving the Lord ; and that for two reasons . 1. Such Prayers only are acceptable and pleasing unto God , these are the Sacrifices wherewith he is well-pleased . 2. Such only have the promise of being heard . And thereupon saith the Apostle St. Iames , The effectual fervent Prayer of a right●ous man availeth much . The word in the Greek translated effectual , properly signifieth a prayer excited , or stirred up : and so implyeth both the efficacy and influency of the Holy-Ghost , and the vehemency of an earnest spirit and affection , which is the only prevailing Prayer . CHAP. VII . Of Reading the Holy Scriptures in Families , with quickning Motives thereunto . II. ANother duty incumbent upon Parents and Masters of Families , is frequently to read the Holy Scriptures , or to cause them to be read in and with their Families . Though this be a distinct exercise from the former , of Prayer : yet do they mutually help one another , and therefore are fit to be joyned together . We read how the Priest under the Law was daily to light the Lamps , and to burn incense ; as the Lamp signified the Word of God , so the incense signified Prayer . And as the Lamp was daily to be lighted , and the incense daily to be burned , so are we thereby taught , daily to joyn the Word and Prayer together ; for as the Apostle speaketh , By the Word and Prayer every thing is sanctified . Yea this duty of reading the Word we find given in command unto housholders under the Law , for saith the Lord , Ye shall lay up my words , ( meaning the words of the Law ) in your heart , and in your soul. And ye shall teach them your Children , speaking of them when thou sitest in thine house , when thou lyest down , and when thou risest up , which implyeth a diligent reading of the Word in their houses . Yea the old people of the Iews were so diligent in teaching their Children the Word of God , that Iosephus saith , Every one of our people being asked concerning the Laws , rehearseth them more easily than his own name . In the New Testament we have the Apostles command for this duty , for saith he , (a) Let the Word of Christ dwell in you richly . The Word is sometimes taken for (b) Christ himself , and so it is true , that we should labour that the word Christ should dwell in us . But by the Word of Christ is here meant the written Word of God , which is here called the Word of Christ , both because he is the author of it , and because he is the chief subject of it . And whereas the Apostle saith , Let the Word of Christ dwell in you , it is a Metaphor taken from such as dwell under one and the same roof with us , and noteth two things , 1. That we must get it into our hearts , and houses as well as into our Churches . 2. That by our frequent reading of it , and causing it to be read in our houses , it should be as familiar with us , as one that dwells with us under the same roof . For the better pressing of this duty upon the Consciences of Parents and Masters of Families ; I shall hint only two Motives to quicken you up thereunto . 1. The knowledge of the Scriptures will be an excellent means to keep up your authority in your Families , over your Children and Servants . For therein they cannot but hear , and understand , it is their duty to be obedient to you in all things . Your own commands and threatnings may perhaps cause them to serve you with eye-service , as menpleasers● ; but to hear the commands and threatnings of God in his Word , may cause them to serve you in singleness of heart . So that if nothing else , yet policy , methinks , should prevail with you to cause the Word of God to be read frequently in your houses . 2. Some by reading the Scriptures , others by hearing it read in the Family , have been converted from the state of nature , to the state of grace . For faith may be wrought in us by hearing the Word read , as well as hearing it Preached . St. Austine reports of an Aegyptian Monk who living in a Christian-family , where the Word of God was frequently read , was thereby converted to the Christian faith . And indeed there is a greater vertue in the holy Scriptures , than in any other book , for the working of conversion in the hearts of natural Men and Women . Oh what an encouragement should this be unto Parents and Masters of Families , to cause the holy Scriptures to be frequently read in their houses ! for what know they whether some under their charge may not thereby be converted . And that your reading may be the more profitable , observe these few directions . 1. Before you read , lift up your heart unto God in some short Prayer , beseeching him who is the Father of light , to enlighten the blind eyes of your understandings , that you may understand what you read , so to strengthen your memories , that you may remember it , and that he would give you . Wisdom to apply , faith to believe , and grace to practise what you read . Which Prayer is necessary before reading , because as the Apostle speaketh , Naturally we understand not the things of the Spirit of God , neither can we know them , because they are spiritually discerned . And it is only the Spirit of God that revealeth them unto us , which we have no hope to attain , but by fervent Prayer . 2. The Word must be read and heard with all holy reverence and attention , as being the Word of the great God , whereby he revealeth himself and his will cleerly unto us , for the building us up in all grace and Godliness . 3. In reading every one ought to take special notice of such passages as are either more weighty in themselves , or proper to them , for their particular cases , use and occasion . 4. In reading , or hearing any portion of Scripture , let every one apply it to himself as spoken to him . By this means may every one be much edified by every part of the Word of God. CHAP. VIII . Of Family-Catechising with quickning Motives thereunto . III. ANother duty incumbent upon Parents , and Masters of Families in reference to those under their charge , is to instruct them in the principles of Religion in a Catechistical way . For to Catechise is to teach the first principles of Christian Religion , whereby they who are young may be acquainted with God betimes . This we find given in command unto Housholders under the Law , for saith the Lord , Th●se words which I command thee this day shall be in thine heart , and thou shalt teach them diligently unto thy Children , and shalt talk of them when thou sittest in thine house , and when thou walkest by the way , and when thou lyest down , and when thou risest up . Where by Children are not meant only natural Children , but likewise servants , it being usual with the Hebrews by Children to understand all under subjection . We have a Prophesie that there shall be , as it were , a succession of Christs name from generation to generation ; His name shall end●re sor ever , his name shall be continued as long as the Sun , or as the phrase imports , His name shall pass from Father to Son. Every Father then must by Christian instruction declare the name of Christ to his Son , that so the name of Christ may pass from Father to Son , from generation to generation : which prophesie concerns the time of the Gospel , wherein Parents are commanded to bring up their Children in the nurture and admonition of the Lord ; or to nurture them up in instruction , as the word in the Greek properly signifieth . This duty is commended to us by the example of Godly Housholders in all ages . I know , saith God of Abraham , that he will command his Children and his Houshold after him , to keep the way of the Lord. We likewise find David often instructing his Son Solomon , 1 Chron. 28.9 . And that this was the practice of the Saints in the time of the Gospel , appeareth from the expressions of the Apostle , Ye have need that one teach you again which be the first principles of the Oracles of God. And leaving the principles of the doctrine of Christ ; which imply a form of Catechism , which was used by the Christians in those dayes . And oh that all Christian Parents , and governours of Families in our dayes , would make conscience of instructing , and teaching their Children , and Servants in the principles of Religion , out of some good Catechism , Observing these two Caveats . 1. That this duty be done frequently , on some day or dayes every week . 2. That it be done by little at once , for to be too long , or tedious therein is apt to dull the understanding , and to cause wearisomeness in the learner . For the better pressing this duty I shall add a few motives or arguments , * I. The first Argument or Motive may be taken from the benefits which will follow thereupon ; 1. Timely instruction will season their hearts that they are like to be better for it all the dayes of their lives ; and therefore saith the Wise man , Trai● up ( or as the Word signifieth , Catechise ) a child in the way he should go , and when he is old he will not depart from it . But as a Vessel will retain long the savour of that liquor it was seasoned first withall . So will men , the instructions they have learned in their youth . 2. It is an excellent means to keep them from the errours and heresies of the times : For Children well Catechised , and instructed in the principles of Religion , are in great measure antidoted against the danger of seducing doctrines . The Apostle saith , There must be heresies , which are of a spreading nature , and therefore by our Saviour compared to Leaven . What better preservative against the infection of false doctrines , errours , and heresies , than to be well Catechised ? Observe who they be that are easiest seduced by false teachers , who they are that have embraced their erroneous tenets , and you shall find , that they were such , who were never well Catechised , nor grounded in the principles of Religion . As therefore you would not have your Children , and Servants poysoned with the erroneous Doctrines of false teachers , do your endeavours to get them well rooted and grounded in the knowledge of the truth . 3. It is an excellent means to make them hear the publick Ministry of the Word with more profit . For thereby they will be enabled to Examine the Doctrine which they hear , by the analogie of faith . It is foretold , that in the latter dayes there shall be false teachers , who shall privily bring in damnable heresies ; And therefore we are not to receive all for truth , which is delivered in the Pulpit , but as the Apostle exhorteth us , to prove and try all things , and to hold fast only that which is good , which we shall never be able to do , unless we be first well Catechised , and instructed in the principles of Religion ; as also well acquainted with the Scriptures . If therefore you who are Parents , and Masters of Families would discharge your duty herein : how would Errours vanish ? Religion flourish ? and how would knowledge and grace abound in your Children and Servants ? II. Another argument may be taken from the manifold damages , which usually follow a neglect of Family Catechising . 1. It is the ground of that ignorance , and spiritual blindness which overfloweth this Nation . For as darkness proceedeth from the want of light , so ignorance must needs proceed from the want of teaching . 2. It is the ground of that looseness and prophaneness that is in many Families . For where Gods service hath no place , there sin will be sure to have free place . Where the light of knowledge is not set up by Catechising , there the deeds of darkness will be sure to break forth . Where there is no sp●aking to God by Prayer , nor speaking of God by Catechising , you may be sure , there will be speaking against God , and all the wayes of holiness . 4. It is the ground of that barrenness , and unfruitfulness under the Means of grace , that is to be found amongst many in these dayes . For were Children and Servants better Catechised , they would better understand the mysteries of the Gospel ; and much more profit by the Ministry of the Word , than they do . It is found by experience that the most intelligent and best practised hearers are such , as have been well Catechised , and instructed ? The seed which thou thus timely sowest , will spring up to a plentifull harvest . 4. Such Parents , and Masters as neglect this duty , do what in them lyeth to damn their Children , and Servants as well as themselves . For how can it be expected but that those Children and Servants , who through want of the light of knowledge walk in darkness , should unavoidably stumble into hell ? Oh that so many Parents and Masters should be so cruel and unnatural to their Children and Servants , as to neglect this duty ! the blood of souls is upon you . Obj. Against this so necessary a duty , some are apt to object and say , To what purpose should we Catechise our Children , considering that through the tenderness of their years , they are not capable of the Mysteries of Salvation ? A. 1. Though Children are not so capable of apprehending cleerly the mysteries of salvation , as they will be afterwards : yet none can deny them to understand so much as to be capable of the seeds of grace , which daily experience confirmeth . 2. It is found by sad experience , that Children uncatechised , as they grow in years , so they grow in sin and wickedness : whereby they become more backward and untoward to the learning of any thing that is good , yea and opposite thereunto . If you do not , the Devil will Catechise them betimes , and of him they will quickly learn. O prevent as much as may be that enemies sowing his tares : be before hand with him : take the first season to cast in your good seed . The first season is the fittest season . Obj. Should we constantly observe these Religious exercises in our Families , which you thus press upon us , we should hinder our servants work , and thereby hazard our estates , and so shew our selves worse than Infidels . A. 1. This is a meer delusion of Satan to keep you from the discharge of your duty . For know assuredly that the time spent in religious exercises with your Family , is so far from hindering your servants work , that it will rather further it , and bring such a blessing upon it , that shall return upon your selves . For profit , and increase is the gift of God , who will give it to such as fear him , and observe his commandments . Oh then say not of Family-duties , as Iudas did of that oyntment , which Mary poured on our Saviours feet , why is this waste ? Think not that time waste and lost , which is spent in the service of God , and in the performance of the duties of your places and relations . 2. A wilfull neglect of Family-duties is like to bring the curse of God upon your estates , yea upon your selves , and all that belong unto you . Read what Moses saith in Deut. 28.15 , 16 , 17 , 18 , 19 , 20. 3. Who can produce the man that did really suffer in his estate by the loss of that time , which he spent with , and for God ? Surely as the whetting of the Sythe is no hinderance , but rather a furtherance of the Workman : So the exercises of Religion can be no hinderance to your Family-affairs , but rather a great furtherance , unless you think this an hinderance , to stay to take Gods blessing along with you ; without which what are all your own and servants pains but vain , and fruitless ? 4. Suppose you should suffer somewhat in your estate by the loss of that time which you spend upon Religion : you will have no cause to repent thereof . For whilest others with Martha , are carefull and troubled about Worldly things , thou with Mary hast chosen the better part . Thou hast lost a little of thy Temporals , to gain Spirituals and Eternals for thy self and thine . How wise are those men who prefer Temporals before their Eternals , and will advance their estates upon the ruines of their souls ? CHAP. IX . Of Sabbath sanctification in Families . IV. ANother duty incumbent upon Parents , Masters , and governours of Families is , To look to the sanctification of the Lords-Day , to see that the Christian Sabbath be sanctified as by themselves , so by their whole Family , even by all under their charge . This is expressly enjoyned in the fourth Commandment , which is directed not so much to Children and Servants , as to Parents and Masters of Families , who are there commanded , not only in their own persons , to keep holy the Sabbath day ; but to see that their Children , and Servants do it also . For thus the Commandment runs , The seventh day is the Sabbath of the Lord thy God ; In it thou shalt not do any work , Thou , nor thy Son , nor thy Daughter , thy Man-servant , nor thy Maid-servant . Which Phrase ( as Zanchy well noteth ) implyeth that it is the duty of Parents , and Masters of Families to see , that their Children , and Servants do not any way prophane the Sabbath-day , but that they keep it as an holy rest . The sanctification of the Sabbath consists , 1. In a resting upon the day . 2. In a consecrating that rest to the Worship and service of God. Therefore it is the duty of all Parents , and Masters of Families to take care , that both themselves , and all under their charge , do keep it , 1. As a day of rest . 2. As an holy rest . I. As a day of rest , resting in special from all the works of their ordinary calling . The very name Sabbath ( which in Hebrew signifieth rest ) and the express prohibition in the fourth Commandment of doing any work on that day , do shew that it is a day of rest . How blame-worthy then are some Masters , who contrary to the express command of God , do set their Servants about the ordinary work of their calling on the Lords day . Let such know that what is got by their Servants work on that day , is but the gain of wickedness , which will prove their loss at last . II. It is the duty of Masters to take care , that their Families keep the Lords day as an holy rest , by consecratng that time which they set apart from their Worldly business , to the worship and service of God , in the duties belonging to such an holy-day . For the Sabbath was not simply ordained , that we , and our servants should rest from our bodily labour , but that we should in a special manner worship God on that day . So much is implyed both in the first and last words of the fourth Commandement . In the beginning it is said Remember the Sabbath day to keep it holy . And in the close it is added , The Lord blessed the Sabbath day , and hallowed it , that is , sanctified it , and set it apart to be wholly consecrated to him , and to his worship and service . That Parents and Masters of Families may the better discharge their duty herein , observe these directions , 1. Look that your Children and Servant go with you to the Ministry of the Word , and let none be left behind , without necessary and urgent occasion ; It being the ordinary means God hath sanctified for the reforming of their lives , and the saving of their souls . When Iacob went to Bethel to Worship , he took his whole houshold with him . When Elka●ah went up to offer unto the Lord his Sacrifice , all his house went with him . In like manner do thou carry thy houshold with thee to the house of God. 2. After the publick Ordinances be carefull to call together all under thy charge , and let there be a repetition of the Sermons Preached , either by thy self , or some one of thy Family , who can write best : And then examine them one after another , What they remember of the Sermons they have heard , labouring to make them plain unto them , and to apply them also . Thus did our blessed Saviour with his beloved Disciples , for after his Preaching , when he was come home , he said unto them , Have ye understood all these things , which ye have heard . And Mark saith , When they were alone , he expounded all things to his Disciples . Whereupon one observeth , That Christ by his example doth instruct every Master of a Family how to carry himself in reference to those under his charge , on the Lords dayes , after their departure from the publick Congregation . And truly much good will hereby redound , as unto your selves , so likewise unto all under your charge . For , 1. It will make them give better attention unto the Ministry of the Word , when they know they shall be called to an account , and examined what they have heard . 2. It would much help and confirm as your selves so your Children and Servants in the understanding and believing of what hath been delivered publickly by the Minister , if you would repeat and search the proofs of Scripture , which were brought for the confirmation of the doctrine . III. Another du●y to be performed in and with your Families for the better sanctification of the Lords day , is singing of Psalms , which as it was much practised by the Saints and people of God of old under the Law ; so is it both a lawfull and a meet thing to be used by Christians now under the Gospel , and that as publickly in the Church , so privately in the Family . 1. We find it was an ancient custome of the people of God to sing Psalms in their Families , according to that of the Psalmist , the voice of rejoycing is in the Tabernacle of the righteous : that is , in the dwelling places and houses of good men . 2. We have our Saviour herein for a pattern , of whom it is recorded , that after the eating of the Passeover , which was in a private house , he sung a Psalm with his Family . IV. Another duty to be performed in and with your Family , for the better ●anctification of the Lords day , is Reading some part of the holy Scriptures , whereof before Chap. VII . As also some good Sermon , or Treatise of practical truths . V. Another duty is Family-prayer . Whereof before Chap. VI. VI. Another is , Catechising those under your charge , whereof see Chap. VIII . A conscionable performance of these will exceedingly help forward the sanctification of the Lords day , and that without tediousness . VII . Another duty incumbent on Parents , and Masters , is godly conference . Conferring before your Children and Servants about some good and profitable matter , especially of the Sermons you have heard . The counsel which the Apostle giveth concerning our words , and discourses , as it ought to be carefully observed and followed by us at all times , so especially on the Lords day . Let no corrupt communication proceed out of your mouths , but that which is good , to the use of edi●●ing ; that is , to the winning of them who are not converted , or to the further building up of those who are already converted . And the Prophet Isaiah forbiddeth the speaking our own words on the Sabbath day , that is , all discourses which are meerly Worldly , and about earthly things , more than charity and necessity requireth ; Under which prohibition , of not speaking our own words , is implyed a direction to speak the word of God , or those things which tend to the honour of God , and the spiritual good of others . VIII . That you may the better discharge your duty in looking to the sanctification of the Lords day ; Be sure you suffer none under your roof to spend any part thereof , either in idleness , or in sports and pastimes . 1. Not i● idleness , it being not a day of idleness , but of spiritual action . 2. Not in sports and pastimes , especially such as tend to carnal and sensual delight . For the Lord hath forbidden every man the following his own pleasure on his holy day . And the truth is , sports and pastimes are greater impediments to the worship and service of God , than the ordinary works of our calling , in that they do more subtilly steal away the heart from holy duties than those do . Whereupon St. Austin thought it better to plow on the Lords day , than to dance and sport . Obj. Some Object and plead the hard labour their servants have undergone the week before , and thence think they may be allowed a little recreation on the Lords day . A. 1. The rest of the Lords day is the best and fittest recreation for the refreshing of their bodies who have been tired with labour the six dayes before . And if they be spiritually minded , the best and fittest recreation for the refreshing of their souls is singing of Psalms , the perusing their spiritual evidences for Heaven , the solacing themselves in the meditation of Christ , of what he hath done and suffered for them , holy conference , and the like . 2. If you think bodily recreations necessary for your servants health , why do you not rather allow them some part of your own time on the week-dayes , than to rob God of any part of his day , which he hath wholly appropriated to the duties of his Worship and service . Whereas the Lord might have reserved six dayes for himself , and allowed but one unto us , he hath dealt so bountifully and graciously with us , as to reserve but one to himself , and leave six for our business . And shall we be so ungratefull as to encroach upon it , and Sacrilegiously steal away some part of that small time which he hath reserved to himself , for our Servants recreation ? CHAP. X. Of Exemplary lives in Parents and Masters of Families . V. ANother duty incumbent on Parents , and Masters of Families is , To shew themselves patterns of piety , and Godliness unto their Children , and Servants by an holy , and righteous conversation ; That they may say unto them , as Gideon did to his followers , look on me , and do likewise . This we find practised by Abraham , of whom God himself giveth this Testimony , I know Abraham , that he will command his Children , and his houshold after him to keep the way of the Lord. Whereby is implyed , that Abraham would go before his houshold , in keeping the way of the Lord , and they would follow after him . And Ioshua testifieth as much of himself , As for me and my house we will serve the Lord ; He would be a pattern of piety and Godliness unto his houshold , and they should follow his good example . And David likewise resolveth as much for himself , for saith he , I will walk within my house with a perfect heart , intending to become a pattern of piety and Godliness to his houshold by an holy and righteous conversation . The better to quicken up Parents and Masters of Families hereunto . I shall hint a few Arguments , and Motives . 1. Your lives are looked upon as Presidents , your examples as rules , by your Children and Servants : and therefore you ought to be exemplarily holy , and religious . What the Wise man saith of one sin in a Ruler , If a Ruler hearken to lyes , all his servants are wicked , is true in other sins : If a ruler , or master of a Family be a swearer , a drunkard , a Sabbath-breaker or the like ; his servants are so too , or will quickly become such . For patterns are very prevalent both to Vice , and Vertue ; especially the patterns of Superiours . Inferiours are very apt to follow the example of Superiours , and to tread in their steps . How ordinary is it for wicked Parents to have bad Children , and prophane Masters to have wicked Servants ; And no marvel , seeing Children and Servants are apt to follow the evil example of their Parents and Masters , and to write after their copy . How carefull then should Parents and Masters of Families be of their lives and conversation , that they be holy and righteous , and not loose and scandalous , lest their Children and Servants should follow after them to Hell. 2. Your holy and righteous lives will draw honour and reverence from your Children and Servants . For , the Image of God , which consisteth in true holiness and righteousness , carryeth such a Majesty in it , that it commandeth honour and reverence from others . If therefore you who are Parents and Masters will with David , walk within your houses with perfect and upright hearts , shewing your selves patterns of piety , and Godliness , your Children , and Servants cannot but honour and respect you ; For them that honour me , saith God , I will honour , that is , I will make them to be held in honourable esteem by others . I grant indeed some are therefore despised , because they walk holily and unblameably . Yet such , as they are truly honourable in themselves , so are they honourable in the eyes and esteem of many others . For there is more true worth in the least grace , than in all earthly glory . Since thou wast precious in my sight , thou hast been honourable , saith God of his despised people . Such Parents therefore , and Masters , as by their Godly lives and conversations are precious in the sight of God , they shall be honoured by their Children and Servants . But on the other side such Parents and Masters of Families as by their wicked li●es and ungodly conversations are vile in the sight of God , they shall be despised , and lightly esteemed by their Children and Servants . For if Children and Servants perceive their Parents and Masters to be Lyars , Swearers , Drunkards , Sabbath-breakers , and the like ; How can they honour and respect them ? That which is said of Ierusalem , All that honoured her , despised her , because they have seen her nakedness ; may be applyed to wicked and prophane Parents and Masters of Families ; Their Children and their Servants who should most have honoured them , cannot but despise them ; because they have seen their nakedness . And this questionless is one special reason why most Parents and Masters have so little reverence and honour from their Children and Servants . 3. Such is the infectious property of sin , that if a Parent , or Master of a Family be a Swearer , Drunkard , Scoffer at Religion , &c. he is like by a contagious insinuation and evil example to inf●ct his whole Family , even his own Children and Servants . And therefore sin is not unfitly resembled to the Leprosie , which quickly over-spreadeth the whole house . And it is observable that the more publick the persons are , the more dangerous are their sins . Private mens sins are but like the errours of a Pocket-watch , which usually misleads only the keeper of it . But the sins of a Master of a Family are like the errours of an house-clock , which is apt to mislead the whole Family . Oh how carefull then ought Parents and Masters of Families to be of their lives and conversations , lest by their evil example they corrupt and poison their own Children and Servants . 4. What will it avail Parents , and Masters of Families , to teach their Children , and Servants the fear of God , to walk in his wayes , when they themselves manifest little fear of God in their lives and conversations ; but contrariwise are loose , and wanton ; wicked and prophane . For certainly as good examples are the life of instruction , to make it profitable and effectual : so evil examples are the death , and bane of good instruction , to make it unprofitable and ineffectual . That Parent therefore or Master who reproveth sin in his Child or Servant , must be free from that sin himself ; otherwise it will be said , Thou Hypocrite first cast the beam out of thine own eye , and then thou shalt see clearly to cast out the moat out of thy brothers eye . Yea and he must be free from all other scandalous sins , otherwise the Child may say , My Father reproveth me for lying , but he himself will Swear . And the Servant may say , my Master reproveth me for Drunkenness , and he himself is Covetous . That therefore thy Family-reproof and admonition may be profitable , thou must be sure to be , at least , unblameable in thy life , and conversation ; that thou maist not be guilty of that sin , which thou condemnest in thy Child , or Servant . For thereby thou wilt pass a sentence of death , and condemnation upon thine own soul. FINIS . A Morning Prayer for a Family . BLessed Lord God , who art great and glorious in thy self , good and gracious in and through thy beloved , Jesus Christ. A God glorious in thy justice to execute vengeance upon the wilfull , and impenitent ; but gracious in thy mercy to pass by the offences of poor penitent sinners . Lord , hadst not thou been exceeding good and gracious unto us , we might this night have slept the sleep of death : and from the darkness of the night been sent away into outer darkness . But such hath been thy mercy and goodness unto us , as to add another day unto our lives : most meet therefore it is that we should consecrate the same unto thee , by offering up a Morning Sacrifice of Prayer and thanksgiving . Lord we acknowledge our great unworthiness to come into thy presence , to present our Prayers and supplications unto thee . But though we are unworthy , yet Christ is worthy . We beseech thee therefore for his sake to look graciously upon us ; to pass by our unworthiness , and to strengthen our weakness . To this end as we draw near unto thee , so be thou pleased to draw near unto us , enabling us to pray as with humility and sincerity ; so with zeal and fervency of spirit , and with faith in Jesus Christ , looking for audience and acceptance in and thorow him . Blessed Lord God , we cannot but acknowledge , thou didst at first create us in a blessed and happy estate , even after thine own image , endowing us with true knowledge , holiness , and righteousness . But we soon fell from that state of innocency and blessedness , in the loynes of our first Father Adam ; and implunged our selves with him into a dreadfull gulf of sin and misery . For , O Lord , besides the guilt of Adams sin , we have contracted from him a Mass of corruption , which hath poysoned our very natures : polluted and defiled all the faculties of our souls , with all the parts and members of our bodies . So that we may more truly in regard of our spiritual uncleanness , cry out Vnclean , Vnclean , than the Leper under the Law in regard of his bodily uncleanness . And O Lord , to this corruption of our natures we have added many many actual sins of our own : which as they have been hainous in their quality , so in their number and multitude have far exceeded the hairs of our heads , and the sands on the Sea-shore , which cannot be numbred . The which we have committed through the whole course of our lives , from our infancy to this present time . So that we are now grown old in sin , and overgrown with corruption . Though the time thou hast allotted us here to live is very little , even as a moment to Eternity ; yet , alas , how little of this little have we lived to thee our God , or to the good of our own souls , having mis-spent the greatest part of our dayes in vanity and pleasure . We have continued ignorant of thee : how much means of knowledge have we had , and yet how little knowledge have we gotten ? oh how little have we done for our souls , or the other World ? We have not considered what is like to become of us hereafter . How little care and pains have we taken to make sure for Eternity ? we have taken the course to undo our selves for ever . We have broken every one of thy most holy and righteous Laws ten thousand , thousand times . Yea we have sinned against thy Gospel in slighting the offers of grace . Though thou hast sent unto us Ambassadour after Ambassadour , to wooe and beseech us to abandon our sins , and to receive Jesus Christ , yet alas , how have we slighted thy messengers , and turned a deaf ear to all thy gracious invitations . Though we are willing to take Christ for our Saviour , to preserve us from hell and damnation ; yet , alas , how unwilling are we to take him for our Lord and King , to yield obedience and subjection unto him . Lord we cannot but acknowledge our great unthankfulness under those manifold favours and mercies thou hast in a plentiful measure conferred on us ; as also our unprofitableness under thy Fatherly chastis●ments , laid upon us in love and for our good : our discontentedness at our present state and condition . And oh how careless and negligent have we been in the discharge of the duties of our places , callings , and relations ! Oh the multitude of worldly and covetous thoughts , of proud and ambitious thoughts , of wicked and prophane thoughts , of wanton and unclean thoughts , yea and of blasphemous and atheistical thoughts that lodge in the hearts of most of us , and there revel it day and night . And O Lord , we cannot but acknowledge the deadness of our hearts , the distractions of our minds in the performing holy duties . We are active and lively about our worldly businesses , but oh how dull and flat are we in our religious exercises ! praying as if we prayed not , and hearing as if we heard not . Lord , make us truly apprehensive of our sins and misery , that we may humble our selves under a sense of them , and turn unto thee by true and unfained repentance . Turn us , O God , and we shall be turned , draw us , and we will run after thee . And , O Lord , whilest we are returning unto thee , meet us , we pray thee , in the way : and like a tender Father , embrace us with the arms of thy mercy . Our sins , we confess , are many and hainous , yet we know and believe thy mercies are far more , and the merits of Jesus Christ are far greater : and therefore we are resolved to adventure our souls , as upon the mercies of the● our God , so upon the merits of Jesus Christ , into whose arms we here cast our selves . Oh be pleased to make us partakers both of the merit of Christs death in freeing us from the guilt of sin , and of the virtue of Christs death in freeing us from the power and dominion of sin , that it may not rule and raign in us as formerly . Lord , work in us a loathing , and a true hatred of every sin , especially of such we have been most addicted to , and have most delighted in . To this end convince us what a folly , yea madness it is , for the short fruition of a momentany pleasure here , to implunge our selves into everlasting burnings . Oh convert every unconverted soul among us ; bring us to Christ ; make us adventurers for the other World : let us be resolved henceforth for an holy and righteous life : instruct us in thy wayes , and teach us thy S●atutes . Break the power of our sins , subdue our rebellion , and make us willing to be the Lord's . Change our evil natures , and give us another Spirit . Help us sincer●ly to choose thee as our portion ; to love , and fear , and trust in thee ; and to walk humbly with thee all the dayes of our life . Help us to set our affections on things abov● , and no longer on this earth : let us dye daily to sin , and this World : let us exercise our selv●s in keeping a good Cons●i●nce towards God and men : let us work out our Salvation with fear and trembling , and give all diligence to make our calling and election sure ; and let not our labour herein be in vain . Keep us , O Lord , from our iniquities ; keep us from the way of lying , from all unrighteous and unjust dealing , from wrath , and evil speaking ; let us be true , temperate , peaceable , and mercifull , as the children of our heavenly Father . Help us to be serious , and savoury , and tender , and watchfull : and hold us on constantly in our holy course to the end of our dayes . Lord , take us into thy keeping and protection this day : keep us from all danger , especially from sinning against thee . To this end make us watchfull both against the occasions of sins , and temptations thereunto . Keep us , we pray thee , from ●dleness , as knowing that our idle time is the Devils working tim● , who is most busie with us , when we are most at leisure . And bless all our undertakings . So sp●ritualize our hearts and affections , that we may have heavenly hearts in earthly imployments , and so may serve thee our God , whilest we are serving our own necessities . Together with us bless , we beseech thee , thy whole Church ; Call thine ancient people the Jews ; and bring in the fulness of the Gentiles . And particularly we pray thee for our own Nation , the Land of our Nativity : pardon the crying sins thereof . Showre down thy blessings upon it both temporal and spiritual . In special we pray thee so to bless our royal Soveraign , that under him we may live a quiet , and peaceable life in all godliness and honesty . Bless likewise all our Magistrates , and Ministers of thy holy Word . Thou the Lord of the harvest , send plenty of Labourers into thy harvest . And , O Father of mercy , look down with the eye of pitty and compassion upon all thine afflicted ones : let thy mercies be suitable to their several needs and necessities . Bless all Christian families , this in particular ; enrich every soul with all needfull , saving graces . Blessed Lord God , according to our bounden duty , we offer up our Sacrifice of Praise and Thanksgiving unto thy blessed Majesty , in the name and mediation of thy beloved Son Jesus Christ. Blessing and praising thee for our health , wealth , food and rayment , for our preservation from our first being to this present time . We bless thy name above all for that gift of gifts the Lord Jesus . And for the Gospel wherein thou hast freely offered Christ , with all his benefits to us . We bless thee for whatever grace hath been wrought in any of us by the Gospel ; and for that good hope thou hast given us through grace . We bless thy name for the last nights quiet rest , this dayes protection hitherto . Add , we Pray thee , this mercy , give us grace to live as in thy sight , who seeth all our wayes , and art privy to every secret thing which we do . And now , O Lord , accept our persons , though sinfull ; and our service , though full of weaknesses , in thy beloved Son , with whom thou art well pleased . In whose name and words , we further call upon thee , saying , Our Father which art in Heaven , &c. An Evening Prayer for a Family . O Most great , and glorious Lord God , and in Jesus Christ a loving and a gracious Father . We thy poor and unworthy Servants , being by thy good providence brought to the end of this day , desire to conclude the same with an Evening spiritual Sacrifice of Prayer and Thanksgiving . Lord we do here profess , we come not in our own names , nor in our own strength , we are unable of our selves to perform any spiritual duty after an acceptable manner . But we come in the alone name , and strength of thy beloved Son , Jesus Christ : beseeching thee for his sake to pass by our unworthiness , to quicken our dead hearts , and to carry us forth with life and vigour in the duty we are now going about . Blessed Lord God , we do acknowledge our selves to be vile , wretched sinners : Sinners by nature , sinners by birth , sinners in the whole course of our lives , having sinned as if we had come into the World for no other end but to sin against thee . Though thou hast been pleased to restrain us from many hainous , scandalous sins ; yet Lord , thou knowest what evil thoughts do lodge in our hearts , and what Lusts bear rule and sway there . Blessed Lord God , though we are in some measure convinced of the need and necessity that we have of Jesus Christ , that we are undone for ever without an interest in him : yet how have we slighted and rejected the tenders and offers of him in the Ministry of the Gospel , and preferred our lusts , and the pleasures of this World before him . We have indeed outwardly made profession of the Gospel , yet have we disgraced the prof●ssion thereof by our carnal and sinfull conversation . Lord , we cannot but acknowledge , our desires , cares , and endeavours have run out more after the things of this life , than after the things of a better life . We have slighted thy judgements , abused thy mercies , prophaned thy Sabbaths , and polluted all thy holy Ordinances . When we have drawn near unto thee with our bodies , and honoured thee with our lips , then have our hearts been far removed from thee ; when we have had communion with thine Ordinances , we have oftentimes had little communion with thee our God therein . Blessed Lord , our sins are many and hainous , yea there seemeth a kind of infiniteness in our sins : but we know and believe there is indeed an infiniteness in the mercies of thee our God , and in the merits of Jesus Christ : and therefore with an utter disclaiming of all righteousness of our own , as filthy rags , we place our whole confidence for life and salvation upon thy mercies in Christ. As thou hast laid our help upon him , so on him will we lay our hope for the pardon of our sins here , and for eternal salvation hereafter . Lord , be pleased to accept of his all sufficient Sacrifice , and perfect satisfaction thereby made to thy justice for all our sins . Pardon us , we pray thee , and free us as from the guilt and punishment , so from the power and dominion of all our sins , that we be no longer the servants of sin , but may be henceforth the servants of God. Lay hold on all our souls , and bring us in effectually to Jesus Christ. Subdu● our reb●llion , take away our unw●llingness , answer all our objections and excuses , and work our hearts to a resolved adventuring upon him , an hearty acceptance of him , and a total resignation of our selves for ever to him , to his gover●●ent and dominion . Lord , we beseech thee , not only to j●stifie us by thy grace , but likewise to sanctifie us by thy Spirit , that we may be an holy people , serving thee in holiness and righteousness all the dayes of our lives . Mortifie our flesh with the affections and lusts : let us be proud no longer , nor covetous , nor envious , nor froward , nor m●litious . Let thy grace be sufficient for us both for the killing of our dearest lusts , and strongest corruptions ; and for the quickning of us on in a conscionable discharge of the Duties of our places , callings , and relations ; by which grace let us be carryed on throughout our whole course , in an holy , humble , and sincere conversation . Lord , let it suffice us , that we have spent so much of our precious time in seeking after earthly things : help us now in earnest to seek after spiritual and heavenly things , after spiritual grace and heavenly glory . We pray thee convince us thorowly , that upon the little inch of time in this life , depends the length and breadth of all Eternity : and that as we live here , we shall fare everlastingly hereafter . And O let the consideration thereof stir us up to a fruitfull improvement of our short time to the best advantage for the spiritual and eternal good of our poor souls . Help us to keep alwayes upon our hearts a deep sense as of the certainty of our death , so of the uncertainty of the time thereof , that we may live as those who believe we must shortly dye . Lord take us into thy keeping and protection this night . Grant we may lodge in the arms of Jesus , that we may rest in his bosome . Give unto us such sweet and comfortable rest and sleep , that our bodies may be refreshed , and we the better enabled to serve thee the next day in our several places and callings . In mercy remember thine all the World over . And in special we pray thee for this sinfull Land and Nation . Pardon our sins , be reconciled to us in Jesus Christ. Let thy Gospel have a free passage therein . Pour the choicest of thy blessings upon the head of our King , that he may be a blessing unto us . Bless all our Magistrates , with the Ministers of thy Word and Sacraments . P●tty the afflicted members of Jesus Christ. Bless all Christian Families , this in particular , giving unto every member thereof all needfull , saving , sanctifying graces . And now accept our Sacrifice of praise and thanksgiving which we offer unto thee for thy manifold favours and mercies conferred on our souls and bodies : especially and above all , for that great gift of thine the Lord Jesus Christ , and for all those great things he hath done and suffered for our redemption . We bless thy name as for the enjoyment of the Gospel , so for any spiritual good we have received thereby : that any of us have fiducially and cordially closed with the tenders and offers of Jesus Christ. We bless thy name that thou hast withheld us from the company and wayes of those , who live without God in the World , giving themselves up to work all wickedness with greediness ; and hast set our hearts to seek the Lord , and wait for thy Salvation . For every other good thing whether temporal or spiritual , concerning this life or a better , blessed and praised be thy great and glorious name . And now , O Lord , we beseech thee in mercy to overlook all the weaknesses and infirmities which have accompanied this holy duty . Sprinkle both our Persons and our Services with the blood of that immaculate Lamb Christ Jesus . To whom with thee , O Father , and the holy Spirit , be rendred , as is most due , all honour , and praise and glory , both now and for evermore , Amen . A Prayer for a single Person . O Eternal and ever-living Lord God , the fountain of all blessing , the Father of Mercy , and God of all Consolation . I thy poor creature altogether unworthy to appear in thy sight , to present my Prayer and supplication unto thee : do yet in the name and mediation of thy beloved Son Jesus Christ prostrate my self at the footstool of thy grace , looking for acceptance and assistance in and through him . For his sake look graciously upon me , pardon my sins , which are many and hainous . Lord , I cannot but acknowledge , that besides the guilt of Adam's sin , there is in me a fountain of corruption , which I brought with me into the World : from whence hath plentifully flowed many poisonous streams of actual transgressions , and that in evil thoughts , evil words , and evil actions ; which I have committed through the whole course of my life , from my tender infancy to this present time . I have been alienated from the life of God through the ignorance that is in me . I have walked after the course of this World , fulfilling the desires of my flesh and of my mind , minding earthly things . I have broken thy Law , neglected thy Gospel , refused the offers of Christ , and am in great doubt that to this day there hath been no good work wrought upon me ; but that I continue in the gall of bitterness , and the bond of iniquity . Lord , I cannot but acknowledge , I have shamefully abused the ric●es of thy goodness , forbearance , and long-suffering , which should have led me to repentance ; as also thy Fatherly corrections and chasti●ements , laid upon me in love , and for my good ; oh how little have I been bettered thereby ! How do I spend my time and strength for the getting of earthly riches ; and satisfying my self with sensual pleasures , and in the mean time am careless of my precious and immortal soul ? Lord , I have often for my profit and pleasure sake omitted , and put off the holy exercises of Religion , which ought to have been performed by me ; and have been exceeding dead and dull , lifeless and heartless in performing those good duties I have taken in hand . I have been unfruitfull under a plentiful dispensation of the means of grace , unthankfull under those favours and mercies thou hast conferred on me , unfaithfull to those manifold vows and promises , I have made unto thee my God. Truth , Lord , my sins are many and hainous : but this is my comfort , that Jesus Christ came into the World to save sinners , and why not me ? why not me ? I acknowledge my self to be a great sinner : but yet again thy Word testifieth , That Jesus Christ came to save the chief of sinners . Therefore will I not despair of mercy , but am resolved to cast my self , and the burden of my sins into the arms , and upon the shoulders of Jesus Christ. Be pleased to accept of what Christ hath done and suffered for me , and to accept of me in him . Turn me , O Lord , unto thee , and through him let me be reconciled unto thee . Slay the enmity , and subdue the rebellion of mine heart against thee . Wash my polluted soul with his most precious blood ; cloath my nakedness with the long white robe of his righteousness , fill my emptiness out of that fulness which is in Jesus Christ. Enrich my soul with all needfull saving , sanctifying graces . Let the faith of Gods Elect , let the love and fear of thy name be shed abroad in my heart . Oh that every grace may more and more flourish in me , and my lusts more and more wither and decay in me . Let my covetousness dye , let my pride , and envy , and passion , and sensuality dye ; let the whole body of death be destroyed , that I may no longer serve sin . Oh give me grace in this my day to know the things that belong to my peace , to make a right use of this time of my visitation . As Christ is now frequently tendred in the Ministry of the Gospel as a Saviour to poor sinners : So Lord , give me grace fiducially to close with the offers and tenders of him , that Christ may be mine , and I his . And as thou hast been pleased to afford unto me the means of grace , so I pray thee , help me to carry my self in some measure suitable and answerable thereunto ; that I may not be a shame , but rather a credit to Religion , and my profession thereof . To this end teach me to deny all ungodliness and Worldly lusts , and to live soberly , righteously , and godly in this present World. Blessed Lord , seeing without thy blessing it will be in vain to put forth my own pains and endeavours , I beseech thee to help me to labour in the work of the Lord , and to crown my pains and endeavours with a blessing from Heaven . Make me more spiritual in Worldly businesses ; and less wordly in spiritual businesses . Be pleased to put good meditations into my mind , and holy desires into my heart . Let no corrupt communication proceed out of my mouth , but such as may administer grace to the hearers . Help me to redeem time , let me not lose one day more , set me presently to work out my salvation with fear and trembling : let me choose the good part , and make sure for eternity : let me never venture my soul on false and deceitfull hopes , but let me make sure . Good Lord , let me not be deceived , and found an hypocrite at last : but let me be sound in the faith , that I may have rejoycing before thee in the great day . Neither pray I for my self alone , but for thy whole Church wheresoever dispersed , or howsoever distressed upon the face of the whole earth . In special I pray thee , to bless this Land and Nation , with all blessings both temporal and spiritual . And herein our Soveraign Lord and King : make him an instrument of bringing much glory to thy nam● , and much good to thy Church and people . Bless him in his Relations , Counsels , and Forces . Bless the Magistrates and Ministers , with the whole people of this Land : the afflicted members of Jesus Christ ; let thy mercies be suitable to their several needs and necessities . Vouchsafe to every one of us grace to live in thy fear , to dye in thy favour , and to raign with thee Eternally in Heaven . And now , O Lord , in the name of Jesus Christ , I bless and praise thy glorious Majesty , for all those manifold favours thou hast in a plentiful manner conferred on my soul and body ; for my preservation as from manifold dangers whereunto I was subject , so from many sins wherinto the corruption of my flesh , and the perswasion of the Dev●l would have thrown me headlong . Blessed be thy name for thy good providence over me through the whole course of my life ; thou hast been my God from my Mothers womb , supplyed me with all needfull good things . But above all , blessed be thy name for that foundation of all other mercies , thy dearly beloved Son ; for those great things he hath done and suffered for me , and those many good things , whereof in and through him I have hope , or am made partaker . Lord , pardon the manifold weaknesses and imperfections , which have accompanied this holy service , in and through thy beloved Jesus Christ. To whom with thee , and thy blessed Spirit , I do from my heart render all praise and glory , both now and evermore . Amen . FINIS . THE PRINCIPLES OF Christian Religion Explained to the Capacity of the Meanest . By T.G. Minister of the Gospel . John 17.3 . This is life Eternal to know thee the only true God , and Iesus Christ whom thou hast sent . LONDON , Printed for Iohn Wright at the Globe in Little-Brittain . 1668. THE PRINCIPLES OF Christian Religion EXPLAINED . Quest. WHo is the Maker of all things ? Answ. God. Gen. 1. 1. Col. 1.16 . By him were all things Created that are in Heaven , and that are in Earth . Q. What is God ? A. God is a Spirit of infinite perfection . God is said to be a Spirit . 1. Negatively , to intimate that he is not a body or material substance . 2. Analogically , Spirits being the most perfect and excellent of all created beings are the fittest to represent the incomprehensible God to our narrow conceptions . God is said to be a Spirit of perfection , or perfect spirit , thereby to exclude all manner of imperfections , and including all manner of perfections and excellencies . In that he is a Spirit of infinite perfection , thereby is implyed , that there is no measure or bounds set to his perfection . Whereby he is distinguished from the glorious Angels , and the souls of the Saints in Heaven , which though they are perfect spirits , yet their perfection is limited . Whereas Gods perfection is beyond all measure , being infinite . Q. How many Gods are there ? A. There is one only God. 1 Cor. 8.4 . There is none other God but one . Q. How many Persons are there in the God-head ? A. Three , the Father , the Son , and the holy-Ghost . Though there be but one God in substance , and essence , yet there be three distinct Persons subsisting in that one God-head . This appeareth from Christs own testimony in Matth. 28.19 . Where he gives commission to his Apostles to teach all Nations , and Baptize them in the name of the Father , of the Son , and of the holy Ghost . See likewise , 1 Ioh. 5.7 . That God should be one in essence and three in persons , is a Mysterie not to be comprehended , yet ought to be believed , being so plainly revealed in the Word . Q. How is God farther set forth unto us in his Word ? A. 1. By his Properties . 2. By his Works . The Properties of God are certain excellencies attributed to him : as when he is said to be Eternal , Almighty , Merciful , just , &c. Q. What are the kinds of Gods Properties ? A. 1. Incommunicable . 2. Communicable . Incommunicable properties are such excellencies , which are so proper to God alone , as in no respect they can be attributed or communicated to any other . As Eternity , without beginning : Immutability , not subject to any change : All-sufficient , not only for himself , but for all others : Omnipotency , able to do all things : Ubiquity , to be everywhere present . These and such like are excellencies proper only to God , and cannot be communicated to the Creature . Communicable Properties are certain excellencies in God , communicated also to creatures , as Power , Wisdom , Holiness , Iustice , &c. Thus Sampson was a strong man , Solomon a wise man , Noah a just man , &c. But yet there is a great difference between these communicable properties , as they are in God , and as they are in the creature . 1. They are in God Originally , he is the primary fountain of them all , who hath what he hath in and from himself . Thus all these Properties in God are his very Essence . 2. They are all in God infinitely , without any limits or bounds . He is infinite in power , wisdom , holiness , justice , &c. But in the Creature they are , 1. By participation , they receive all their excellencies from God. What hast thou that thou didst not receive , 1 Cor. 4.7 . 2. By Measure . The Creature that hath the most , and best excellencies , hath but a stinted measure . Eph. 4.7 . Q. To what heads may the works of God be brought ? A. Creation and Providence . Q. What is meant by Gods creating things ? A. A making them out of nothing . To create is to give a being to things that never were , and that out of nothing . In this respect it is said , Gen. 1.1 . In the beginning God created the Heaven and the Earth , that is , when there was nothing at all , no not any matter out of which things might be made , then God Created all things . Which kind of making things out of nothing , is proper to God. Thereby the Lord sheweth himself to be the true God. Q. What things did God so make ? A. All things . This the Apostle expresly avouchet , Col. 1.16 . By him were all things Created that are in Heaven , and that are in Earth , Visible and Invisible . If the excellency of many Creatures , the greatness of others , the multitude of all together , be duly considered , it must needs be granted , that herein the Lord sheweth himself to be a God indeed : the only true God. None else can do the like . Q. By what did God make all things ? A. By his Word . Gen. 1.3 , 6. God said , let there be light , and let there be a Firmament , and it was so . And Psal. 33.6 . By the Word of the Lord were things made . By Gods Word we understand the manifestation of his will. For God is said to speak not properly , but after the manner of man. Men use most commonly to express their mind and will by speaking . When God did manifest and declare his will , that such and such things should be , instantly they were : and they were so as God would have them . Q. What was that estate wherein God made all things ? A. Very good . The holy Ghost expresly noteth , that at the end of every day , God took a thorow view of the particular works which he had made , and found them to be good , Gen. 1.4 , 10 , &c. This is to be noted to justifie God against all the evil that is in the World. Many Creatures are now evil . But as God made them , they were not so . All evil hath risen from the Creatures . Q. Wherein consisteth the Providence of God ? A. 1. In preserving Creatures . 2. In well ordering them . For the preserving of Creatures , if God did not sustain , and maintain them , they would soon come to nought . In this respect it is said , In him we live , and move , and have our being , Act. 17.28 . Q. What doth God by his providence order ? A. All things whatsoever . Psal. 113.6 . The providence of God extends as far as his Creation : as all things were Created by God ; so all things are ordered by him . As the high and great things in the highest Heaven . So the greatest things on earth , ( Dan. 2.21 . He removeth Kings , and setteth up Kings ) Yea , and the meanest things also , as the very colour of hairs , Mat. 5.36 . Q. What is that end whereunto God directeth all things ? A. 1. His own Glory . 2. His Childrens good . Gods glory is the most principal and supream end of all . At that he aimed in giving the first being to his creatures . And at that also he aimeth in all things that are done at any time in any place . Yea also , as at the next subordinate end , he aimeth at his Childrens good . In regard whereof , all things work together for their good , Rom. 8.28 . Q. In what estate did God make man at first ? A. In a very good and happy estate . Gen. 1.31 . It is said , After God had made man , he overlooked every thing that he had made , and behold it was very good . Q. Wherein did mans happiness especially consist , in which he was at first made ? A. In that he was made after the image of God which consisted in perfect knowledge , true holiness , and righteousness , Gen. 1.26 , 27. Col. 3.10 . Man at first had knowledge of all things necessary for the glory of God , and his own good ; and was likewise made holy and righteous , and without sin . Q Did man alwayes continue in that holy and happy estate . A. No : he fell from it by transgressing that commandment of God , in eating the forbidden fruit , Gen. 3.3 , &c. The sin especially lay in disobeying the command of God : which commandment he gave him for the tryal of his obedience . Many may possibly think this sin a light matter , and are apt to charge God with severity for punishing man so sorely for so small an offence . But if they shall consider the manifold sins infolded in that transgression , they must acknowledge it a very hainous sin , For 1. There was infidelity therein , in that they believed not Gods word . For though God had said , In the day thou eatest thereof thou shalt surely dye , Gen. 2.17 . yet they believed not that they should dye , but made some question and doubt thereof . 2. Sottish credulity , in giving credit to the Devil : God had said , ye shall surely dye . And the Devil said , ye shall not surely dye . Yet the Woman , and so also the Man thorow her perswasion , gave more credit to the Devil , the Father of lyes , than to God the father of truth . 3. Horrible Idolatry in doting upon , and loving the creature more than God the Creator , who is blessed for ever . For this is one way of committing idolatry , namely by Deifying the Creature , and loving it more than God. 4. Pride and Ambition , desiring to be as Gods. For when the Devil said , ye shall be as Gods , knowing good and evil , they were so puffed up therewith , that they transgressed . 5. Theft . For they took that which was none of their own , but by a special reservation kept from them . For God had expresly forbidden them to eat of that tree , Gen. 2.17 . 6. Murther . Our first Parents by eating that forbidden fruit , brought death , not only upon themselves , but upon all their posterity . Yea , as much as in them lay , they thereby implunged themselves and all their posterity into hell fire . By these you may iudge of the greatness of the sin of our first parents . Q. Is Adams posterity guilty of that sin ? A. Yea , Adams sin is imputed to all his posterity . By one mans disobedience many were made sinners , Rom. 5.19 . That is , by the transgression of Adam , the first man , many , even all that have or shall come from him , are justly accounted sinners . Q. How can Adams posterity be guilty of his sin ? A. 1. Adam was a publick person in that business . He stood not in his own room alone , but in the room of all mankind . He was the great representative of the world , so that he sinning , we sinned in and with him . 2. We were all in the loins of Adam when he sinned . And so by the Law of generation sinned in him , and in him deserved eternal condemnation . Q. What is sin in general ? A. Sin is a transgression of the Law. Thus doth an Apostle expresly define it , 1 Ioh. 3.4 . The law is a manifestation of the will of God , declaring what he would have man to do , or not to do : therefore to transgress the law , is to offend God , and to sin against his express will. Q What are the kinds of sin ? A. Original and Actual . Q. What is Original sin ? A. That corruption of nature wherein all are conceived , and born . It is the immediate effect of Adams first sin , and the principal cause of all other sins . In which respect it is called Original , because it is the spring from whence all actual sins issue and flow . Of this Original corruption did David speak in Psal. 51.5 . Behold I was shapen in iniquity , and in sin did my Mother conceive me . Never was any that came from Adam ( Christ only excepted , who was conceived by the holy Ghost ) free from this sin . As every other creature receiveth the nature and disposition of their kind , and stock ; thus Lyons a ravenous disposition , Doggs a doggish disposition : so the Children of sinfull man a sinfull disposition , an inclination rooted in their natures to all kinds of sin : which continueth in them as long as they live , and is never quite rooted out of any , so long as he continueth here on earth . Which the Lord in his wisdom hath so ordered , 1. That thereby they may be the more humbled , and kept from spiritual pride . 2. That they might have more frequent occasions of going to God by prayer for help and strength against the working of corruptions in them . Q. What is actual sin ? A. A particular breach of Gods Law. Q. How many wayes do men fall into actual sins ? A. 1. By omitting or not doing the good which God in his Word requireth . 2. By committing or doing the evil which God in his Word hath forbidden . 3. By a sinfull manner of performing that which is good . The best duties we take in hand are exceedingly corrupted through our failing in the manner of performing them . Q. What is the punishment of sin ? A. All curses and plagues in this life , at the end death , and after that , eternal torment in hell , Deut. 28.16 , 17. Rom. 6.23 . 2 Thes. 1.8 , 9. Q. Is any man able to free himself out of that wofull plight whereinto he hath implunged himself by sin ? A. Surely No. 2 Cor. 3.5 . We are not sufficient of our selves to think any thing as of our selves . Much less can we do any thing of our selves , to free our selves from so great a misery , as sin hath brought us into . We are dead in sin , Eph. 2.1 . And dead men cannot raise themselves to life . Q Can any other creature deliver man ? A. No meer Creature . Psalm 49.7 . None of them can by any means redeem his brother , nor give unto God a ransome for him . This may be applyed to all the Creatures in the World , to all the Saints and Angels in the World , none of them can by any means redeem his brother . So that in regard of mans own power , or in regard of succour from any meer creature , there remaineth nothing but matter of despair . Q. Is there any means to free man out of his corrupt and miserable estate ? A. Yes , God himself hath given unto man a Saviour . Act. 5.31 . When it was manifested none could help , God himself gave an helper , and a Saviour unto us . Q. Who is mans Saviour ? A. Jesus Christ. 1 Tim. 1.15 . This is a faithful saying , and worthy of all acceptation , that Iesus Christ came into the World to save sinners . Iesus , is an Hebrew word , and signifieth a Saviour . The Angel that gave this name , addeth this reason thereof , He shall save his people from their sins , The other name , Christ , is a Greek Word , and signifieth anointed , Iesus shews him to be a Saviour . Christ an able Saviour , because anointed , that is , set apart by God and endowed with all fulness for the work of our redemption . Q. What is Iesus Christ. A. He is the eternal Son of God , who in the fulness of time took mans nature . The only begotten Son of God , the second Person in the Trinity , who in the fulness of time took mans Nature upon him ; This is Jesus Christ. He is called the only begotten Son of God , because he is the alone Son of God by nature . For though others be Sons of God by Creation , as Adam was , and the Angels . Others by adoption , and regeneration , as the Saints of God. Yet none is his Son by nature , but Jesus Christ , who is therefore called , the only begotten Son of God , Joh. 1.14 . which is to be understood of an eternal ▪ and incomprehensible generation , which would rather be admired than enquired into . Q. Why must mans Redeemer be man ? A. 1. In general that he might suffer and dye for mans Redemption . Heb. 9.22 . Without shedding of blood is no remission of sin ● Christ therefore that he might dye for our Redemption , took upon him our Nature , for as God he could not dye . 2. That he might satisfie the justice of God in the same manner wherein it was offended . For the justice of God did require , that satisfaction should be made in the same nature which had sinned . Man therefore having sinned , it was requisite that man should dye , for the satisfying Gods justice , and appeasing his wrath . Whereupon saith the Apostle , Since by man came Death , by man came the Resurrection of the dead , 1 Cor. 15.21 . 3. That he might feel our frailties , and from sense and experience learn pitty and compassion . Which reason the Apostle rendreth , Heb. 2.16 , 17. He took on him the seed of Abraham , that he might be a merciful , and faithfull High-Priest , that is , that he might be merciful , as one man is to another . And in Heb. 4.15 . We have not an High-Priest , which cannot be touched with the feeling of our infirmities , but was in all points tempted like as we are , yet without sin . Q. Why must mans Redeemer be also God ? A. 1. That he might be able and sufficient to endure that which for mans sin he undertook . The burden which he underwent , was the wrath of an infinite God , and there was need of a divine power to support under the divine wrath . His humane nature would have been overwhelmed with the heavy weight of Gods wrath , had not the divine nature strengthned and upheld it . 2. That he might vanquish all the enemies of our Salvation , and overcome Satan , hell and death , which no meer creature could do . Christ being God , by his death he overcame death , and him that had the power of death , that is , the Devil . 3. That his obedience and sufferings might be of an infinite price and value . That which made the Obedience , and the Death of Christ to be of such an infinite value was , that it was the obedience , and the death of the Son of God , of him who was God , as well as man. The Deity being one nature in the person of our Redeemer , an infinite dignity accompanyed his person , and every thing that was done and suffered by him . Which affords a singular ground of comfort to all humbled sinners , sensible of their sins , and misery , due unto them for the same ; in that the death and sufferings of Jesus Christ is of infinite worth and merit , far above the merit of their sins ; being the death and sufferings of him who was God as well as man. Oh what comfort , yea what matter of triumph did this afford unto the Apostle Paul , as appeareth in Rom. 8.33.34 . For treating of the fulness and a●sufficiency of Christs satisfaction by his death , in the former part of the Chapter ; in the latter part , he speaks as one ravished with abundance of comfort , and thereupon presently challengeth a dispute with any , concerning the fulness of Christs satisfaction by his death . Let conscience , saith he , and carnal reason , let Law and sin , Hell and Devil bring in all their strength , object what they can , either the justice of God , or the number and hainousness of my sins , what are all these ? Seeing Christ hath dyed , who is he , shall lay any thing to the charge of Gods elect ? whom shall condemn ? It is Christ that dyed . As if he had said , seeing Christ , the beloved Son of God , hath offered up his life as a Sacrifice , and satisfaction to the justice of God for my sins , I will not fear the accusations of Satan , nor the objections of mine own carnal heart . Q. What hath Christ done for our Redemption ? A. 1. He performed that obedience which we did owe to the Commandments of God. 2. He suffered that punishment which was due unto us for our sins . The former is called Christs active obedience , the latter his passive obedience . Christs active obedience was most absolute , and perfect : for he perfectly performed whatsoever the Law of God did require ; which himself intimateth in that speech of his to Iohn Baptist , ( Matth. 4.15 . ) It becometh us to fulfill all Righteousness . And as we were made unrighteous by the first Adams disobedience : So are we made righteous by the obedience of the second Adam , Christ Jesus . This the Apostle expresly noteth , Rom. 5.19 . As by one mans disobedience , meaning , Adams , many were made sinners . So by the obedience of one , namely Christ , shall many be made righteous , that is , all who belong unto him . And as Christ subjected himself unto the Law , and fulfilled the same for us , in our stead , whereby he purchased eternal life and salvation for us : So likewise he suffered that punishment which was due to us for our sins , and thereby redeemed us from death and hell . For as the Prophet Isay speaketh ( Isa. 53.6 . ) The Lord laid upon him the iniquity of us all , that is , the punishment due to all our iniquities . And verse 4. Surely he hath born our griefs , and carryed our sorrows . The sorrow and anguish that was due to us for our sins , he hath born it all , and every jot of it . And so having made full satisfaction to the justice of God for us , we are discharged . Therefore saith the Apostle ( Eph. 1.7 . ) we have redemption through his blood , that is , through the bloody death and passion of Jesus Christ , we are redeemed from all our sins . But yet this is not so to be understood , as if we were redeemed from the curse by Christs passive obedience , and had the inheritance of glory purchased for us by his active obedience , separately considered ; but by his active and passive obedience joyntly considered , we are both redeemed from the curse , and entitled to glory . Q. What offices did Christ undertake to make us partakers of the benefit of that which Christ did and s●ffered ? A. Christ undertook three Offices , he became a ( a ) King , a ( b ) Prophet , and a ( c ) Priest. ( a ) Act. 5.31 . ( b ) Deut. 18.18 . ( c ) Psal. 110.4 . Q. What are the parts of Christs Kingly Office ? A. 1. To govern his Church . Christs governing his Church is partly External , and partly Internal . 1. External by his Word , wherein his Laws are revealed . And by his Officers , and Ministers , which he hath appointed to stand in his room ; to whom he hath committed not only the word of reconciliation , but also the power of the Keyes , or a power to put his Laws and Orders in execution . 2. Christ doth Internally govern his Church by his Spirit , whereby he so powerfully works upon them that he makes them willingly to submit to him . Q. What other part is there of Christs Kingly Office ? A. 2. To provide for his Church . Christs providing for his Church extends to all things needfull for soul and body , even to all spiritual , and temporal blessings . He provides spiritual blessings for the souls of his members , by furnishing them with all needfull saving graces . He likewise provides temporal blessings for their bodies , so far as he seeth to be good for them . The young Lyons do lack and suffer hunger , but they that fear the Lord shall not want any good thing , Psal. 34.10 . Q. What other part is there of Christs Kingly Office ? A. 3. To protect his Church . Christ protects his Church and Members from all enemies . Her enemies are Visible and Invisible . Her Visible Enemies are all manner of wicked men . Her Invisible enemies are the Devil and his Angels . Christ either keepeth these enemies from assaulting his Church , as Gen. 35.5 . or weakneth their power , and restraineth it , as 2 Sam. 3.1 . Or delivereth his out of their clutches , as Exod. 14.39 . Or destroyeth their enemies , as 2 King. 19.35 . Q What is the chief work of Christs Prophetical Office ? A. To teach and instruct his Church . Q. How doth Christ instruct his Church ? A. 1. Outwardly by his Word . 2. Inwardly by his Spirit . First , Christ instructs his Church outwardly by making known his Fathers will , which he did by his own mouth , when he lived upon the earth . And by his Ministers , after his Ascension into Heaven , by their writings and Preaching . Obj. Some may Object and say , Gods will was made known before Christ was born . Ans. 1. It was indeed made known , but not so clearly , nor so fully as by Christ. It was obscured by Types . 2. It was not then made known altogether without Christ. For though Christ of old did not so visibly shew himself a revealer of his Fathers will , as after he was born and lived on Earth : yet did he reveal Gods will to the Children of men in those dayes . For wheresoever God is said to speak , the Son of God , the second person in the Trinity , is there meant . And when God is said in any visible shape to appear to men , the same person , the Son of God appeared . Yea , that which Angels or Prophets made known to men , was first made known to them by the Son of God , Act. 7.38 . In this respect , among others , Christ is often called the WORD , as Iohn 1.1 , &c. For as men by word of mouth ordinarily declare their mind and meaning : So did God declare his will , and mind by his Son. 2. Christ instrúcts his Church inwardly , by causing his Spirit to work with the outward Ministry , which he hath ordained , upon the souls of men . Christ speaketh now in Ministers , as he did in Paul , ( 2 Cor. 13.3 . ) though not in the same measure , yet in the same manner . Thus in and by those Ordinances which he hath prescribed to his Church , he enlightneth the mind , mollifieth the heart , comforteth the Conscience , yea and worketh faith , hope , love , patience , new-obedience , and all other needfull graces : Q. What are the parts of Christs Priestly Office ? A. 1. Satisfaction . 2. Intercession . These two were th● principal works of the High-Priest under the Law. 〈◊〉 did by offering Sacrifice . The other by entring into the most holy-place with Incense . Both these are joyned together , and applyed to Christ , Rom. 8.34 . Who is he that condemneth ? It is Christ that dyed , yea rather that ' is risen again , who is even at the right hand of God , who also maketh intercession for us . Here we have both Satisfaction , and Intercession applyed to Christ. Satisfaction by his death , and Intercession now that he is risen again , and sitteth at the right hand of God. Christs Sacrifice on the Cross was of such efficacy , that Gods Justice was thereby abundantly satisfied , his wrath fully pacified , yea his face and favour , and all blessings following thereon , was purchased . The death of Christ is therefore said to be a Sacrifice to God , a sweet smelling savour , Eph. 5.2 . And the Church is said to be purchased thereby , Act. 20.28 . namely , from all that bondage under which it was , as sin , the curse of the Law , the Wrath of God , Death , Devil , Damnation . After Christ had offered up his Life a Sacrifice unto God , and thereby made satisfaction for the sins of his Church ; he was buried , and laid in the grave , to sanctifie the grave to all his members . And the third day he arose from the dead . As he himself laid down his life , so he himself took it up again . And then he ascended into Heaven , there to make intercession for us , which is the second part of his Priestly Office. The former was to make satisfaction : this latter to make intercession . Christ may be said to make intercession for us two wayes , 1. By a continual presenting of himself to his Father for us . Christ , saith the Apostle , Heb. 9.24 . is entred into Heaven , now to appear in the presence of God for us . Christ presents himself our Sacrifice , and propitiation for our sins , whose very blood becomes our Advocate , to plead with the Father for us , Heb. 12.24 . 2. By manifesting his will to have all his made partakers of the vertue and benefit of his Sacrifice . Joh. 17.24 . Father , I will that they also whom thou hast given me , be with me where I am , that they may behold my glory , which thou hast given me . The word Intercession properly signifieth supplication for another . It is attributed to Christ especially as he is now in Heaven , by way of resemblance . The resemblance may be taken from the Favourite of a King , who is alwayes at Court , in the Kings presence , and there presents his friends petition , and intercedes for the granting thereof . Christ , the great favourite of the Lord , stands before him continually to present our supplications , and procure our acceptance . Q. How comes Christ , and those things which he did and suffered in his own person to be ours ? A. By Faith. Rom. 3.22 . Faith is called the faith of Iesus , because we thereby relying on Christ , are united to him , and so have a right to all that is his . In this respect whatsoever we receive from Christ , is attributed to faith . By faith we are justified , Rom. 3.28 . We are saved by faith , Eph. 2.8 . By faith we have access to God , Rom. 5.2 . In a word , As they , who in the dayes whilest Christ lived upon the earth , received cure of any malady from him , received it by faith . So every good thing that now we receive from Christ , we receive by faith . How needfull then is it , that we be well instructed in the nature of faith . Q. What is faith ? A. True saving faith is a grace wrought in us by the Spirit of God , through the Ministry of the Word , whereby we receive Christ , as he is offered in the Gospel , and rest upon him alone for life and salvation . First , I say , True saving faith is a grace . It is not the work of nature ; it being as impossible for a man by his own strength to believe , as it is to keep the Law. Faith therefore in Scripture is called , the gift of God. It is added , wrought in us by the spirit of God , by whose efficacy ( as the principal cause ) it is begotten in us . Through the Ministry of the Word , because that is the ordinary means whereby the Spirit of God doth work faith in our hearts . It s true , that the reading of the Scriptures , and of good books , may through Gods blessing be a means of working faith ▪ but it is most sure and certain , that the most ordinary means is the Word preached , as Rom. 10.17 . Faith cometh by hearing , viz. the Word of God. For first , the Law discovereth unto us our sins and miserable condition by reason of them : That we are utterly lost in our selves , having deserved , and are lyable to all judgements and plagues here , and eternal death and condemnation hereafter : and that we are altogether unable to free our selves out of this miserable condition , whereunto we have plunged our selves by sin . And then the Gospel shews us , that in the fulness of time , Jesus Christ who was the Eternal Son of God , came into the World , took our nature upon him , and therein became our Surety ; and as our Surety , hath taken our debts upon him ▪ and by his obedience , and alsufficient Sacrifice of his own body , once offered upon the Cross , hath made full satisfaction to Gods justice for the same . Yea , the Gospel farther sheweth , that God , in him , offereth grace and reconciliation , pardon of sins here , and eternal salvation hereafter , to all that believe in him . The which truth being revealed to us by the Preaching of the Word ; the Spirit of God inwardly worketh in us effectual assent thereunto , upon which followeth an high prizing of Jesus Christ above all things , an hungring and thirsting after him , and a resolution of heart to receive him as our all-sufficient Saviour , and to rest upon him , and his merits alone for life and salvation . And therefore it is added in the forementioned description , that faith is a grace whereby we receive Christ. And indeed thereby is Christ made ours . For what is more our own , than that which is freely offered us , and we have received . To receive Iesus Christ , is the same as to lay hold on him , or to embrace him , and apply him to our selves . But I have the rather made choice of this word receive , because it is the very expression of the holy Ghost , Joh. 1.12 . As many as received him to them gave he power to become the Sons of God , even to them that believe . This latter clause , to them that believe , is added as an explanation of the former clause , As many as received him ; shewing what is meant by receiving Christ , namely a believing on him . Which two are very fitly joyned together . Believing is added to receiving , to shew what is meant by receiving Christ. And receiving is added to believing , to shew what kind of faith it is , whereby Christ becomes ours , it is such a faith , whereby we accept of and receive Christ with the benefits of his death and passion . It follows in the description of faith , How Christ must be received , namely , as he is offered in the Gospel . Christ is offered in the Gospel In all his Offices , as Priest , Prophet , and King. And so he must be received , not only as our Priest , who hath made satisfaction for us , by his death upon the Cross , and now in Heaven maketh intercession for us . But likewise as our Prophet , to be taught and instructed by him , and as our King , to be ruled and governed by him : and we must as willingly cast our selves at the feet of Christ in subjection to him , as into the arms of Christ for salvation from him : we must be as willing to serve Jesus Christ , as to be saved by him . The purpose of God in freeing us from the spiritual bondage , in which we were by nature , being this , that we should serve him without fear , in holiness and righteousness , all the dayes of our lives . Vainly therefore do they deceive themselves , who are willing to receive Christ as a Redeemer , but not as a Ruler : as a Saviour , but not as a Lord and King. Let such know , that Christ will be a Saviour to none , to whom he is not a Lord , and King. His subjects alone , and none other will he save , for he will not part his Offices . In the last place is added , And rest upon him alone , for the pardon of our sins here , and for eternal life and Salvation hereafter . This resting on Christ we find is set forth in Scripture by sundry Phrases , as a trusting in Christ , Eph. 1.12 . And a leaning on Christ , Cant. 8.5 . A staying our s●lves upon him , Isa. 50.10 . Q What are those esp●cial benefits which believers receive from Christ ? A. 1. Justification . 2. Adoption . 3. Sanctification . That justification is by faith , the Apostle concludeth , Rom. 3.28 . We conclude that a man is justified by faith , without the deeds of the Law. Q. What is Iustification ? A. Justification is an act of Gods free grace , whereby he forgives us all our sins ; and accepts of us as righteous , in and for the righteousness of Jesus Christ imputed to us . That justification is an act of Gods free grace , The Apostle expresseth , Rom. 3.24 . Being justified fre●ly by his grace . And that God accepts us as righteous in and for the Righteousness of Jesus Christ , is clear from Rom. 5.19 . As by one mans disobedience many were made sin-ers ; So by the Obedie●ce , or righteousness , of o●e ; namely Christ , shall many be made righteous : that is , perfectly righteous , so as God shall accept them for righteous . We are justified not by any inherent righteousness of our own , which is imperfect ; but by the perfect righteousness of Christ imputed to us , and by God himself accounted ours . 2 Cor. 5.21 . He made him to be sin for us , who knew no sin , that we might be made the righteous●●ss of God in him ; that is , in Christ. In which words is expresly noted , that we are so made righteous before God in Christ , as he was made a sinner for us . Now how was Christ made a sinner for us ? Namely , by imputation ; according to that of the Prophet , Isa. 53.6 . The Lord hath laid on him the i●iquity of us all . God accounted our sins his , and accordingly he was punished as a sinner . And so he accounts his righteousness ours , and in that respect we are righteous before God. The Lord accounting us as righteous through Christs righteousness , as if we had kept the whole Law. Admirab●e is the comfort which a believers soul receiveth from this point of his ju●tification before God. For so soon as he be●ieveth , even while he liveth in this World , he is thus justified in Gods sight ▪ Hereby therefore is he upheld against the afflicting sense of the imperfection of his own righteousness . For though his own righteousness be but as filthy rags , yet this is his comfort , that he is righteous in the sight and account of God , by the perfect righteousness of Jesus Christ imputed to him . Q Which are the parts of Iustification ? A. 1. Remission of all our sins . 2. Acceptation of us as righteous through the imputation of Christs Righteousness , Rom. 4.6 , 7 , 8. 1. Our sins make us odious and abominable in the sight of God : yea they make us cursed , and lyable to eternal damnation : they therefore are first taken away : not that they are not , or that God seeth them not , but in that God imputeth them not to us , 2 Cor. 5.19 . 2. God to make us glorious in his sight , imputes his Sons righteousness unto us , and therein accepts us . In which respect we are said to be made righteous by Christs righteousness , Rom. 5.19 . and to be made accepted in the beloved , Eph. 1.6 . By laying these two parts of our justification together , the transcendent love of Christ to believers is clearly set out . For , 1. That which is our own , namely our sins , because they make us miserable , he taketh from us , and layeth on himself , He was made sin for us , 2 Cor. 5.21 . 2. That which is none of our own , because without it we cannot be happy , he imputes to us , and accounts ours , and accepts of us , as if it were our own , namely , his own perfect righteousness . For ●aith the Apostle , We are made the righteousness of God in him , 2 Cor. 5.21 . Q. What is Adoption ? A. Adoption is an act of Gods free-grace whereby of Children of Wrath , and of the Devil , we are made the Children of God , Ioh. 1.12 . We are not only accounted Children , and taken into the number of the seed of God , but are invested with all the priviledges of the Children of God , Rom. 8.17 . Q. What is Sanctification ? A. Sanctification is a work of Gods Spirit , whereby a justified person is by degrees renewed throughout , according to the Image of God in holiness and righteousness . First , Sanctification is said to be a work of Gods Spirit , because he is the principal author , and efficient cause thereof . Whereby a justified person is renewed : I add a justified person , because Justification and Sanctification alwayes go together . Though Justification be before in Nature , yet are they both wrought at the same time . The Lord accounteth no man righteous , by imputing Christs righteousness unto him , but he makes him also righteous by a righteousness inherent in himself . Is renewed ; by the work of Sanctification a man is morally made a new man , and as it were , another man. All things are become new , 2 Cor. ● . 17 . He hath new thoughts , new desires , new dispositions . This renewing is by degrees ; that is , by little and little , and not all at once . Indeed we are justified at once , but we are Sanctified by degrees . In which respect Sanctification is compared to the light which shineth more and more unto the perfect day , Prov. 4.18 . And Eph. 4.26 . To the body of a man , which groweth and encreaseth in stature , and strength , till it be come to the perfection of it . Even so our Sanctification encreaseth by degrees ; we go on from grace to grace , from vertue to vertue , till we be perfect men , of full growth in Christ Jesus . This renewi●g as it is by degrees , so it is throughout , that is , within and without , in all the faculties of the soul , and parts of the body . And that according to the Image of God in holiness , and righteousness . So that a Christian by the life of Sanctification lives like unto God : at least he hath an holy disposition and inclination ; and heartily endeavours so to do , to be holy , as God is holy : and as the Apostle speaketh ( Rom. 7.22 . ) He delighteth in the Law of God after the inward man. Q. What other Grace doth the Gospel require besides faith ? A. Repentance , Mat. 3 2. and 4.17 . Q What is Repentance ? A. Repentance is such a change of the heart , as causeth a new Life . Repentance chiefly consisteth in the change of the mind , and heart of a man. As for the new life , it is an effect and evidence of the new heart . A new heart causeth a new life . The outward change and renovation of a mans life is necessary . For Repentance must be in the whole man ; and this latter giveth evidence to the truth of the former . And where the former is , there the latter will also be : where there is a renewed heart , there will be a reformed life . For the soul hath an absolute command over the body : and the body is wholy governed by the soul. Q Whence ariseth Repentance ? A. 1. From a sight and sense of sin , with sorrow for it . 2. From a faith of the pardon of sin . I. By sight of sin is meant , both a general , and also a paricular knowledge of sin . First , A general knowledge of the nature of it , what it is ; and of the loathsome properties of it , how ugly and odious it maketh us in the pure eyes of God ; and of the fearful effects of it , which are all miseries in this life , a cursed death , and eternal damnation . Secondly , A particular knowledge of our own sins . Not only of those sins which are common to the nature of all men , as Original corruption , proneness to evil , dulness to good , &c. But also of such particular Lusts as we feel warring in our members , and such actual sins , as we have committed in our lives . As he that said , I was a blaspheamer , and a persecutor , and an oppressor , 1 Tim. 1.13 . By sense of sin is meant a spiritual feeling of the wofull plight , and condition wherein we lye , by reason of sin . When inwardly in our souls and consciences we are touched , and wounded for our sins . II. Faith concerning the pardon of sin is that which most kindly and effectually bringeth a man to Repentance . The forementioned sight and sense of sin , and sorrow for sin , are excellent means to work in a man an hatred of sin , and to make him wish he had never committed it , yea and to make him think of turning from sin . But faith in the pardon of sin , whereby the soul is perswaded that all sins past shall be fully forgiven to him that repenteth , and turneth from sin , is a strong Motive to draw him from his former wicked courses And the Repentance that is by faith in Gods mercy wrought , is most kindly wrought . For faith as it apprehends pardon of sin most freely through Gods mercy in Christ Jesus ; so it works repentance by way of gratitude , because it is pleasing and acceptable to God to turn from sin : and because the good God is displeased , and dishonoured by committing sin , and continuing therein . Q What are the outward Means appointed by God , for the working , and strengthning of faith , repentance , and other graces in us . A. The Ordinances of God , especially the Word , Sacraments and Prayer . The Ministry of the Word is the most necessary , both for the working , and encreasing faith and other graces . That which the Apostle saith of faith , That it cometh by hearing , may b● applyed to all other graces , They come by hearing the Word Preached . And to shew that by it grace also is nourished , The Apostle Peter exhorteth , To desire the sincere milk of the Word , that they may grow thereby , 1 Pet. 2.2 . How doth it then concern us , as to give diligent heed to the Ministry of the Word , So to mix faith with our hearing , as by giving credence to what is delivered out of the Word of God , so by applying to our selves those truths which the Word revealeth . Q. What is a Sacrament ? A. An holy Ordinance instituted by Christ , wherein by outward signs , inward grace is signified and sealed . So that there are three things necessary to the making up of a Sacrament . 1. An outward sign . 2. An inward or spiritual grace . 3. Christs Instituiton . Q. How many Sacraments are there ? A. Two only ; Baptism , and the Lords Supper . As the Jews of old had two ordinary Sacraments , which were circumcision , and the Passeover . So Christians now have two such as answer to them ; Baptism to Circumcision , Col. 3.11 , 12. The Lords Supper to the Passeover , Luk. 22.15 , &c. Q. What is Baptism ? A. A Sacrament wherein by the washing with water , in the name of the Fa●her , the Son , and the Holy Ghost , our Reg●neration is signified and sealed . In that Baptism is a Sacrament of our Regeneration , it sheweth , 1. That by nature we are born in a cursed condition , who have therefore need to be new-born assoon as we are born . Regeneration is so absolutely necessary to our Salvation , as without it we cannot enter into the Kingdom of Heaven , Iob. 3.3 . 2. That Baptism is a means of our Regeneration . Gods Spirit in and by that Ordinance worketh this great work . In which respect we are said to be born of water and of the Spirit , Joh. 3.5 . yet is not every one that is baptized really and inwardly regenerated . It is not the bare washing with water , but the working of the Spirit thereby , by which we are Regenerated . And the Spirit is a free agent , and worketh when and upon whom it listeth , Ioh. 3.8 . Q. What is the outward sign in Baptism ? A. Water , Act. 8.36 . There is nothing so fit to set out our cleansing from sin , as Water , whereby that which is filthy is clean . Q What is the inward thing signified by Water in Baptism ? A. The Blood of Christ. In relation hereunto Christ is said to have washed us from our sins in his blood , Rev. 1.5 . As Water hath a cleansing vertue , so also hath Christs blood . The blood of Iesus Christ cleanseth us from all sin , 1 Joh. 1.7 . Q. What is the Lords Supper ? A. A Sacrament of our spiritual nourishment , wherein by receiving Bread and Wine , according to Christs institution , our communion with Christ is repr●sented , and sealed . The Lords Supper is add●d to Baptism , as a needfull means to maintain that life of God which is begotten in us . Q. What are the outward signs in the Lords Supper ? A. Bread and Wine , Mat. 26.26 . Q. What doth the Sacramental bread set out ? A. The body of Christ. This is evident by Christs own words , who holding bread in his hands , saith of it , This is my body , ( Matth. 26.26 . ) that is , by way of representation , as if he had said , This bread representeth my body . Q. What doth Sacramental Wine set out ? A. The blood of Christ. This is evident by the words of institution , where Christ holding the Cup that had the Wine in it , and speaking of the Wine therein , he saith , This is my blood , Mat. 26.27 . Q What is signified by the Ministers breaking the bread ? A. That Christ was broken with torments for our sins . The Apostle in 1 Cor. 11.24 . Thus bringeth in Christ himself applying that rite , This is my body which is broken for you . Q. What is signified by powring out the Wine ? A. The shedding of Christs blood . Or his suffering unto death , and powring forth his soul an offering for sin ▪ Q. What is signified by the Ministers giving Bread and Wine to the Communicants ? A. Gods giving and offering his Son to them . In the Sacrament God doth offer and tender Christ to every Communicant : yea he doth , as it were , put him into our hands with his own hands . Q. What is meant by those words of the Minister , Take , Eat , Drink ? A. Gods will for our applying Christ to our selves . He doth not only in a dumb shew make offer of Christ , but by his Minister speaks unto us , and saith , I will and require you to take my Son , to apply him to your selves , that so you may live by him . What can we more expect on Gods part to move us to receive his Son ? Q. What doth the peoples taking the Bread and Wine set out ? A. Their receiving Christs body and blood . That is , a spiritual receiving of Christ made man , and made a Sacrifice , to themselves , and that by faith . For faith is that instrument whereby we receive Christ , and all his benefits as they are offered to us in the Gospel , and sealed unto us in the Sacrament . Faith is to the soul , as the hand is to the body . That which is offered to a man for his good , the hand receives to be his own . Thus God offering his Son unto us , faith first perswades the heart of Gods good will to man , and of his true intent to bestow Christ upon him , and thereupon applyes and takes Christ to himself , as his own . By faith the things signified are as truly received for the nourishment of the soul , as the signs are received f●r the nourishment of the body . Faith is not only our hand to take hold of Christ : but our mouth to take him in , to take him down into our hearts , whereby he becomes our nourishm●nt and streng●h . Q. What is the duty of every Communicant before he goeth to the L●rds Table ? A. Examin●tion . 1 Cor. 11.28 . Let a man examine himself , a●d so let him eat of that bread , and dri●k of that C●p. Concerning this , see my Directions for the worthy receiving the Lords Supper , Chap. 24. Q. What is Pray●r ? A. Prayer is an offering up our d●sires to God in the name of Christ , for such good things as he hath prom●s●d to give , and we stand in need to receive . Prayer stands not in the bare use of a form of good words , but is the pouring f●rth the soul , and the desire● thereof after God , and the good things he hath to bestow , Isa. 26.9 . In the name of Christ. God heareth not sinners , that is , coming in their own name . But sayes Christ himself , Joh. 15 16. Whatsoever ye shall a●k the Father , [ in my name ] he will give it you . For such things as he hath promised to give , and we stand in need to receive . Our prayers must be according to Gods Will. And this is according to the will of God , that we ask what he hath promised , and what he knows we have need of . And this is the confidence that we have in him , that if we ask any thing according to his will he heareth us , 1 Joh. 5.14 . The Parts of Prayer are , 1. Confession , or the acknowledgement of our sins and transgressions . 2. Petition , or the asking , or craving from the hands of God such things as we want . 3. Thanksgiving , or the praising of God for the mercies we have received . Q What shall be the state of men after death ? A. I. In general , 1. The bodies of all men shall be raised out of their graves , and shall live again , 1 Cor. 15. 2. All men shall be brought to Judgement , 2 Cor. 5.10 . II. In particular , 1. Bel●●vers shall go into everlasting life . 2. U●believers and ungodly into everlasting fire , Mat. 25.34 , 41. FINIS . Notes, typically marginal, from the original text Notes for div A41649-e2910 ● Sam. 2.30 . Mat. 6.1 . Joh. 7.48 . 1 Tim. 1.16 . (a) Mat. 6.30 . Mat. 8.26 . Mat. 14.31 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (b) Mark 9.24 . Heb. 12 . 2● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui multis praefectus est , aut multos doctrinâ & dignitate antecelli● . Joh. 1.18 . Col. 2.3 . Mat. 15.28 . Isa. 42.3 . Luk. 19.10 . Isa. 49.15 . Psal. 103.13 . Mat. 11 ▪ 28. Mat. 1.21 . Rom. 6.14 . Mark 9.23 . Mark 16.16 . Ma● . 9.13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mat. 5.37 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secundum qualitates ●o● secundum ipsam vel ani-nae , vel corporis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifieth as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 6.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Regeneratio . Secundum carnem . Joh. 3.6 . Rom. 7.21 , 22 , 23. Habitat sed non regnat , manet sed non dominatur , dejectum sed non ejectum tamen , &c. Benard . in Serm. 10. on Psa. 90. Rom. 6.12 . 2 Cor. 8.12 . Eph. 4.22 . Rom. 6.6 . Col. 3 ▪ 5. Inductio unious formae est destructio alterius . Eph. 2.5 . Rom. 6.4 . 1 Pet. 1.3 . Jam. 1.18 . 1 Pet. 1.3 . Joh. 3.4 . Tit. 3.5 . Jam. 1.18 . 1 Pet. 1.23 . Eph. 1.13 . Rom. 1.16 . 1 Cor. 4.15 . Philemon verse 10. Eph. 4.24 . Eph. 2.10 . Joh. 3.3 . Psal. 103.11 . 2 Thes. 2.13 . 1 Thes. 4.3 . Mat. 24.35 . Eph. 4.24 . Job 14.4 . Joh. 3.6 . Rev. 21.27 . Rev. 22. Hab. 1.13 . Psal. 5.4 . 2 Cor. 6.14 . Heb. 12.14 . Psal. 50.5 . Psal. 89.7 . Joh. 3.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Psal. 132.4 . Psal. 49.12 . Jer. 10.14 . In illis tantum sunt opera Dei , in hac est imago D●i . Aug. Rom. 2.28 , 29. 1 Tim. 4.8 . Heb. 6.17 . Jam. 2.5 . Prov. 27.1 . Heb. 3.15 . Heb. 11.26 . Rom. 6.23 . Rom. 6.16 . 1 Joh. 3.8 . Prov. 10.7 . Prov. 3.33 . Zech. 5.4 . Psal. 32.1 . Isa. 57.20 . 1 Tim. 6.7 . Job 1.21 . Heb. 9.23 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Amos 5.19 . Luk. 16.22 . Rev. 6.11 . Heb. 12.23 . Rev. 6.16 . Rom. 2.5 . Psa. 145.17 . Luk. 16.19 , 20 , 21. Rom. 2.6 . In die judicii cum justi introducentur in regnum Dei , injusti autem abjicientur for as . Aug. in Psal. 72. * Zeph. 1.15 . Rom. 8.1 . Act. 17.30 , 31. Rev. 6.16 . Mat. 24.30 . Mat. 16.27 . Tit. 2. ●13 . Mat. 17.2 . Mat. 24.30 . Mat. 24.31 . Mat. 25.31 . 2 Thes. 1.7 . Act. 24.25 . Eccl. 11.9 . 2 Cor. 5.10 . Rev. 20.13 . Exod. 19.16 . Mat. 24.31 . Rev. 6.15 , 16. Jer. 8.6 . Rom. 2.15 . 1 Cor. 4.5 . Rom. 2.5 . 1 Cor. 11.31 . Psal. 16.11 . Luk. 13.28 . Numb . 5.18 , 27. Isa. 33.14 . Dan. 4.33 . Mat. 18.22 . Dan. 5.6 . Mat. 5.46 . Prov. 1.24 , &c. Mat. 25.41 . Psal. 16.11 . Gen. 5.24 . Mat. 8.12 . Eccl. 11.7 . Rev. 19 20. Rev. 20.10 . Isa. 30.33 . Mat. 13.42 . 2 Thes. 1.8 . Jer. 33.14 . Dan. 7.10 . Isa. 66.24 . Mark 9.44 , 46 , 48. Isa. 30.33 . 2 King. 23.10 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non videns . Neh. 11.30 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mat. 5.29 , 30. Rev. 9.11 . Rev. 20.10 . Mark 9.44 . Mark 3.12 . Mat. 18.8 . Mich. 7.19 . Psal. 86.5 . Eph. 2.4 . 2 Chron. 33.3 , &c. 1 Tim. 1. 13 , &c. (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes. 1.11 . (b) Exod. 33.19 . 2 Pet. 3.9 . Isa. 30.18 . Isa. 55. Ezek. 18.21 , 22. Ezek. 33.11 . Ezek. 33.11 . Ezek. 2.10 . Joh. 3.16 . 2 Cor. 5.20 . 2 Cor. 5.20 . Jer. 13.17 . Mat. 5.16 . Joh. 15.8 . Luk. 15.20 . Jer. 31.20 . Nah. 1.3 . Jer. 31.19 , 20. 2 Sam. 12.13 . Nondum uno verbo audito , squalidum & deformem amplectitur , &c. Aug. I● signum reconciliationis & laetitiae . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Pet. 1.19 . Isa. 55.1 . Mat. 11.28 . 1 Tim. 1.15 . Joh. 6.37 . Heb. 13.8 . Joh. 3.16 . Luk. 19.10 . Mat. 9.13 . Mat. 11 . 2● . Mat. 9.12 . Luk. 15 13. Ezek. 36.26 . 1 Sam. 17.45 . Act. 19.15 . 2 Cors 12.10 . Joh. 3.19 . Joh. 3.5 , 6. Phil. 2.16 . 1 Pet. 1.23 . 1 Cor. 4.15 . Psal. 19.7 . Histor. Eccles . lib. 6. cap. 2. Jam. 1.5 . Luk. 11.13 . Prov. 15.8 . Act. 8.22 . Act. 10.44 . Deut. 29.29 . Mat. 8.8 . Mat. 15.27 . Luk. 18.13 . 2 Chron. 33.4 , 13. 1 Tim. 1.13 , 16 1 Cor. 6.11 Rom. 3.23 . Eph. 2.3 , 4. Mat. 23.37 . Rev. 3.20 . Rev. 3.20 . Tit. 3.3 . Prov. 14.1 . Prov. 3.17 . Rom. 5.1 , 2 , 3. 1 Pet. 1.8 . Psal. 97.12 . Phil. 4.4 . Joh. 16.33 . Qui non est crucianus , non est Christianus , Luther in Gen. 29. Rom. 5.1 , 3. Mat. 5.11 , 12. 2 Cor. 1.3 . 1 Sam. 29.6 . Tit. 2.12 . Psal. 119.165 . Act. 9.31 . 2 Cor. 6.10 . Rev. 2.17 . Psal. 32. and 51. Rom. 7.24 . Psal. 8.4 . 1 Cor. 12.22 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eph. 5.32 . Joh. 20.17 . Heb. 2.11 , 12. Heb. 1.14 . 1 Joh. 3.1 . Eph 2.1 . Col. 1.21 . Eph. 2.3 . Heb. 2.14 . 1 Pet. 5.8 . Rom. 8.33 , 34. Gal. 3.13 . Rom. 8.1 . Deut. 2.7 . Matth. 6.31 , 32. Zech. 2.5 . Psal. 112.7 . 2 Sam. 16.12 . Heb. 10.34 . 2 Cor. 4.8 , 9. Rom. 8.28 . Deut. 8.16 . Gen. 50.20 . 2 Chron. 33.11 , 12. Rev. 14.13 . Luk. 23.43 . 2 Cor. 12.24 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 15.42 . 1 Pet. 1.3 , 4. Coelum in Christo possidetis . Tertullian de Resurrectione . Psal. 103.1 , 2. Psal. 91.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.9 . Mat. 5.47 . Phil. 2.15 . Job 1.8 . Mat. 5.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.14 . 2 Tim. 1.9 . 1 Thes. 4.7 . 2 Pet. 3.11 . 2 Cor. 6.2 . Eccl. 9.10 . Isa. 66.3 . Jer. 48.10 . Eccl. 9.10 . Rom. 12.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Psal. 69.9 . Gen. 32.28 . Hos. 12.3 , 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mat. 2.8 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gal. 6.16 . Deut. 5.32 . Mat. 5.21 , 22. Mat. 5.28 . Rom. 7.14 . Joh. 4.24 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Th●s . 5.22 . 1 Cor. 8.13 . Act. 15.29 . Sicut non ●mne quod libet , licet : sic non omne quod licet , statim etiam expedit . Bern. Ep. 25. Scandalum quod oritur ex rebus per se bonis , & necessariis , non licet evitare : quia non est faciendum malum , ut eveniat ●onum , &c. Cameron . in Matth. 18.7 . Luke 17.27 , 28. Jude v. 12 . 1 Cor. 7.29 , 30 , 31. Jude v. 12. Luk. 21.34 . 1 Pet. 5.9 . 2 Cor. 12.14 . Mat. 12.34 . Mat. 26.69 . 1 Tim. 6.10 . Mich. 6.11 , 12. Psal. 10.4 . 1 Joh. 2.15 . Luk. 14.18 . 1 King. 21.4 . 1 Tim. 6.9 . Mat. 11.28 . 1 Cor. 10.13 . Isa. 54.8 . Phil. 4.13 . Rom. 6.14 . Mat. 5.11 , 12. 1 Pet. 5.7 . Psal. 34. Phil. 4.19 . Rom. 4.20 , 21. Gen. 18.14 . Jer. 32.27 . Heb. 10.32 . Deut. 30.2 . Psal. 123.4 . Isa. 28.16 . Psal. 22.4 , 5. Dan. 6.23 . 1 Tim. 6.17 . Prov. 28.25 . Psal. 119.50 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Homo quadratus . Erasm. Psal. 1.2 . 2 Cor. 10.5 . Psal. 119.113 . Prov. 4.23 . Mat. 12.35 . Jer. 2. ● . Mal. 3.16 . Psal. 77.12 . Psal. 139.17 . Gen. 6.9 . Quem diabolus inve●it inoccupatum ipse ●ccupat . Col. 3.5 . Rom. 7.24 . Gal. 5.17 . Rom. 7.23 . Gal. 5.24 . Rev. 20.10 Mat. 3.12 . Psal. 11.6 . Rom. 2.8 , 9. Prov. 23.29 . 1 Cor. 6.9 . Heb. 13.4 . Isa. 5.8 . 1 Tim. 6.10 . Rom. 2.9 . Psal. 90.12 . Mat. 15.19 . Gal. 5.24 . Mat. 11.28 . 2 Cor. 12.7 , 8. Mat. 9.20 . Vitia corporis non sunt sinenda coalescere ; sed in exordiis statim enecanda sunt . Hillar . Enarrat . in Psalm 36. Psal. 119.101 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Joh. 3.4 . Notes for div A41649-e36790 Gen. 18.19 . Gen. 35.2 . Psal. 101. Exod. 12. & 13. Eph. 6.4 . Act. 10.2 . Act. 16.15 . ver . 34. (a) Rom. 16.5 . 1 Cor. 16.19 . Col. 4.15 . Philem. v. 2. Deut. 6.7 . Gen. 18.19 . 1 Tim. 5.8 . Prov. 3.33 . Mal. 2.2 . Job 5.3 . 2 Sam. 6.11 . 1. Tim. 4.8 . Prov. 14.11 . Psal. 128. 1 , 2 , 3 , 4. Prov. 15.20 . 1 Pet. 5.8 . Gen. 31 19. Prov. 7.27 . Peccatum adeo facile alios invadit , ut nulla pestis tantopere aërem inficere potest . Chem. Har. Officium pii patris familias est , liberos & familiam educare ad pietatem , &c. Piscat . in Gen. 18.19 . Philem. v. 6. 1 Cor. 16.19 . Col. 4.15 . 2 Sam. 6.18 . Col. 4.2 . Act. 10.2 . Gen. 17. 10 , &c. Exod. 20.10 . 1 King 20.39 . Act. 12.12 , &c. Longum iter per precepta , breve per exempla . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Per omnimodam precationem . A. Lapid . Matth. 26.18 , &c. Luk. 9.18 . Gen. 24.11 . Rom. 8.28 . Jer. 10.25 . Exod. 29.38 , 39. Rom. 8.26 . Mark 8 36. Jam. 5.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 30.7 , 8. 1 Tim. 4.5 . Exod. 11.28 . Nostrorum quilibet de legibus interrogatus , facilius quam nomen suum recitat universas , Josephus lib. 2. contra Appionem . (a) Col. 3.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (b) Joh. 1.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . August . Prolog . lib. 1. de Doctrina Christi . 1 Cor. 2.14 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rudimenta Religionis docere . Deut. 6.6 , 7. Psal. 72.17 . Filiabitur nomen ejus , sive propagabitur . Eph. 6.4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gen. 18.19 . Heb. 5.12 . Heb. 6.1 . * Pro. 22 6. Quo semel est imbuta recens servabit odorē Testa diu . Horat. ad Lollium Epist. lib. 1. Ep. 2. 1 Cor. 11.19 . Mat. 16.6 . 2 Pet. 2.1 . 1 Thes. 5.21 . Psal. 127.1 , 2. Luk. 10.41 , 42. Quae insania est , ô miserrimi ! ut haeredes alios faciatis , vos ipsos exhaeredetis : ut alios relinquatis vel brevi divites , vos ipsos aeternâ mendicitate dam●ctis ? Salv. Exod. 20.10 . Zanch. in 4. Praeceptum . Gen. 35.2 , 3. 1 Sam. 1.21 . Mat. 13.51 . Mark 4.34 Christus suo exemplo , &c. Chemnit . exam . Psal. 118.15 . Mat. 26.30 . Eph. 4.29 . Isa. 58.13 . Isa. 58.13 . Quanto melius est arare quam salt are in Sabbato . Aug. in Enarratio●em tituli Psalm 91. Judg. 7.17 . Gen. 18.19 . Josh. 24.15 . Psal. 101.2 . 1 Sam. 2.30 . Isa. 43.4 Lam. 1.8 . Mat. 7.5 . 
A12473	----	Essex doue, presenting the vvorld vvith a fevv of her oliue branches: or, A taste of the workes of that reuerend, faithfull, iudicious, learned, and holy minister of the Word, Mr. Iohn Smith, late preacher of the Word at Clauering in Essex Deliuered in three seuerall treatises, viz. 1 His grounds of religion. 2 An exposition on the Lords Prayer. 3 A treatise of repentance. Smith, John, 1563-1616. 1629 Approx. 1035 KB of XML-encoded text transcribed from 272 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A12473 STC 22798 ESTC S117569 99852781 99852781 18128 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12473) Transcribed from: (Early English Books Online ; image set 18128) Images scanned from microfilm: (Early English books, 1475-1640 ; 1084:12, 1117:11) Essex doue, presenting the vvorld vvith a fevv of her oliue branches: or, A taste of the workes of that reuerend, faithfull, iudicious, learned, and holy minister of the Word, Mr. Iohn Smith, late preacher of the Word at Clauering in Essex Deliuered in three seuerall treatises, viz. 1 His grounds of religion. 2 An exposition on the Lords Prayer. 3 A treatise of repentance. Smith, John, 1563-1616. Hart, John, D.D. [20], 146; [2], 142; [8], 198 p. Printed by A[dam] I[slip and George Purslowe] for George Edwardes, and are to be sold at his house in the Old Baily, in Greene Arbor, at the signe of the Angell, London : 1629. Editor's dedication signed: I. Hart. "Purslowe pr[inted]. the prelims, and the 2nd part; Islip did the rest"--STC. The words "1 His grounds of religion. .. repentance." are enclosed in brackets on the title page. "The substance and pith of prayer .. Printed by G.P. .." and "The poore penitent" each have separate dated title page and pagination; "The substance and pith of prayer" has separate register. Includes index. "The substance and pith of prayer" identified as STC 22804 on UMI microfilm reel 1117. Reproductions of the originals in the British Library and the Bodleian Library. Appears at reel 1084 (British Library copy) and at reel 1117 (Bodleian Library copy). Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Lord's prayer -- Early works to 1800. Christian life -- Early works to 1800. Repentance -- Early works to 1800. 2005-04 TCP Assigned for keying and markup 2005-05 Apex CoVantage Keyed and coded from ProQuest page images 2005-06 Judith Siefring Sampled and proofread 2005-06 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion ESSEX DOVE , PRESENTING THE VVORLD WITH A FEVV OF HER OLIVE BRANCHES : OR , A taste of the Workes of that Reuerend , Faithfull , Iudicious , Learned , and holy Minister of the Word , Mr. IOHN SMITH , late Preacher of the Word at Clauering in ESSEX . Deliuered in three seuerall Treatises , viz. 1 His Grounds of Religion . 2 An Exposition on the Lords Prayer . 3 A Treatise of Repentance . VPRIGHTNESSE hath BOLDNESSE . 1 TIM . 3. 16. And without Controuersie , great is the Mystery of godlinesse , God manifested in the Flesh , Iustified in the Spirit , seene of Angels , Preached vnto the Gentiles , beleeued on in the World , receiued vp into Glory . LONDON , Printed by A. I. for George Edwardes , and are to be sold at his house in the Old Baily , in Greene Arbor , at the figne of the Angell . 1629. TO THE RIGHT HONOVRABLE , THOMAS , Lord COVENTRY of ALESBOROVGH , Lord KEEPER of the Great Seale of England , and one of his Maiesties most honourable Priuy Councell , &c. And to his Right Honourable and Noble Lady , ELIZABETH , &c. Lady COVENTRY , all happinesse . Right Honourable : AS there is nothing which doth more beautifie and adorne this great admirable frame of Heauen and Earth , then the wonderfull variety of those rarities , created in and about the same , in so many subiiects of diuers kinds of things , whereof they subsist . So amongst those varieties , nothing is so wonderfull as the seuerall gifts proceeding from that . All-quickening Spirit of God : which as at first , It moued vpon the waters , cherishing , vpholding , and quickning that rude , vndigested great formelesse lumpe , vntill by Diuine power , it had animated that , and all things therein contained , setting them in their most beautifull formes ; breathing , as naturall life in man , so , at length a more abounding spirituall life , which should vent and diffuse it selfe in so many thousand seuerall gifts and excellencies , as ( in a maner ) there are seuerall Christians : especially in the Ministers of the Word : whose lippes , as they preserue knowledge , so haue they their seuerall abilities , some to cast downe , raise vp , intreat , perswade , conuince , instruct , threaten , insinuate , reforme , illustrate , explaine , open , divide , and conueigh truthes to the seuerall capacities of their hearers . In which the Author of this Booke ( a man well known to your Honours ) being so excellently sometime adorned with a compound of these and many moe gifts , ( in most whereof hee excelled ) that the memory of so pious , painfull , and learned a man of God might not be forgotten , I aduentured to shrowd this booke vnder your Honours wings of protection , to receiue some lustre and countenance by your fauour , clearing the obscurity thereof , in place of the curious hand of the most worthy Author now dead : who as he was , and his Name and Fame ( I hope ) yet is and euer will be precious in your sight ; So I hope the Relation hee sometime had with some of yours , and estimation from you , would purchase me easily a pardon for this intruding boldnesse , whereby I haue assayed to declare my selfe euer , Your Honours in all humble duty bound , I. HART . To the Reader . I Know not what Apologie to make for my selfe , that now in the copious multiplicity of Treatises of this nature , I should yet thrust forth more , as though I could be a poore meanes to bring vnto thee any new matter , which by some former Worthy had not beene said before . And surely , this had almost discouraged me , vntill I called to mind the speech and counsell of a Right Reuerend Father of the Church , ( yet aliue ) which was , That if a thousand seuerall men had all written on these seuerall subiects : yet he could wish them all Printed . For ( said he ) though all doe agree in the maine , yet should we see a different carriage of elegancy and variety of the same spirit in the diuers distributions , amplifications , and prosecutions of the same subiect ; Whereby ( at least ) this profit would come , that the soule might now and then be rauished in the admiration of the rarities of that Wonder-working-spirit , which so diffuseth it selfe in choyce of excellent abilities ( all exquisite and diuers ) among such multitudes of seuerall men . This with the delight I tooke in reading , trimming and writing them out ( with very much adoe ) together with the desire I had to doe some poore seruice to the Church , and perpetuate the memory of the All-deseruing , most worthy , and learned Author ( sometime my deare friend ) imboldened mee to venter them vnto thy view : at the request of his somtime deare Wife and Executrix . I beseech thee therefore , fauourably , to censure what is done , accepting the same in good part , from him who chused rather to present thee with a few Crummes which fell from this Holy mans Preaching : then altogether bury in silence with him , his Words and Workes . True it is , he wrote an infinite , intricate exceeding small abreuiated hand : out of all hope and possibility to be read ( a fault yet incident to too many good Preachers , whereby they robbe Posterity of their Labours ) by reason whereof , these three Treatises ( mangled as they are ) were , with much adoe , by a painfull Writer , and other helpes , fetcht ( as it were ) out of the fire , and so brought to this imperfect perfection . The former two by him were neuer intended for the publike view : onely that of Repentance , with his owne Epistle , he had appointed for the Presse , at our earnest intreaty , but left it vnfinished to his mind . Therefore if therein thou findest any thing pleasing for thy good : and so canst measure Exvngue Leonem : iudge , if the Eccho of his voyce , the traces of his foot-steps , be such in scattered vnperfect Notes ; what were those sweet and Excellent Straines of Learning and Piety , wherewith he was most Plentifully indowed , and wherewith this Booke had beene more abundantly stored if his exact curious hand had limned it out for this vse . Much more I might say of him , but why should I ? seeing it were but to extenuate the worth of such a shining and a burning Lampe , by labouring to expresse , that which was vnexpressable , and which my ignorance was neuer able to reach or search into . Onely my request vnto thee now is , to forgiue my weakenesse , and those mangling mistakings , which ( by my ignorance and want of iudgement to dispos● aright ) are found therein : assuring thy selfe I meant well , though I could not reach the Altitude of the Author as I wished ; nor amplifie his breuities ( as not daring to meddle with Apelles vnfinished Picture : ) which great fauour shall bind me yet further to ayme at thy good : remaining in the meane time , Thy seruant in Christ Iesus , I. HART . An Alphabeticall Table to this worthy Worke : Wherein we would intreat the Reader to take notice of this one thing , to wit , that this Booke is diuided into three seuerall Treatises , and therefore the Table is made accordingly , as for instance , where you see T. 1. that stands for Treatise 1. T. 2. that stands for Treatise 2. T. 3. for Treatise 3. And P. stands for the Page , of that first , second , or third Treatise . A. ADoption , How wee are adopted , Treatise 1. Page 19. The fruits of Affection . ibid. &c. Adoption , with what affection we must pray . 1 T. 2. p. 17. 18. Affliction● , how to be patient in affliction , T. 1. p. 44. Almighty , of Gods Almightinesse , T. 1. p. 79. the vse of it , 80. Amen , what it signifies and containes in our Prayers , T. 2. p. 141. Angels , how they doe Gods will , T. 1. p. 116. T. 2. p. 68 , 69. &c. Anger , whether we may be angry , T. 1. p. 34. Apparell , how to be sober in apparell . T. 1. p. 31. Application , of the application of the forgiuenesse of sinnes to a mans owne selfe . T. 1. p. 104. Armour , the parts of a Christians Armor , T. 1. p. 72. Ascention , of Christs Ascention with many circumstances therof , necessarily to be known . T. 1. p. 91. Assurance , whether a man may be assured of his saluation . T. 1. p. 76. whether we may not bee deceiued in our assurance , T. 1. p. 77. Attention , it ought to be in our prayers . T. 2. p. 141. B. BAptisme , whether children may be saued without baptisme , T. 1. p. 130 , 131. whether it be lawfull for a priuate person to baptise or no , T. 1. p. 131. the pretended necessity , ibid. &c. why there are two signes in the Lords Supper , and but one in baptisme , T. 1. p. 137. Bargaining , how our loue to our neighbours is shewed in it , T. 1. p. 39. 40. Beleeue , what it is to beleeue in God , T. 1. p. 75. vide Faith. Blood , the resemblances betweene Wine and blood in the Lords Supper , T. 1. p. 137. how the Wine is the blood of Christ , T. 1. p. 138. how Christs blood was shed for many , T. 1 p. 140 the benefit of it , ibid. &c. Bread , of that Petition , Giue vs this day our daily bread , T. 1. p. 117. What is meant by bread , ibid. &c. T. 2. p. 97. many other necessary questions concerning it , T. 1. p. 117 , 118 119 , 120. Of Bread in the Lords Supper , T. 1. p. 133. &c. why we pray for bread , before remission of sinnes , T. 2. p 77. why we pray for bread , hauing enough of it , T. 2. p. 82. how much bread we may pray for , T. 2. p. 84. whose bread we pray for T. 2. p. 86. two breads vnlawfull , t. 2. p. 87. daily bread what it should teach vs , T. 2 p. 90. Buriall , of Christs burial , and the circumstances thereof . T. 1. p. 89 , 90. C. CAre , of ordering our care for things of this life , T. 2. p. 75. of moderating our care , T. 2. p. 76. Change , what change repentance makes in the inward man , T. 3. p 31 , 32. what in the outward , T. 3. p. 34 , 35. Children , their duty towards their parents , T. 1. p. 57. 58. Christ , what our estate is in Christ , T. 1. p. 15. how hee wrought it , ibid. by what means we receiue Christ , T. 1. p. 8. how hee doth saue vs from the punishment of sin , T. 1 p. 82. why t was necessary that Christ should be God. T. 1. p. 84. how he may be said to bee the ONELY Sonne of GOD , ibid. why he is called a Lord , t. 1. p. 85. how he was conceiued by the Holy Ghost , ibid why t was needfull that Christ shold be Man , ibid. of Christs humiliation and glorification , T. 1. p. 86. &c. of his being crucified , T. 1. p. 87. of his death . 88. of his buriall 89 of his resurrection , 90 , and Ascention . 91. Christian , the common duties of a Christian , T. 1 p. 30. why we are called Christians , T. 1. p 83. how Christians are both Kings , Priests , and Prophets , ibid. Church , what T. 1. p. 99. what we beleeue concerning it , T. 1. p. 100. why holy , ibid. &c. why Catholicke , ibid. the markes of it , ibid. &c. the Popish markes of it , T. 1. p. 101. the benefits that God bestowes on his Church , T. 1. p. 102. Communion , of the communion of Saints , T. 1. p 102 , 103. vide Fellowship . Company , that the company of the godly are a good helpe to an holy life . T. 1. p. 69 Conference , its end , T. 1. p. 51. Confession , whether in repentance , man be bound to confesse his sinnes to men , T. 3. p. 110. Consideration , It is an helping cause to repentance , T. 3. p. 45. which consideration , must be of foure things . ibid. &c. Coueteousnesse , the causes of it , and remedies , T. 1. p. 41. Creator , why God is so called , T. 1. p. 80 , 81. Creed , why called the Apostles Creed , T. 1. p. 75. its parts , ibid. Crucifie , of Christs being crucified , T. 1. p. 87. Cup , the Cup in the Sacrament , whether to be administred to all or not . T. 1. p. 138. D. DAy , how we are to spend both Saba●th and weeke dayes T. 1. p. 72 , 73 , 74. Death , of Christs Death , T. 1. p. 88. with many circumstances thereof . p. 89 ▪ 90. whether a man may pray for his owne Death , T. 1. p. 114. of the death of Chirst , whether any forget it . T. 1. p. 136. how a man may desire his own death , T. 2. p. 54. That a man may truely repent , and yet shew but little signe of it at the day of death , T. 3. p. 138. their causes . of it , T. 3. p. 140 , 141. the generall cause of want of comfort in death , T. 3. p 145 the way to dye comfortably , T. 3. p. 146 147. In this way there are two things , T. 3. p. 149 , 150. Reasons to prepare vs for death , T. 3. p. 150 , 151 , &c. Preparation for death stands in fine things , T. 3. p. 152 , &c. there must be an holy disposition in death , T. 3. p. 162. which stands in sixe things , 162 , 163. &c. Debts , why sins are called debts , T. 1. p. 121. T. 2. p. 99. that we are all fallen into this debt , T. 2. p. 101. that we are not able to pay this debt , T. 2. p. 103 Delay , fiue reasons why we should not delay our repentance , T. 3. p. 52 , 53 , 54 , 55. Deprecation , what it is , T. 3. p. 77. E. EArth , why there are in the Lords Prayer but one Petiti on for earthly things , & two for heauenly , T. 2. p. 94 , 95. End , of desiring the end without vsing the meanes , T. 2. p. 32. Estate , what it is in our selues , t. 1. p. 15. what in Christ , t. 1. p. 15 Euill , of all euills , the euill of sin is the greatest , T. 2. p. 127. what vse to make of it , p. 128 , 129. we desire to be deliuered from three euils , T. 2. p. 131 , 133. Examination , of its necessity , before we come to the Lords Supper , T. 1. p. 141 , 142. about the Examination of our repentance , T. 3. 68 , 69 , 70. the rule for it , T. 3. p. 70. the heads vpon which we must examine , T. 3. p. 72 , &c. Excesse , against it , T. 2. p. 84 , 85 F. FAlling , vide relapse of falling damnably , T. 3. p. 92. cautions , ibid , &c. of the comfort which a man may haue of falling into sinne after repentance , T. 3. p. 95. whether a man falling into the same sinne againe , after repentance , may be renued , Affirmat . T. 3. p. 97 but not so easily as others , T. 3. p. 98. 100. obiections against it , T. 3. 101. Father , of God the Father , T. 1. p. 78. wherein wee may sinde God a Father , T. 1. p. 105. Faith , what it is , T. 1. p. 17. its kinds , and meanes to be get it , ibid. the fruits of it , T. 1. p. 18 how iustified by faith , ibid the difference betweene historicall and iustifying faith , T. 1. p. 76 how a man may know that hee hath faith , ibid , &c. 77. means of strengthning our faith , T. 1. p. 106. two grounds of faith in prayer , t. 2. p. 19 , 20 , 21. three Acts of faith , T. 3. p. 23. the faith that a Christian man must dye in consists in three things , T. 2. p. 163. Of the feare of God , T. 1. p. 27 , 28. what it will worke in vs. ibid. &c. 28. how we may settle it in our hearts , ibid. wee must pray with feare , T. 2. p. 23. Feastings , how lawful , T. 1. p. 30 Fellowship , what fellowship we haue with Christ , t. 1. p. 102 , 103. wherein it stands , ibid. Forgiuenesse , what we are to beleeue , concerning it , t. 1. p. 103. how to apply it to a mans selfe , T. 1. p. 104. of the Petition of forgi●●nesse , T. 1. p. 120 , 122. the instruction and consolation we haue by this Petition , T. 1. p. 122 , 123. that we haue all need of forgiuenesse , t. 2. p. 109 that forgiuenesse is a most excellent mercy , which all should seeke for , T. 2. p. 106. why so few seeke for it , T. 2. p. 108. the extent of the Petition of forguinesse , T. 2. p. 109. the time of asking it is daily , ibid. the condition of forgiuenesse , what , T. 2. p. 112 , 113 , 114. Freewill , against Popish freewill , T. 3. p. 39. G. GLory , the glory of God is the first thing wee should desire in our Prayers , T. 2. p. 30. reasons why we may pray for the kingdome of glory . T. 2 p. 51. 52. God , how knowne , T. 1. p. 1 , 2 , What he is , T. 1. p. 2. that wee are to conceiue of him by his properties , T. 1. p. 2. the vse of God 4 properties , T. 1. p. 4. how many persons there be in the Godhead , t. 1. p. 7. et 78. that he is Almighty , T. 1. p. 79. why a Creator , T. 1. p. 80 , 81. how God is our Father , T. 1. p 108. of Gods Name , T. 1. p. 110. why we must pray to God onely , T. 2. p. 15. Godlinesse , how necessary to saluation , T. 1. p. 23. how to begin a holy life , ibid. furtherances thereto , T. 1. p. 24. the points of godlinesse , what , T. 1. p. 43 what difference betweene the state of the godly , and of the wicked , T. 1. p. 68. Gospel , what it is , T. 3 p. 13. the main thing promised in it , ibid. two vses of it , ibid. &c. the difference betweene the Law and the Gospell , T. 1. p. 16. Grace , it is to be nourished , T. 1. p. 66. impediments of grace , T. 3. p. 57. how a Christian may grow in grace , T. 3. p. 194 195 , 196. Grow , of growing in the grace of repentance , Treat . 3. p. 183. how a Christian may grow in grace , T. 3. p. 194 , 195 , 196. H. HAllowing , of the Petition , Hallowed be thy Name , T. 1. p. 110 , 111. Gods Name hallowed of vs , three wayes , T. 2. p. 33. three things helping hereunto , T. 2. p. 35. 36. Haire , whether lawfull for men to weare long haire , T. 1. p. 31. Heart , what a man must doe to reforme the heart , T. 1. p. 26. what we must first plant in it , T. 1. p. 27. how we must bring our hearts in loue with God ibid. Holy Ghost , vide Spirit , what we beleeue concerning the Holy Ghost , T. 1. p. 95. what hee worketh in vs , p. 96. how a man may know whether he hath the Holy Ghost , ibid. Husbands , their duties towards their wiues , T. 1. p. 53 , 54. Humiliation , what it is , and how to be performed , T. 3. p. 73. I. INward , what a change repentance maketh in the inward man , T. 3. p. 31. Iudgement , of the Iudgement day , T. 1. p. 93. the circumstances thereof , T. 1. p. 94 , 95. whether all wish for 〈◊〉 . T. 1. p 114 the iudgement of God is an helping cause of repentance , T. 3. p. 44. Iustice , wherein the Iustice of God appeareth , T. 1. p. 4. how it stands with his Iustice , that the godly are commonly in worst estate , T. 1 p 4 Iustification , how wee are iustified by faith , T. 1. p. 18. how declared , ibid. &c. that to the grace of iustification we must ioyne sanctification , t. 2 p. 120. K. KIll , how to kill sin , T. 1. p. 25. Kingdome , of that Petition , Thy Kingdome come , T. 1. p. 111. its dependance with the former , ibid. Gods Kingdome twofold , T. 1. p. 112. what wee pray for in it , ibid. & T. 2 p. 40. the euils that wee pray against in that Petition , T. 1. p. 114. the impediments of the comming of Christ in others , T , 1. p. 41. and in our selues , T. 2. p. 42. a definition of the Kingdome of grace , T. 2. p. 43. how the Kingdome of grace is already come , T. 2. p. 44. the excellencies of this Kingdome of grace before all others , T. 2. p 45. a further scope of this Petition , thy kingdome come , T. 2. p 46. two wayes by which the Kingdome of God may come to vs , T. 2. p. 52 , 53. Knowledge , of the knowledge of God , what , T. 1. p. 28. Its parts , with the vses thereof , ibid. L. LAw , what there must be in vs to haue the Law effectually to worke vpon vs , T. 3. p. 1. the Law of a foure-fold vse to an vnregenerate man , T. 3. p. 3 , 4 , 5. three vses of it in a regenerate man T. 3. p. 7. the differences between the Law and the Gospell , T. 3. p. 16 , 17. the vses of it , ibid. Life , how a good life is needfull to saluation , T. 1. p. 23. where to begin a godly life , ibid. furtherances thereto , T. 1. p. 24. of the well-ordering of our liues , T. 1. p. 29. helps to an holy life , T. 1. p. 66 , 67 , 68. of our dayly practise in our life , T. 1. p. 70 , 71. of euerlasting life , T. 1. p. 106. &c. Loue , how wee must bring our our hearts in loue with God , T. 1. p. 27. how loue should bee shewed , T. 1. p. 34. the points of inwards loue , ibid. &c. how our loue in words should bee shewed , T. 1. p. 35. how in deeds ibid. how we must loue men in their soules , T. 1. p. 36. how in their goods , T. 1. p. 38. who offend herein , ibid. how to shew our loue to God , T. 1. p. 43. loue must be had in Prayer , T. 2. p. 22. M. MAn , why made , T. 1. p. 1. Marriage , whether it bee lawfull for a Christian to marry with a Jew , T. 1. p. 57. Masters , their duty , t. 1. p. 59 , 60 Meanes , of desiring to obtaine the end , without the vse of the meanes , T. 2. p. 39. Meanes to grow in grace , T. 3. p. 196. Mercy , wherein Gods mercy appeareth T. 1. p. 5. the vses it , p. 6. the mercy of God is an helping cause to repentance , T. 3. p. 43. Merit , against Popish merits , T. 3 p. 189. Ministers , their duty , T. 1. p. 65. Mirth , how to be moderate in it , T. 1. p. 33. whether a continuall penitent can euer be merry , T. 3. p. 109. Moderation , of moderation in mirth , T. 1. p. 33. more of it , T. 2. p. 84. Mourning , vide Sorrow . N. NAme , we must loue our brethren in their names , T. 1. p. 41. six duties required hereunto , ibid. of the Name of God T. 1. p. 110. Night , what we are to doe when night comes in , T. 1. p. 75. O. OBedience , of obedience to the will of God , T. 1. p. 29. how wee may bring our hearts it , ibid. Occasion , that if we would auoyd sin , we must auoyd the occasion , T. 2. p. 124. Office , how they that are in Office should carry themselues , T. 1 p 63 , 64. Order , of well-ordering our liues , T. 1. p. 29. Outward , what a change repentance makes in the outward man , T. 3. p. 34. P. PArdon , that vpon pardon of former sinnes , the diuell is ready to fasten new vpon vs , T. 2. p. 120. Parents , their duty towards their children , T. 1. p. 56 , 57 how to be honoured of their children , T. 1. p. 58. Pastors , vi . Ministers , T. 1. p 65. Patience , how to fit our selues to be patient in trouble , T. 1. p 44. we must shew forth patience in the houre of death , 1. 2. p. 165. their helpes to this patience , T. 2. p 166. Perfection , of the perfection of good works , T. 3. p. 186. of the perfection of repentance in a Christian , T. 3. p. 187 , 188. Power , Wherein Gods power appeareth , T. 1. p. 2 Prayer , it is commended as a speciall part of godlinesse , T. 1. p 44 , 45. the fittest time for it , T. 1. p. 45. What prayer is , T. 1 p. 106. T. 2. p. 2 , how many things in it , T 1. p. 107. T , 2. p. 2. of the Lords Prayer , and its parts , ibid. how to prepare our selues to prayer , ibid &c. of the prayers of the common sort T. 1. p. 109. Why we must pray T , 2. p 6. 8. directions therein , T. 2 p 10. 11. Whether a man may vse a set forme of prayer , T. 2. p. 11. Why we must pray to God onely , T. 2. p. 15. With what affection we must pray , T. 2. p. 17. two grounds of faith in prayer , T. 2 p. 19 , 20 , 21. We must pray with feare and reuerence , T. 2. p. 25. the things that we must labor for in prayer , T. 2. p. 26 , 27. reasons to enforce our Petitions , T. 2. p. 134 135 , 136. the vses of it , T. 2. p. 131. Preface , Why Christ vseth a Preface before his praier , T. 2. p. 13 Punishment , how to keepe a moderation therein , T. 1. p. 60. R. REcreations , how to bee vsed , T. 1. p. 32. Regeneration , three vses of the Law in a regenerate man , T. 3. p. 7 , 8. Relapse , vide falling away . The case of relapse , T. 3. p. 89. cautions of falling away , T. 3. p. 92 cōforts after relapse , T. 3. p. 95. Repentance , the necessity of it , T. 3. p. 18 , 19. the vses of its necessity , T. 3. p. 20. its order , T. 3. p. 22. the difference of the workes of faith , and true repentance , T. 3. p. 23. the nature of true repentance , T. 3. p. 27. the world deceiued therin , T. 3. p. 28. repentance defined , Treat . 3. p. 29. What a change repentance worketh in the whole man , t. 3. p. 31 , 32 , &c. the causes , t. 3. p. 37 , 38 , 40. of the helping causes , t. 3. p. 42. 43. the time of repentance , t. 3 49 , 50. of deferring repetance t. 3. p. 52. fiue main reasons why repentance is not to be deferred , t. 3. p. 53 , 54. &c. In the particular time of repētance , there are six things to be considered . t. 3. p. 60. the practice of repentance , t. 3. p. 67. there are foure things in repentance , t. 3. p. 68. the impediments of it , t. 3. p. 79 , 80 , 82 , 85. how to remoue these impediments , t. 3. p. 87. the cases of it , t. 3. p. 89. of the iteration of it , t. 3. p. 103. that we both may , and must repent often , for one and the same sin , t. 3. p. 104. three causes why we must renew our repentance t. 3. p. 106 , &c. whether a penetent sinner can euer bee merry , t. 3. p. 109. teares not alwayes true tokens of repentance , t. 3. p 120. vide plura teares . in repentance there is comfort at our death , t. 3. p. 137. that a man may truely repent , and yet shew little signe of it at his death , t. 3. p. 138. three causes of it , t. 3. p. 140. of the contraries of repentance , t. 3 p. 175 , 176. vnsound repentance , What , t. 3. p. 176. two sorts of vnsound repentance , t. 3. p. 176 , 177. of hypocriticall and desperate repentance , t. 3 p. 179. of late and forced repentance , t. 3. p. 179 , 180. of the increase of repentance , t. 3. p. 183. that no repentance is perfect in this life , t. 3. p. 184 , 185. &c. that repentance hath two parts , t. 3. p. 188. a sweet comfort to him that increaseth his repentance , t. 3. p. 190. three wayes wherein a Christian must grow in the grace of repentance , as well as many other graces , t. 3. p 192 193 Reproofe , what things are required in reproouing , t. 1. p. 37. Restitution , Whether a man repenting , is bound to restitution , t. 3. p. 115 , 116. Resurrection , of Christs resurrection , with the circumstances thereof t. 1. p 90. What we are to beleeue concerning it , t. 1 p 104 , 105. Reuolt , vide relapse . S. Sabboth , the sanctification of it is the very sinew and life of all other Christian duties , t. 1. p. 47 how sanctified , ibid. the publike exercises of it , what , t. 1. p. 49. the priuate , t. 1. p. 50 how long the Sabboth doth last , p. 52. when it begins , t. 1. p. 53. of spending the Sabboth , t. 1. p. 72 , 73. Sacraments , vide Supper of the Lord. The name of a Sacrament , T. 1. p. 129. and definition with the vse , ibid. number of them , T. 1. p. 130. hee that comes to the Sacrament , must haue two hands , T. 1. p. 134 who they are that take no good by the receiuing of the Sacrament , ibid. the difference betweene ours and the Popish Sacrament , T. 1. p. 135. when Christ ordained the Sacrament , T. 1. p. 137. whether all may come to the Sacrament , T. 1. p. 141. of tryall before we come to the Lords Supper , ibid. of our behauiour in receiuing of the Sacrament , T 1. p. 142. what we are to do after receiuing it , T. 1. p. 144. the reason of so seldome receiuing it , T. 1. p. 146. Saluation , how a man may be saued , T. 1. p. 10. vide Life eternall , T. 1 p. 106. Sanctification , what , T. 1. p. 21. how so sanctified , ibid. &c. its fruits , T. 1 p. 22. that to the grace of iustification , we must labour to ioyne sanctification , T. 2. p. 120. Scriptures , how knowne to be the Word of God , T. 1. p. 8. their drift . T. 1. p 10. how to reade them with profit , T. 1. p. 67 , 68 Seruants , their duty , T. 1. p. 61 , 62 , &c. Sinne , Our sinfull estate , T. 1. p. 11. of sinne originall and actuall , ibid. three sorts of actuall sinnes , T. 1. p. 12. the misery of our sinnefull estate , p 12 , 13. by what meanes wee become sorrowfull for sinne , T. 1. p. 14. no man able to free himselfe from all sinne , T. 1. p. 24. how a man may know his darling sinne , ibid. how to kill sinne , T. 1. p 25. sinnes why called debts , T. 1. p. 121. T. 2. p. 99. the meanes that God vseth in deliuering vs from sin , T. 1. p. 127. originall sin , what , T. 1. p. 130. how taken away in baptisme , ibid. that vpon pardon of former sinnes , the diuell is ready alwayes to fasten new vpon vs , T. 2. p. 120. Sit , what is meant by Christs sitting at the right hand of God , T. 1. p. 92. Sobriety , what , T. 1. p. 30. in meates , ibid. in apparell , T. 1. p. 31. and in other creatures . T. 1. p. 32. &c. of other things wherein sobriety should bee shewed T. 1. p. 33. Sonne , why Christ is called Gods ONELY Sonne , when as wee also are called sons , T. 1. p. 84. Sorrow , vide mourning , by what meanes wee may become sorry for our sinnes , T. 1. p. 14. how to bee moderate therein , T. 1. p. 33. sorrow for sinne requires fiue qualifications , T 3. p. 74. Spirit , vide Holy Ghost , T. 1. p. 95 , 96 , 97. the markes whereby we may know whether wee haue the Holy Ghost or no , T. 1. p. 98. Subiection , the wiues subiection to her husband , declared , T. 1. p. 55. Suffer , of Christs sufferings , T. 1. p. 86. Supper , the Lords Supper , vide Sacrament , T. 1. p. 132. the needfulnesse of it , ibid. the resemblances betweene the Bread and the Body in the Lords Supper , T. 1. p. 133. whether wee receiue nothing but a signe in the Lords Supper , T. 1. p. 135. the resemblance betweene the Blood and the Wine in the Lords Supper , T. 1. p. 137. T. TEares , they are not alwayes true tokens of repentance , T. 3 p. 120. how to find comfort in teares , T. 3. p. 121. three things for which a man may shed teares , T 3. p. 123. hinderances of penitent teares , T. 3. p. 127. that a man may truely repent , and yet not shed teares , T. 3. p. 128 , 129. the reasons why some men weepe sometimes , and others reioyce , at the first conuersion , T , 1. p. 132. Temple , what are wee to doe before , in , and after we goe into the Temple , T. 1. p. 72 , 73 , 74 , &c. Temptation , of that Petition : Lead vs not into temptation , T. 1. 123 , 124. God tempts no man , ibid. how God workes in temptation , and yet is free from sinne , ibid. the euils that we pray against , in that we say , Lead vs not into temptation , T. 1. p. 125. that wee may pray not to be tempted , T. 2. p. 121. two kinds of temptations that a man is subiect vnto , T. 2. p. 122. that we are exceeding apt to yeeld to temptation , T. 2. p. 123. how God may be said to tempt , & how not , T. 2. p 125. the vses of it , T. 2. p. 126. whether a man may resist temptation by the power of Nature , T. 2. p. 129 , 130. Testament , what , T. 1. p. 139. the tenour of both Testaments ibid. Tryall , we should daily try our estates , T. 1. p. 67. U. VNregenerate , a fourefold vse of the Law to the vnregenerate , T. 3. p. 2 , 3 , 4 , 5 , 6. Vowes , the remembrance of them are helpes to an holy life , T. 1. p. 69. Vsury , what T. 1. p. 40. how allowed by our Lawes , ibid. why not condemned in the New Testament , ibid. &c. IV. WAtch , we must watchouer our life , T. 1. p. 67. Wife , her duty , T. 1. p. 55 , 56. her subiection how declared , ibid. Will , of that Petition , Thy will be done , T. 1. p. 115. what the will of God is , ibid. how done of of vs , ibid. how of the Angels , T. 1. p. 116. Will and , Testament , what , T. 1. p. 139. how many Wils God did make , ibid. three motiues to subiect vs to the Will of God , T. 2. p. 48 , 49. whose will must be done , T. 2. p. 58. Gods will opposed by three wills , T. 2. p. 59 , 60. what will of God must be done , T. 2. p. 62. foure speciall wils that God requires in his Word , T. 2 p. 63 , 64. In what manner wee must doe the will of God , T. 2. p. 65. why Christ fetcheth a patterne from heauen for doing his wil , T. 2. p. 66. Wisedome , wherein Gods wisedome appeareth , T. 1. p. 3 spirituall wisedome , wherein consisting , T. 1 p. 28 Witches , running to such , reproued , T. 2. p. 81. Word , what it is , T. 1. p. 8. how we may know the Scriptures to to be the Word of God. ibid. The end of the Table . SMITHS GROVNDS of Religion . Question . WHy was man made ? Answer . To serue God , Pro. 16. 4. Acts 17. 27. Q What gather wee of this ? A. That our first , and chiefest care must bee to serue God , Math. 6. 33. Pro. 4. 7. Q. Whom doth this Doctrine meere withall ? A. First with those that thinke it enough to liue ciuilly and honestly in the world , hauing no loue to Religion no care of seruing God. Secondly , it meeteth with those ; who though they haue some care of it ; yet make it not their first and chiefest care , but let euery worldly businesse take place before it . Q. How doe wee know there is a God ? A. First , by the Scriptures . Secondly by the light of Reason . Q. What bee the reasons ? A. The first is drawne from the Workes of God : The second is taken from the Testimonie of our owne Conscience . Q. What is the first ? A. When wee see a faire and a goodly Tower , though we saw not the workman when he built it , yet wee easily conceiue that there was some Architect that framed it , and set it vp ; So when wee see the glorious frame of Heauen , and Earth , wee easily conceiue , that there is a God who made it , though wee see him not . Q What is the second ? A. When as a man hath committed any horrible fact as murder , theft , blasphemie , and the like ; Though he hide it from men , yet hee feeles ( then especially when he is wakened vp with some iudgement ) continuall gripings and gnawings , and fearefull terrors in his heart , which is nothing else , but a secret guiltinesse , and a close feeling , that there is a God , who will reuenge it . Q What is God ? A. God is a Spirit , or a spirituall substance , hauing his being of himselfe , Iohn 4. 24. Q. What gather wee of this that God is a Spirit ? A. That they that conceiue God to bee like an old man sitting in heauen , worship an horrible Idol in stead of the true God , Luke 24. 39. Numbers 23. 19. Q. What say you then of p●turing God in glasse windowes to worship ? A. It is one of the abominations in Poperie , electely condemned by the Lord Deut. 4. 14. 19. Rom. 1. 23. Q. Why is God said to haue his Being of himselfe ? A. Because all that wee haue , we haue from God , but whatsoeuer God hath , hee hath of none , but of himselfe alone , Heb 1. 3. Q. How are wee to conceiue of God ? A. By his properties , That God is a Diuine power . First most Mightie . Secondly most Wise. Thirdly most Iush . Fourthly most Mercifull , And fiftly Infinite . Q Wherein appeareth the g●eas might and power of God ? A. First in making the world of nothing , all the world being not able to make one●●lly flie . Secondly , in vpholding it now 5622. yeares ; Whereas Iron houses that men make will moulder away 〈◊〉 ●any lesse . Thirdly , in conuerting the soule of a sinner , it being a harder matter , then to make the world : For in creating the world , the Lord found no resistance , nothing that stood vp against him to hinder his worke , but in conuerting the soule of a sinner the Lord findes a resistance , ●en labouring to hinder his worke in them , and opposing themselues against it , Ephes 1. 19. Q What vse may wee make of this Propertie ? A. First , that seeing wee be glad to get the fauour of mightie men , wee be more carefull to get the Lords fauour , who is mightier , then they all , Psal. 20. 7. Secondly , that wee faint not in any trouble seeing God is most mightie that takes our part ; For no man is so poore , but God by his power can make him rich ; No man is so sicke , but God by his power can make him whole : No man is so weake , but God by his power can make him strong , Heb 13. 6. Thirdly , that wee feare to displease him , who is able to doe vs more ha●●e , then all the men in all the world can doe , Luk. 12. 5. Q What is the second Propertie of God ? A Hee is most Wise. Q Wherein appeareth the Wisedome of God ? A. In two things principally . First , In framing the world so wisely ; that men and Angels may wonder at it : If the Sunne had been set lower , it would haue burnt vs ; if higher , the beames of it with such comfort would not haue reached vnto vs. If all had bin Summer , hea●e would haue parched vs. If all had beene Winter cold would haue killed vs. If all had beene Day , many a ●●ser would haue killed vp himselfe , and his seruants and his cattell with too much working , many an angry man would haue killed himselfe with Fretting . Secondly , In ordering the things of this world with such most excellent wisedome surpassing all admiration . For somethings wee may buy , as Meate , Drinke , and cloathes ; And somethings againe wee cannot buy , when wee haue meate , wee cannot buy a good stomacke to our meate ; When wee haue Corne , wee cannot buy seasonable weather to soweour corne , most wisely God hath layd vp some part of euery blessing with himselfe , and retained it , as it were in his owne hand , that men might bee driuen thereby more often to resort vnto him . For if men might haue all things here below ; They would neuer goe so farre as Heauen to fetch any thing thence . Q. What vse may wee make of this Property ? A. To rest contented with that portion , that God giues vs , with that weather , which God sends vs , with those losses , and troubles , that God brings vpon vs. God is wiser then the wisest of vs , and therefore knowes alwayes what is fittest for vs , And therefore to thinke , when God sends vs sicknesse , that health were better ; when God takes away our children , it were better to haue them still ; It is the folly of our hearts to make our selues wiser then God. Q. What is the third Propertie of God ? A. Hee is most Iust. Q. Wherein appeareth the Iustice of God ? A. In blessing the godly , and punishing the wicked . Q. How stands it then with Iustice , that the godly are commonly in worst state ? A. Very well , for though they haue but little , yet they haue more contentment , and more ioy in that little , then the wicked haue in all their plenty , Psal. 37. 16. Secondly , though they haue but little , yet God giues them a true , and an holy vse of it : they spend , and vse that little well , Esay 23. 18. Thirdly , that little they haue is a pledge and a pawne , that God hath greater things reserued for them : As a man is put in possession of the whole field by receiuing a little Tur●e in his hand , Prou. 13. 9. Fourthly , that they want outwardly , they haue inwardly , Psalme 45. 13. Though they be not rich in the purse , yet they are rich in Faith , Iames 2. 5. Though they haue not gold , yet they haue that which is better then gold , Iob 28. 15. 16. 1. Pet. 1. 7. Fiftly , that which God is behinde with them in this world , shal be paid them with vantage in the world to come , Mat. 19. 28. Q. What vse may wee make of this Propertie ? A. That seeing all our sinnes were punished in Christ , they cannot in iustice be punished in our selues againe eternally , and therefore all they stand fully discharged before the Iudgement seate of God , who by a true & a liuely faith haue receiued Christ. For as when the Surety hath answered the debt , it cannot in any right be demanded of the debtor againe : So seeing Christ hath discharged for our sinnes , we ought not in any equitie to be charged with them , Esay 53. 5. Q. Why then are the godly punished when they sinne ? A. They are punished not in Iudgement , but in Mercie to weaken the strength of sinne , and to keepe vnder the rebellion of their nature , which still dwelleth in them , Psal. 119. 71. Q. What may wee further learne from this Propertie ? A. That God will right wrongs of his children , 2. Thess. 1. 6. 7. And that the wicked haue good cause to hang downe their heads , knowing that God in Iustice for euery sinne will be auenged of them ; they must pay full sweetly for euery oath they sweare , for euery lie they tell , for euery Sabboth they mispend , and therefore with trembling hearts they may looke euery houre when the fire will fall from Heauen , that shall burne them , when the great Iudge shall appeare in the cloudes , who will condemne them , Prou. 11. 21. Q What is the fourth Propertie of God ? A. Hee is most Mercifull . Q. Wherein appeareth the mercie of God ? A. First in making vs Men , when hee might haue made vs Beasts ; In making vs wise , when hee might haue made vs starke fooles ; In giuing vs limbes , when he might haue made vs lame ; In giuing vs sight , when he might haue made vs blinde ? Scondly , in prouiding things needfull for vs. When wee are sicke , herbes to heale vs : when wee are cold , fire to warme vs : when wee are hungry , meate to feede vs : when wee are naked , wooll to cloathe vs. And the more to commend his Mercies , hee prouides vs of all thesethings , when wee are his greatest enemies . No man will doe so much for his friend , as God doth for his foes . Wee came into the world with neuer a penny in our Purse , with neuer a sheare in our Barnes , with neuer a sheepe in our folds , with neuer a Coate on our backe , and yet the Lord hath filled our liues with great abundance . Thirdly , in sparing of our 〈◊〉 , and that diuersly . First , in hiding many of our sinnes from the eyes of the world : For if the world knew as much by vs as God knowes , the best man that liues would blush to shew his face . Secondly , in giuing vs a time to repent ; for if God should damne euery sinner so soone as hee sinnes against him , wofull were our case , for none would be saued : it is Gods mercy , that wee liue and breathe vpon the Earth , being guiltie of so many rebellious mutinies , and treasons against our heauenly King , as Ieremtah saith , Lament . 3. 22. Thirdly , in vsing all meanes to draw vs to repentance like one that would gladly vndoe a doore ; he tries key after key , till he hath tryed euery key in his bunch . So God hath tryed by Mercy , and tryed by Iudgement ; he hath tryed by pouertie , and tryed by plenty , because he would gladly by some meanes bring vs to him , Esay 5. 4. As when a great fish is caught vpon the hooke , the fish pulls and the man pulls , and the fish pulls againe . So God and the sinfull soule lie wresting together , the soule drawes to Hell , and God pulls to Heauen , so f●ine God would haue vs , who care too little to be saued of him . Q. What vse may wee make of this Propertie ? A. First , that men haue good cause to loue God , seeing hee doth more for them then the deerest friend in the world will do ; If we should iniure your friend but halfe so much , as we iniure God , he would sooue cast vs off , Psal. 27. 10. Secondly , they doe the Lord of Heauen great wrong who pray to the Virgin Mary , or to any of the Saints , as if they were more fauourably inclined to Mercie then the Lord , Psal. 50. 15. Q. What is the last Propertie of God ? A. Hee is Infinite . Wherein appeareth the infinitenesse of God ? A. In two things First , in respect of Time. Secondly , in respect of Place . In respect of Time ; because hee is euerlasting without beginning , and without end , beyond all time , Esay 51. 5. In respect of place ; because he filleth all places with his presence , Psalme 139. 7. 8. Qu What vse doe wee make of this Propertie ? A. First , to walke with feare and reuerence all our daies , because God is an eye-witnesse of all we doe , or say , and therefore wee ought to walke with as great shamefacednesse , and bashfulnesse before him , as before the greatest Prince or power in the world , Prou. 15. 11. Secondly , not to be dismayed in any trouble , because God is euer at hand to take our part ; As a childe will not care for the seruants , so long as hee is in his fathers presence , Psal. 23. 4. Thirdly , that the diuine Nature ought rather with reuerence to be adored , then curiously to be searched , for seeing God is infinite in all his nature ; so mightie that none can conceiue how mightie he is , so wise that all the wits in the world cannot tell how wise he is ; Wee are no moreable to comprehend his excellent Nature , then wee are to graspe the Mountaines in our armes , or to span the broadest of the Sea with our fingers , 1. Tim. 6. 16. Qu. How many persons be there in the Godhead ? A. Three , the Father , the Sonne , and the holy Ghost . Qu. Is it needfull for vs to know the distinction of the Persons ? A. Very needfull , for the Turkes and the Iewes confesse one God , but because they denie the distinction of the Persons , they neither acknowledge the Sonne of God their Redeemer , nor the holy Ghost their Sanctifier . Secondly , the Maiestie of God is vnsearchable , and cannot be apprehended , but as it commeth forth , and reueales it selfe in the Person of the Sonne , and therefore they that know not the Sonne of God , they in very deed know not God , Iohn . 1. 18. 1. Ioh. 2. 23. Qu. What is the Father ? A. The Father is that Person in the Godhead , who begetteth the Sonne , Psal. 2. 7. Qu. What is the Sonne ? A. The Sonne is that person , who is begotten of the Father , Iohn 1. 14. Qu. What is the Holy Ghost ? A. The Holy Ghost is that Person , who proceedeth from them , both from the Father and the Sonne , Iohn 15. 26. Gal. 4. 6. Qu. Was not the Father before the Sonne ? A. The Sonne is euerlasting as well as the Father , for the Sonne is the Wisdome of the Father , and therefore as wee cannot say , there was any time when God was without wisedome : So wee cannot say there was any time , when God was without a Sonne , Pro. 8. 23. Qu. Are there not three Gods as there are three Persons ? A. No , for all the three Persons , are but one and the selfe-same God ; so that as the Root , and the Body , and branches of a tree , are all but one tree ; So the Father , the Sonne , and the Holy Ghost are all but one God , and therefore they that conceiue , the three Persons to be so distinct , as threemen are ; they entertaine a false conceite of the liuing God , Cor. 8. 4. Qu. What vse may wee make of this ? A. That whosoeuer worshippeth one of the diuine Persons , worshippeth them all , because they are all but one and the selfe-same God ; And therefore men may not thinke when they pray to one of the diuine Persons , the other is passed by , but hee that honoureth one , honoureth all , and hee that prayeth to one , prayeth to all , Iohn 5. 23. Qu. How must wee serue God ? A. According to his Word , not after our fancies , but as God himselfe will be serued , Deut. 12. 32. Qu. What gather wee of this ? A. That all will-worship brought in by men without warrant of the Word of God , is to be condemned , Mark. 17. 17. Qu. What is the word of God ? A. That which is contained in the holy Scriptures in the Bookes of the old and new Testament , there God speakes vnto vs , and breakes his minde familiarly , how and in what sort hee will be serued of vs , 2. Tim. 3. 16. Qu. What vse may wee make of this ? A. To remember , that as oft as the Bible appeareth , the blessed mouth of God is open to instruct vs , and that they which regard not the Scriptures , regard not the voyce of God , and they that suffer the Bible to lye clasped and shut in their houses , doe as it were seale vp the mouth of God that hee may not speake vnto them . Qu. How know wee that the Scriptures are the word of God ? A. By the power of them , for God alone is able to conuert the soule of a sinner , and to beget faith , and therefore seeing the preaching of the Scriptures hath begotten faith in vs. and conuerted vs vnto God , wee must needes confesse , euen from our owne feeling , that the Scriptures are the very arme and power of God. Qu. Why are they tearmed the old and new Testament ? A. Because as a man by his Will and Testament disposeth those lands and goods which he hath : So God in the Scriptures , hath bequeathed many blessings , as it were a number of legacies to the sonnes of men . Qu. What did God bequeath in the Old Testament ? A. Saluation and eternall Peace to those that fulfill the Law ; Miserie and hell , and eternall death to those that breake the Law , Deut. 28. 15. Qu. What did God bequeath in the New Testament ? A. Saluation and eternall Peace to those that beleeue in Christ , and contrariwise ; Condemnation and Eternall death to those that beleeue not in him : By the Old Testament none inherite , but those that fulfill the Law. By the New Testament , all those inherite , who beleeue in Christ , Mark. 16. 16. Qu. Are all the Bookes in the Bible to be receiued alike ? A. No , for the Apocryphall , are no further to bee receiued , then they consent with the Canonicall bookes , or with sound reason . Qu. What Bookes are Canonicall ? A. All in the New Testament , and so many in the Old as were written by Moses , or any of the Prophets , so that all are Canonicall from Genesis to Malachy who was the last Prophet . Qu. Why are they called Canonicall ? A. Because they are the rule to direct our faith , and our life ; for Canon in Greek signifieth a Rule , or a square , which a Mason , or a Carpenter vseth for his direction in his worke ; So that as they worke all by Rule and line ; so wee must square out both our Faith and our life by these holy Bookes . Q. What Books are Apocryphall ? A. All in the Old Testament , that were written after the time of the Prophets , as the first of Esdras , and the second of Tobith , Iudeth , Wisedome , Ecclesiasticus , or Iesus Sirach , certaine peeces of Esther , and Daniel , with the Prayer of Manasses , the 1. of Maccabeus , and the second . Q. Why are not these Canonicall as well as the rest . A. Because they were not written by Moses , or the Prophets , who were the penne-men of the Holy Ghost , but by other godly men , who hauing not so great a measure of the Spirit , could not write all things so heauenly , and so purely as the Prophets did . Q. Why are they called Apocryphall ? A. Because they come not forth with publike authoritie from God , but crept in closely , and by stelth into the Church : for Apocryphall in Greeke signifieth a thing lurking in a hole or a corner , to shew that these Bookes are not nobly borne ; And therefore howsoeuer they may be profitable , yet they ought not to speake with equall authoritie in the congregation of the Lord , Deut. 23. 2. Q. Had wee not need of good warrant to strike off so many Bookes from the Canon ? A. So wee haue Christ himselfe , who interpreting all the Scriptures , interpreted no more but Moses and the Prophets . And therefore seeing these Bookes of Tobith , Iudeth and the rest , belong neither to Moses , nor the Prophets , as being written after their time . It is manifest that our Sauiour Christ , hath shut them out from the Canon of the Scriptures , Luke 24. 27. Q. What is the drift and scope of all the Scriptures ? A. To teach vs how to be saued , and to chalke out the way that leadeth vnto true happinesse , and eternall life , 2. Tim. 3. 15. Iohn 20. 31. Q. How may a man be saued ? A. There are three things required of him that will be saued . First , he must know and bee perswaded of his owne miserable estate , by nature , and be humbled for it . Secondly , hee must bee perswaded of his happie estate in Christ. Thirdly , he must practise that godly and Christian kinde of life , which euery one is commanded to liue , that beleeues in Christ. Q What is the first thing required of him that will be saued ? A. Hee must know his miserable estate in himselfe , how wretched and how wofull hee were if God should not looke vpon him with fauour , and mercie in the face of Christ. Q. Why is it needfull to know our miserable estate ? A. Because the sight of it will send vs more speedily to Christ. Secondly , it will make vs set greater price on the benefit , which we haue by him . Q. How doth this appeare ? A. For when we see , how deeply we are indebted , and indangered to God , that it is no dribling summe that we owe him , but so huge a matter , that neither wee , nor all the friends we haue , are able to discharge it ; This will make vs seeke more carefully to Christ to discharge it for vs , and offer occasion to thinke more highly of him , who hath brought vs a full discharge for so great a debt . Q. What is our Estate in our selues ? A. Wee are dead in sinnes , like a Corse , that is layed out , and waites but the buriall , to be cast into the graue . Q. How are wee falne into this estate ? A. Two wayes , Partly by Adams sinnes , And partly by our owne sinnes . Q. What was Adams sinne ? A. The eating of the forbidden fruit , whereby he wrapt vp himselfe , and all his Posteritie in the wrath of God , as wee see a Noble man by committing Treason , not onely hurts himselfe , but staines his blood , & doth hurt to his children too , Rom. 5. 12. Q. What gather wee of this ? A. That he that will stand off from Christ , had need haue a good purse , when he shall not onely pay that which himselfe owes , but that also wherein Adam his father was indebted to God. Q. What is our owne sinne ? A. Our owne sinne is of two sorts , 1. Originall Sinne , 2. Actuall sinne , Rom. 5. 24. Q. What is originall sinne ? A. Originall sinne is that backwardnesse , and vntowardnesse of our nature , whereby we stand not indifferently affected , but vtter enemies to all the duties of obedience , and holinesse required of vs , Rom. 7. 23. Q. In what part is originall sinne ? A. It hath stricken like a poyson through all our parts , so that they are all bent against God like a sort of Rebells , that haue put themselues in armes against their King , Gal. 5. 27. Qu , How is the Understanding corrupted ? A. It is blinde and ignorant in the things of God , and thèrefore euen they that are wise and wittie in the matters of the world , in the matters of God are of no capacitie , and of no conceite , 1. Cor. 2. 14. Q. How is the will corrupted ? A. It onely willeth and lusteth after euill , like a sicke man , that cares not for wholsome meate , but his stomacke onely stands to sluppersauce , and that which is naught , Iames 4. 5. Q. What is Actuall sinne ? A. That which ariseth from the corruption of our nature , like sparkes from a Furnace , Galat. 5. 19. Q. How many sorts are there of it ? A. Three sorts , 1. Euill thoughts in the minde . 2. Euill desires in the heart . 3. Euill words and workes arising thence , Math. 15. 19. Q. What gather wee of this ? A. That we are not dead in some one sinne , but are dead in many sinnes , the soule being wounded in euery part , and hauing bled as it were to death at euery ioynt . Qu. What is the miserie of this estate ? A. Exceeding great , partly in respect of sinne it selfe , and partly in respect of the punishment of sinne , Rom. 7. 24. Qu. What is the miserie of this estate in respect of sinne ? A. First , that men grow worse and worse in this estate , euen as a dead man , the longer hee lies aboue ground , the more he senteth ; So they that are dead in sinne , the longer they liue , the more sinfull they are , as yeares increase , so wickednesse and sinne is increased with them , 2. Tim. 3. 13. Secondly , That men liue in it without any feeling , and trouble of minde ; euen as a dead man , though he sents and sauours , that no man can abide him ; yet hee smells it not himselfe , and therefore is neuer grieued nor troubled for it . So they that be dead in sinne , though they be loathsome both to God and man , yet they haue no feeling of their bad estate , and therefore they are neuer vexed nor grieued for it , Reu. 3. 17. Thirdly , that men seeke not to come out of it , euen as a dead man will neuer stirre his foote , nor so much as becken with his finger for one to helpe him , and giue him life . So they that are dead in sinne , are well content to lye still in that estate , and will not vse the least meanes for the recouering of themselues , Mat. 4. 16. Fourthly , that they profite nothing by all the meanes that should doe them good ; let the Lord ring his iudgements in their eares , yet they heare no more , then a dead man heares : let him set vp neuer so many shining lights in the Church , yet they see no more then a dead man sees : they taste no more sometimes in the word , then a dead man doth in his meate , Math. 13. 14. Q. What is our misery in regard of the punishment of sinne ? A. We are subiect to the curse of God , both in this life , and in the life to come , Gal. 3. 10. Qu. What is the curse of God in this life ? A. It is of two sorts , Partly on our selues . And partly on the things that belong to vs. Qu. What is the curse of God on our selues ? A. It is the losse of our happy estate : For whereas before we were the heires of God , and all his blessings belonged vnto vs ; now wee haue no right , nor interest in any of them . As a dead man loseth all that his father by will had bequeathed him . Secondly , the calamities , that are falne vpon vs ; on our bodyes ; riches , sicknesse , and death it selfe : on our soules ; feare , sorrow and despaire . Qu. What is the curse of God on the things that belong vnto vs ? A. In our Goods , hinderances and losses . In our Name , infamie and reproach . In our children , seruants , parents , and friends , infinite miseries that may grieue vs. Qu. What is the Curse of God in the life to come ? A. Eternall damnation both of body and soule in hell fire ; Whereas the state of the wicked is much more miserable then the state of a dogge , or a roade ; For when they die all their miseries end , but when the wicked dye , then their greatest miserie begins , Math. 25. 41. Q What will the fight of our miserable estate worke in vs ? A In those that belong to God , it will worke true humiliation and sorrow for their sinnes . For when they shall see themselues so many wayes guiltie of the wrath of God ; This will melt them into teares , and turne their ioyes into heauinesse , and all their mirth into mourning , Acts 2. 37. Q What gather wo● of th●● ? A. That they , who haue not truely sorrowed for their sinnes , nor wept as it were at the feet of Iesus in remembrance of them , can finde no sound comfort , nor peace in Christ , Mat. 21 28. Q What are the meanes to further and helpe on this sorrow for sinne ? A. First to consider , that we and all we , so long as we liue in sinne , are subiect to the Curse of God , cursed in our selues , and cursed in our friends , cursed in our bodies , and cursed in our soules , Deut. 28. 16. 17. Secondly , to consider that wee are subiect to all the curses of God : And therefore if some one bee so heauie and intolerable , that it makes vs euen weary of our liues ; How will it be with vs , when the whole wrath of God shall be poured out vpon vs , Deut. 28. 45. Thirdly , to consider that we are subiect to the curse of God , continually , sleeping and waking , riding and going , working and playing , liuing and dying , in this life , and in the life to come , Deut. 28. 46. 47. Fourthly , to consider that many thousands lie Damned in Hell for those sinnes , where in we liue . Sodom is in hell for pride , and yet we are proud . The Glutton for abusing his wealth , and yet we abuse it . Corazin , because they profited not by the Gospell , and yet we profit not by it , Iude 7. verse . Fiftly , to consider our mortalitie , and the vncertaintie of our life , that we know not how soone we shall die , and if wee die in this sore , we goe oamned to hell , Luk 12. 20. Sixtly , to consider , that there is no meanes to shift away from the iudgement of God , but howsoeuer they seeme to sleepe for a while : yet they will awake , and ouertake vs at the last , Num. 32. 13. 2. Pet. 2. 6. Seuenthly , to consider the iudgements of God vpon other men , and to weight that what God hath beene to them , hee will be to vs , if we liue in these sinnes , Luk. 13. 3. Eighthly , that we vse all our afflictions to this end , to consider they be for sinne ; and that we haue as well deserued all the rest of Gods iudgements , as these which presently lye vpon vs. And therefore that we sorrow not so much for the Euills , as for our sinnes that are the causes of them , Lament . 5. 16. Q. What is the second thing required of him , that would bee saued ? A. He must know , and bee perswaded of his happie estate in Christ. Q What gather wee of this ? A. That though sorrow for sinne bee necessarie : Yet if any rest in this sorrow , and seeke not the remedie in Christ , he shall neuer be happy , Ierem. 50. 4. 5. Q. What is our estate in Christ ? A. By Christ we are free from all our miseries , and fully and cleerely restored to true happinesse , Rom. 8. 1 , Q. How did Christ worke this ? A. By bearing the whole punishment , that was due to our sinnes , for thereby the iustice of God was fully answered , and we discharged of all the fearefull curses that were written vp against vs , Gal. 3. 13. Q How is this declared in the Scriptures ? A. By the similitude of a Debtor : If a suretie discharge the debt , the principall debtor in no good conscience can bee troubled , or arrested for it . So Christ hauing cancelled the Bonds , and brought vs a full discharge for all our sinnes , wee cannot in any equitie be challenged for any of them , Colos. 2. 14. Q. What may wee learne by this ? A. That as a man in a tempest betakes himselfe vnto a tree , and the tree beares off the rage and the violence of the storme ; So we must runne to shelter and saue our selues vnder Iesus Christ , when the rage of Gods wrath like a tempest beates vpon vs , Isay 4. 6. Q. What is the second meanes , whereby Christ hath brought vs to happinesse ? A. His obedience and perfect righteousnesse in fulfilling the Law. For life and happinesse is often promised to those that fulfill the Law. And therefore , seeing all the faithfull haue fulfilled the Law in Christ , in as much as Christ hath fulfilled it for them ; They must needs liue therein , and be happy by it , Rom. 8. 3. 4. Q How is this declared ? A. As a manmakes ouer a Bill of debt to his friend , whereby he may recouer a great peece of money to the enriching of himselfe for euer : So Christ hath made ouer his righteousnesse , and obedience to vs ; So that now we are able to purchase heauen , not by our owne penny , but by that stocke , which Christ our rich friend hath lent vs , Reu. 3. 4. Q. What may wee learne from hence ? A. That as a man , when as his owne legges are so weake , that they will not beare him , he layes all vpon his staffe ; So wee must learne to lay all vpon Christ , when our owne righteousnesse will not beare vs out . Q. What is the third meanes ? A. His intercession , whereby Christ is our Aduocate , and intreateth God the Father for the faithfull , when wee are sleeping , or sinning , or not thinking on God ; Then Christ in heauen is praying and intreating for vs , Rom. 8. 34. Q How doth Christ pray for vs ? A. Not by prostrating himselfe at his Fathers feet : but his very presence before God , hath in it the force of a prayer to intreate Mercie and fauour . Q. What is the meanes to receiue Christ ? A. Faith is the onely meanes to receiue Christ , and to make him ours : So that as a poore man reacheth out his hand , and takes the bagge of gold that is giuen ; So a man doth but reach out the hand of Faith and receiue Christ , Iohn 1. 12. Q What gather wee of this ? A. That the deuill wil'lay hardest at our faith , & had rather we had any gift , then the gift of Faith , and therefore it must bee our wisedome aboue all our vertues , to labour most for the nourishing , and maintaining of faith , knowing , that without it , all the rest will doe vs no good , Iud. 3. verse . Q. What is Faith ? A. Faith is a sure perswasion of the heart , that all our sinnes are pardoned in Christ , and that God by meanes of his death is reconciled , and become fauourable to our soules , 1. Ioh. 5. 11. Qu. How many kindes of faith are there ? A. Two kindes , An Historicall faith , And a Iustifying faith , Q. What is Historicall faith ? A. The Historicall faith , is that , whereby a man beleeues in generall , there is a God , and that there is saluation in Christ , but for his life , hee cannot apply any of these things particularly to any comfort of himselfe , this faith may be in the Reprobates and in the diuels , Iames 2. 19. Q. What is Iustifying faith ? A. The Iustifying faith is that whereby a man beleeues , not onely that there is a God ; but , in particular , that hee is his God. Not onely , that Christ is a Sauiour ; but in particular , his Sauiour , as Thomas said in Iohn 20. 28. Thou art my God , and my Lord , And as Paul also saith to the Galat. 2. 20. I liue by faith in the Sonne of God who hath loued mee , and giuen himselfe for mee . Q. How is it declared , that speciall Faith is needfull ? A. If a man be impleaded for debt , it shall not be enough to say , such a man at such a time payd a great summe of money for other men , but he must bring his Euidence that hee was one of those for whom he payd it . So it is not enough to say , that Christ dyed for sinne , vnlesse thou be able to shew thy Euidence , euen speciall faith , that Christ dyed for thy sinne . Q. What is the meanes to be get Faith ? A. The outward most vsuall meanes , whereby faith is wrought in vs , is the preaching of the word , Rom. 10. 17. Qu. What gather wee of this ? A. That they that absent themselues from the preaching of the word , or marke it not when they bee present , depriue themselues of the meanes of Faith , and so consequently of all the happinesse , that comes by Christ. Qu. What is the inward meanes ? A. The working of the Spirit of God , who openeth the heart to beleeue those things that are preached , Acts 16. 14. Q. What learne wee by this ? A. That faith is not of our selues , but the gift of God , and therefore we stand wholly beholden to God for our saluation , who hath giuen vs Christ , and also the hand of Faith to receiue him , Ephes. 2. 8. Q. Must wee rest here , when faith is begotten in vs ? A. We must labour by all meanes to strengthen and increase our faith , and daily to grow into a more sweet feeling of the loue of God in Christ , Rom. 1. 17. Q. What gather wee of this ? A. That those men who neglect the ordinarie meanes to encrease faith , as preaching , praying , reading , meditating , the Sacraments and the like , haue no true sauing faith : Because sauing faith continually growes , and increaseth in those that haue it . Q. What are the fruites and benefits of Faith ? A. We inioy wonderfull liberties , and priuiledges thereby . First , we are iustified . Secondly , we are adopted and made the sonnes of God. Thirdly , we are sanctified by faith in Christ. Q. How are we iustified by Faith ? A. In that Christ , hauing cleerely discharged for all our sins , wee know and are assured vpon the promise and the word of God , that though we sinne daily , and there be infinite matters of condemnation in vs : yet wee shall not bee challenged , nor impleaded for any of our sinnes , but shall be accepted as iust , and righteous for the obedience of Christ , Ro. 8. 33. Q. How is this declared ? A. By a similitude ; For no suite in law holdeth against the wife , so long as her husband liues ; but if the wife oweth any thing , her husband must answer for it : Euen so when our soules by true faith are espoused and married vnto Iesus Christ , if the Deuill lay any thing against vs , hee cannot bring his Action against vs , but against Christ our head and husband , who hath vndertaken to answer for vs. Q. What is the first fruit of Iustification ? A. The first fruit , is Peace of Conscience . For whereas before we had a hell in our hearts , and our conscience was eu●…g vs , and arraigning vs for our sinnes , now we haue re●● and pe●●e with God , and as it were a heauen in our hearts by the assurance which wee haue in the blood of Christ , that it hath fully and cleerely discharged vs of all our sinnes , Rom. 5. 1. Q. What is the second fruit of Iustification ? A. It is ioy in the holy Ghost , whereby a man reioyceth with vnspeakable gladnesse for the great fauour , and mercy of God in Christ , Rom. 5. 2. Q. What is the third fruit of Iustification ? A. The third fruit is reioycing in troubles ; for all the troubles of the Godly are the blessings of God , and are sent for their good , and therefore vnlesse they will grieue at Gods blessings , and the furtherance of their owne good , they cannot grieue at any of the troubles , which God in fauour and mercy brings vpon them , Rom. 5. 3. Qu. What gather wee of this ? A. That when the will of God is so , it is better for vs to lose cur wealth , then to haue our wealth : To lose our children , then to haue our children ; to part with our liberties , then to inioy them , and therefore we ought to rest with comfort in whatsoeuer it shall please God to bring vpon vs , Rom. 5. 4. Qu. What is the fourth fruit of Iustification ? A. Sensible feeling of the loue of God ; for the godly shall euen sensibly perceiue , that they are in good regard , and in good account with the Lord , in that hee takes not euery occasion to breake off , and to be angerie with them , but passeth by many iniuries , and many wrongs that are done against him , Rom. 5. 5. Q. What is the second benefite we receiue by faith in Christ ? A. We are daily Adopted and made the sonnes of God , Gal. 3. 26. Q. How are wee made the sonnes of God by faith ? A. By faith we are made one with Christ , members of his body , flesh of his flesh , and bone of his bone , And therefore , seeing Christ is the Sonne of God , we who are one with Christ , must needs bee the sonnes of God ; for being members , and parts of Christ , we haue good right and interest in all the honour , that ariseth vnto our Head , Ephes. 5. 30. Q. What are the fruits of our Adoption ? A. We are thereby made the heires of God , and haue all his royalties , and the right of his Crowne , and kingdome made ouer to vs , so that if God be most blessed , then wee shall bee most blessed , who must sit downe in the Throne ; and in the kingdome with him , Rom. 8. 17. Qu. How stands this with the poore , and base estate of Gods children here ? A. Very well ; for they are yet vnder age , and their lands are not yet come into their hands , and therefore no maruell , if in this their minoritie , they differ nothing from Seruants , though they be Lords of all , Gal. 4. 1. Qu. What may wee learne of this ? A. To passe our dayes with comfort , remembring , that how hard soeuer our state bee in this world : yet we are the heires of a great King , and the day will shortly come , when wee shall be fetched home with honour to endlesse happinesse in our Fathers house . Q. What is the second fruit of our Adoption ? A. Wee are thereby put in assurance of eternall life : For the Sonne , saith Christ in Iohn 8. 35. abideth in the house for euer , and therefore if wee be the sonnes of God , wee are sure that wee shall abide with him for euer . A father will not cast his children out of doores for euery fault ; No more will God his children for euery sinne , Psal. 89. 30. Q. How is this further declared ? A. By the care a father hath of his childrens good . For as a father will bend all his wit and wisedome to preferre his children , and will put by as much as hee can those lets and hindrances , which may stop them from it : So God bearing a fatherly affection to his children , will imploy the vttermost of his wisedome , and his skill to saue them . And therefore , vnlesse wee will say , God hath not wisedome , or skill enough to doe it , we must needs confesse , that we shall be saued , 2. Tim. 1. 12. Q. What is the third fruit of our Adoption ? A. Wee grow into such confidence of God , that wee dare trust him with our whole estate ; and therefore laying downe our liues and our liberties , and all we possesse , at his holy feet , wee are well content , he dispose of vs , and of all we haue according to his owne will , 2. Sam. 15. 26. Q. What is the fourth fruit of our Adoption ? A. Wee are assured thereby , that God careth for vs , and watcheth ouer vs , and delighteth to doe vs good , for being our Father , we may assure our selues we shall finde him a Father , euen most tenderly and most fatherly affected to doe vs good : So that as a father is carking and caring for his children when his children are fast asleepe : So God cares more for vs , then wee care for our selues , and many times thinkes of our good , when wee our selues are carelesse of it , Deut. 8 5. 1. Pet. 5. 7. Q. How is this further declared ? A. A kings childe shall not be suffered to goe abroad without his guard : So without a Guard of heauenly Angels , we stirre not a foot : alwayes these heauenly warriours are attending and waiting on vs , Psal. 91. 11 , 12. Q What is the fift fruit of our Adoption ? A. We may pray with boldnesse and assurance , that we shall be heard : For as a childe will moane himselfe to his father , thinking that if any will helpe him , his owne father will doe it : So we may boldly poure forth all our complaints into the lappe of God with assurance , that if any man heare vs , hee will ( being our Father ) be most ready to heare , and to helpe vs , 1. Iohn 5. 14. Q What is the sixt fruit of our Adoption ? A. Wee know that God will accept our poore seruice , and our weake obedience at our hands . For euen as a father had rather heare his little childe stammer , then some others speak plainly ; So God is more pleased with the weake prayers , and the small obedience of his children , then with all the toyles , and labours of the wicked , Heb. 11. 4. Qu. What is the third benefite wee receiue by faith in Christ ? A. Sanctification , whereby we are freed from the Bondage of sinne , and by little and little enabled through the spirit of Christ dwelling in vs , to loue that which is good , and to walke in it , 1. Cor. 6. 11. Qu. How are we sanctified by Faith ? A. Faith makes vs members of Christ , and Christ is the head , distills Life and Grace , and holinesse into all his parts : So that they who are Christs , must needes partake of the Spirit and life of Christ , Ephes. 4. 16. Qu. How is this further declared ? A. As a wilde Oliue being ingrafted into a naturall , and a kinde stocke , loseth his wilde nature , and partaketh of the stocke : So we being once ingrafted into Christ , feele our naturall corruption by little and little to abate , and the sanctifying grace of Christ to poure forth it selfe into vs , and partaketh of the goodnesse of the stocke . Qu. What gather we of this ? A. That they which liue wickedly and loosely , howsoeuer they professe ; yet they haue indeed no part of , nor portion in Christ , Ephes. 5. 5. Qu. What are the fruites of Sanctification ? A. First spirituall freedome and libertie , from the enbondagement of sinne ; For whereas before , the Deuill and Sinne did so possesse vs , that for our liues , we could doe no more , but what he would haue vs. Now we haue willingnesse , and ablenesse through the spirit of Christ to liue holily and righteously in the sight of God , Luke 1. 74. 75. Qu. What is the second fruit of Sanctification ? A. Exceeding comfort in doing well , as Christ saith ; It is meate and drinke to doe my Fathers will : So it doth vs as much good as our meate , and it makes vs euen glad in our hearts , when we can remember we haue done any thing that pleaseth God , Psal. 119. 14. Qu. What is the third fruit of Sanctification ? A. Deliuerance from many euills , whereinto the wicked and vngodly fall , for whereas the wicked are shamed many times for their wickednesse : As theft , treasons , oppressions , and the like ; The godly liuing well , get a good name amongst men , so that they which will not liue like them will speake well of them , Acts 5. 13. Qu. What is the last fruit of Sanctification ? A. A further sealing of our election , and our adoption in Christ. For by nature , wee are wholly giuen to that which is naught : And therefore , if there be any loue of righteousnesse , or hate of sinne in vs , it is a token that we are regenerated , and so consequently the sonnes of God , Rom. 8. 14. 2. Pet. 1. 10. Qu. What is the third thing required of him that will bee saued ? A. Hee that will be saued , must endeauour himselfe to lead a Christian and a godly life , Heb. 12. 14. Q. What gather we of this ? A. That howsoeuer men professe ; yet vnlesse they labour to refraine , and amend their liues , they shall neuer be saued . Qu. Seeing wee are saued by faith onely 〈◊〉 How is good life needfull to saluation ? A. Good life is needfull not as the cause of saluation : for wee are saued by the free fauour of God in Christ , but it is needfull as the pathway , that leadeth to saluation : Eue● as a friend should giue vs a great deale of Treasure vpon the top of an hill ; the treasure were ours by our friends gift , and yet wee should not enioy it , vnlesse we would climbe vp the hill : So heauen and saluation is ours by the gift of Christ , and yet we cannot enioy it , vnlesse by a godly , and a good life , we will walke vnto it , 2. Tim. 1. 9. Qu. Where must wee begin the godly life ? A. First a man must labour to reforme his heart , to bring it out of loue with sinne , and to like well of the holy things of God , Ier. 4. 14. Qu. How is this declared ? A. If a man would make a bad tree good , it is not enough to chop of the branches , and the boughs , vnlesse he change the very nature , and sappe of the tree : So vnlesse the very nature of the heart be changed , and the innermost affection bee altered in it , all our labour in the godly life is but cast away , 2. Cor. 4. 14. Qu. What must a man doe first in reforming his heart ? A. Hee must cleere it of those sinnes and corruptions , that naturally cleaue vnto him : For if the best seed be sowen among thornes and bryers , it will neuer thriue ; So till sinne be weeded out , let vs neuer looke that any good will proue or prosper in the heart , Ierem. 4. 4. Q. What gather wee of this ? A. That they which labour after good things , and yet take no paines to weaken their corruptions , and to shake off their sins , shall neuer attaine to a godly life . Q. What sinnes must we labour to shake off ? A. All that cleaue vnto vs , as the Apostle saith in 2. Cor 7. 1. Let vscleanse our selues from all filthinesse of the flesh , and spirit , and grow vp into full holinesse in the feare of God , Heb. 12. 1. Q. What gather we of this ? A. That they which haue reformed some one sinne or more , and yet suffer some other to sleepe quietly and possesse them , are short of the truth of the godly life , 1. Iohn 1. 8. Q No man is able to free himselfe from euery sinne . A. Yet euery man must striue and labour for it , and it must be his griese that he cannot attaine it . We must not suffer sinne to dwell peaceably , and quietly in our hearts , but wee must euer be warring , and fighting to driue it thence , 2. Cor. 12. 8. Qu. What are the helps and furtherances hereto ? A. First a man must labour to know his owne heart , to grow acquainted with his owne soule , to see the speciall ruines and breaches that be in it : For though we haue somespice , and some grudging of euery sinne : yet euery man hath some one speciall sinne or more , that hurts and pesters him aboue the rest . Qu. How shall a man know his speciall sinne ? A. Because the deuill will labour mightily to hide it from vs. Therefore some diligence must bee vsed to discouer it . First , a man must marke the course of his life , and see what sinnes he is most tempted with , which sinnes he is least able to resist , what of all other he can hardliest forgoe , and that be it one , or more are master sinnes in him . Secondly , hee must marke , what sinnes raigne most in the place and in the countrey where he dwells ; what sinnes are the chiefe in his kindred , and in those that companie with him . For hardly can a man dwell in Sodome , but hee shall carry some smatch of the sinne of Sodome , Gen. 19. 33. Thirdly , hee must marke the iudgements of God , that fall vpon him , for God hath engrauen vpon euery iudgement , the name of the sinne for which hee sends it : So that a man in his punishment , may plainely reade his sinne . As Dauid sinning in his people , was punished in his people . And Pharaoh sinning in drowning the Infants , was drowned himselfe . And therefore , when wee are punished in our goods , let vs thinke wee haue sinned in our goods : When wee are punished in our children , then let vs thinke we haue sinned in our children , and so in our wiues in our friends , and the rest . Fourthly , lastly if these meanes will not worke ; it is good to consult with some wise and some deare friend of our state , and intreate him in the loue of God , and our selues , that he will tell vs in truth , what sinnes hee sees vs most prone , and inclined vnto . Qu , What must a man doe for the weakening and killing of his sinnes ? A. When a man hath found out his sinnes , then he must get him to the Ministry , and to the Bible , and there marke the spirituall places , that meete with such sinnes ; those of all other hee must lay to heart , and be continually musing , and grating on ; as if a man be giuen to swearing , let him looke St. Iames 5. 12. If a man bee giuen to lightnesse or the like , let him looke , Ephes. 5. 5. Where it is said , no whoremonger , neither any vncleane person , hath any inheritance in the kingdome of Christ , and of God ; and so euery speciall sinne , a speciall place , Psal. 119. 11. Q What gather wee of this ? A. That they who either in hearing or reading the words slippe by those places , which make most against them , and strike deepest at their faults , shall neuer attaine to true reformation of their hearts . Q What is the second helpe to weaken sinne ? A. A man must marke what feedes his sinne , where it getteth strength . For as fire is nourished with fewell : so there is euer somewhat that nourisheth our sinnes : If a man can finde that , and reforme it , hee shall soone weaken the greatest corruption that is within him . As if companiedraw thee to sinne , away with that companie : If feare of displeasure , away with that feare : If hope of commodities , away with that hope , Math. 5. 29. Q. What gather wee of this ? A. That they , who say they would faine leaue sinne , and yet leaue not such companie , vse such pastimes , such meanes as they know cannot but nourish and increase it in them , doe but deceiue themselues . As if a man would clap drie ●aggots vpon the fire , and say he doth meane to quench it , when indeed hee kindles it the more . Q. What is the third helpe to weaken sinne ? A. A man must cry to heauen , and begge the Lords ayde and his helping hand ; as a little childe , if he haue a tough sticke , which he cannot breake , runnes to his father with it , that hee may breake it for him : So because we cannot master our sinnes , therefore we must runne to God by prayer , that hee may master them and kill them in vs , Psal. 41. 4. Q. What gather wee of this ? A. That they who purpose and resolue to leaue their sinnes , and yet are not often vpon their knees crauing strength from heauen , and grace to leaue them , shall neuer shake them off . Q. What if these things worke not ? A. If these things worke not vpon vs , wee must consider what is thereason , why they doe not worke ; either wee doe not vse them so diligently , and so carefully as wee should , or else we haue vsed them but a little while : A man cannot fell a great Oake with one stroke of an Axe , it will aske him many a blowe : So our sinnes being of so great a growth , will not quickly down . It is well if after many labours , and much paines , wee may feele them begin , 2. Cor. 12. 8. or else the heart may not yet be loosened from some darling eorruption , vntill which time all meanes are vneffectuall , Psal. Q. What gather wee of this ? A. That they who vse these meanes for a spirt , and practise them not continually and wholly , shall neuer get any sound comfort , or profite by them . Q. What is the second thing a man must doe in the reforming of his heart ? A. When a man hath weeded out his sinnes , hee must not then giue ouer , but fall to worke a fresh , and labour to plant somewhat in the garden of his soule : as one vice goes out , so he must labour to plant an other vertue in the roome , Hos. 10. 12. Q. What gather wee of this ? Q. That a man must not thinke his conuersion to bee true , vnlesse he bee carried with as great loue to godlinesse , as euer hee was to wickednesse , and be as carefull for good things , as euer he was for euill . And therefore they that are come from Poperie , and stick there , hauing got no iudgement , nor knowledge in the Gospell , doe but deceiue themselues : As they also , who will not openly breake the Sabboth , and yet are not carefull to sanctifie it in the holy duties thereof , Psal. 27. 27. Q What are the things wee must first plant in the heart ? A. A loue of God , to delight in him , as in the greatest portion we haue in this world , to rest in him with ioy and contentment , as in our chiefest good : to set more price on him , then we doe on all the world besides . And therefore hauing such a Iewel , and such a wonderfull treasure of the Lord , wee account all our wants to be nothing , so long as wee want not him : All our losses nothing , so long as we lose not him : All displeasures light , so long as God is not displeased with vs , Math. 21. 38. Q. Why must we begin at the loue of God ? A. Because the loue of God is the fountaine of all true obedience , and it sendeth forth the carefull Christian to good workes : For louing God , hee will seeke to doe that which God may like of , and will willingly doe nothing that may displease him : Euen as if a man haue a deere friend , hee will not willingly doe any thing that may offend him : but will seeke by all duties to make his loue and his good heart knowne vnto him . Q. How may wee bring our hearts in loue with God ? A. By considering what God hath beene to vs , and what we haue beene to him : Wee , the worst of all his creatures , worse then Toades or Snakes , for they sinne not against God , but wee sinne against him : Worse then the Iewes , for they crucified Christ but once , but wee buffet him , and pierce him with our sinnes euery day , worse then any of the damned Ghosts , that lie damned in hell , for they sinned in darknesse , but wee sinne in the light , they hauing but weake meanes , wee hauing many great helpes to weaken sinne , and yet ( mirrour of mercy ) none so spared , as we are spared ; none so blessed , as we are blessed ; none so loued , as we are loued of the Lord. And therefore how can wee , but euen burne in loue towards him againe , and make more reckoning of him , then of all the world besides , Solomons song . 2. 5. Q. What is the second thing ? A. The feare of God , to bee more affraid to displease him , then all the Princes and powers in the world . To be more abashed , and more ashamed , when God sees vs sinne , then if all the eyes in the world were gazing on vs , Gen. 28. 17. Q What will this worke in vs ? A. The feare of God will be as a banke , to keepe in the raging lusts of the heart , that they breake not out ; Euen as the Sea banke beates backe the waues , and breakes the force of them , that they cannot ouerflow , Ier. 32. 40. Q. How may wee settle the feare of God in our hearts ? A. First , by considering the great power , and the mighty arme of God , that he is more able to doe vs more harme , then all the powers in the world can doe . And therefore if wee feare to displease a Prince who can kill but our bodies ; how much more should we feare to displease God , who can damne our soules , Isay 51. 12. 13. Secondly , by perswading our selues , that wee are alwayes in Gods presence , that he euer lookes vpon vs with a bright and a shining face ; So that we doe nothing but what God sees vs doe ; wee speake nothing , but what he heares vs speake . And therefore if a mans presence would bash vs , how much more should the holy presence of God strike feare , and reuerence into our hearts . Q. What is the third thing ? A. Knowledge of the will of God , to vnderstand what is holy , and what is vnholy : what is right , and what is wrong : what is pleasing , and what is displeasing in his sight , Ephes. 5. 17. Q. What are the parts of this Knowledge ? A. Two 1. Spirituall Wisedome , 2. Spirituall vnderstanding , Coloss 1. 9. Q. What is spirituall vnderstanding ? A. A generall knowledge , what is to be done , Prou. 9. 10. Q. What is spirituall Wisedome ? A. A particular waighing of the circumstance of time , place , and person , to know what is expedient , 1. Cor. 6. 12. Q. What is the vse of our Knowledge ? A. It will bee , as a candle of the soule to light it , and shine vnto it in the wayes of God : For many times wee sinne , when we thinke we doe not sinne ; and many times wee would doe well , if we had knowledge & iudgement how to do it , Eph. 1. 18. Q. What gather wee of this ? A. That they which say , they carry as good a minde to religion as the best , and yet take no paines to grow in the knowledge of it , doe but deceiue themselues , Hos. 4. 6. Q. What is the fourth thing ? A. Obedience to the will of God : to haue our hearts at commandement , so that in any dutie at any time , we can haue it prest and readie for the Lord ; So that if God say but loue this , wee can loue it : If God say , beare this , we can beare it : If God say , but leaue this , wee can leaue it . And this not onely , when Gods will and our affection sute together , but euen then , when there is an vtter disagreement betweene them , Ier. 42. 6. Q. How may wee bring our hearts to obedience ? A. First , to consider that God loues vs dearely : And therefore , he will neuer command any thing at our hands , but it shall be for our good , Ier. 32. 39. Secondly to consider , God is farre wiser then wee , and therefore his course is better then ours , Psal. 119. 24. Thirdly , to consider , we owe our liues and our liberties , and all we haue to God , and therefore when God commands , he commands but his owne , 1. Cor. 6. 19. 20. Fourthly , to consider , wee shall haue no good successe in our wayes , if wee leaue the Lords , Hos. 5. 13. Fiftly , to consider , that the Lord will not blesse vs in his owne wayes , what vnlikelihood soeuer there be , that it shall not speed , Psal. 37. 3. Sixtly , lastly to consider , that our obedience to God , is the placing of him in his seate of glorie , and as it were , the crowning of him to bee our King : So that to disobey him , is to disclaime , and renounce his dominion ouer vs , Deut. 26. 17. Q. What is the second generall thing required of vs ? A. Well ordering of the life , that our whole behauiour bee seemely and seasoned with grace , as well when we are in secret , as in the sight of men , Ephes. 2. 10. Q. What must wee first doe in the well ordering of our life ? A. Wee must sit downe and consider our state , of what condition , and place wee be . If a Christian , then wee stand charged with the duties of a Christian : If a master , then we performe the duties of a master : If a Father , then the duties of a Father , and so of the rest . Q. What are the common duties of euery Christian ? A. They be of three sorts , 1. To liue soberly in respect of himselfe . 2. To liue righteously , in respect of his neighbour . 3. To liue holily in respect of God , Tit. 2. 12. Q. Why doth the Apostle begin first with our selues ? A. Because a man is giuen naturally to loue himselfe , and to seeke his owne good . And therefore if wee cannot hold within compasse of dutie towards our selues , much lesse shall we be able towards others . Q. What is the dutie which wee owe vnto our selues ? A. To liue soberly , and temperately in this present world . Q. What is this sobrietie which the Apostle speakes of ? A. A moderate , and sparing vse of our lawfull liberties ; which moderation must be kept in all the actions that concerne our selues ; in our diet , in our recreations , in our mirth , in our sorrowes , and so in the rest . Q. How shall wee keepe this godly moderation in our Dyet ? A If two things be cared for : First , that it bee not too costly , too sumptuous : no though our purse will beare it , and our abilitie reach vnto it . The Glutton , which wee reade of in the Gospell , was able enough to maintaine his cheare , for hee dyed rich . And yet for his feasting on earth , hee was saine to fast in hell : And the Deuills made as merry with his soule , as euer hee made merry with his meat , Luke 16. 19. Q. Is it not lawfull to feast our Neighbours ? A. Yes , it is lawfull to make Feasts of loue , as the old Christians did in Iude 12. verse . But neither must this bee common , nor vsuall euery day , nor to fare more then for honest and sober delight . Not common , Isay 56. 12. Not excessiue , Nehemiah 5. 18. Q. What is the second thing ? A. Wee must looke , that we vse not those meates and drinks , which we haue ( how homely , and how meane soeuer they bee ) intemperately , that we doe not surfet , nor feed cormorantly , to the glutting , and whole satisfying of the flesh : washing our braines with drinke , and basting our bodyes with meate , more then needs , Ezek. 16. 19. Fulnesse of bread , was one of the sinnes of Sodome , Isay 5. 22. Q. How shall wee be sober and moderate in our Apparell ? A. If it be not too garish , too light , too costly , or strange , but graue , vsuall , beseeming our Calling and our Countrey , strange Attyre is condemned , Eph. 1. 18. light and wanton Attyre 1 : Tim. 2. 9. Q. Doe the Scriptures giue any certaine directions for Attyre ? A. There are two Rules to be kept in our Attyre . First , that wee doe not stretch forth our selues vnto all that wee may , and goe as farre as our place and abilitie will let vs , but cut short off some part of that which is lawfull , for men of our degree , 1. Tim. 2. 9. Secondly , that we square our selues to the most sober of our age , degree , condition , and state of life , 1. Pet. 3. 5. Also we haue an example in the 2. Sam. 13. 18. where the holy Ghost cleareth King Dauid , that he gaue no occasion to the euill which came vpon his daughter , because in apparell hee kept her within the rule appointed , and let her goe no otherwise , then other maydes of her age , place , and condition went. Q. Is nothing but apparell to be cared for ? A. Yes , regard must be had of our gate , of our hayre , of whatsoeuer we are set out , and attyred with . In this also an honest , and godly moderation must be vsed , That our gate be not stately and proud : That our hayre be not vndecently long : That no more ornaments be hanged vpon vs , then seemelinesse , and that Christian sobrietie , which hath beene spoken of , will permit . Of the gate , Isay 3. 16. Of the rest , 1. Pet. 3. 3. Q. Is it not lawfull for men to haue long hayre ? A. The Apostle saith 1. Corinth . 12. 14. It is a shame for a man if hee weare long haire . And therefore vnlesse it be not lawfull for men to shame themselues , it is not lawfull for men to haue long hayre : And he giue vs such a reason , as being well weighed , may mooue them much ; Doth not nature it selfe teach you , saith hee ; As if he had said , Though men haue neither religion nor honesty , nor grace , nor any conscience in them : yet nature it selfe may teach them , that when they glorie in their long locks , they glory in their shame . Q. How may wee vse our recreations moderately and lawfully ? A. If wee be not excessiue in them , if wee spend not too much time vpon them , but vse them so sparingly , that thereby we may become the more fit , and cheerefull in our calling , Colos. 4. 5. and redeeme the time which we doe not , when our exercises doe not make vs more fit for our duties . Secondly , if we be not eagerly set vpon them , that we fall to swearing , chafing , fretting , quarrelling , or hurting our neighbours corne , grasse , cattell , and the like . Thirdly , if we vse them at lawfull and conuenient times , not when we haue fitnesse to better things , nor vpon the Sabboth , nor in time of priuate , or publike mourning , Ecles . 3. 1. Q. Why may wee not vse them , when wee are fit for better things ? A. Because Recreations are permitted onely to refresh vs , and therefore if we play when we are as well able to worke , or to pray , or to reade , or to doe some such better things , we abuse our libertie , because wee runne to recreations before wee need them . Q. Why may wee not vse them on the Sabboth ? A. Because the whole day is set apart for the seruice of God , Isay 58. 13. Qu. Why not in the time of mourning ? A. Because wee may not laugh , when God would haue vs weepe : Wee may not be sporting , when we had more need bee repenting for our sinnes , Isay 22. 12. 13. 14. Qu. How may wee be sober and moderate in resting from our labours ? A. If no more time be spent in our rest , then may well serue to refresh vs , Marke 6. 31. Q. How may we alwayes keepe our selues in worke ? A. If wee consider , that the Lord hath stored vs with such varietie of duties , that wee need not be idle one houre in a day . If wee cannot worke , yet wee may reade : If wee cannot reade , yet we may heare others reade : If not that , yet wee may pray or meditate , or comfort our brethren . If wee tyred in one , yet wee may recreate , and refresh our selues in another , Coloss. 4. 5. Qu. How may wee be sober and moderate in our sorrows ? A. If wee obserue three things . First , that wee grieue not our selues for euery needlesse thing ; for the Lord would haue vs liue in some comfort , and in some cheere : And therefore , we must not take euery thing to heart , and make our liues wearisome and bitter to vs , Phil. 4. 4. Secondly , that wee grieue lesse for matters of lesse weight , and more for matters of greatest weight : More for our sinnes , then wee doe for our troubles , and more when we lose God , then when we part with our dearest friends , Zachariah 12. 10. Thirdly , that we suffer not our selues to bee swallowed vp of sorrow , no though it be for the best things , 2. Cor. 2. 7. Qu. How may we be sober and moderate in our mirth ? A. If wee weigh the matter of our ioy , that we neuer reioyce in euill things , as in iesting , scoffing , talking wantonly , nor in those things that are transitorie , and passe away ; as in riches , fauour , honour , further then they are pawnes and pledges of the loue of God ( not in euill things , 1. Cor. 5. 6. not in transitory , Ier. 9. 23. and the 24. Iob 31. 25. Secondly , if we shew not too great lightnesse in our mirth , but alwayes it haue some seasoning of Christian grauitie in it , Ephes. 5. 4. Thirdly , if we be not merry , when our owne sinnes , or our brethrens miseries , giue vs more cause to mourne , Hos. 9. 1. Amos 6. 5. 6. Q. Are there no other things , wherein sobrietie must bee shewed ? A. Yes , many other things , as in our sleepe , in our feares , and in our cares for the world , and the like ; But by these few , which haue beene handled , we may measure out all the rest . Q. What is the duty which wee owe to men ? A. To liue righteously , that is to giue euery man that which is his due , Rom. 13. 7. Q. What is their due ? A. That we loue them in their persons , both in their bodies and in their soules , in their goods , in their good names , and in euery thing that belongs vnto them , Rom. 13. 8. Q. How may wee shew loue in their persons ? A. Three wayes , 1. In our Affections , 2. In our Words , 3. In our Deeds , 1. Iohn 3. 18. Q. How in our Affections ? A. Wee must not rashly be angry with them , for loue suffereth long , it will put vp many iniuries , and passe by many wrongs , and therefore they that fall out , and suffer their loue to quench for euery offence , declare euidently they haue no loue , See Solomons Song 8. 7. Q May wee not be angry ? A. Yes : but therein three things must be looked vnto . First , that the cause be iust and earnest , Math. 5. 22. Secondly , that our anger be not furious : that it breake not out into immoderate heate , into cursing , banning , reuiling and the like , Ephes. 4. 31. Thirdly , that it hold not long , for both should seeke Reconciliation : As the father ranne to meet his sonne and the sonne his father . And therefore , they that being once salne out , will neuer be reconciled againe , or straine courtesie , who shall begin , bewray notably their want of loue , Eph. 4. 16. 1. Cor. 3. 12. 13. Q. What is the second point of Inward loue ? A. Wee must not enuy their good : It must not grieue vs to see others wealthier , wiser , and better thought of then ourselues : Wee must be as glad of their welfare , as of our owne , and reioyce as much to heare them praised , as we would doe if our selues were commended , Rom. 12. 15. Q. What is the third point of Inward loue ? A. Wee must not take that which may be well meant in euill part : wee must not be too iealous , and too suspicious of our brethren , vpon euery conceite , thinking hardly of them , Rom. 1. 29. Q. What is the fourth point of Inward loue ? A. Wee must not disdaine them , nor set vp our selues against them : For though in some one gift , they came behinde vs , yet happily in some other they goe before vs ; and though they doe not , yet happily , they haue not had such helpes , such meanes , so many sweet motions to bring them on as we haue had , Phil. 2. 3. Q. How must wee shew our loue in our words ? A. Wee must not speake bitterly , scoffingly , nor crossely to them : if we be wronged , yet we must deale coldly , gently , and mildely with them , not bitterly , Iames 4. 11. not scoffingly , Gen. 21. 9. 10. not crossely , Pro. 15. 1. Q. May wee not be sometimes sharpe in our speech ? A. Yes , but in Gods cause , rather then in our owne , and neither in both , till wee see gentle meanes will not worke : as a Physitian vseth strong Medicines , when the weaker will not helpe , Nehem. 13. 25. Secondly , wee must not speake euill of them behinde their backs , but by loue conceale those infirmities that are in them , vnlesse either Gods glorie , or their good shall require an opening of their faults , 1. Pet. 4. 8. 1. Cor. 11. 11. Thirdly , wee must not brawle , and wrangle contentiously about questions that shall arise amongst vs , 1. Pet. 3. 15. 16. Q How must wee shew loue to them in our deeds ? A. Wee must not withdraw our selues from them in their needes , but to our power and abilitie , seeke to make their liues sweet and comfortable to them ; We must not be altogether our owne men , shut vp within our owne profite , and pleasures , and wholly taken vp of them : But by loue wee must goe out of our selues to the good and profite of our Brethren , Deut. 15. 7. to the 11. Q. What gather wee of this ? A. That they who are so farre off from helping their needy brethren ; that they make euen a spoyle , and a prey of them , most vnchristianly encreasing their miseries , and by vsury and hard bargaines , putting of them further into debt and danger , they haue no drop of humanitie , much lesse any sound ground of Christianitie in them , Leu. 35. 36. Qu. What other thing is there wherein we must shew our loue ? A. Wee must not doe any violence to their person , wee must neither smite them , nor hurt them in life or limbe , as appeareth , Leuit. 24. 19. 20. For though the Ceremony of that Law be now abrogated , yet the equitie of it stands still in strength . Qu. What further thing is there to declare our loue ? A. We must not procure hurt to their persons by any means , so tenderly the Lord would haue vs regard our brethren , that we should not be any occasion , whereby hurt and dammagement may grow vnto them , 1. Chron. 11. 19. Qu. What gather wee of this ? A. That they who delay suites in law , or blowe tales into mens heads , and so giue occasion of blood , or they that rashly venter mens liues for their profite or pleasure , are highly guiltie of the want of loue . Qu. Shall wee thinke our selues discharged towards our Brethrens persons , when wee haue performed this ? A. No , the chiefest thing is yet behinde , loue to their soules , which is the very life of Christian loue , Rom. 10. 1. Qu. How must wee loue them in their soules ? A. Wee must mourne and be sorry for their sinnes , as Christ wept ouer Ierusalem ; so we must weepe ouer the soules of our brethren , Ier. 13. 17. Qu. What is the second thing ? A. Wee must pray for them , that the Lord would forgiue them , and fill their hearts with the riches of his grace , Iames 15. 16. Q. May not one mans prayer get pardon for another mans sinnes ? A. It may , as it appeareth in the 1. Iohn 5. 16. and yet not without the faith of him , whom we pray for : For without faith it is impossible to please God , Heb. 11. 6. Q What gather wee of this ? A. That they who see other men drowned in sinne , and yet are not oft vpon their knees to intreate the Lord heartily , and earnestly for them , are highly guiltie of neglect of dutie towards them . Q. What is the third thing ? A. Wee must labour to draw them to Christ ; as one candle lights another : so one man must bring another to God ; As Peter being conuerted , must conuert his brethren ; so wee being turned , must turne others to the faith , Zach. 8. 21. Q. What is the fourth thing ? A. Wee must bring them on , being come , wee must encourage them , and lead them forward in the wayes of God. As a man plies a lampe with oyle : so wee must nourish and feed good things in them , that they goe not out , Heb. 10. 24. 25. Qu. How is this declared ? A. By a similitude : for as in a great Familie where are many children , the elder helpe to carry and tend the younger : So in the family and houshold of God , the antienter and elder Christians must helpe and support and bring forward those that are the weaker , and came lately to the faith , Acts 18. 27. Q. What is the last thing ? A. Wee must admonish them of their faults ; For he that rebukes not his brother of his sinne , hates him in his heart , Leuit. 19. 17. Qu. How doth this appeare ? A. Because we know the Lord will punish his sinne and bring it to light : And therefore , if wee dissemble and admonish him not to leaue it , what doe wee else but desire the Lord to blaze him , and to shame him for it ? Q Yea , but men will be angry with vs if wee tell them their f●ult● . A. And God will be angry if we tell them not . And therefore it is better to lose mens fauours then Gods fauour , and to haue our neighbours displeasure then Gods displeasure : And yet many times that falls out that Salomon speakes of , Prou. 28. 23. Q. What things are to be regarded in reprouing ? A. Three things : First , that we doe it mildely and louingly , that we set not too eagerly and too hardly on them , Gal. 6. 1. Secondly , that we doe it mightily and with power , not onely making them see their sinnes , but euen all the shame of it , to bring them to a greater hatred and loathing of it , Micah 3. 8. Thirdly , that we doe it discreetly , not casting of precious seed vpon euery ground ; but hauing some hope of the partie , that it shall doe good , Prou. 9. 8. Math. 7. 6. Qu. Is euery prophane man to be giuen ouer in his sinnes ? A. Surely no : Great care must be had that we iudge not men past physicke , till their disease be growne very desperate indeed . Though a man haue beene a scorner before , yet wee know not whether now he may leaue it . And though he haue beene very impatient of reproofe at other mens hands , yet wee know not how he may take it at ours . And therefore , as long as there is any sparke of hope , we must not cease mildely to admonish them of their faults , Marke 12. 4. 5. 6. Qu. What is the second Point to our neighbours ? A. Wee must loue them in their goods : For loue not onely regards the person of our neighbour , but also dealeth tenderly and louingly with all those things that belong vnto him ; So that if any thing of his shall not finde honest and trustie dealing at our hands , there shall be iust cause to arrest , and indict vs of the want of loue , Rom. 13. 9. Qu. How must wee loue them in their goods ? A. First , we must preserue them the best we can . Secondly , wee must not withhold or detaine any thing from them . Thirdly , wee must not take away , either by force or fraud , any thing that is theirs . Q. What doth the first point teach vs ? A. That if our neighbours house , or cattell , or corne bee endangered , euery man must lend his helping hand to preserue them safe . If our neighbours house be on fire , euery man runnes with his bucket to quench it . So if our neighbour bee oppressed in law , euery man must helpe to defend his right ; If by sicknesse he be cast behinde , we must further him and helpe him the best we can , Exod. 23. 4. 5. Q. Who be they that offend in this Dutie of loue ? A. First , they that suffer their cattell through negligence to breake into other mens grounds , and when they haue trespassed him , are not willing and ready to make ull recompence for their hurts , Exod. 22. 5. Secondly , they who hurt or lugge their neighbours cattell excessiuely . For what conscience or equitie is this , that a man for halfe a penny-worth of grasse , should doe his neighbours beast a shillings-worth of harme Exod 22. and the 5. 6. verse . Thirdly , they that turne their owne dangers vpon their neighbours necke , as they that turne the ouershoote of their water vpon their neighbours land , or by many meanes draw him into perill that themselues may scape , Luke 6. 31. Fourthly , they that can giue euidence in a matter , and yet by their silence suffer their neighbour to bee defeated of his right , Leuit. 5. 1. Fiftly , they that will runne to law for euery iniury , and for euery wrong . For though a man haue done vs some harme , yet that is no reason why we should waste him in the law , and turne him out of all he hath : But wee must seeke as neere as may bee , that his punishment may be answerable and equall to his offence , 1. Cor. 6. 7. Q. What is the second thing whereby we must shew loue to our Neighbours goods ? A. Wee must not with-hold or keepe backe any thing that is his , but restore with conscience and care , whatsoeuer in any right or equity belongs vnto him , Prou. 3. 27. Q. Who be they that offend in this ? A. First , they that keepe backe the labourers hyre ; not onely they that defeate him of his wages ; but euen they also , that keepe it in their hands when it should doe them good , Deut. 24. 15. Secondly , they that are not carefull to discharge their owne debts , Psal. 37. 21. Thirdly , they that finde any thing that was lost , and are not carefull to restore it : For as a Master layes certaine loose money vp and downe his house , to try whether his seruants will steale it : So when wee light vpon any thing that was lost , let vs remember , the Lord makes tryall of our honesty , whether we will possesse with an euill Conscience one penny-worth of our neighbours goods or no , Deut. 21. 3. Fourthly , they that haue hired or borrowed , or taken any thing to keepe , and are not carefull as much as in them lyes to restore it as good as it came , Exod. 22. 14. Q What is the third thing whereby wee must shew loue to our Neighbours goods ? A. Wee must not get away by force or fraud any thing , that is his : wee must suffer him to rest in a peaceable possession of those things which the Lord in mercy for the comfort of his life , hath cast vpon him , 1. Thess. 4. 6. Q. What learne wee by this ? A. That in bargaining , we must alwayes give him a penny-worth of ware for his penny : Couetousnesse and greedinesse of gaine must not rate our Commoditie , and set price vpon our Wares , but we must looke as neere as may be , that the goodnesse of the Commoditie we sell , euen in truth and good conscience bee quall to that money the Buyer payes for it , Leuit. 25. 14. 15. 16. Q. Who be they that are condemned hereby ? A. First , it condemneth all vttering of deceitfull and naughty wares , Amos 8. 6. 7. Secondly , it condemneth those that ouersell their Commodities , and labour to driue the price as high as possibly they can , Amos 8. 4. 5. Thirdly , it condemneth those that vse false Measures and false weights , or if they be true , yet they can so cunningly conuey the matter , and helpe it with a sleight , that the Buyer is sure to come short of his due , Deut. 25. 15. to the 16. Fourthly , it condemneth those that lye in the winde to prey vpon a man ( that must needs sell his Commodities for ready money ) to get them for halfe the worth : For what is it to oppresse our brethren in bargaining , if this bee not to oppresse them . Q. What other Dutie are wee charged with ? A. We must not take Interest , or Vsurie of our Neighbours , for all vsurie is biting vsurie , howsoeuer some can licke themselues whole againe , yet the greatest part carry the print of the Vsurers teeth to their dying day , Exod. 22. 25. Qu , What is Usurie ? A. Vsurie is a certaine gaine exacted by Couenant aboue the Principall , onely in lieu and recompence of the lending of it : and it is cleerely condemned by the Lord , Deut. 23. 19. Q Doth not the Princes law allow Usurie 10. pounds in the 100. pounds ? A. The Princes Law restraineth Vsury , but allowes it not ; The Prince had rather men would lend freely to their brethren , but if they will not for the hardnesse of mens hearts he permits 8. in the 100. lest they should take 20. in the 100. Q Why is not Usury condemned in the New Testament ? A. Because it is sufficiently condemned in the Old : For the Morall law alwayes standeth in strength and is neuer repealed : And therefore Vsury being a branch of the morall Law , in as much as it concernes loue , and good dealing too with our neighbour , is as strictly forbidden in the New Testament , as it was in the Old , Math. 5. 17. Q. What is the last dutie we learne from hence ? A. Wee must not filch or pilfer the least pinne or point from our Neighbour : for it is not the value , but the dishonest manner of comming by a thing that makes it theft , Ephes. 4. 28 , Qu. What is the roote of all hard dealing with our brethren ? A. Couetousnesse and greedy desire of gaine , for why doe men racke the prises of their Wares ? Why doe they scant their measures ? Why doe they sell they care not what ? Why are they Vsurers , oppressours , pilferers , and the like ? But because their hearts runne after couetousnesse , and they are mightily ouertaken with greedinesse of gaine , 1. Tim. 6. 10. Q What are the causes of Couetousnesse ? A. There are two causes of it . First , discontentment with our present state , not resting in it , as in our portion with great thankfulnesse of heart to God for it . For when we are once falne into loue with a better state , and grow discontented with the present blessings of God that are vpon vs : then we fall to scraping , and fetching in we care not how , 1. Tim 6 , 9. Secondly , Infidelitie and distrust in God , mistrusting the Lords care , that hee will leaue vs in the dust , and not prouide sufficiently for vs ; wee thinke to make shift for our selues , and to be furnished for a rainie day , though the Lord should leaue vs. Heb. 13. 5. Qu. What are the remedies of it ? A. The remedies are two : First to rest contented with our present estate , as in the portion which the Lord in wisedome knowes to be fitrest for vs , Phil. 4. 11. Secondly , to haue hearts strongly perswaded , that the Lord will not leaue vs nor forsake vs in our need , but gratiously will supply vs with the riches of his power , whatsoeuer is wanting in vs , 1. Pet. 5. 7. Qu. What is the last thing wherein we must loue our brethren ? A. Wee must loue them in their names , taking care for their credite and estimation , that we bring not any blot or blemish vpon them , but by loue , maintaine and vphold their good report , Tit. 3. 2. Qu. What is the first dutie wee are charged with in this behalfe ? A. Whensoeuer occasion serues , we must be willing to make report of those graces and good things that be in them , and to bestow their iust and deserued commendations on them : We must not be giuen to smother and conceale our brethrens praise , to bury and rake vp their commendations in the dust , but be forward in remembring those things , whereby credite and estimation may grow vnto them , 3. Iohn 12. verse . Q. What is the second duty required of vs ? A. If we heare them falsly charged with any crime , we must stand out in their defence , being content to hazard and aduenture some part of our owne credite and welfare for them , 1. Sam. 20. 32. Q. What is the third dutie required of vs ? A. Wee must not raise vp any slander or lying tale against them . It is a foule sinne to gadde vp and downe from house to house , whispering in this bodyes eare , and that bodyes eare ; this tale and that tale to the discrediting of our brethren , Leu. 19. 17. Q. What is the fourth dutie required of vs ? A. Wee must not open our eares to giue entertainment to them that carry tales . For the law of God not onely condemneth those that first set them on foote , but euen those also , that by approuing them , and lending an eare vnto them , doe as it were vnderproppe , and vphold the same . And therefore it shall be no excuse to say , that we were not the authours , and first b●oachers of them : But if we be hastie to harken to flying tales , or giue countenance to euery busie body that will fill our eares ; there shall be iust cause to condemne vs in this behalfe , Exod. 23. 1. Prou. 25. 23. Q What is the fift Dutie required of vs ? A. Wee must not blaze abroad the infirmities and offences of our brethren ; if by any priuate dealing they may bee reformed , Prou. 11. 13. Q. What is the last Duty required of vs ? A. Wee must not amplifie and aggrauate mens faults , though they be bad , yet we must not make them worse then they bee : For this shall euen make our enemies say , wee loue them , when they see we doe not racke and tenter their faults , but speake so sparingly and so tenderly of them , as possibly wee can , Acts 16. 22. Q. What is the dutie wee owe to God ? A. That wee liue godly and holily in this present world : So that it is not enough to discharge our duties towards men , vnlesse also wee walke carefully in those duties that concerne the Lord , 1. Tim. 4. 7. Q. What is the first Point of godlinesse ? A. We must labour to shew in our life that we loue the Lord : That we haue him in high account and in high regard : that wee reckon more of him , then we doe of all the world besides , Deut. 10. 12. Q. How may wee shew that wee loue the Lord ? A. If wee be more carefull to please the Lord , and to keepe his fauour , then wee be to please all the Princes and powers in the world besides , Iohn 14. 15. Secondly , if we loue the children of God ; for louing the wisedome , the righteousnesse , and the holinesse which is in God , wee cannot but loue euen the least sparke of these excellent things in whomsoeuer we finde them , 1. Iohn 5. 1. Thirdly , if wee be zealously affected for the glorie of God , so that wee be ready to stand out in the Lords defence , and to oppose our selues against euery prophane head , that lifts vp it selfe against him , Iohn 2. 17. Fourthly , if wee reioyce and take sensible comfort in the fauour of God , and contrariwise grieue and mourne whensoeuer wee finde him displeased with vs , Psal. 4. 6. 7. Q. What is the second Point of godlinesse ? A. Wee must shew that wee trust in God , that we are strongly perswaded in our hearts , that seeing God hath taken vpon himselfe the care , and prouision for vs ; Therefore it shall goe well with vs , and he will store vs and prouide vs of euery thing that is needfull for the comfort of our life , 1. Pet. 5. 7. Q. How shall wee shew that wee trust in God ? A. If wee be ioyfull and comfortable in our wants , not cleane out of heart , and at our wits end as the wicked are , Math. 8. 25. 16. Secondly , if we fall not to vnlawfull shifts , winding our selues out of danger we care not how , 1. Sam. 27. 1. Q. What is the third point of godlinesse ? A. Wee must humble our selues vnder the mighty hand of God , bearing patiently and contentedly those crosses and troubles that he brings vpon vs , 1. Pet 5. 6. Q. How may wee strengthen our selues to bee patient in troubles ? A. First , to consider , that it is our owne sinne that hath pulled these iudgements on vs , Micah 7. 9. Secondly , to consider , that it is the Lord that afflicteth vs , who hauing absolute power ouer vs , may dispose of vs either by pouertie or plentie , by sicknesse or health , by life or death , as best pleaseth him , 1. Sam. 3. 18. Thirdly , to consider , that they shall turne to their greatest comfort in the end . So that God may seeme to afflict his children , onely to sweeten and relish their prosperitie , 2. Sam. 16. 12. Fourthly , to consider , that though the Lord haue depriued vs of one blessing , yet he hath left vs many others to reioyce in : Euen as if a man hauing forfeited an hundred pounds , and the Creditour should take but 100. shillings of him : So when we by sinne haue forfeited all our blessings , and all the comforts of our life : yet the Lord straineth but some one part and portion of them , Lamen . 3. 22. Fiftly , to consider , that impatiencie doth but increase our crosse ; like one in Irons , that strugling and striuing to wring them off , hurts himselfe more then the Irons doe , Luke 21. 19. Q. What is the fourth point of godlinesse ? A. Wee must be diligent in commending our whole estate by earnest prayer vnto God ; For therein we doe the Lord this honour , that we acknowledge our whole welfare to depend on him , and it is he alone that blesseth all things that wee take in hand : And therefore we must neuer begin any thing without prayer : Wee must not eate vnlesse wee first pray God to blesse that we eate : Wee must not giue , vnlesse wee pray God to blesse that wee giue , 1. Thessalonians 5. 17. Q. What is the Reason ? A. There is a double vse of the good things of God , A lawfull vse , & An holy vse . Q. What be they ? A. As when a man eateth , or refresheth himselfe , or sleepeth moderately ; when he vttereth his Comodities at a reasonable rate , then he doth these things lawfully : But when he sanctifieth and performeth all these things with holy prayer vnto God : Then , he vseth them not onely lawfully but holily too . So that by this meanes our thoughts are holy , and our workes holy , our recreations holy , yea and our sleepe is holy to the Lord , 1. Sam. 3. 5. Q. What thinke you then of giuing thankes before meate ? A. It is a holy vse sanctified by the example of Christ and much commended by the Scriptures ; our Sauiour Christ looked to heauen and blessed the loaues and fishes , Math. 13. 19. So did Paul , Acts 27. 35. And wee reade of the people in the 1. Sam. 9. 13. That they would not eate of the Sacrifice till Samuel had blessed it . And therefore their boldnesse is great , that dare vse the creatures of God with greater boldnesse then Paul or Samuel , yea and the Sonne of God himselfe would vse them . Q. Is it not good to haue certaine sette times of Prayer in our houses ? A. It is very needfull , the rather thereby to draw our selues into Gods presence , and to bring our selues in remembrance of this great dutie , that lyes vpon vs , as Daniel 6. 10. Q. What are the fittest times to set apart for Prayer ? A. The Morning and the Euening . In the morning we must pray that the Lord will leade vs throughout the day : That hee will shrowd vs and shadow vs vnder the wings of his grace , and be with vs in euery thing we take in hand . And this may be termed the morning Sacrifice of a Christian , Psal. 5. 3. At night againe we must reckon with the Lord for the sinnes of the day , that we lye not downe in Gods displeasure : but hauing reconciled , and as it were made euen for our faults , wee may sleepe in the lappe and bosome of the loue of God. And this may be termed , The euening Sacrifice of a Christian , Psal. 141. 2. Q. How is this further declared ? A. As Noahs Doue , hauing wandred all day abroad , yet returned , in the Euening to the Arke : So we hauing toyled , and laboured all day in the world ; yet at night we must bee carefull to returne , and take vp our rest ( as it were ) with God. Q. Are wee to rest our selues in this thing ? A. Wee must not thinke our selues discharged , when these sett times of prayer be performed : but many times in the day , we must lift vp our hearts to God in the heate of all our businesse : bethinke vs of the Lord , who alone can prosper and blesse that which we haue in hand . Q. What is the fift Point of godlinesse ? A. Wee must lift vp our hearts with great thankfulnesse vnto God for all his blessings and benefites that are vpon vs. For therefore Moses declareth in the first of Genesis , how God made the Heauen and the Earth , the Sunne and the Moone , and all things here below ; To shew that if we haue any comfort in any thing in this world , God the Creatour is to be blessed , and thanked for it , 1. Thess 5. 18. Q. Is it enough to thanke God for his mercies ? A. Surely no ; but as we are thankfull for his blessings , so we must be thankfull for his iudgements too , and therefore we must blesse God , as well for our pouerty as we doe for our plenty ; as well for our weakenesse , as we doe for our strength : as well when we lose our comforts , as when we haue them , Iob 1. 21. Q. What is the Reason that so few are thankefull for their troubles ? A. Because men are not able to looke through the present euills that are vpon them , into the speciall fauour and loue of God , who by this meanes compasseth and procureth their greater good . And therefore men thinke it an vnreasonable thing , that they should thanke God for the losse of their wealth , of their peace , of their libertie , and the like , because they see not into that good , which the Lord by this meanes will bring vpon them , Rom. 5. 4. Q. How may we prouoke our selues to thankefulnesse ? A. First , if we keepe a faithfull Register of the blessings of God , and engraue them ( as it were ) vpon the gates of the soule , that wee may behold in one sight , and in one view , all the rich blessings of God , that are vpon vs , Psalme 103 , 1. 2. &c. Secondly , if we consider how vnworthy we are of the least of those blessings which we inioy : For we are not worthy the earth should beare vs ; the heauens should couer vs : the Sunne should shine vpon vs. And therefore it is the Lords exceeding fauour that we are blessed in any measure , and regarded of him , 2. Sam. 7. 18. Thirdly , if we consider our preferment in many of our blessings aboue other men , and how they are thankfuller for halfe our happinesse , then we are for the whole , Math. 13. 17. Fourthly , if wee consider how the number of Gods blessings groweth daily towards vs. So that if wee had cause to thanke God yesterday ; we haue greater cause to thanke him to day . And if we haue cause to thanke him this yeare , wee shall haue greater to thanke him the next yeare ; the Lords mercy still more and more increasing on vs , Ezek. 36. 11. Q. What is the last Point of Godlinesse ? A. The sanctifying of the Sabboth , which is one of the chiefest duties of a Christian , as being the very sinnewe , and the life of all the rest : For though a man be neuer so sicke and diseased ; yet so long as he lyes at Physicke , and vseth good meanes of health , there is some hope he may doe well ; but when he lets his disease runne , and will not come vnder the Physitians hands , then his case is desperate , wee haue little hope that hee will euer mend . Euen so , though a man be neuer so sicke and diseased in his soule : yet so long as he hath care to sanctifie the Sabboth , to partake in the holy Prayers , and the Ministry of the Church , there is some hope that in time these good things may worke vpon him : But if he will not come to ioyne in these exercises of the Church : if he haue no care to heare , to pray , to meditate and the like ; then his state is wofull , we haue little hope of amendment , Isay 38. 13. 14. Q. How must wee sanctifie the Sabboth ? A. First , in setting our selues apart from our worldly businesses , that we may with greater libertie , bestow our selues in the seruice of God : And therefore it is not lawfull to iourney about our worldly matters vpon the Sabboth day , Exod. 16. 29. Secondly , it is not lawfull to keepe Fayres or Markets on the Sabboth , Nehem. 13. 13. 16. 17. Thirdly , it is not lawfull to sowe or reape , or to load our cart , or to weed in our corne on the Sabboth , Exod. 14. 21. Fourthly , it is not lawfull to buy or sell bargaines vpon the Sabboth , Nehem. 10. 31. Q. Whom doth this Doctrine meet withall ? A. First , it condemneth those , that take vp that day for their worldly affaires , and many times cast the greatest burthen of their businesse vpon the Sabboth . Secondly , it condemneth those , who though they rest from their labours outwardly ; yet notwithstanding they haue their heads and their hearts so fraught with worldly matters , that indeed they doe not performe the tenth of the Sabboth , Amos 8. 5. Qu. Are all workes forbidden on the Sabboth ? A. Not all , but such onely as be lets and hinderances to the Sabboth . And therefore we learne Math. 12. That three sorts of workes are lawfull on the Sabboth . Qu. What are they ? A. First , workes of necessitie , as if our enemies inuade vs , it is lawfull to repulse them . If our house be on fire , it is lawfull to quenchit . If a gappe be made into our corne or pasture , it is lawfull to mend it , Math , 12. 3. 4. Secondly , workes of holinesse , such as lend their helpes to the Sabboth : As a man may goe forth on the Sabboth day to preach , by the example of Christ , Math. 12. 9. or to heare a Sermon by the example of the Noble women in the 2. Kings 4. 23. Thirdly , Workes of mercie , as a man may dresse his meate , and pull his beast out of the pit , and minister vnto a sicke body vpon the Sabboth day , Math. 12. 11. 12 , Q. What is the other thing wherein wee must sanctifie the Sabboth ? A. In practising the holy Exercises of the Sabboth ; And therefore they that rest from their labours , and yet are not carefull to sanctifie the Sabboth in the holy duties thereof , doe not indeed truely keepe a Sabboth to the Lord , Exod. 3. 2. 3. Qu. What are the exercises of the Sabboth ? A. They are of two sorts , Some are Publike , and Some are Priuate . Q. What are the publique Exercises of the Sabboth ? A. The first is hearing of the word of God with feare and reuerence , Nehem. 8. 3. to the 9. Q. What gather we of this ? A. That they which either loyter at home : or when they come , either gaze , or sleepe , or reade , when they should heare , doe not indeed sanctifie a Sabboth vnto the Lord. Q. What if they haue no Preacher in the towne where they dwell ? A. Yet they must seeke abroad , as the little bird leaueth her warme nest , and flies for her food where shee can get it : So must they by the famous example of the Noble woman in the 2. Kings 4. And also of the Queene of the South , Math. 12. 14. Qu. What is the second Exercise of the Sabboth ? A. Thankes-giuing to God for his many and geeat blessings bestowed vpon vs all the weeke before , together with earnest prayer for the continuance of the same all the next weeke , and euer after Acts 16. 13. Qu. What gather wee of this ? A. That they which thinke it enough to bee at the Sermon , and withdraw themselues from the Prayers of the Church , doe not Sanctifie the Sabboth in all the duties of it . Q. Are none else faultie in this point ? A. Yes , euen they also , which runne out before the end of the exercise , turning vp the heeles to God and departing , before the Lord giue them libertie to depart , Ezek. 46. 10. Q. What example haue wee of this ? A. Mathew 26. 30. Wee reade that the Disciples of Christ went not out , till the Psalme was sung , onely Iudas was so hotly set vpon his businesse , that wee could not tarry the Psalme , Iohn 13. 30. 31. Q. What is the third Exercise of the Sabboth ? A. Receiuing of the Lords Supper at the appointed times , and attending to Baptisme , if occasion serues , that thereby wee may be brought in better remembrance of the vow and promise , which we haue made to God , and also lend our helpes too in prayer to the little Babe then presented to the Church , Act. 20. 7. Q. What are the priuate exercises of the Sabboth ? A. They are of two sorts , 1. Such as prepare vs to the publique duties of the Sabboth . 2. Such as must bee performed afterwards . Q. What are the Exercises in the holy Preparation of the Sabboth ? A. Priuate prayer , that the Lord will fit and inable vs to the sanctifying of the Sabboth , so that we may reuerently attend vnto the ministry of the word , and the prayers of the Church , and profite thereby , and that God will be the mouth of our Minister , that he may speake with grace and power to the hearts of the hearers , Eccles. 4. 17. Secondly , Rising early , and making the shorter meales that we may haue the more time to bestow in priuate prayer , and bee the more cheerefull in the rest of the exercises that are behinde , Psal. 119. 148. Q. What is the equitie of this Dutie ? A. That if wee cut short our sleepe , when our owne bus●nesse is in hand , much more should wee doe for the Lords : and if we cannot make a good meale when we haue a worldly matter in hand , much lesse should we dwell vpon our dishes , when the glory and honour of God calls vs from them . Q. What learne wee by this ? A. That their sinne is very great , who being content to rise early all the rest of the weeke , yet giue themselues to sloth and sluggishnesse exceedingly vpon the Sabboth day , bewraying thereby their prophane and worldly minde , that they carry more good will to their owne businesse , then they doe to the Lords . Q. What are the priuate duties of the Sabboth , after we haue beene at Church ? A. A ioyfull thanks-giuing to God for the gratious and good things , that we haue heard , blessing the Lord in our soules , that it hath pleased him to poure out his whole heart vnto vs in the ministry of the Word , and to reueale those things in our dayes , which many yeares haue beene shut vp and sealed from the world , Nehem. 8. 12. Qu. What learne wee by this ? A. That as Iohn saith Reuel . 5. 4. That he wept much when the Booke was sealed , and no man was found to open it : So men should weepe to see the Booke of God lye clasped in their Churches , and no man ( to open it and ) expound it to them . Qu. What is the second priuate dutie of the Sabboth ? A. Meditation , and beating ouer by our selues that which we haue heard . For this is that , which mightily strengtheneth the ministrie of the Church , and without which , all the preaching in the world will doe vs little good , Acts 17. 11. 12. Q. What is the third priuate dutie ? A. Conference with others when it may be had , at the least to talke in the way of Iesus , as the Disciples , Luke 24. 17. to the 20. Q. What is the end of Conference ? A. That others may supply that which we want , and so we may reape double fruit of that which our selues remember , and then of that which others haue learned . If euery one of vs had but one coate , or but one sticke vpon his fire , it would cast but a little heate : but if all wee should bring our fewell together , and lay it on one hearth , it would make a mightie blaze : So while euery man catcheth but a little at a Sermon , that little doth him but a little good : but if euery man would bring his little , then we might make ( as it were ) one common stocke , we should be better able to set vp and goe through with Christianitie , then we doe . Q. What gather wee of this ? A. That their sinne is exceeding great , who so soone as their backs are turned vpon the Preacher runne presently into the world , and fall immediately into speech of worldly matters , as if they had beene at a Market , or a Beare-bayting , vnbeseeming the Gospell of Christ , the holinesse of the day , and the honour of the place from whence they came . Q. What is the fourth priuate dutie ? A. Reading of the Scriptures for the further strengthening and settling of our faith . For if the godly Christian must reade somewhat in the Bible euery day , this exercise may not in any wise belayd to sleepe on the Sabboth day , Psal. 1. 2. Q. What is the last priuate dutie of the Sabboth ? A. Comforting of our brethren , both relieuing them when they be in need , and instructing them when they want instruction , Math. 12. 12. Q. Why hath the Lord appointed so many Exercises vpon the Sabboth ? A. Not to burthen vs , and tyre vs out with the number of them , but to make the Sabboth more easie for vs ; for how tedious would it be if we should doe nothing else but pray , or nothing else but reade : But now the Lord hath appointed vs varietie and change of duties , that being weary in one , wee might recreate and refresh our selues in another . Q. How long doth the Sabboth last ? A. Not some few houres of the day , but the whole day , Leuit. 23. 32. Q. What is the reason hereof ? A. Because on the Sabboth day , we are to make our prouision , and to store our selues for all the weeke , so that all the rest of the daies may feele the benefite and comfort of this one day , and therefore men must not thinke it is some few houres , a little in the morning , and a little in the afternoone , that will store vs with all that faith , loue , patence , humilitie , that is needfull for vs : The greatest part being scant able to get vp in many daies so much as will serue them for one . Q. What gather wee of this ? A. That they who thinke it enough to spend an houre in the forenoone , and an houre in the afternoone at Church , neglecting the rest of the day , know not what it is to sanctifie a Sabboth to the benefite of their soules . Q. If the whole day must be holy to the Lord ? why then doe wee eate and drinke , and sleepe on the Sabboth day ? A. Because these are workes o● necessitie . Secondly , because they lend their helpes to the sanctifying of the Sabboth : For by sleeping in the night , and eating in the day moderately , men are the better enabled to goe through with the duties of the Sabbeth , not being able to hold out in them , if these comforts and refreshings should bee taken from them . Q. When doth the Sabboth begin ? A. Ouer-night at the shutting in of the day , as appeareth euidently , Leuit. 23. 32. Q. What is the reason hereof ? A. That the night before , might be ( as it were ) a preparation to the Sabboth , both to put them in minde what they are to looke for the next day , and also by priuate prayer , and repeating that they heard the weeke before , to make them the readier and the fitter for it . Qu. Was not this Law particular for the Iewes onely ? A. No : For the Christian Churches obserued it as well as the Iewes , and therefore St. Augustine in his 251. Sermon De tempore , grounding his iudgement on this place of Leuiticus , faith , Let vs wholly imploy our selues in the seruice of God , leauing off our husbandry , and all other businesse from Saturday at night , till the Lords day at night againe . So long Charles the great Emperour enacted the Lords day should bee kept in French Churches , and the Councell of Torragon in the Churches of Spaine , which vse the Spaniards they say hold euen to this day . Qu. Is this all that is required in the Christian life ? A. Besides these generall Duties , there are many particular duties required of vs. He that is a Father , must thinke that hee stands charged with the duties of a Father . He that is a Master must thinke that the duties of a Master will bee looked for at his hands , and so of a Seruant , of a Subiect , and the like . Q. What learne wee by this ? A. That a man must not thinke himselfe discharged , if he haue walked with some care in the generall duties of a Christian ; vnlesse also he performe the same in those particular duties , which in regard of his particular state and calling , are layd vpon him . Q. What is the Husbands dutie to the wife ? A. It is layd down in the 1. Peter 3. 7. in three points , first , he must dwell with his wife : That is , he must liue in a sweet , and louely communion with her : Hee must not absent himselfe more then needs : Nor make himselfe strange to her , when he is at home . Q. Whom doth this Doctrine meet withall ? A. It condemneth those , that vpon euery light occasion will be shifting from their wiues ; For howsoeuer shee sure not with thee , yet thou must remember , that she is the companion of thy life , whom God and thy owne choice hath ioyned to thee , Math. 19. 16. Secondly , it condemneth those , who not settling their hearts at home , loue to be rouing , and ranging much abroad ; for the Lord would not haue the least occasion of suspition to bee left to the iealous wife , and therefore hath tyed the husband the more strictly to delight himselfe at home , Prou. 5. 18. 19. Q. What is the second Dutie ? A. First , he must dwell with her according to knowledge , knowing that God hath made the man the head of the woman , and therefore he must not lose the honour of his place ; but by wisedome , grauitie , and all good aduise , seeke to direct her in an honest course , Ephes. 5. 25. 26. The husband is charged to loue his wife as Christ loued his Church : But Christ so loueth his Church , that he sanctifieth it , and makes it an holy Church ; and therefore the husband must so loue his wife , that hee suffer her not to lye in her sinnes , but by all good meanes seeke to reclaime her , and to bring her from them . Secondly , knowing that a woman is the weaker vessell , and therefore it is an vnreasonable thing to looke for all that faith , patience , humilitie , discreet and wise carriage , that they finde in men . Q. What gather wee of this ? A. That the wife must be supported , and borne withall in her rashnesse , heate , want of discretion , and the like infirmities haunting and waiting vpon the Sexe : And therefore euery aduantage must not be taken against her , but wee must breake through many discour●esies , and many wrongs to hold loue and friendship with her . Q. What is the third Dutie ? A. He must giue honour vnto her , as vnto the weaker vessell . Q. What is meant by this ? A. Hee must haue her in good reckoning and in good regard , not dispising her for the infirmities of her Sexe , but accounting well of her for the graces whatsoeuer that are in her , esteeming her as a vessell , as one needfull and necessarie in the house . Secondly , he must prouide for her the best he can , hee must not set ouer her the whole care of his prouision ; but as shee is the weaker vessell , so he must thinke in the maintainance of the Familie to be assisted more weakely by her . Q. What is the Wiues dutie to her husband ? A. Shee must bee subiect to her husband , humbling her selfe to the yoake of gouernment , which God hath layd vpon her . For God hath made the man the head of the woman , and therefore this must abate all pride and selfe-loue , and worke true honour in her heart towards him whom God hath made the chiefe in the house , 1. Pet. 3. 1. Qu. How it this further declared ? A. That the husband is Gods deputie , and Gods Lieutenant in the house , as Christ is in the Church , and therefore to despise the husband is to despise God ; to disobey the husband in lawfull things , is to disobey God , because they lift vp themselues against the power , which God hath placed in his owne steed and roome , Ephes. 5. 22. Q. Why doth the Scripture beate so much vpon this duty ? A. Because there is a secret swelling in the heart which will hardly brooke the gouernment of the man , especially , if in any good qualities they goe beyond him . Q. How must this subiection be declared ? A. Both by reuerend speech , and all humble behauiour to her husband . Some take it to be their grace to speake rudely and bluntly to him . But it was Sarahs honour that shee obeyed Abraham and called him Lord , 1. Pet. 3. 5. Q. What is the reason hereof ? A. A man is bound to loue his wife , though there bee nothing in her that deserueth loue ; But because a man is not easily brought to this loue , where there is not some cause of loue : Therefore the Lord would haue the wife by gentle and sweet behauiour , deserue , and win loue at her husbands hands . Q. What is the second Duty of the wife ? A Shee must be of pure conuersation ; no hauocker , no waster of her husbands goods , no inticer of him to dishonest things , like Iobs wife , that was Iobs tempter , not idle , not sluggish , no babler abroad of her husbands faults , Prou. 31. 10. 11. Q. What is the third duty ? A. Shee must feare her husband , and she must bee loath to displease him , such a tender care she must haue of his comfort , and of his peace , that she must not do willingly the least thing , that may displease him , Ephes. 5. 23. Qu , What is the fourth Duty ? A. Shee must not be proud and costly in her attyre , stretching out her selfe to all that she may , but keeping vnder her husbands abilitie , rather then any whit aboue it , 1. Pet. 3. 3. Q. What is the fift Duty ? A. She must entertaine no secret dislike of her husband , but rest her minde with all contentment in him , euer pleasing her selfe in her husbands face , Cant. 5. 9. 10. Q. What is the last Dutie ? A. Shee must be of a meeke and an humble spirit , nor giuen to cursing , brawling , fretting and fuming with him , but by meeknesse and loue support him in his hastinesse , rashnesse , and other infirmities , which he hath . 1. Pet. 3. 3. Q. What is the Parents duty to their children ? A. They must bring them vp in the feare of God ; they must seeke to place religion and true godlinesse in their hearts : They must not only train them vp to liue ciuilly , & honestly in the world : But their chiefest care must bee to acquaint them in their tender yeares with the wayes of God , Eph. 6. 4. Qu. What is the second Duty ? A. They must not be churlish and bitter to them , moping them too much , but liuing with some cheerefulnesse among them , Col. 3. 21. Qu. What is the third Duty ? A. They must not let their Children runne out , but hold them in and correct them moderately for their faults , for better the Parents by discreet correction make their children weepe , then their children through their vngratious behauiour , make their aged Parents weepe , and lay downe their hoarie heads with sorrow in the graue , Prou. 19. 18. Qu. What is the fourth Duty ? A. They must consecrate such as bee fit vnto the Lord , as Anna did Samuel , bestowing the rest in some honest Trades , so that none be suffered to lye idle vpon their hands . Qu. What is the fift Duty ? A. Mothers must nurse their children at their owne breasts , for euen the Estredges in the Wildernesse draw out their breasts vnto their young , and proffer food , but then there leaue their egges to be hatched by another , Gen. 21. 7. Q. What is the sixt Duty ? A. When their children be ready , they must be carefull to match them with men of vnderstanding and such asfeare God : They must chiefly looke not how rich they be , how personable they be , but how godly they be . Qu. Is it not lawfull for a Christian to match with a Iew ? A. No , for this is amping of the holy seed , and a wilfull flinging of our selues into a continuall temptation ; a lugging of ourselues with a continuall yoke . Q. What is the seuenth Duty ? A. They must so labour , and care moderately for outward things , that when they depart this life , they may leaue some blessing amongst their seed . Q. What learne wee by this ? A. That their sinne is great , who liue so riotously and so idlely , that they bee able to leaue no meanes to their children when they dye . Q. What is the Childrens duty to the Parents ? A. They must seeke the honour of their Parents , Math. 15. 4. first so to behaue themselues , as that their Parents may haue credite by them : For a good childe is an honour to the parent : but hee that is euill is the shame of them that hath brought them vp . Q. How must wee honour our Parents ? A. By making good account of them , and vsing them reuerendly with all humblenesse and feare , Leu. 19. 3. Q. What if the Parent be a meaner man ? A. Yet the childe must performe him that reuerence and honour that is his due ; Though a King should not bee the wisest , nor the grauest , nor the learnedst man in the kingdome ; yet because the Lord hath stated him in his royall Throne , therefore they that are grauer and wiser , and learneder then he must bow before him . So though the Parents in many things come short of their children : yet in that they are their Parents , they haue their honour and their excellencie aboue them , Gen. 48. 12. Qu. What learne we from hence ? A. That Parents must keepe the dignitie of their place , and looke for due reuerence at their childrens hands , as Iacob though but a sheepheard , yet was well content that Ioseph his sonne should bow before him . Q In what else must wee honour our Parents ? A. In being obedient to them and performing their wills , both when they be aliue and when they be dead , so farre forth as lawfully we may , especially in the waightie matter of Marriage , which may not be dealt in without their consent , Prou. 23. 22. Q. Who are they that are condemned hereby ? A. Such as make light of their Parents , doing all vpon braine , neuer caring for their counsell or consent , Prou. 30. 17. Q. What is the best thing wherein wee must honour our Parents ? A. In maintaining and relieuing them in comfortable sort according to our abilitie , when they be in need , 1. Tim. 5. 8. Q. What is the reason hereof ? A. Wee haue receiued much more at our Parents hands , and they did but trust vs with their wealth till themselues were old , and therefore we cannot in any equity , but render and repay them their owne when they be in need , 1. Tim. 5. 4. Qu. Are these duties to be performed to our own Parents only ? A. They belong also to our Parents in law . Christ was obedient to his stepfather Ioseph , Luk. 2 5. And Micah notes it , as one of the sinnes of the People ca. 7. 6. That the daughter in law set vp her selfe against her Mother in law ; a sinne too common in these wofull dayes . Q What is the Masters duty to their seruants ? A. They must teach them religion , and the feare of God , that their seruants may continue the Lords worship when our selues are in the graue . For why is the Centurion said to feare the Lord with all his house , Acts 10. 2. but to teach vs , that it is not enough to be godly our selues , or to haue one good Seruant like a Ioseph in the house : but it must be our care that all within our gates , and vnder our power and authoritie may feare the Lord , Gen. 18. 19. Q. How may masters be stirred vp to some care of this duty ? A. If they consider , That their owne good , and their owne welfare is procured thereby ; for many a master is blessed for his godly seruant , as Potipher was for Ioseph ; and he fares euery day in the weeke the better for him . But where bad seruants be , there falls the curse of God for the seruants sake , Gen. 39. 5. Q. But what if the Master teach , and the Seruants will not learne ? A. If the Master do his faithfull endeauour , his conscience is discharged : Man can but persuade , it is God onely that must change the heart . Noah preached to his owne familie , as well as to the old world , 120 yeares , and yet when the godly man entred into the Arke , hee had not one godly seruant after all his paines that would enter with him . So Lot was a iust & a righteous man , and that had care of his house ; yet when he was called out of Sodom , he had not one seruant in all his house , that would go out of Sodom with him . Q What is their second dutie to their seruants ? A. T●…y must cause them to liue peaceably and honestly towards m●● , not bearing them out in their wrongs , but brideling and remaining them the best they can , 1. Sam. 22. 2. with 1. Sam. 25. 7. Q. What gather we of this ? A. That as Dauids seruants were the better for his seruice , so we should seeke to make our seruants not the worse , but the better for our houses . For what a fearefull saying will it be at the iudgment day , In such a mans seruice I tooke my bane , I may curse the houre that euer I came into his house , there were my righteousnesse wounded , and all my graces taken from me . Q. What is their third dutie to their seruants ? A. They must not ouer-labour their seruants , laying more vpon them than their strength will beare . A man would be loath to ouer-worke his beast ; how much more his seruant , in whose face hee may see the image of God shining , as well as in his owne , Iob 31. 13. Q. What is their fourth dutie ? A. They must pay them truly for their pains , for the labourer is worthie of his hire , 1. Tim. 5. 10. Q. What gather we of this ? A. That their sinne is great , who send away their seruants emptie after all their toyle . Laban is the patterne that such men may be painted by : they can well be content , that their seruants should labour and toyle , and spend out their hearts and strength in their seruice ; but care not though they go away without one hal●epenie for their paines , Deut. 11. 13. 14. Q What is their fift dutie ? A. They must chasten them with discretion and moderation for their faults : for the Lord would not haue the seruants life by any hard dealing of ours to be made wearisome and bitter to them . We read of furious Saul , That his spirit was mastring at any little word : and of Nabal , so fierce that a man could not speake to him . To the like reproch of those that will heare nothing when they be in heat , but let euery thing flie that first comes to their hands , Leu. 25. 49. How many blessings did Laban lose , onely by entreating a good seruant ill ? This makes our Seruants , euen the Iewels of our house , wearie of our seruice . Q. How may they keepe a moderation in their punishments ? A. If they looke that the cause be iust . Secondly , That the punishment be equall as may be to the offence , keeping vnder it rather then any whit aboue it , Deut. 25. 2. 3. Q. What is their sixt Dutie to them ? A. They must winke at many slippes , and passe by many faults through loue . For if the Master should take the forfeit of euery offence ; he shall neuer liue in any peace , but vexe himselfe more then his seruants that offend him , Eccles. 7. 23. Q. What reason is there to moue vs to this ? A. As they are seruants vnder vs ; so we are seruants to a greater Lord. Wherefore , if wee would not haue God take vs at aduantage for euery sinne , wee must not take our seruants short for euery fault , Ephes. 6. 9. Q. What is their last Duty to their seruants ? A. They must esteeme best of their best seruants , accounting of euery one according to that trust and faithfulnesse , that they finde in them , as Cornelius cast speciall fauour on that souldier that feared God , making him his Iewell and treasure aboue the rest , Acts 10. 7. Qu. What is the seruants duty to their Masters ? A. Seruants must be obedient to their Masters not their owne men , but liuing wholly at their becke and at their command , as the Centurion saith to his seruant , come , and he comes ; So when wee say to our seruants , come , they must come , &c. Ephes. 6. 9. Qu. What is their second Duty ? A. Seruants must be diligent to please their Masters , hauing a tender care , that nothing may slippe through their fingers , which may offend them : They must seeke euen to fit themselues to them ( so farre forth ) as they may with an vnstained Conscience to the honour , and not whole dishonour of their Masters with whom they dwell , Tit. 2. 9. Qu. What reason is there to stirre them vp to this ? A. In seruing their Masters they serue the Lord Christ. And therefore if a man would bee ashamed to serue Christ slothfully , or idly , or grudgingly , he must be ashamed to serue his Master so , his Master being but Christs deputie , and Lieutenant in the house , Col. 3. 24. Qu. What is their third Duty ? A. They must not murmure , nor answer againe , when they be reproued , but in silence and patience commend their cause to God , Tit. 2. 9. Q. What is their fourth Duty ? A. They must not filtch or purloyne the least point or pinne , nor make hauocke , and spoile of their meate , or of any thing else that comes into their hands , Ioh. 6. 12. Q. What is the fift Duty ? A. Seruants must shew all good faithfulnesse to their Masters , discharging their places with all trust in the places committed to them ; not beseeming themselues , whiles their Masters are in sight , and proclayming loosenesse and libertie when they are gone , but carrying themselues with as great trustinesse in their absence , as if they were present with them , Ephes. 6. 5. 6. Q. What reason is there to bring them to this ? A. To consider , that that which they hide from their Masters they cannot hide from God ; for though their Masters see them not , yet God lookes vpon them from heauen with a bright and a shining eye , and he sees them maintaining and gaming , and trifling out their time : and therefore when their Masters backe is turned , they must still thinke the Lords backe is not turned vpon them , Heb. 4. 13. Q. What is their sixt Duty ? A. Seruants must tender the credite of their Masters , burying their priuate faults within the priuate walls , by no meanes publishing the secricies of the house , no not then , when they are departed from them , 1. Prou. 11. 13. Q. What is their last Duty ? A. They must settle themselues in their seruice , and not vpon euery light displeasure be flitting to a new . A good seruant is not then going euery day ; but is sometimes 20. yeares in a place together , as Iacob was : But now in 20 yeares , the greatest part will haue 20. seruices by their Wills , Gen. 16. 8. 9. Q. What generall reasons are there to edge them on to these Duties ? A. Christian seruants must so behaue themselues , that they may be an honour to the Gospell , that as Potipher was glad of Ioseph : So men may say , there are no such seruants as the seruants of Christ for faithfulnesse , care , and diligence , and honestie , they may carry the torch vnto all the rest , 1. Tim. 6. 7. Q. What is the Duty of those that be in office ? A. They must be men of courage , they must not let euery bold-face dash them , and beare them downe , but stoutly oppose themselues to the discontinuancing of euery disorder that raignes , Deut. 1. 17. Q What gather wee of this ? A. That as men wish all things were well , so they must haue courage for the truth to oppose themselues against all those that be hinderers of their goods , Ier. 9 , 3. Q. What is their second Duty ? A. They must bee men fearing God , and therefore they must make a conscience of their Calling , and bee content rather to displease their dearest friend then to displease the Lord ; rather to lose mens fauours then Gods : rather the whole world should frowne , then God should frowne vpon them , 2. Chron. 19. 9. Q. What is the reason hereof ? A. Because this is a great damping , and a great cooling to them that are in place , they dare not execute their office lest men should be angry with them , and therefore Gods feare must be opposed , as a brazen buckler to the feare of men : to thinke that as men will be angry if we doe it ; so God will be angry if wee doe it not : as men will vexe vs , if wee presse it ; so God will vexe vs and be terrible and fearefull to our soules if wee presse it not . And who art thou that fearest the face of men , and fearest not the face of the mighty God , who is able with one blast of his mouth to blowe thee into hell , and with the least touch of his finger to fling downe the pillers of heauen and earth about thine eares , Iob 32. 22. Qu. What is their third Duty ? A. They must be men hating couetousnesse , they must not bee so greedily set vpon their gaine , that they will spare neither time nor money to discharge their duties . But they must be content many times to passe ouer all regard of themselues , and euen to let their owne businesse sleepe , that the causes of God and the people may be set on foot , Exod. 18. 21. Qu. What is their fourth Duty ? A. They must not be ready to doe all vpon a braine , but in matters of moment , and beyond their reach bee glad to aduise with those that be wiser and skilfuller then themselues , Exod. 18. 22. Q. What is their last Duty ? A. They must apply themselues to their office , that is , euer set , and buckle themselues to performe the duties of it , Heb. 12. 2. Qu. What learne wee by this ? A. That they haue much to answer for , who being chosen to the offices of a Towne , sleepe in them , and slubber them ouer they care not how , as if Magistracie were a chaire of ease . Q. What is the duty of Priuate men ? A. They must make choyce of fit and able men to rule among them , Deut. 1. 13. Qu. What gather wee of this ? A. That it is a great sinne to cast our offices wee care not where , neuer regarding the fitnesse and abilitie of the parties that wee name . So we set vp officers in the Church like scarre●rowes in a field , Idoll officers like Idoll sheepheards ; That haue eyes and see not , eares and heare not , mouthes and speake not against any thing that is amisse . Qu. What is their second Duty ? A. They must not shift out themselues from the offices of the Common-weale , or of the Church , finding some reasonable fitnesse in themselues to discharge them : For what is this , but to bury our Talent in a napkin , and depriue our being of all the benefite and comfort of our graces , Phil. 2. 14. Q. What is their last Duty ? A. They must reuerence and regard those , whom God hath placed in office and authoritie , though otherwise in many respects inferiour to them , Acts 24. 5. Q. What is the duty of the Pastour of the Church ? A. Hee must approue himselfe both to his owne conscience , and to the iudgement of others to bee the Minister of God , 2. Cor. 6. 8. Q. What is the Duty of the People to their Pastours ? A. They must seeke to haue a godly and a good Minister placed amongst them . Q. How must wee seeke it ? A. By prayer vnto God , that he will raise vp faithfull and good Pastours to his people , Math. 9. 38. Q. What gather wee by this ? A. That their fault is exceeding great , who content themselues with that weake ministrie which they haue , are not oft vpon their knees , and doe not labour carefull in their places to set vp a sufficient and an able man among them . Q. What is their second Duty ? A. They must pray for their good Ministers , that God would poure grace into their lips , and wisedome into their hearts , that they may speake the word faithfully and feelingly to the people . For as when Moses hands fell downe , Aaron and Hur helpt to beare them vp : So when the good Moseses of our land waxe weary in their labours , and are out of heart ; by the Prayers of Gods people , they must be strengthened in their Ministry and cheared vp againe , Col. 5. 3. 4. Q. What is their third Duty ? A. They must loue the Ministers of the Word , and that not with ordinarie and common loue , such as they bestowe vpon euery one ; But with singular loue aboue the rest , 1. Thess. 5. 13. Q. What is the reason hereof ? A. Men loue them best , which wish them best : But none wish vs more good then the good Ministers ; For they would haue vs to be all saued ; to be Kings in the new Ierusalem , and to sit crowned in glorie with Christ vpon his throne , for this they labour , and watch and spend their strength , caring more for vs then we care for our selues , and therefore they deserue to be loued in an high degree , Gal. 4. 15. Q. What is their fourth Duty ? A. They must reuerence the Ministers of the Gospell , hauing them in good reckoning , and in good regard , not accounting of them , as the prophane sort doe , as of the basest and meanest in the world , Leu. 21. 8. 2. Cor. 3. 9. Q. What Ministers are most to be esteemed ? A. Ministers are more or lesse to be accounted of according to the benefite , which the Church receiueth by them . And likewise , they are to bee had in greatest regard , who haue laboured most for the profiting of the people , 2. Cor. 11. 23. Q. What are the helpes and meanes to continue vs in this good course ? A. The first helpe , is diligence , when a man bestirs himselfe in goodnesse , and pursueth religion euen at the heeles , labouring in it notably , and sweating about his soule . And therefore Christianity is commonly compared to an Occupation or a Trade , because there is no good to be done in it , vnlesse it bee throughly applied , 2. Pet. 1. 10. Q. What is the reason hereof ? A. Because a man goes no further in Christianity , then hee driues forward his soule , and luggs it on . And therefore if hee once slacke his paines ; let him looke also that his loue , and his zeale will quickly slake . Q. What learne we by this ? A. That they who content themselues with a cold profession of the Gospell , and to goe along in Religion for company sake , and doe not gird their loynes , and set themselues vnto it seriously , shall neuer attaine to any soundnesse in it , Prou. 13. 4. Q. What is the second Helpe ? A. To nourish our graces , and to plie the fire of the Spirit , that it goe not out so soone as we feele any declyning of our state , as coldnesse in prayer , deadnesse of heart , wear●nesse in good duties ; not to let the disease to grow , but immediately to labour the reforming of it , Heb. 12. 13. Q. Declare this more fully ? A. As a man feeling the grudging of an Ague , seekes to meete with it , and to preuent it before it come : So when wee feele any declyning of our state , a fit and a pang of sinne , wee must gather vp our selues from that wearinesse and deadnesse , and coldnesse that is growne vpon vs. Q. What is the third Helpe ? A. To set a watch ouer all our life : to looke that we speak nothing , but what God would haue vs speake , and that wee thinke nothing , but that which God would haue vs thinke and doe . And that we haue the Lords word , and the Lords Warrant for euery thing that we take in hand , Psal. 39. 1. Q. What gather wee of this ? A. That they who let their liues runne at randome , they care not how , and doe not first consider before they doe any thing , what God would haue them doe ; and before they deale in any businesse , how God would haue them deale ; and before they say any thing , what God would haue them say , must needs offend exceedingly . Q. What is the fourth Helpe ? A. To trie our state daily ; how we come forward , what gaine we make , and whether our profite be answerable to our time , and to our Ministers paines , how sinne dyeth in vs , what corruptions are yet strong , and what paines wee take for the weakening of them ; This will comfort vs and encourage vs forward , if we haue done well , and make vs ashamed of our sloth , if we be not the better by our meanes , 2. Cor. 13. 5. Q. What is the fift Helpe ? A. Reading of the Scriptures priuately as often as we can , though it be the lesse , and that which we want at one time to supply it another , so that wee bee constant in our course , Iosh. 1. 8. Q. How may wee reade the Scriptures with profite ? A. First , if wee remember it is God that speakes in the Scripture , and therefore when we open the Bible , we doe open the mouth of the blessed God to speake vnto vs ; So that when we come to reade , we may say as Samuel saith , Speake Lord for thy seruant heareth , 2. Pet. 1. 21. Secondly , if we thinke that God comes not to talke with vs of trifles , for this beseemeth not the Maiestie of God ; but hee comes to speake with vs of matters of great moment , & of great weight , of such as concerne the euerlasting welfare of our soules , and therefore we are to quicken vp our selues in the hearing of him , Deut. 32. 47. Thirdly , if we thinke that there is neuer a word that God speakes in vaine , but it hath something for our instruction and good , if we could take it ; And therefore when we reade without profite , we may say ; Lord , that God should talke so long with my soule , and I neuer the better for it , Rom. 15. 4. Fourthly , if we apply the Scriptures to our selues , not reading them as strange stories that concerne vs not : But to think that we shall finde him the same God to vs in our troubles , prayers , sinnes , and repentance , which Abraham , and Dauid and Iob , and Iacob haue found him before vs , Iam. 5. 11. Fiftly , if wee insist , and dwell longest vpon those places which meet most with our corruptions . Sixtly , if wee meditate of it afterwards , and lay vp that which wee vnderstand , and aske of that which wee doe not , Acts 8. 34. Praying to make it profitable . Qu. What is the sixt Helpe ? A. To reade twice or thrice in a weeke , as our leisure will afford those places of Scripture , which concerne our particular calling ; to consider with what faithfulnesse we haue walked in the duties that are there commanded . As he that is a seruant to peruse those Scriptures , that lay downe the duty of a Seruant : and he that is a Master those places that describe the duties of a Master . This will bee a great aduantage to godlinesse , to haue the Lord so often calling vs , and ringing dutie continually in our eares , Deut. 17. 18. 19. Qu. What is the seuenth Helpe ? A. To be alwayes meditating on good things , and set the minde on worke in holy thoughts , especially to consider the cursed estate of the wicked to auoide it , and the happie estate of the godly , and to be heartened to the like , Psal. 119. 97. Q. What difference is there betweene the state of the godly , and of the wicked . A. Great difference while they liue , but greater when they die : For the godly die like lambes , they make a sweet close : they fall asleepe in the armes of Christ ; Whereas the wicked die like hogges , that goe grunting and whyning to their death : so they struggle for life , and sticke to the world , and are loth to die . Numb . 23. 10. Q. What is the eighth Helpe ? A. To make an holy vse of our Troubles , to remember they are as whippes in the hand of God to scourge vs home to him , Psal. 119. 67. Qu. How is this declared ? A. By a Similitude : For if a sheepe runne from his fellows , the sheepheard sets forth his dogge after him , yet not meaning to weary the sheepe but to hunt him home to the flocke againe . So when we wander astray away from God , the great sheepeheard of our soules sets out his dogge after vs , sometimes pouerty , sometimes sicknesse , sometimes dearth of corne to chase vs from our sinnes , and to driue vs to God againe . Qu. What is the ninth Helpe ? A. To bring our selues oft in rememberance of the vowes and couenants which we haue made with God , and to call vpon our selues for the performing of them : For if it be dishonest to breake with men , how much more if wee shall not keepe touch with God , Psal. 66. 13. 14. Q. What is the tenth Helpe ? A. To vse the company of the godly , that we may bee the better by it , Psal. 119. 63. Q. What good is gotten by it ? A. First , Wee are thereby prouoked to bee like them : As Saul a wicked man falling into the company of the Prophets , and seeing how godly they spent their time , was made ashamed of his owne life , and began to prophesie with them , 1. Sam. 19. 24. Secondly , we haue our benefite in all their gifts ; wee are the wiser for their wisedome , and their zeale kindles ours , as one candle lights another , Prou. 13. 20. Thirdly , we are therby kept in some compasse , and our corruptions nipt in the head , that they dare not stirre , Iosh. 24. 31. Fourthly , we fare the better many times for their sakes ; God reuealing that to them , which he would not haue done to vs , 2. Kings 3. 14. Qu , What is the eleuenth Helpe ? A. To withstand and auoyd all the lettes which may stop and hinder vs in our Christian courses , be it pleasure or profite , or company or friend , away with euery thing that may hinder vs from Christ , Math. 5. 29. Q. What is the last Helpe ? A. To bring this to euery dayes practise , that our whole life may be nothing else , but a walking with God , and a continuall iourneying towards our heauenly home , 1. Tim. 4. 7. Q. What is required in the daily Practise ? A. First a certaine Preparation to the day , and then the holy spending of the day it selfe . Q. Why is the Preparation needfull ? A. Because as a man in time of a common plague taketh somewhat in the morning next his heart to keepe out the infection ; So the world being mightily poysoned with sinne , the Christian must lay some good thing next his heart , else euery thing that he deales in will infect him , Psal. 119. 148. Q. What is the first thing wherewith wee must begin the day ? A. Wee must seeke to awake with God , to haue our mindes running on him , as soone as we looke vp ; For wee cannot awake so soone , but with Gods Blessing , and Gods Mercyes be vp afore vs : And therefore let God be in the beginning of our thoughts , and let him haue the first place in the day , Marke 1. 35. Q. What are wee then to consider of ? A. That wee haue slept more sweetly vnder the Lords defence , then if we had had Iron walls , and Brazen doores to defend vs : When we were fast asleepe and could not watch our selues ; then the Lord watched ouer vs , and he set a guard of Angels to keepe vs. And therefore seeing we haue rested with such safetie vnder Gods defence , let vs thanke him for his mercy , and seeke to diue vnder the wing of the Almightie , and to goe shadowed with the hand of his protection all the day , Psal. 17. 8. Qu. What are wee to consider else ? A. That we rise the seruants of God , as wee went to bed ; and therefore that wee must spend the day in his seruice , not in doing what we list , but in performing those duties that hee requireth . For seeing this is the cause why we were borne , and why God lets vs liue here in this world , that wee may serue him : Wee are to thinke euery morning when we rise , that God lets vs liue one day more , but to haue one dayes seruice more at our hands : and if he let vs liue another day , it is but to haue another dayes seruice at our hands . Therefore , as our seruants get vp to doe our businesse , so must we rise to doe the Lords , 1. Cor. 15. 34. Qu. What are wee to doe then ? A. Then we are to take a view of our worke , to cast in our heads , what are the dayes wherein we must spend the day ; The consideration of our owne state and calling will soone lead vs to this ; For many times we are to thinke , I am a Christian , and therefore I must spend this day like a Christian ; I am a Father , and therefore I must peforme the duties of a Father : I am a Preacher or a Master or a Seruant , &c. Luke 14. 28. Q. What learne wee by this ? A. That it is not possible for those simple soules to liue well , which know not what are the particular duties which their owne place and calling require at their hands . For how can they spend the day Christian-like , that know not what Christianitie meanes ? And how can they liue like Fathers , that know not what belongs to the duty of a father ? And therefore euery one that will liue well , must haue at his fingers ends the draft of duties mentioned before , Ephes. 4. 18. Qu. And may wee then safely enter vpon the day ? A. No in no wise , till our spirituall furniture be on , and we haue taken vnto vs the whole armour of God , without the which wee enter into the world like a naked man into the field : And therefore when our cloathes goe on , then let vs remember to put on our vertues to , Eph. 6. 13. Q. What are the parts of this Armour ? A. The Parts are 6. First , Sinceritie , and a faithfull and a true heart to God , that we make not shew of more then wee haue , but seeke that our inward care , zeale , loue of God , may be answerable to that which we outwardly professe . Secondly , Righteousnesse , and an vpright and honest minde to our brethren , that whatsoeuer of theirs shall come into our hands , shall passe in peace and safetie as good as it came . Thirdly , Preparation for afflictions , to be readie to lay down our liues and all we haue at the feet of Christ , and to vndergoe patiently those troubles which the euill of these euill dayes shall cast vpon vs. Fourthly , Faith , to perswade our selues , that God is at peace with vs in Christ , and therefore that he will blesse vs , and bee with vs in all our paines . Fiftly , Knowledge of Gods will , to direct vs what wee haue to doe , and to beate backe the sundrie temptations that shall se● vpon vs. Sixtly , Prayer in the spirit , and feruent and earnest prayer vnto God , that he will be with vs , and leade vs throughout the day , and enable vs by his power to discharge in some measure , the duties that are layd vpon vs. Q. Yea , but poore men will say they haue no time no pray ? A. They might rather say , they haue no will to pray ; For they that can finde alwaies time to eate in their greatest businesse , would sure finde a time to pray , if they minded God , as they minde their meate . Againe , when they haue most businesse , it is but rising a quarter of an houre sooner . Little doe they care for Gods blessing , that will not take so little paines to haue it . Q. How is the Christian to spend the day ? A. If the day bee a Sabboth day , wee must set our selues wholly apart for the Lord , we must not let any worldly businesse take vs up , but resort diligently to the Ministry of the word , Isay 58. 13. Q. What are wee to doe as we come ? A. Wee are to thinke with our selues whether wee are going : we are going into Gods presence ; into the presence of that Maiestie that is greater then all the Kings and Princes of the world ; and therefore with what feare and reuerence should we come into his sight , at whose feet all the Kings in the world must cast downe their Crownes , and the Angels stand with couered faces , as not being able to behold the excellent glorie that shineth in him , Eccles. 4. 17. Q. What are we to doe when we are come ? A. Then we must attend with care and conscience to the Ministry of the word of God , remembring , that though the voyce be the voyce of a man : yet the word is the word of God , and therefore we may not let it fall to the ground , but set open all the doores of our hearts , that it may haue free accesse , and entrance to worke vpon vs , 1. Thess. 2. 13. Q. What are we to doe after ? A. Wee are to lift vp our hearts with great thankfulnesse to God for the good things that we haue heard ; and then wee are to examine our selues what we haue profited , what wee know now which we knew not before : what vertue is strengthened ; what vice is weakened in vs , and when we goe home , then we must remember , that we talke ( as the two Disciples did of Iesus Christ. ) We must not runne out into the world , and speech of worldly matters , so soone as we be come out of the Church ; but then meditate with our selues , or conferre with others of that which we haue heard , Acts 8. 39. Q. What are we to doe when we are come home ? A. To call our Children and our seruants to account , to see what profite they haue made of the day , and to spend the rest of the day in reading and in praying , in comforting the sicke . This is to sanctifie a Sabboth to the Lord. Q. What if the day be a working day , how are we to spend it then ? A. If the day be a working day , then after prayer is performed , we are to set vpon the dutyes of our Calling cheerefully , and to walke in them with such faithfulnesse and trust , that wee may approue of our care and good conscience , not onely to men , but to the Lord himselfe . Q. What is the second thing ? A. Wee must looke that our godly care in the meane while be not layd asleep , but euen in the middest of our businesse , lift vp our mindes to God , and craue his blessing vpon euery thing , that we take in hand , and many times in the day thanke him for his goodnesse reioycing in him , as in the greatest portion and treasure that we haue , Prou. 3. 6. Qu. What is the third thing ? A. Our next care must be , that we vse well our lawfull liberties , which God hath giuen vs for the comfort of our life , that we exceed not in our apparell , going beyond our abilitie , or those bounds which modestie hath set vs ; Then that we exceed not in our meates and drinkes , feeding either too daintily , or too cormorantly on those meane dishes which wee haue . Thirdly , that we exceed not in our mirth , either in immoderate lightnesse , or babishly reioycing in things which we ought not . And lastly , that we spend no more time idle , then may serue to refresh vs. Q. What is the fourth thing ? A. Care must be had , that we hurt not our brethren in their bodyes , goods , or names , or any thing belonging to them , but that we be helpefull and comfortable to them all the wayes wee may ; That we commend their estate by earnest prayer vnto God , that we labour for the recouering of them in their falls : that we stirre them vp as we are able , to good things : that wee oppresse them not , deceiue them not , &c. Q. What is the last thing ? A. For the better performing of all these duties , we are to vse the meanes that God hath giuen vs ; as daily prayer , reading of the Scriptures : trying of our estate , &c. And though wee cannot vse all these euery day : yet to vse so many of them , as conueniently we may , and to adde the rest as our leisure and opportunitie will afford : This is an holy and a Christian-like spending of the day , wherein a man may rest with peace , assuring himselfe , that he leades a life in some measure pleasing to God. Q. What are wee to doe at night ? A. When the night is come , then we are to looke backe , and to marke how we haue spent the day : then wee must call our selues to a reckoning , and an account , how wee walked in the duties of our Calling : then how wee haue behaued our selues towards God : towards our brethren : towards our selues . If we finde that we haue spent it well , then to blesse God , and to thanke him for it ; if not , then to be humbled by it , and to seeke to God for comfort and grace , that we may lie downe in his fauour , and make an end of all after-reckonings . Qu. For further practise of Religion ; What is to bee done ? A. Wee must see what is to be belieued , and practise the same : The somme whereof is contained in the Apostles Creede . Q. Why is it called the Apostles Creede ? A. Not , that the Apostles made it ; for then it should bee Canonicall Scripture , as well as the rest of their Writings : But because it containes the summe of the Apostles doctrine . Q. How many parts hath the Creed ? A. Two , The first treateth of God. The second of the Church . Qu. What is the somme of the Creed ? A. Wee professe therein , that we beleeue in God , distinct in three Persons , The Father , the Sonne , and the Holy Ghost . And that this God hath gathered to himselfe a Church ; that is , A company of faithfull people , vpon whom hee will bestowe his graces in this world , and the glory of his Kingdome in the world to come . Q. What is it to beleeue in God ? A. Not barely to beleeue that there is a God , ( for the Deuills doe so , and tremble , ) and if this were our faith , our faith were no better then the deuills faith , and therefore to beleeue in God , is to put our whole trust in God , and rest our selues vpon him in all estates , to bee assured in our hearts , wee shall finde him a God , that is mercifull and good to vs in all our needs , 2. Tim. 1. 12. Q. What gather we of this ? A. That they who are cleane out of heart in their troubles , be they neuer so great , or seeke to winde out of themselues by vnlawfull meanes , they care not how , doe not belieue in God. And therefore so oft as they say the Creed they lye ; because they say they Trust in him ; when indeed they are not inwardly perswaded that he will helpe them . Qu. How many kindes of faith bee there ? A. Two , An Historicall faith , which the deuills may haue , Iam. 2. 19. Secondly , Iustifying or sauing faith , which none but the true Christians , and Gods elect may haue , Tit. 1. 1. Q. What difference is there betweene these two ? A. The deuills beleeue that there is a God ; that there is a Christ ; But they doe not beleeue that they shall fare the better for him . Nay , they know that heshall one day condemne them , and therefore their faith doth not comfort them , but make them the more affraid . But the Christian beleeuing that there is a God , that there is a Christ ; beleeueth also that he shall fare the better by them : that God will be his God , and Christ the Sauiour , will be a Sauiour as his Sauiour . And therefore this faith is so farre from affrighting him , that it comforts him exceedingly , Gal. 2. 20. Q. Why doe wee say , I beleeue , not wee beleeue , as wee say , our Father ? A. Because our prayers may be profitable vnto others . But our faith shall not saue any but our selues , Abac. 2. 4. Q. May a man know that he hath faith ? A. Hee may ; for hee that beleeueth in God hath faith : But euery man , if hee would search himselfe and his owne heart , can tell whether he repose trust and confidence in God or no : And therefore euery man if hee would search himselfe can tell , whether he haue faith or no , 2. Cor. 13. 1. Q. If a Christian may bee sure that he hath Faith : then he may be sure of his saluation ? A. It is true ; For hee that beleeueth in the Sonne of God , he shall be saued , Iohn 3. 36. But I know that I beleeue in God , and therefore warranted by Gods promise , I know that I shall besaued , 1. Iohn 5. 13. Q. Doe not many deceiue themselues in their assurance ? A. Surely many doe ; because they thinke they haue faith , but when it comes to scanning , it is not faith , but a vizard , and a shadow of it : like one that keepes an old Euidence by him , and thinkes his land is sure : But when it comes to tryall , his deed is naught , and will not carry it . Q. How may a man know that he hath true faith ? A. Two wayes , By the Nature of Faith. And by the effects and fruites of it . Q. How may a man know it by the nature of Faith ? A. If a man feele himselfe inwardly perswaded in his heart , that God loues him in Christ , and because he loues him , will prouide him of all things needfull both for this life , and for the life to come , so that wee run not out to any wicked and vnlawfull meanes , but rest our selues on God with contentment in all estates . This is a sure note , that his faith is true , Iob 13. 15. Q. How may a man know it by the effects of Faith ? A. If a man haue an earnest loue to God , so that he be glad to doe any thing that may please him , and loath to doe the least thing that may displease him . Secondly , if he loue them that loue the Lord , so much the more they shew the more affection to him ; This sealeth to his soule that his faith is true , 1. Iohn 3. 14. Qu. Why doe wee say , I beleeue in God , not I beleeue in the Catholike Church ? A. Because we must beleeue in God , and in none but God , not in Saints , not in Angels , nor in any other power , Ierem. 17. 5. Q. What gather wee of this ? A. That as we beleeue in God , and in none but God : so we must pray to God and to none but God. For prayer and faith be linked together : So that we may not pray to any , in whom we may not beleeue , Rom. 10. 14. And therefore seeing we may not beleeue in the Saints , but in God alone , it is euident , that wee may not pray to any but to God alone . Q. Who is this God in whom wee beleeue ? A. The three Diuine Persons , the Father , the Sonne , and the Holy Ghost . Q. What gather wee of this ? A. That the Turkes and Iewes , though they confesse that there is a God : yet because they doe not confesse the three diuine Persons , acknowledge not the true God : the true God being hee , whom the Scriptures describe the Father , the Sonne , and the Holy Ghost , 1. Iohn 2. 23. Q. Whose Father is God ? A. He is the Father of our Lord Iesus Christ : And then by meanes of Christ , he is our Father , Ioh. 20. 17. Q. What is the meaning , when wee say , we beleeue in God the Father ? A. Wee professe thereby , that whereas God the Father was displeased with vs for our sinnes , now he is reconciled to vs in the blood of Christ , so that we dare boldly trust him with our whole state , and perswade our selues , that as wee call him Father , so we shall finde him a Father , euen most tender , and fatherly affections in him . Q. Wherein are wee to perswade our selues wee shall finde him a father ? A. First , as a Father feeds his children , and cloathes them , and prouides things needfull for them , though happily they deserue it not . So we are to perswade our selues that God being become our gratious , and good Father in Christ , will feed vs , cloathe vs , and prouide for vs , though wee deserue it not , Math. 6. 31. Secondly , as a father turnes not his children out of doores for euery fault . So wee must not thinke God will cast vs off for euery sinne , if there bee any hope of amendment in vs , Iohn . 8. 31. Thirdly , as a father makes his sonne his heire , and leaues him his lands and his liuing : though hee keepe him short and vnder for a time . So howsoeuer our portion bee but small in this world : yet we are to beleeue , God will make vs his heires , and one day bestow his Crowne and Kingdome on vs , Luke 12. 32. Q. What are wee to beleeue concerning God the Father ? A. Two things , First , that he is Almighty . Secondly , that hee Created Heauen and Earth . Q How is God said to be Almighty ? A. Two wayes : first because hee hath all might , and all power in his hand , and is able to doe whatsoeuer hee will in Heauen and in Earth , no power being able to hinder his work , and to hold out against him , Psal. 114. 3. Q. God cannot doe all things , for hee cannot sinne ? A. It is true , that God cannot doe any thing that is contrarie to his Nature to doe , Heb. 6. 18. hee cannot lye , 2. Tim. 2. 13. hee cannot denie his word , and yet he is Almighty : Because these things imply not power , but want of power . Q. What meane wee when wee say : Wee beleeue in God Almighty ? A. We beleeue not onely that God is Almighty in himselfe , but that he is Almighty for our good , and wee shall feele the benefite of that Almightie , and infinite power that is in him . Q. What vse may wee make of this ? A. It serueth to strengthen our faith , not only concerning the things of this life , but also of the life to come . Qu. How for the things of this life ? A. Seeing God is Almighty ; that is , able to do all things : Wee know we are neuer so poore , but God is able to enrich vs , neuer so lowe , but God is able to exalt vs ; neuer so heauy , but God is able to reioyce vs ; neuer so entangled , but God is able to loose vs , Rom. 4 21. Q. How for the things of the life to come ? A. Seeing God is Almighty , wee know , that though our weakenesse be great , and our corruptions many : yet God is able to carrie vs comfortably through the vast and warring , Wildernesse of this world into the land of happinesse , and eternall rest , Ioh. 10. 29. Qu. How is God secondly said to be Almighty ? A. Because all the might and power that is in any of the creatures is from God , the least thing in the world being not able to moue it selfe , but by the strength and power which it hath from God. Q. What gather wee of this ? A. That the Sparrow lights not on the ground : that a hayre falls not from the head : that a leafe dropps not from the tree , but it is ordered and disposed by the mighty hand of God , Math. 20. 29. 30. Q. Doth nothing then happen by fortune and chance ? A. Surely no : these are tearmes brought in to robbe God of his glorie in the gouernment of the world . For euer , that which seemes to be most casuall , is caried wholly by a secret hand of God , Prou. 16. 33. Q. What vse may we make of this ? A. First , it will teach vs patience : For seeing all things are wrought by the hand of God ; we make our account that sicknesse , losses , miseries , they are all from God , and therefore must be borne contentedly , vnlesse in the pride of our hearts , we wil lift vp our selues against the Lord , 2. Sam. 16. 10. Qu. What is the second vse ? A. It will teach vs comfort ; for seeing nothing is able to lift vp it selfe without the Lord , wee are to make our account , that a dogge cannot wagge his tongue , a wicked man cannot mooue his hand against vs without his leaue and licence , who is our Father , Ioh. 19. 11. Q. What is the third vse ? A. It will teach vs thankfulnesse : For seeing it is God that worketh all in all ; it is God alone , who is to bee blessed for all the comforts that we haue , because it is he that enclineth mens hearts to vs , and causeth this or that thing to doe vs good , 1. Sam. 25. 32. Q. Why is God called the Creatour of Heauen and Earth ? A. Because he made Heauen and Earth of nothing , all the power in this world , being not able to worke , vnlesse it haue some matter to worke vpon , Heb. 11. 31. Q. How did God Create the world ? A. Wee must not thinke that the Lord lay labouring and soyling at it , as wee see men doe , when they build an house , but as Psalme 35. 6. by the word of God were the Heauens made , &c. Q. What is meant by Heauen and Earth ? A. By heauen is meant Heauen , and euery Creature in Heauen , and by Earth is meant the Earth , and all things in it : so that the meaning indeed is , that God created all . Q. What learne we by this ? A. That if wee haue any comfort in any thing in this world ; in the earth that beares vs , in the heauens that couer vs : in the fire that warmes vs , in the water that cooles vs : in our eyes that wee see with , in our eares that wee heare with , in our legges that wee goe with ; God alone is to be thanked and blessed for it . Q. Why is Heauen set before Earth ? A. Heauen is mentioned first , to teach man to seeke it first , and to begin our worke at heauen , as God begun . Q. What vse may wee make of this ? A. Hee that made all , is able to destroy all . And therefore in a moment God is able to strip and turne the wealthiest of vs out of all wee haue . Q. What is the next Person we must beleeue in ? A. In Iesus CHRIST . Q. What doth he Creed teach vs concerning Christ ? A. Two things , 1. What his Person is . 2. What his Office is . His office is set our two wayes , 1. By the Titles . 2. By the actions of it . Qu. What is the first Title ? A. Iesus , which signifieth a Sauiour , according to that , Math. 1. 21. Thou shalt call his name Iesus . Qu. What doth hee saue vs from ? A. From sinne and the punishments thereof . Q. How doth hee saue vs from sinne ? A. By deliuering vs from the guiltinesse of sinne , 1. Iohn 17. And secondly by freeing vs from the power of sinne , that it raigne not in vs , Ioh. 8. 24. Q. How doth Christ saue vs from the punishment of sinne ? A. First , by deliuering vs from the wrath of God , that was kindled against vs , 1. Thess. 1. 10. Secondly , by deliuering vs from the clamours and cryes of our owne guiltie conscience , which continually accuseth vs , Rom. 5. 1. Thirdly , by deliuering vs from the paines of Hell , Rom. 8. 1. Fourthly , by deliuering vs from the power of the Deuill , who before ruled vs as a Lord , Heb. 2. 14. Q. What is the meaning then of these words ; I beleeue in Iesus ? A. The meaning is , that I beleeue , there is a life and Saluation in Iesus Christ for all that come vnto him : And that as he is Iesus ; so I shall finde him a Iesus , that is , a Sauiour to saue me from sinne , and all the punishments due to it : So that though I be a sinner ; yet through the Spirit of Christ working in me , I shall sinne euery day lesse then other ; and through the Lords mercy , I shall not come into condemnation for any of those sinnes , which through frailty and weakenesse I commit . Q. What is the second title of our Sauiour ? A. Hee is called Christ , who was annoynted , and it is the same that Messias is in Hebrew , Ioh. 4. 25. Q. How was Christ annoynted ? A. Not with bodily oyle , as the Kings and Priests , and Prophets were in the old Law , but with the holy Ghost , the Spirit of God without measure being poured on him , Acts 10. 38. Q. Whereunto was Christ annoynted with the holy Ghost . A. To bee the King , the Priest , and Prophet to his Church . Q. Why is Christ said to bee the King of the Church ? A. Because it is gouerned by the Law of Christ , and secondly , because it is defended by his power against the rage of the deuill , of sinne , and of all the enemies that oppose it , Luk. 1. 32. 33. Q. Why is Christ said to be the Priest of the Church ? A. First , because hee hath made an attonement for it , offring vp his owne Body vpon the Altar of the Crosse. And secondly , because he maketh intercession in Heauen , continually intreating God for the peace and safetie of it , Heb. 24. 25. Q. Why is Christ said to be the Prophet of the Church ? A. Because hee hath reuealed the royall will of God vnto his people , sometimes by his owne mouth , and sometime by the ministry of the Prophets and the Apostles , fitted and enabled by his Spirit thereunto , Acts 3. 22. Q. What is the meaning then of these words , I beleeue in Christ ? A. The meaning is , I beleeue that our Sauiour Christ is the true Messias , the Lords annoynted , hee that was ordained of God to bee the King , Priest , and Prophet of our Church , the King to rule it , the Priest to purge it , and the Prophet to teach it . Q. Why are wee called Christians ? A. Wee are called Christians of Christ , because all true Christians are members of Christ , and in some measure partakers of his annoynting , so that wee are Kings and Priests , and Prophets too , Acts 11. 26. Q. How are all true Christians Kings ? A. They are Kings ouer their owne hearts to command them of God , and ouer their owne corrupt affections to subdue them , and keepe them vnder that they raigne not in them , Rom. 1. 6. Secondly , because all the comforts of this life , and the life to come belong vnto them . Qu. How are they Priests ? A. They are Priests to offer vp their owne bodyes and soules by holy seruice vnto God. And secondly to intreate God for themselues and their brethren , 1. Pet. 2. 5. Q. How are they Prophets ? A. They are prophets both to stand out vnto the death for the maintainance of the truth , and also to teach that which they know to others that knew it not , Acts 2. 17. Qu. What thinke you of those who doe not so ? A. Howsoeuer they carry the name of Christians , yet indeed they be none , but meere hypocrites and dissemblers ; whatsoeuer they pretend . Q. What are wee to beleeue concerning the Person of Christ ? A. Wee are to beleeue two things , 1. That hee is very God. 2. That hee is very man. Q. How doth the Creed shew him to be God ? A. First , because he is the Sonne of God. For as hee that is the Sonne of naturall man , must needs be a man : So he that is the naturall Sonne of God , must needs be God. And therefore he is called the mighty God , Isay 9. 6. the blessed God , Rom. 9. 6. and the true God , 1. Ioh. 5. 20. Q. Why was it needfull that Christ should be God ? A. Hee that must redeeme vs , must beare the infinite wrath of God. But no creature in Heauen or Earth , was able to beare the infinite wrath of God , and to rise vnder it . And therefore none but God was able to redeeme vs , Iob 9. 13. Qu. What is the second Reason ? A. That the death of Christ might be of infinite value , and of infinite price to redeeme vs. For it was more that God was scourged : that God was nayled to the Crosse : that God was killed for vs , then if all the Angels and men in the world had suffered , Act. 20. 28. Qu. What gather wee of this , that Christ is God ? A. That if Adam being but a man was able to condemne vs ; much more Christ being God , is able to saue vs , Rom. 5. 17. Qu. How is Christ said to be the onely Sonne of God , seeing all the faithfull are so also ? A. Christ is the onely Sonne of God by Nature , and wee are the sonnes of God by Adoption and Grace : Christ is the Sonne of God ; because he was borne of God : And we be the sonnes of God , because it pleaseth God in fauour to accept vs for his sonnes , Psal. 8 15. Qu. What is the second Title , whereby it is shewed that Christ is God ? A. In that hee is called our Lord. For God is our onely Lord , Deut. 8. 14. and therefore seeing he must bee acknowledged to be our Lord : he must also bee acknowledged to bee our God , Ioh. 20. 28. Q. Why is Christ called our Lord ? A. Because the godly ones are ruled by him , the wicked euer labouring to shake off their yoake , Luk. 19. 14. Secondly , because he ruleth for our good , wee hauing the whole fruite and benefite of his gouernment in the world , Deut. 33. 26. Q. What is the meaning then of these words , I beleeue in Iesus Christ our Lord ? A. I beleeue that he was but a bare man : but the Sonne of God , that came to redeeme the world , euen he that ruleth with all power , both in Heauen and in Earth ; and therefore is most mighty to saue all those , who by true faith flie vnto him . Qu. Why was it needfull that Christ should bee man ? A. Because he could not suffer in his diuine Nature . First , and therefore vnlesse he had taken vpon him the weake nature of man ; he could not haue suffered for vs , 1. Tim. 1. 17. Secondly , because man had sinned ; and therefore it was needfull that man should suffer for sonne , Heb. 2. 16. Thirdly , that he might be the more pittiful and tender to vs , hauing felt in himselfe the many weaknesses and infirmities , that our nature is subiect to , Heb. 2. 17. Q. How did Christ become man ? A. He was conceiued by the Holy Ghost , borne of the Virgine Mary . Q. How was he conceiued by the Holy Ghost ? A. The holy Ghost sanctified the flesh of the Virgin , and therefore created the Body of Christ without mans helpe , Luk. 1. 35. Qu , Why was he so conceiued ? A. That he might be pure from originall sinne in his conception , Heb. 7. 26. Q. Why was he borne of a Virgin ? A. That his strange birth might moue men to looke for some strange worke at his hands , Isa. 7. 14. Q. What Heretiques are rebuked by this Article ? A. Simon Magus schollers , who denied that Christ was come in the flesh , and therefore are called Antichrists , 1. Iohn 4. 3. Secondly , the Ualentinian heretiques of old , and the Anabaptists of late , who affirme , that Christ brought his body from heauen with him , and so passed through the wombe of the Virgin , as water through a Conduit Pipe , contrarie to the Scripture , Gal. 4. 4. Q. What doe the rest of the Articles concerne ? A. The execution of Christs office , whereof there are 2. parts , 1. His Humiliation . 2. His Glorification . Q. What is the first degree of his Humiliation ? A. Hee suffered vnder Pontius Pilate . Q. Why is no mention made of his life , but of his sufferings ? A. Because his whole life was nothing but a suffering : his Passion began at his birth , and from his cradle he was weeping towards his crosse . Qu. Why is no mention made of his miracles ? A. Because we haue more benefit by his suffering , than by all his miracles ; his miracles benefited onely to those that liued in that present age with him : but the vertue of his suffering reacheth downe to vs , 1. Pet. 2. 24. Q. Of whom did Christ suffer ? A. Of all sorts of men : hee that came to saue all , had all against him : the Iewes against him , and the Gentiles against him : the Priests against him , and the People against him : the Souldiers against him , and the Theefe against him , yea and his owne Disciple too . Q. What did Christ suffer ? A. All the punishments that were due to our sinnes , Pouertie , Hunger , Contempt , Shame , Whipping , and buffetting , and the Wrath of God , which was greater than them all . Q. Why do the Martyrs suffer so cheerefully , and Christ so heauily ? A. The Martyrs though they felt paines in their bodies , yet they were infinitely comforted in their soules : but Christs inward sorrowes were more than his outward paines , Mat. 26. 38. Qu. For what cause did Christ suffer ? A. He suffered for our sinnes ; we are they that caused the death of the Sonne of God ; as we increased sinne , so the torments were increased vpon him . Isay 53. 5. Qu. What was this Pontius Pilat ? A. He was the gouernor of Iewrie , Deputie to Tiberius Caesar Emperor of Rome , Luke 3. 1. Qu. Why is he here mentioned ? A. To shew , That the Sceptar was now taken from Iudah , and therefore this was the time wherein Christ should come , Gen. 47. 10. Q. Why was Christ condemned of Pilat ? A. That we might be acquitted at the iudgement seat of God , Christ hauing borne the whole penaltie of our sinne . Q. What was the second degree of Christs humiliation ? A. He was crucified . Qu. What kind of death was that ? A. It was a most painful death , and a most infamous death . Q. How was it infamous ? A. It was infamous two wayes : first , By Gods Law , Gal. 3. 13. Secondly , By Mans Law , because none but base and vile persons were adiudged to the Crosse. Q Why did Christ suffer such an infamous death ? A. That we might see what an hatefull thing sinne is in Gods sight ; which could no otherwise be expiated but by such a fearefull and infamous death of the Sonne of God. There is not the least sinne that we commit , but it cost our Sauior Christ the dearest bloud in his bodie . Qu. What learne wee by this ? A. To account no sinne little , seeing the least we haue cost our Sauior Christ not a little paine . Qu. What other reason is there ? A. It meruailously commends our Sauiours loue , That Christ performed not some sleight matter for vs , but vnderwent a most vile death , the death of the Crosse in our behalfe , Phil. 2. 8. Q. When was Christ crucified ? A. At noone day , that all men might see cleerely life & saluation lifted vp vpon the Crosse , Ioh. 3. 14. Q. Where was Christ crucified ? A. Without the Citie , to shew that wee must goe out from this world , if we will be partakers of the Crosse of Christ , Heb. 13. 13. Q. Who did crucifie Christ ? A. The Iewes , who longed for Christs comming , yet killed him when they had him , 1. Thess. 2. 14. Q. What miracles were done at it ? A. There was darkenesse from high noone till three of the clocke . God put out the candle of heauen , that man might leaue worke : When Man would not blush , the Sun was ashamed and hid his face : When mens hearts would not quake , the earth quaked for feare : and when mens hearts would not rent , the vaile of the Temple rent in twaine , Mat. 27. Q. What was the third degree of Christs humiliation ? A. His death . Q. Why did not Christ come downe from the Crosse , as the Iewes would haue had him ? A. If Christ had come downe from the Crosse , the Iewes would haue haled him to it againe , and so the condemnation would haue been the greater . If Christ had come downe , he had left the worke of our redemption vnperfect : and therefore howsoeuer it might haue beene much for Christs honour to haue come downe , yet tendring our good more than his owne honour , hee was content with shame and reproch to stay still vpon this Crosse. Christ shewed then a greater miracle than that , if they would beleeue . For it was more to rise from death after they had killed him , than to come downe from the Crosse when hee was aliue . Q. How did Christ die ? A. He died a voluntarie death , and a holy death . Q. How did Christ die a voluntarie death ? A. He died not with extremitie of paine , as others doe , but he willingly yeelded vp his life , when he could haue liued longer if he would , Ioh. 10. 18. Q. How did Christ die an holy death ? A. Though hee had many sharpe conflicts before his end , yet he made a sweet close , in so much that the Centurion was more mooued with his sweet death , than with all the miracles which he had seene , Mark. 15. 39. Q. Why did Christ die ? A. To free vs from eternall death ; for vnlesse Christ had died on earth , we had died euerlastingly in Hell. Q. Yea , but the Godlie die dayly . A. But their death is not a punishment for sinne , but a passage to Heauen and Eternall life . And therefore it is one of the greatest blessings that God can bestow vpon a godly man , Phil. 1. 23. Q. What Fruit haue we by Christs Death ? A. Remission for our sinnes ; for Iustice will not suffer that one offence be twice punished . And therefore seeing God hath punished all our sinnes in Christ , ( vnlesse we renounce the benefit we haue by Christ ) hee cannot now punish them in our selues againe , Psal. 53. 5. Mortification of sinne ; Christs death obtaining not onely pardon for sinnes past , but also strength and grace , to weaken and bring vnder those corruptions that are yet behinde , 1. Cor. 1. 30. Q. What is the fourth degree of Christs humiliation ? A. He was buried : Q. Why was Christ buried ? A. For two causes : First , the more to assure vs of his death ; for dead men , and not liue men be put into the graue . To confirme vs the more , That Gods wrath is appeased thorough Christ , as the Sea was calme when Ionas was cast out of the Ship. Q. What Fruit haue we by Christs buriall . A. By Christs buriall sinne is buried in vs , so that we haue strong hope , that it neuer shall arise , Rom. 4. 6. Q. What is the last degree of Christs Humiliation ? A. Hee descended into hell ? Q. What is the first Degree of Christs Exaltation ? A. The third day hee arose againe from the dead . Q. What is the meaning hereof ? A. That as a man that chops vp a morsell that is too hot for his mouth , cannot hold it , but is glad to giue it vp againe : So death hauing swallowed vp our Sauiour Christ , and finding him too hot for him could not hold him , but was glad to render him vp againe , Acts 2. 24. Q. When did Christ rise ? A. The third day , not the first day , lest the Iewes should thinke he had not beene dead indeed , but had been in a trance , Not the fourth day , lest his Disciples should haue despaired if Christ had beene longer absent from them , Luke 24. 21. Q What difference is there betweene Christs rising , and ours ? A. Christ rose by his owne power , but wee shall rise by the power of Christ , as in a shipwracke , one swimmes to the bank , and a many hang at his heeles , and hee drawes them all out to the shore , 1. Cor. 15. 22. 23. Q. What are the fruits of Christs rising ? A. Wee are assured hereby , that Christ hath discharged for all our sinnes : For if Christ had not payd our whole debt , if but one sinne had beene left behinde , Christ could not haue risen from death , the guiltinesse of that one sinne would haue kept him downe . And therefore God in raising Christ , hath declared himselfe to be fully satisfied , and contented for all our sinnes , Rom. 4. 25. Secondly , by Christs rising , we are raised vp to newnesse of life . As it is a shame for the Seruants to lye in bed when the Master of the house is vp : So seeing Christ is risen , it shall bee our shame , if wee lye still sound a sleepe in sinne , Rom. 6. 4. Thirdly , wee are assured thereby , that our bodies shall rise againe , being parts and members of Christ , and liuing by the same Spirit , which raised Christ out of the graue , 1. Thess 4 4. Q. What is the second degree of Christs Exaltation ? A. Hee ascended into heauen . Q. What is the meaning hereof ? A. That Christ left the Earth , and went vp to Heauen , so that he is no longer in Earth , according to his bodily presence , either visibly or inuisibly , Ioh. 16. 7. Qu. What thinke you then of the Reall Presence of Christs body in the Sacrament ? A. It is directly contrary to the Articles of our Faith , as Christ himselfe shewes , Ioh. 6. 62. For aske them of our faith , where Christs body is ; They will answer it is ascended and gone into Heauen , aske the Aduersaries , they will say , it is still on Earth in this Sacrament on the Altar , &c. So that if the Articles of our faith be true : their doctrine of the Reall Presence cannot be true , Math. 24. 23. Q. How doth Christ say then , hee will bee with vs to the end of the world , Math. 28. 20. A. Christ will be with vs alwayes according to his Godhead , according to his grace , according to the effectuall working of his Spirit , as St. Marke expounds it , Cap. 16. 20. but according to his bodily presence he is not alwayes with vs , as himselfe saith , Math. 26. 11. Q. Whither did Christ ascend ? A. Into heauen , as all the Scriptures shew , Marke 16. 19. Luke 24. 51. Act. 1. 11. Q. What fruit haue we by Christs ascention ? A. First , Christ ascended into Heauen , hath carryed the hearts of the Godly into Heauen with him : So that though they liue here belowe ; yet they haue their mindes continually raised and lifted vp to Christ that is aboue , Phil. 3. 20. Secondly , wee ( by Christs ascending into heauen ) are already possessed of Heauen : For as one friend takes possession in an others name , and it is as good in Lawe , as if he had done it himselfe ; So Christ in our name and in our right , hath entred into heauen , and made it as fine , as if wee our selues were already seised of it , Ephes. 2. 6. Thirdly , Christ ascended into Heauen , that hee might appeare in the sight of God to make intercession for vs. So that now wee haue a friend in the Court of heauen , who keepes vs in fauour with God , and obtaines many blessings for vs , Hebr. Q. What is the third Degree of Christs Exaltion ? A. Hee sitteth at the right hand of God. Q. What is meant by the right hand of God ? A. To speake properly , God hath neither a right hand nor a left : For God is a Spirit , and therefore hath no bodily parts , as wee haue , but the right hand of God , is the power of God , and the Maiestie of God , as the Scriptures expound it , Luke 22. 69. Heb. 1. 3. Q. What is it then to sit at the right hand of God ? A. To be next to him in Maiestie and in Power : for as Kings and great personages , cause them to sit downe on their right hand , whom they will haue honoured , as second to them in the kingdome , and next to themselues : So Christ is set down at the right hand of God. Because God hath lift him vp euen in his humane Nature farre aboue men and Angels , and made him in glory and honour next vnto himselfe . Q. Why is Christ said to sit ? A. First , to shew that he is the Iudge of the world , and all causes must be brought before him . Secondly , to shew that he hath finished the worke of our Redemption , as a man that sits downe when his worke is done , Heb. 10. 12. In the Sanctuary there was no stoole for the Priests to sit downe , &c. Q. Shew yet more fully the meaning of the Creed in this sitting ? A. The sitting downe of Christ , at the right hand of God , is the installing of him in his Kingdome , and in his Throne , the aduancing and lifting of him vp to bee the head of the Church , and that person by whom God will rule all things both in Heauen and in Earth , Phil. 2. 9. Q. What learne we of this ? A. That Christ is now exalted in his kingdome , and in his Priesthood : So that now he administreth both his kingly & his Priestly office , with greater might and Maiestie then euer hee did before . Q. What fruit haue wee by the lifting vp of Christ in his Priesthood ? A. Wee know thereby that Christs Intercession shall bee more profitable for vs. For if Christs prayer on Earth was alwayes heard ; wee may well thinke that being Sutour for vs in so great Maiestie and glory , hee shall not bee denied , Rom. 8. 34. Q. What fruit haue we by the lifting vp of Christ in his kingdome ? A. First , wee know that now he is more able to blesse the Church , and euery member of it ; And therefore if hee then healed the sicke , fed his followers with small prousion , made the ministry of the Word effectuall ; much more is hee able to doe it now , 2. Cor. 9 8. Secondly , wee know that Christ is more able to defend the Church , and subdue all the enemies of it , and stampe them vnder foote ; And therefore if hee then cast out deuill , he is now much more able to cast out sinne : and if then hee were able with one word to calme the Sea : hee is now much more able to scatter all our troubles , and to disperse them , Rom. 26. 20. Q. What gather wee of this ? A. That they who doubt of Gods fauour , or feare they shall not be able to liue this hard yeare ; or thinke they shall neuer get Religion , or ouercome the lets , howsoeuer they say they beleeue : yet doe not indeed beleeue that Christ sits at the Right hand of God ; that is , that hee more mightily administreth his Kingdome and Priesthood now , then euer hee did before . Q. What is the last degree of Christs Exaltation ? A. From thence hee shall come to iudge quick and dead . Q. What is the meaning hereof ? A. That Christ in the end of the world , when the sinnes of men be ripe , shall descend in a Cloude and sit downe vpon his throne , and all both great and small shall stand before him , and the Bookes shall bee opened , and they shall bee iudged according to the things that they haue done , be they good , or bee they euill . Qu. What note wee hence ? A. 1. That there shall be a Iudgement . 2. The generalitie of the Iudgement . 3. The Person of the Iudge . 4. The Time of it . Qu. How know wee that there shall be a Iudgement ? A. First , by the Scriptures . Secondly , by the light of Reason . Q. What Scriptures proue it ? A. Iude 14. 15. 2. Cor. 5. 10. Act. 17. 31. Q. What is the Reason ? A. We know that God is a iust and righteous God , and therefore hee cannot but make the state of the godly better then the state of the wicked . But in this world it is not so : For godly Lazarus lyes pyning at the doore , while the wicked Glutton sits surfetting at the Board . And therefore there must bee a Iudgement , that the godly may bee blessed , and the wicked punished . Q. What fruit haue we by this ? A. Wee know that Christs comming , is for the further glorifying of his Church , and the punishing of the enemies of it . And therefore , howsoeuer we are here pressed and afflicted for a while , and crowned with contempt ( as our Master was with thornes ) yet a day will come , when all our infirmities and miseries shall haue an end , and the faces of our enemies shall be filled with shame , 2. Thess. 1. 6. 7. 8. Q. What are wee taught concerning the generality of the Iudgement ? A. That all shall be iudged , both quicke and dead . Q. Who are meant thereby ? A. By the quicke are meant they , whom Christ shall finde aliue at his comming ; And by the dead , they are meant , that shall bee dead before : So that all shall be iudged , Rom. 14. 10. Q. What gather wee of this ? A. That a day will come , when euery one of vs shall giue an account to God for his whole life , for euery oath that he hath sworne ; for euery lie that he hath told ; for euery penny that he hath deceiued ; for euery Sabboth that he hath prophaned . And therefore , that wee must be carefull to flie these sinnes , and the like , as wee will answer to God for the contrarie at the Iudgement seate . Q. Who shall be the Iudge ? A. Christ in his humane Nature , Iohn 5. 22. 27. Q. What learne wee by this ? A. That Christs comming shall be comfortable to the godly , and fearefull to the wicked ; Comfortable to the godly , because he shall be their Iudge , who is their Sauiour , Luke 21. 28. Fearefull to the wicked , because he shall be their Iudge , whose blood they haue despised , whose Ministers they haue disgraced , whose name they haue blasphemed , whose Sacraments they haue contemned , whose Sabboths they haue prophaned , Reu. 6. 15. 16. Q. When shall the Iudgement bee ? A. In the end of the world : what yeare , or what day , or what houre knoweth no man , no not the Angels but God alone , Math. 24. 36. Q. Why would the Lord haue it secret ? A. That men might be alwayes vpon their watch , and preparing for it : For the count day will come suddenly , and therfore we must euer keepe our reckonings streight , lest it come like a thiefe in the night to steale away all our peace and prosperitie , and pleasures for euer , Mark. 30. 35. Q. What is the third Person in whom wee must beleeue ? A. The Person of the Holy Ghost . Q. What are wee to beleeue concerning the Holy Ghost ? A. Two things ; First , that he is the effentiall Power of the Father , and of the Sonne ; the same God in nature , but distinct in Person : That hee proceedeth from the Father , the Scripture is plaine , Iohn 15. 26. That hee proceedeth from the Sonne , is as plaine , Gal. 4. 6. That he is a distinct person from them both is cleare , Iohn 14. 16. Secondly , that he is the Sanctifier of Gods elect , and therefore hee is called the Holy Ghost , not onely because he is holy in himselfe , but also because he makes vs holy , sanctifying both our bodyes and our soules vnto God. Q. What learne wee by this ? A. That by nature wee are more barren then the barrenest ground in the world ; hauing no sparke of grace or goodnesse in vs ; And therefore , if there be any loue of vertue , any hatred of sinne , we may well know it is not of our selues ; but the Spirit of God which wrought it in our hearts , Phil. 2. 13. Qu. What doth the Spirit of God worke in vs ? A. First , knowledge of the will of God : For whereas by nature a man hath no more true Religion , then a very beast : The Spirit of God opening and enlightening the eyes of his minde , makes him able to conceiue the secret things of God , 1. Cor. 3. 14. Q. What is the second thing ? A. Regeneration ; For by nature a man is giuen to like best of the worst things , and worst of the best things , and therefore the Spirit of God is faine to cast him new , and to change euery affection in him , Iohn 3. 5 , Q. What is the thirdthing ? A. Communion with Christ : For by Faith the Spirit of God implanteth vs into Christ , as the Branches are knit into the stocke ; so that as the Branches liue and are nourished from the stocke : So wee partake of all the rich graces that bee in Christ , 1. Cor. 6. 11. Q. What is the fourth thing ? A. Spirituall Gouernment ; For by nature wee are so babish , that wee know not when to speake , nor when to hold our peace ; how to pray , nor how to vse our Christian liberties , &c. And therefore the Spirit of God is giuen vs as a guide to direct vs in euery thing that we take in hand , Rom. 8. 14. Q. What is the fift thing ? A. Comfort in Troubles ; For the Spirit of God ( assuring our hearts , that God loues vs in Christ ) makes vs to contemne the vanities of the world , and ( setting vs in hope of the life to come ) makes vs set the lesse by the things of this life , Ioh. 14. 16. Q. What is the sixt thing ? A. Strengthening vs. For whereas naturally wee are quickly weary of good things ( the Spirit of God so vpholding vs in grace ) that euery day wee feele our selues brought into greater loue and liking of the same , Eph. 3. 16. Q. In whom doth the Spirit of God worke these things ? A. In none but the Elect. A Reprobate may haue the Spirit of God , according to some effects of it , as to make him see his sinnes , to be ashamed of them ; and to restraine him from the outward acts of them , to liue ciuilly in the world : But the Spirit of God inwardly killing sin , and sanctifying the Soule in all his gracious effects , is neuer giuen but to Gods Elect , Iohn 14. 17. Q. May a man lose the Spirit of God ? A. The wicked ( because they neuer had it soundly ) may wholly lose it . The godly cannot lose it wholly , but onely according to some graces of it , and that not finally but for a time : Because the Spirit like Sampsons hayne , will reuiue againe , Iohn 7. 38. Q. May wee therefore liue secure , because wee cannot lose the Spirit ? A. Nay , but wee must vse the meanes which God hath appointed for the nourishing of the Spirit ; as hearing of the Word , Prayer , Meditation , &c. otherwise the best of vs shall finde the Graces of Gods Spirit , wonderfull dead and damped in vs , 1. Thess. 5. 18. Q. How may a man know that hee hath the Spirit of God ? A. Hee may know that hee hath the Spirit of God by the working of the Spirit ; For , as a man knowes there is life , in himselfe , as long as he breathes and moues , and doth the rest of the actions of a liuing man : So when a man liues the life of the Spirit , and doth the things which without Gods spirit hee could not doe ; hee may well know that hee hath the Spirit in him . Q. Doe not many deceiue themselues in this point ? A. Many doe for want of iudgement , for there is a certaine working like the Spirit , but it is not the Spirit . A certain boldnesse in the heart like Faith , but it is not Faith : A certaine kinde affection like Loue , but it is not loue : A certaine hot humour like Zeale , but it is not Zeale ; They bee but vizards , and counterfeits , which the deuill makes to deceiue poore people with , To make them beleeue they haue Faith and Loue , and other vertues , when indeed they haue not ; but certaine emptie shewes and shadowes of them . Q. What is the first marke whereby a man may know that he hath the Spirit of God ? A. If a man feele himselfe better able to conceiue the Mysteries of Faith , and to take profite by the Ministry of the Word , either to the begetting or strengthening of Faith in him : This is a sure token , that he hath the Spirit , Act. 16. 14. Q. What is the second Marke ; A. If a man feele a sensible change in himselfe ; so that hee loues that good which hee thought hee should neuer loue , and hates that euill which hee thought hee should neuer hate ; and sets himselfe with diligence to the weakening and killing , not of some few , but of all his sinnes : This is a true Testimony , that hee hath Gods Spirit working in his heart , 1. Cor. 6. 11. Q. What is the third Marke ? A. If a man feele himselfe checkt inwardly for sinne , so that hee cannot tread or looke awry , but by and by hee is closely touched and rebuked for it . This is a sure token that he hath the Spirit , Isay 30. 21. Q. What is the fourth Marke ? A. If a man haue an earnest desire to please God ; to wish from his very heart , that he could walke with greater care and obedience in all the wayes of God. This shall seale vnto his soule , that he belongs to God , 1. Iohn 2. 5. Qu. What is the fift Marke ? A. If a man feele himselfe much giuen to Prayer , not onely in company , and at ordinary times , but also priuately by himselfe alone , with assured perswasion that hee shall fare the better for it : This is a certaine signe of the Spirit of God , Gal. 4. 6. Q. What is the fift Marke ? A. If a man dare trust the Lord with his whole state , and say vnto God in sinceritie of heart . Lord , I desire not health nor peace nor plenty , but according to thy will. I lay downe my selfe , my life , and my comforts , and all that I haue at thy feet , dispose of mee as best pleaseth thee ; this is a seale , that the Spirit of God workes in his heart , 2. Sam. 15. 26. Qu. What if a man feele not all these in himselfe ? A. Yet hee is not to despaire if there be any one of them truly in him . For as there may be life in man , though hee can neither see nor heare , nor speake nor mooue : So though the Spirit work not so strongly in one , yet as long as he desires to please God ; so long as hee is sorry for his sinnes ; or at leastwise sorry , that hee cannot be sorry for them ; hee is not vtter , ly to discomfort himselfe in his estate , Rom. 7. 22. 23. Qu. What doth the second part of the Creed entreate of ? A. Of two things , 1. The Church . 2. The Benefites bestowed vpon it . Q. Why is the Church mentioned immediatly after the Doctrine of the Trinitie ? A. Because , whatsoeuer the holy Trinitie hath wrought , they haue wrought it for the good of the Church . And therefore the benefite of the Father in Creating : of the Son in Redeeming : of the holy Ghost in Sanctifying wholly and entirely belongeth to the Church : It is the Churches dowrie . Q. What learne wee by this ? A. That if a man can approue himselfe to bee a true member of the Church : Then hee may assure himselfe that hee hath his part in Christ : But if hee bee not a true member of the Church ; then neither God nor Christ , nor life , nor saluation belongs vnto him , Acts 2. 48. Q. What is the Church ? A. The Church is the whole company of Gods Elect in all places and in all Ages , knit by true Faith vnto Iesus Christ their head , Ephes. 1. 10. Q. Are none but the Elect true members of the Church ? A. Hypocrites and wicked men may bee in the Church , but they are not of the Church ; They may be in the outward societie , and fellowship of the Church mingled for a time , but they are not true members of it , because they are not knit by true faith vnto Christ their head , 1. Iohn 2. 19. Q. Why are the visible Assemblies called the Church ? A. Because in charitie wee are to thinke they belong to Gods Election , till by Apostasie , or notorious euill life they giue proofe to the contrarie . Q. What are wee to beleeue concerning the Church ? A. Two things . 1. That it is holy . 2. That it is Catholique . Q. Why is the Church said to be Holy ? A. Because all the true members of the Church are washed from their sinnes by the blood of Christ , and haue holinesse in some measure begun in them , Ephes. 5. 28. Q. What learne wee by this ? A. That they who are not holy , that is sanctified in some measure by the Spirit of Christ , belong not indeed to the Body of the Church , and therefore are quite cast on from all benefite by the death of Christ. Q. Why is the Church called Catholike ? A. Catholike , is as much to say , as Uniuersall , or generall . So that when wee say , Wee beleeue the Catholike Church . The meaning is , that wee beleeue the Church is not now tyed to any one Countrie , as it was before Christs comming , to the Iewes onely , but in euery Nation , whosoeuer feareth God and worketh righteousnesse , is accepted of him Ephes 2. 14. Q. Is not the Church of Rome the Catholike Church ? A. No : For the Catholike Church cannot fall away from the faith , Math. 16. 18. But the Church of Rome , hath no more priuiledge in this point , then any other Church ; for it both may and hath departed from the faith , Rom. 11. 22. And therefore it is not the true Catholike Church . Q. What bee the markes of the true Church ? A. 1. Syncere preaching of the Word . 2. A right vse of the Sacraments . Q. Is not the Popes doctrine sound ? A. No ; for whereas the Scriptures teach , that God alone is to be worshipped , Math. 4. The Pope teacheth that wee may worship Saints , the Wood , the Crucifix with the same diuine worship that belongs to God. Where the Scriptures teach , that there is one Mediatour betweene God and Man , the Man Iesus Christ : The Pope teacheth , that euery Saint and Angell may be a mediatour for vs. Qu. Haue they not a right vse of the Sacraments ? A. No : For whereas Christ and his Apostles ministred in both kindes : they giue nothing but Bread vnto the people : Where Christ and his Apostles celebrated it in a knowne tongue ; they mumble vp all in a strange tongue , which the people doe not vnderstand . Q. What doth the Pope make the chiefe markes of the Church ? A. First , Antiquitie . Secondly , Vniuersalitie . Thirdly , Succession of Bishops and consent . Q. Doth not the Antiquitie of the Church of Rome prooue it to be the true Church ? A. No , for as old as it is , it is not so old as the Deuill . Againe , there is as great difference betweene old Rome and Rome now ; as is betweene a chaste Virgin and a common Harlot . Qu. Doth not Uniuersalitie prooue it . For before Luthers time , all were of the Romish faith ? A. That is not so ; For before Luther , the Valdonses , and the Christian Churches in Greece , in Armenia , in Syria , in Aethiopia , and other places , as much abhorred fellowship with the Pope as wee doe . Secondly , is it had beene so , yet who knowes not , that St. Iohn hath foretold ; R●● . 13. 3. cap. 8 , that all the world should worship the Beast . Q. Doth not succession of Bishops from Peter prooue it ? A. No : For Caiphas had succession from Aaron , and yet condemned Christ , and their owne stories tell , that there haue beene Monsters hather then Bishops that haue , sate at Rome , Tiberius , who subscribed to the Arian heresie , Honorius , condemned by two Generall Councels , and Iohn 2 , 3. who held a damnable heresie concerning the 〈◊〉 of the Soule . Q. Doth not their vnity and agreement proue it ? A. No : For howsoeuer they agree as Herod and Pilate did in condemning Christ : yet they haue infinite iarres and contentions among themselues , Pope against Pope , and Cardinall against Cardinall , Doctor against Doctor , and that in matters of faith , concerning the efficacie of the Sacraments , The Virgin Mary , matter of Orders , Iustification , &c. So that their vnitie is no other , then such as is spoaken of , Acts 4. 27. Q. What bee the Benefites which God bestowes vpon his Church ? A. They are foure in number , The two first concerne this life . The two later the life to come . Q. What is the first of them that concerne this life ? A. The Communion of Saints . Q. What is meant thereby ? A. That all the holy people of God , haue fellowship one with another , and with Christ their Head , 1. Ioh. 1. 3. Q. What is the fellowship which wee haue with Christ ? A. By faith wee become one with Christ , of his flesh , and of his Bones , by meanes whereof wee haue a communitie in all his Merits , and in all his riches : So that his sufferings for sinne stand vs in as good stead , as if wee our selues had suffered for them : And his fulfilling of the Law benefires vs as much , as if wee in our owne person had fulfilled it . And his ascending into heauen puts vs in as good assurance , as if our selues already were ascended thither , Eph. 2. 6. Q. What is the fellowship which wee haue one with another ? A. It stands in foure things . First , in ioyning together in the outward worship of God , whereby wee bring mutuall comfort , and incouragement one to another , Acts 2. 46. Q. What learne wee by this ? A. That they who liue idly at home on the Sabboth day , or content themselues with some priuate duties of their owne , and doe not resort to the publike places , and publike assemblies , which God hath sanctified and ser apart for his owne worship , are found to despise the Communion of Saints . Q. What is the second thing wherein our Christian fellowship consists ? A. In praying one for another , and that not sleightly and coldly , but pressing and importuning the Lord , as if our owne state , and our owne danger were in hand . Q. What learne wee by this ? A. That hee that is a true member of the Church hath all Gods people in all places praying for him , yea many times , when he is not able to pray for himselfe , a thousand hands are lifted vp to Heauen in his behalfe . Qu. What is the third thing wherin this fellowship consists ? A. In communicating our gifts and Graces to the good and benefite one of another . For as the eye sees not for the good of it selfe alone , but for the comfort and benefite of the whole body : Euen so we haue our part and profite in the gifts and graces bestowed vpon others , 1. Cor. 12. 6. 7. Q. What learne wee by this ? A. That as one candle lights another ; So one man must bring on an other vnto God. Qu. What is the last thing wherein the Communion of Saints consists ? A. It consists in the communicating of the good things of this life to the mutuall helpe and comfort one of another , accordingly as God hath enabled vs , Acts 4. 32. Qu. What gather wee of this ? A. That they who are wholly taken vp with the care of their owne good , and doe not by loue goe out of themselues to the comfort of their brethren , whatsoeuer they pretend , yet they belong not to the Communion of Saints indeed , 1. Cor. 12. 26. Qu. What is the second Benefite ? A. Forgiuenesse of Sinnes . Qu. What are wee to beleeue concerning this ? A. Foure things . First , that the Church hath her Sinnes , Euen the godliest in this world : Not onely they who walke with no care : But euen they who set a most narrow watch ouer their waies , and that not some veniall and petty sinnes , but euen deadly wounds , wherof without the fauour of God , they might surely die . That thosesinnes , how great soeuer they are , are Freely forgiuen , and pardoned in Christ. So that Gods people after Faith and Repentance stand as cleerely discharged of them , as if they had neuer committed them . That God forgiueth not onely the guilt of sinne , but also the punishment of it : For punishment is not due , but in regard of the guilt of sinne . And therefore the guilt ceasing , the punishment must also cease with it . Lastly , the godly cannot commit the sinne against the holy Ghost , it being vnpardonable , and the sinnes of the godly being all pardonable and pardoned in Christ. And therefore , howsoeuer they may sinne of ignorance and of weakenesse : yet they neuer sinne willingly , stubbornly , and presumptuously against God. Qu. How am I to apply this Article to my selfe ? A. By beleeuing that I haue many sins , a●d those so great , that without the Lords mercy , I may bee iustly damned for them ? Secondly , that all these sinnes are forgiuen in Christ , so that I shall neuer bee challenged for any of them . Thirdly , if God punish mee at any time , it is not for my sins which be pardoned ; but either for my tryall , or to keep downe the corruptions of my heart , that they breake not out . Lastly , that howsoeuer I may fall of infirmity , yet I shall bee so-strengthened in grace , that I shall neuer wilfully and purposely oppose my selfe against the Lord. Q. What are the benefites which God will bestowe vpon his Church in the world to come ? A. Two , The Resurrection of the Body . And Euerlasting Life . A. What are wee to beleeue concerning the Resurrection ? A. Foure things , 1. That the body shall rise againe , 2. That the same body shall rise againe . 3. That it shall rise a glorious body . 4. That it is the priuiledge of the godly onely to rise so . Q. How know wee that the body shall rise ? A. By the Scripture , and by the power of God , Mar. 12. 23. Qu. What Scriptures proue it ? A. Dan. 12. and Ioh. 5. 28. 29. Q. How is it proued by the power of God ? A. Because it is as easie for God to raise man out of the dust , as it was at first to make him of the dust : It is easier to raise man , then to make him . For as when a house falls , the stones remaine , and the timber remaines , onely it wants the forme and fashion of an house : So when a man dyes , the soule remaines , and the body remaines , at leastwise the bones , the spar and chiefe rafters of the house , and therefore they may the more easily be knit together and fashioned againe . Q. Why shall the same body rise ? A. Because it were iniustice to punish that body for sinne , that had neuer committed sinne , and to crowne another body with Christ , and not the same that had suffered for him . Q. How shall it rise a glorious body ? A. First , it shall rise immortall ; hunger and thirst and cold , and sicknesse , and death shall no more preuaile against it . Secondly , it shall rise in perfect state ; The Power of God supplying all those members that now bee wanting : hee that lacked in eye , shall then receiue an eye ; and hee that lacked an arme , shall then haue both armes restored . Thirdly , it shall rise more beautifull then it was at first : For hee that is now crooked , he shall bestreightened ; and hee that is now weake shall be strengthened ; and hee that is too bigge shall bee lessened : And hee that is foule shall shine like the Sun in his strength . Fourthly , it shall rise a spirituall body , readie and willing to doe any duty that the Spirit shall enioyne . Q. Shall not the wicked rise too ? A. Yes they shall rise ; but it were better for them if they might neuer rise : if they might eye as a dogge or a toade dyes . They shall rise , but it is , that their torments may be the greater , their bodyes also then feeling as much , as now their soules feele . Q. What is the last benefit ? A. Euerlasting life . Qu. What are wee to beleeue concerning it ? A. That the state of gods people shall bee infinitely more happy in Heauen , when God shall bee all in all , raigning immediatly in his Saints ? Q. What learne wee by this ? A. That wee are set in a better state by Christ , then we lost by Adam : For by Adam wee lost but an earthly Paradice , but by Christ wee haue recouered an heauenly for it . Q. What else doe wee beleeue of this point ? A. That this happie estate of Gods People shall bee for euer , the comfort of it increasing , rather then abating any whit . Q. Declare this . A. In the delights of this world , the greatest ioy is at first ( as when a man comes out of the cold to a good fire , after his ioy abates by little and little , vntill at length hee bee weary of it . ) But when a man hath beene in heauen a 1000. yeares , hee shall finde as much ioy and contentment , as the first houre that hee came thither . Q. Shall not the wicked rise to euerlasting life ? A. No : For theirs is an euerlasting death ; they are euer dying , and yet can neuer dye : euer consuming , and yet can neuer consume : euer burning , and yet can neuer burne : like the Salamander that liues in the fire . Q. How may a man attaine to Eternall life ? A. Onely by a liuely faith in the Sonne of God : when a man stands perswaded in his heart through the holy Ghost , that this is a chiefe part of Christs purchase , which without the high price of his blood wee could neuer attaine . Q. What are the meanes to strengthen Faith ? A. Three , The Word . The Sacraments . And Prayer . Q. What is Prayer ? A. Prayer is a pouring forth of the Soule before God in the feeling of our wants , together with an earnest desire of remedy for the same . Qu. How many things are required in Prayer ? A. Three things , 1. That a man knowe his wants . 2. That hee earnestly desire to haue them supplied , 3. That for this end hee put vp his sute to God. Q. Why did the Lord teach vs a set forme of prayer ? A. Because wee are not able to looke into the bottome of our owne hearts , nor to carry our selues in such a wise course , as becommeth speakers to so great a King : Therefore the Lord vouchsafed to direct vs with his owne mouth , that keeping our selues to the rule that hee hath set vs , wee might be assured that our prayers should be to his good liking and well accepted . Q. How many parts be there of the Lords Prayer ? A. Three , 1. The Preface . 2. The Petitions , and 3. The Conclusion . Q. Why doth the Lord vse a Preface to the Prayer ? A. To teach vs that wee may not pray without reuerence , till wee haue in some holy and heauenly sort fitted and prepared our selues for it . My heart is fixed , &c. my heart is fixed , Psal. Qu. What learne wee by this ? A. That their sinne is great , who rush bluntly and boldly vpon the Lord without due consideration , and most holy regard of the excellent , and high Maiestie before whom they stand , Eccles. 10. 1. Q. What other reason is there ? A. To teach vs , that wee may not pray without zeale till wee haue quickened and wakened vp our hearts to it . Q. What learne we by this ? A. That they sinne in prayer , who let their prayere fall from them without zeale , and without life : For why should God care for those prayers which wee ourselues care not for . Q. How must wee prepare our selues to Prayer ? A. By a serious meditation of the great mercy and power of God : his mercy will teach vs how willing and ready hee is : his Power how able and mightie he is to helpe vs in our needs . Q. How is the mercy of God set forth ? A. In tearming himselfe our Father . For in calling God Father wee bring our selues in minde , that wee shall finde him a Father , euen fatherly affections in him , ready to heare vs and encline to our demands . Q. What will this worke in vs ? A. An vndoubted assurance that wee shall bee heard . For where shall a man speed himselfe , if hee speed not with his Father : And therefore seeing wee come to God in prayer , not as to a stranger that knowes vs not , not as to a stately person that regards vs not , but as to a most louing and tender Father ; whose eare hearkeneth , whose eye pittieth , whose hand is helpfull to our needes , wee may assure our selues , that wee shall not come emptie handed , and with faces cast downe from his presence . Q. How is God our Father ? A. By nature wee are become the children of the Deuill : But through Christ God hath adopted vs , and taken vs for his owne sonnes , intending to bestowe his crowne and kingdome on vs. Q. Why doth Christ direct this prayer to God alone ? A. To shew that none but God is to be prayed vnto , neither Saint nor Angell , nor any other . Q. What gather wee of this ? A. That the Papists in praying to Saints and Angels pray amisse , because their prayers be contrary to the rule of prayer . Indeed they knocke oft and lay loade vpon the doore , but they knocke at a wrong gate , and they mistake the doore . Two little rappes at Gods gate would doe more good , then all their crying like Baals Priests to them that heare them not , &c. Q. Why are wee taught to say our Father ? A. First , to teach vs that wee must pray for our brethren as well as for our selues , and that their miseries must bring vs many times vpon our knees . Secondly , to shew that if wee bee true members in the body of Christ , wee haue a part in euery mans prayer ; so that when wee are heauy and troubled , and cannot pray for our selues , we may then remember that a 1000. hands are lifted to heauen , and a 1000. mouthes are speaking to God in our behalfe . Q. How is the Power of God set forth ? A. In saying that hee is heauen , for thereby we are brought in minde of the heauenly Maiestie and power that is in him , whereby hee is able to goe through with his owne worke , and to accomplish whatsoeuer shall be for our good , Deut. 33 , 26. Q. What gather wee of this ? A. That God is able to speed vs , and wee need goe no further for any thing we want . Q. What else doe these words teach vs ? A. First , to lift vp our hearts to Heauen when wee pray . Secondly , to thinke that God sits in the Watch-Tower of the world , and therefore hee sees vs and markes how and in what sort , and how oft wee pray vnto him . Q. How many Petitions are there ? A. 6. Whereof The three first concerne the glory of God. The three other our owne good . Q. What learne wee by this ? A. That nothing must bee more pretious and deare vnto vs then the Name and Glory of our God , and therefore that we must alwayes begun our suite in the earnest desire that the Lord may haue a wonderfull name among vs , that wee , may set forth his glory whatsoeuer become of vs. Q. What gather wee of this ? A. That the prayers of such shall neuer bee heard to any benefit or comfort of themselues , who are wholly taken vp with a care of their owne good , and neuer thinke what honour and glory may come vnto the Lord thereby . Q. What thinke you then of the Prayers of the Common sort ? A. That for the most part they please not God , for it is not the care of Gods glory , but the onely feeling of their owne wants , that makes them pray : For if it were not ; more for their owne good , and for their owne comfort , then for any care they haue of Gods glorie , they would neuer pray . Q. What doe wee pray for in the first Petition ? A. We pray for the hallowing , or sanctifying of the Name of God. Q. What is the Name of God ? A. It is the report of him , his remembrance and his memoriall amongst men : so that when wee pray , ( Hallowed bee thy name ) wee pray that the Lord may haue a glorious and a great Name among vs , that wee may neither thinke nor speake of him , but with high reuerence and feare , with holy admiration of the excellent and great things that be in Him. Q. What are the speciall good things wee pray for ? A. First , we pray that God would make his Mercy , Iustice , Loue , &c. so knowne vnto the world , that euery one may bee forced to admire it , and wonder at it : That the Lord would shew forth such euident , and cleere tokens of the great might and wisedome , and Iustice , and power that bee in him , that all men might be conuinced in their consciences , to confesse that the whole Soueraigntie of glorie and renowne is due vnto him . Q. Declare this more fully ? A. Wee pray , that the Lord would stand vp for his owne glorie : that the Lord would get himselfe glory and praise by blessing and defending the godly , and by punishing and afflicting the wicked . Q. Doe not many herein pray against themselues ? A. Wee all pray , that if wee bee any lett or hinderance to Gods glory , so that the Lord be the worse thought of for our sakes , that hee will recouer his glory at our hands , yee though it be with the destruction of vs. Q. What is the second thing wee pray for ? A. That wee may acknowledge with inward feeling of our hearts the excellent , and holy things that bee in God , that wee may doe the Lord this honour to thinke that he is most Mightie , and therefore will defend vs when the whole world is set against vs : that hee is most Wise , and therefore will doe nothing but it shall be for our good : That hee is most pittifull , and therefore will pittie vs , when no eye else will looke vpon vs ; that hee is most lust , and therefore will stand vp in our iust defence . Q. What is the third thing wee pray for ? A. That wee so liue , and so carry our selues in the whole course of our wayes , as God may haue glory by vs : That as a good seruant doth his Master credite , so the Lord may heare well for our honest life . Q. What is the fourth thing that wee pray for ? A. That wee may bee so wholly possessed , and taken vp with the care of the Lords praise , that wee may neuer speake or doe any thing , but with this minde , and to this intent to get some honour , and some glory to the Lord thereby . Q. What are the euills that wee pray against ? A. First , that wee may not bee so blinde , but that wee may see the great glorie of God , that shineth in the world , his Prouidence , wise gouernment , care for his people , and the Iudgements that hee brings vpon wicked men . Secondly , that wee may not doubt of any of the excellent things that bee in God ; That hee hath not power enough to protect vs ; Mercy enough to forgiue vs , Wisedome enough to direct vs in the safest course . Thirdly , that wee may not dishonour the Lord by our vngodly and wicked life : That wee may not bee a shame to the Gospell , men thinking the worse of it , for the loosenesse of our liues that professe it . Fourthly , that wee may not seeke our owne praise more then the praise of the Lord ; and so greedily hunt after our owne credite , that wee care not in the meane time , though the Lords honour lye in the dust . Qu. What doe wee pray for in the second Petition . A. For the meanes of Gods glory , that his kingdome may come among vs. Q. How doth this Petition depend vpon the former ? A. In the first Petition , wee prayed , that wee might glorifie God : and now we pray that God would rule in our hearts , that wee may glorifie him the better : For vnlesse God rule vs by his Spirit , wee are so set to pursue our owne praise , and peace and pleasure , that wee shall neuer glorifie him sincerely while wee liue . Qu. What is the meaning of this Petition ? A. Whereas the Deuills kingdome is come already , and Sinne holds vp the Scepter in a number of our hearts , wee here pray as men weary of it , that Gods kingdome may here come into our hearts , and the Deuill and sinne may no longer rule among vs. Q. What is the kingdome of God ? A. Gods kingdome is twofold , The kingdome of Grace . The kingdome of Glorie . Q. What is the kingdome of Grace ? A. The kingdome of Grace is that whereby God gouerneth the hearts of the faithfull in this world . Q. How doth God gouerne vs in this world ? A. Two wayes , Inwardly By his Spirit . Outwardly By his Word . Q. How by his Spirit ? A. When by his Spirit and grace conueyed into our hearts , hee not onely shews vs the good way wherein we should walk , but also leades vs in the way , and giues vs strength to continue in it , and checks our hearts when we goe amisse . Q. How by his Word ? A. As Princes rule their Subiects by those Lawes and statutes which they make : So God rules vs by his Word , hauing there taught vs what is right , and what is wrong , or what is lawfull and vnlawfull for vs. Q. What are the speciall good things that wee pray for ? A. Wee pray , that God would giue his gratious and good spirit into our hearts , to the gouerning and guiding of vs in our wayes , that wee may so liue , as the good Spirit of God would haue vs liue , &c. and further increase this good worke when it is begun . Q. Doe all pray thus with desire to haue it so ? A. No ; many say , Thy kingdome come , that would not for any good , Gods kingdome should come vpon vs : Many would bee sorry in their hearts to doe no more , then God would haue them doe to part with so many sinnes , and leaue so many vanities as God would haue them leaue . Qu. What is the second good thing that wee pray for ? A. That God would rule vs by his Word , that wee may not be left to wander after our owne hearts , but that wee may haue the word of God to a continuall directing of vs in an honest course . Qu. What is the third thing ? A. Wee pray for all the good helpes , and meanes , that may further Gods kingdome , and namely for good Ministers , and good Magistrates . Q. What doe wee pray for good Ministers ? A. That God would giue good Ministers to all places , faithfull and able men , full of Spirit and power , who may build vp the decaies and the ruines of the Church , and seeke vp the lost soules of their brethren , and bring them home to the Fold of Christ. Secondly , Wee pray that God would blesse and continue such as wee haue already , that they may not be discouraged in their labours , nor hindered in the Lords workes , but may minister with great grace and cheerefulnesse amongst vs. Thirdly , wee pray that God would make their Ministry effectuall to vs for our good , that it may worke vpon our hearts to the killing of sinne , and the strengthening of Gods graces in vs. Q. What doe wee pray for Magistrates ? A. First , that God would raise vp such , as may bee Fathers of the Church : such as may tender Religion , and wound with the sword of Iustice , the head of all vngodlinesse in the land . Secondly , that God would blesse and continue those that be such , especially our gratious King , that his dayes may be as the dayes of Heauen , and his Throne may be established in prosperitie and peace , as long as the Sunne and Moone endure . Q. What is the Kingdome of Glory ? A. It is that whereby God shall more fully raigne in vs in the world to come , when all sinne and wickednesse shall be taken from vs. Q. What doe wee here pray for ? A. That God would make an end of this wicked world , and hasten to Iudgement , to the vtter confounding of the wicked , and the more full and perfect Saluation of those that belong vnto him . Qu. Why are wee to pray for the day of Iudgement ? A. Chiefely for this end , that the name of God may be no more dishonoured in the world , but the kingdome of sinne and Sathan may haue an end . Q. Doe all wish for the day of Iudgement ? A. No , many had rather it would neuer come . For O! if God should come to Iudgement , what should become of a number in the world ? they should cry to the hills couer vs , and to the mountaines fall vpon vs. And therefore , though they say , Thy kingdome come , yet they would be glad in their hearts that Gods kingdome might neuer come . Q. What is the second thing wee pray for ? A. Secondly , wee pray for the day of our owne death , for no other end , but that wee may make an end of sinning , and displeasing of God. For seeing how prone wee are to euill , and how the number of our sinnes increaseth euery day like old trees that gather mosse ; This must make vs weary of the world , and so to sigh and groane in our selues , desiring to bee dissolued , and to be with Christ. Q. May a man then pray for his owne death ? A. A man may not pray for it of impatience as a number doe , who bee running out of the world , so soone as they feele the crosse : But onely in the desire to be disburdened of the body of sinne , and to serue God in the holy heauens , with greater freedome and libertie of spirit then here they can doe . Q. What are the Euills that wee pray against ? A. First , wee pray , that whereas wee haue kept open house for sinne and Satan these many yeares , they may no longer ouercome vs , and preuaile against vs. Secondly , wee pray against all the letts and hinderances of Gods kingdome both at home and abroad , as the Turkes and the Pope . Thirdly , wee pray against the loue of this world , that wee may not dote vpon it , desiring to prolong our dayes in it , but that wee may be alwayes ready to depart in peace , and to haste hence to our heauenly home . Q. What doe wee pray for in the third Petition ? A. That wee may doe Gods will in Earth readily and willingly , as the Angels doe in Heauen . Q. How doth this Petition depend vpon the other ? A. Before wee prayed that God would rule vs , and now wee pray that God would giue vs sort and plyable hearts that wee may yeeld our selues to be ruled by him . Q. What is the will of God ? A. The will of God is that which is reuealed in his Word , and may bee considered in three things . First , it is Gods will wee should leaue our sinnes , before they leaue vs. Secondly , it is Gods will wee should lead a Christian and a godly life , 1. Thess. 4. 3. Thirdly , it is Gods will wee should beare quietly and contentedly whatsoeuer it shall please him in his wisedome to lay vpon vs. So that wee pray , that Gods will may be done . A nobis , both of vs , & De nobis & nostris , and of vs and ours . Qu. What are the good things wee pray for ? A. Wee pray that wee may leaue our sinnes ; that wee may leaue our swearing , because it is Gods will wee should not sweare : our coueting , because it is Gods will wee should not couet . Qu. What is the second thing ? A. Wee pray that wee may liue righteously , and holily in the world , that wee may loue our brethren , because it is Gods will wee should loue them ; that wee may make conscience of all our wayes ; because it is Gods will wee should make conscience of them . Q. What gather wee of this ? A. That they which pray , that they may doe Gods will , and yet haue no care to doe it : They that pray against sinne , and yet hugge it , and keepe it warme in their bosomes , doe but mocke God in their prayers . Q. What is the third thing wee pray for ? A. That wee may humble our selues with patience , and contentment to those seuerall troubles and tryalls which the Lord shall bring vpon vs. Q. What learne we by this ? A. That their sinne is great , who pray euery day that Gods will may be done on them ; And yet when it is done , fret and fume , and rage against it ; and had rather a great deale their owne wills were done then the Lords . Q. How must wee doe the will of God ? A. As the blessed Saints and Angells in Heauen doe it , though not in the same measure , yet in the same manner . Q. How doe the Angells doe it ? A. First , they doe it willingly and chearefully , and therefore they are described to bee winged , to shew that they flie about it . Secondly , they doe it faithfully and not by halfes . Thirdly , they doe it constantly , as well at one time as at another . Qu. What then doe wee pray for in this later part of the Petition ? A. First , wee pray that wee may cheerefully obey God like Christ , that said it was meate and drinke to him to doe his Fathers will. Secondly , Wee pray that wee may not doe Gods will by halfes , but faithfully obey God in euery dutie required of vs. Thirdly , wee pray that wee may be constant in this course not to serue God by moodes and fits , but at all times , and in all companies , as well in one state as in another . Q. Wee cannot possibly doe the will of God so perfectly as the Angels doe it . A. Indeed we cannot , so long as wee dwell in these weake houses of clay : Yet wee must still aspire to a better life , desiring in a greater measure to serue God. Q. What gather wee of this ? A. A cleere difference between the godly and the wicked ; For the wicked euer thinke they haue religion and good liues enough , though they haue neuer so little . But the godly neuer satisfie themselues in it , but still desire to walke more obediently , faithfully and vprightly with God. Qu. What doe wee aske in the fourth Petition ? A. All things needfull for this life . Q Why doe wee pray for the things of this life first ? A. First , to the end , that being dispatched of our worldly eares , and hauing things necessarie aforehand , wee might with more libertie seeke after those things which concerne the soule . Secondly , that finding the Lord easie to yeeld in these things of lesse good , wee might bee the more imboldened to sollicite him for the greater . For hee that will not trust the Lord for his meat and drinke , will not trust him for the sauing of his soule : And hee that thinkes the Lord will stand with him for a peece of bread , will easily thinke that God will stand with him for eternall life . Q What is meant by Bread in this place ? A. Not onely bread . but whatsoeuer is as needfull , and as comfortable as bread , as health and strength to worke in our Callings , houses to dwell in , peace and friends , and good seruants , &c. Qu. Why doth the Lord ●ame nothing but Bread ? A. To teach v●to bee content , if wee haue no more but bread , seeing wee aske no more : if God giuemore , wee are to take it thankfully , and to vse it well : But if God shall cut short our fare , and bring it to bread onely , yet wee are to rest with contentment in it , Phil. 4. 11. 12. Qu. What gather wee of this ? A. That they who pray for heapes of gold and siluer , for stately and gay houses , for sumptuous fare , for great liuings , and the like , sinne in praying because not Christ , but Couetousnesse taught them to pray so . Q. Why doe wee aske our Bread of God , seeing many of vs haue meanes euer to get it ? A. Because all our paines is not able to procure vs one morsell of bread , without the Lords blessing bee vpon it , and therefore wee pray God euen to giue vs that Bread that wee labour for , knowing that without his blessing wee may as soone perish , when we haue the greatest meanes to feed vs , as when wee haue no meanes at all , Psal. 127. 1. 2. Qu. What learne wee by this ? A. That wee must as hardly begge bread of God , that is , good succession in our affaires , when wee haue the greatest meanes in the world , as when wee haue no meanes at all , neither money nor friend , nor counsell to compasse it . Q. What need they aske bread , who haue bread enough ? A. First , though wee haue bread : yet the bread that wee haue is none of ours : For by sinne wee forfeit euery day all wee haue into the hands of God , and wee dispossesse our selues of all right , and title to it . And therefore vnlesse the Lord restore vs and giue it vs againe , wee doe but vsurpe vpon any thing that wee haue . Secondly , though wee haue the substance of bread , yet wee haue not the staffe of bread , that is , the nourishing and feeding of it , but from God alone . Vnlesse God blesse it , as good take a mouthfull of grauell , as a mouth-full of meate , And therefore euen then , when wee haue our Tables full of bread ; yet we had need pray still for our daily Bread , because our bread without his blessing shall no more nourish vs then a stone . Q. Why doe wee say ; giue vs our bread , and not giue mee my Bread ? A. To shew that wee must not regard our selues alone , but in a fellow feeling pray for other mens wants as well as for our owne . Q. Whom doth this condemne ? A. First , it condemneth the couetous man who had rather say , Giue mee my Bread , then giue vs our bread , wishing well indeed to no body but himselfe ? Secondly , it condemneth those , who bee spoylers of their brethren . For it is as much as if hee should say to God ; Lord doe thou giue him bread , and I will take it from him : Doe thou make him rich , and I will make him poore : Doe thou make him merry , and I will make him sad . Q. Why doe wee pray but for the Bread of one day ? A. Christ teacheth vs thereby to restraine and cut short our cares for the time to come , and not to bee tormented with the feare of any hard estate afore hand , but to resort to the Lord for the necessitie of the day in the day thereof , Math. 6. 34. Qu. What incouragement haue wee to doe so ? A. Gods care for the little Birds . For when they haue dyned , they know not where to suppe , and when they haue supt , they know not where to dyne , and yet God feedeth them from day to day ; how much more safely may we rest vpon the prouidence of our God , assuring our selues , that he that feeds vs this day , wil feed vs the next day , & the next , & so to our liues end . Q. What other reason is there ? A. The Lord would bring vs euery day in prayer to him : For seeing wee aske but the bread of one day , when that day is past , our patent and our grace is out . And therefore wee must come to the Lord the next day to renue it againe . Q. What else doe wee learne by this ? A. Wee aske our bread euery day of God , as being not able to liue any one day without him , and therefore it must bee our chiefest care to stand fast by God , to keepe him our friend , whosoeuer bee our foe , and that hee may bee pleased whosoeuer is displeased with vs. Qu. Why doe wee say our Bread ? A. Wee are hereby taught to aske our owne Bread , that which wee haue laboured for in some honest calling or other , for that onely is ours , which is gotten by lawfull and by honest meanes : That which is vnlawfully gotten is none of ours , it is not our bread which wee haue of God , but the diuill and sin is the purueyer and prouider of it . Qu. What gather wee of this ? A. First , that a man cannot eate his Bread with a good conscience , that hath not done something according to his abilitie , strength and place , to make himselfe in some sort fit and worthy of it . Secondly , that their sinne is great , who desire other mens bread , and are not contented with their owne . And therfore breake in vpon their brethren , seeking to defeate either their neighbours of their houses , or their seruants of their wages , or their labourers of their hyre , or the poore of their reliefe , which in right and conscience is due vnto them . Q. What is meant by daily Bread ? A. That which is meete , and conuenient for the day . The Nobleman hath need of more then the meane man : hee that hath a greater charge , hath need of more , then hee that hath a lesse charge ; And therefore in asking our daily bread , wee aske so much as may bee fit and conuenient for our state , Prou. 30. 8. 9. Q. And how much is conuenient for vs ? A. The Lord bids vs not aske any set and certaine stint , but to leaue that to him , and to his most wise disposition , who knowes better , then wee what will serue our turnes . Q. What learne wee hence ? A. That it can bee no small comfort to vs , that the Lord is most priuie to our estate , and knowes what children , what seruants , what charge wee haue , what earnings , what commings in , and what goings out , and accordingly will fit vs with that , which hee shall iudge to bee meetest for vs , 1. Pet. 5. 7. Qu. Doe wee aske these things absolutely of God ? A. No , wee aske them no further then they may stand with Gods glorie , and therefore if they may bee any meanes whereby wee may glorifie God the better , wee pray that wee may haue them : if they may not , wee pray that both bread and friends , and strength , and health , and all may bee taken from vs. Q. What doe wee aske in the fift Petition ? A. Wee pray for the forgiuenesse of the sinnes that bee past . Q. Why is this Petition knit to the former ? A. For two causes : First , because without the forgiuenesse of our sinnes , all the bread in the world will not doe vs any good : For what shall it profite a man to haue a mountaine of gold , and yet to carry a fire-marke in his soule , the brand and marke of a condemned man , and to know that whensoeuer he goes hence , hee goes damned to the deuill , Math. ●6 . 26. Q. What learne we by this ? A. That euery Christian man and woman must make it their chiefest study , and their chiefest care to finde Mercy and fauour with God in the forgiuenesse of their sinnes , rather then to inioy ten thousand worlds without it . Q. What is the second reason ? A. Our sinnes are so many and so grieuous against the Lord , that wee are not worthy of one morsell of meate to put into our mouthes : yea , wee deserue euen to bee starued , and famished vpon the face of the earth . And therefore , because our sinnes are the barre and stop , that let and hinder Gods blessings from vs ; therefore wee pray God to forgiue our sinnes , that the true hindrance of our comforts being taken away , all his blessings in most rich and plentifull sort may flowe vnto vs , Ier. 5. 25. Qu Why are our sinnes called debts ? A. Because , as a debt bindes a man either to satisfie the partie , or to goe to prison : So our sinnes binde vs , either to satisfie Gods Iustice , or to goe to hell . Qu. What learne wee from hence ? A. First , that wee are all in the Lords debt , and it is not some dribling somme that wee owe him ; but a thousand Talents at the least , more then wee and all the friends wee haue be able to discharge . Secondly , that vnlesse God be contented for them , wee are sure to goe to hell , where wee shall endure , not a moneths or a yeares imprisonment ; But wee shall lye bound in the chaynes of horror and darknesse , as long as there is a God in heauen to reuenge our sinnes , and the Deuill in hell to torment vs for them . Thirdly , that there is no way to deale with God , but onely by intreaty and by request : Wee cannot choppe and change with him as the Pope thinkes ; Lord I haue so many sinnes , and here are so many good deeds for them : But wee must begge our pardon , and become humble sutours to the Throne of grace , that God for Christs sake would shew Mercy vpon vs. Fourthly , that we shall finde the Lord ready for to yeeld vnto our sute , especially seeing the Lord Iesus , who sitteth at the right hand of God , is an Intercessour for vs ? Q. Must wee pray thus euery day ? A. As wee pray euery day for our daily Bread , so we must also pray daily for the pardon of our sinnes : The pardon of our sinnes being as needfull euery day as the bread that wee liue by . Qu. What may this teach vs ? A. That wee sinne euery day , howsoeuer God shall blesse vs or punish vs , or teach or touch vs with his Spirit , yet wee know aforehand , that wee shall sinne tomorrow , and the next day , and so euery day to our dying day . Secondly , that wee sinne often euery day , and therefore wee speake in the plurall number , Forgiue vs our sinnes : as hauing many sinnes to be forgiuen ; And though wee bee able to discerne but a few of our sinnes : yet our ignorance is the greater , who sin many times , when wee thinke we doe not sinne . Thirdly , that as wee sinne daily , so it must be our care euery day to make euen with the Lord , that wee come not with after reckonings , with sinnes of 10. 20. or 30. yeares old not repented of , but that euery day wee reconcile our selues to God , for the sinnes of that day , that whensoeuer wee shall die , wee may haue but the sinnes of one day . Q. What is meant by these words : For euen wee forgiue them . A. They containe , 1. A Comfort . 2. An Instruction . Qu. What is the comfort ? A. That if wee who are full of hatred and reuenge can forgiue our brethren : much more wil the Lord who is full of Mercy and compassion bee ready to forgiue vs. For wee are not to thinke , that wee can goe beyond the Lord in any grace , and therefore if wee can loue him that loues not vs , and passe by many wrongs wee may well thinke , wee shall finde the Lord much more fauourably inclyned to vs. Q. Is our forgiuenesse a cause why God forgiues vs ? A. No : For if wee forgiue our brethren some little fault , that is no reason why God should forgiue vs our huge and mightie sinnes : But the Lord addes this as a sure testimonie of our soules , that if we who haue but a drop of Mercy can forgiue our Brethren , much more will the Lord , who is euen full of goodnesse forgiue vs. Q. What is the Instruction ? A. That wee shall neuer finde fauour at Gods hands , till such time as our brethren finde loue and mercy , and good dealing at our hands . For looke what wee bee to others when they offend vs : the same wee shall finde God to vs , when wee offend him . Q. Whom doth this Doctrine condemne ? A. First , it condemneth those who wil vse extremity to their brethren , that will not by any meanes bate of their right , but eagerly pursue euery aduantage they can get against them . Secondly , it condemneth those that will say they forgiue and forget , and yet notwithstanding the memorie of it is most quicke in their hearts , and vpon euery little occasion they breake out againe . Alas , doe wee looke for such forgiuenesse at Gods hands ? how is it then that our Brethren can finde no better at our hands . Thirdly , it condemneth those that can bee content to forgiue some small offences of their brethren : but if it touch them somewhat neere in their goods or names , oh then the matter is heynous and so preiudiciall , it toucheth vs so deeply , that it may not in any wise finde fauour at our hands ? Why alas our brethren cannot commit any so grieuous offence against vs , but wee commit farre greater against the Lord , and therefore as wee except against them : so wee may well looke , the Lord will except against vs. Q. What doe wee pray for in the sixt Petition ? A. Wee pray for strength and grace against sinne . Q. Why are there two Petitions for the Soule , and but one for the Body ? A. The Lord would teach vs thereby , that our care for heauenly things should be twice so much as our care for earthly ; and therefore , where wee are once vpon our knees for the blessings of the body , wee should bee twice vpon our knees for the blessings of our Soules . Qu. How doth this Petition depend vpon the former ? A. In the former Petition we prayed for the pardon of our sinnes that be past , and now wee pray for grace and strength against those euills that be to come . Q. What learne wee by this ? A. First , that none are more subiect to Tentations then the godly ; For of all men they are most layd vnto , sinne will bee euer nibling , and the diuell will labour mightily to regaine his hold . Secondly , that it is not enough to haue our sinnes pardoned in Christ , vnlesse wee haue also grace to lead a better life , and to abstaine from the same , or like sinnes in time to co●…e . Qu. Doe not the Papists say well ? Let vs not bee led ? A. No , for they would seeme to bee wiser then Christ , and therefore they haue delayed his words , as being too harsh . Q God tempts no man , ●ames 1. 13. A. It is one thing to tempt a man to sinne , another thing to lead a man to bee tempted of it . It was the deuill that tempted Christ in the desart , but it was the holy Ghost , that lead him forth as the Lords Champion into the field , Math. 4. 1. Q. How may God worke in tentation , and yet bee free from sinne ? A. First , by withdrawing his grace , and leauing vs to our selues , as if a man should send another his staffe to goe by , when his legges be lame , and thereupon hee begins to despise him and to set him light , the other takes away his staffe , and the lame man fall : So God hauing lent vs his grace to walke by , when wee begin to thinke wee stand not any way beholden to him for it , but that wee could shift as well without it , the Lord withdrawes his grace , and wee ●unne into sinne , and yet God is not the cause of our sinne , but our owne weaknesse not able to beare vp and to sustaine it selfe . Secondly , by offering occasion to trie , whether hee will sinne or no : As a man leaues a little loose money about the house to try whether his seruants , or his sonne will steale it : So God sends feare to tempt vs to see if wee will yeeld to feare , Pride to tempt vs , &c. if wee doe yeeld , it is our fault not Gods , who did but vent vs and set vs a broach , and discouer the bad liquor that was in vs. Thirdly , by causing the motion , but not the euill of the motion , as when the Sunne shineth vpon a dead carcasse there ariseth a stinking and a loathsome smell , and yet the Sun is not the cause of it , but the corruption of the carcasse : So in euery action God is the cause of the motion which is good : But if we sinne in moouing , that comes of the Deuill or of our selues . Fourthly , by ordering the euill of the Action to some good end . As a Father seeing his childe to bee busie about the fire , catcheth his finger and thrusts it to a coale , to make him the more affraid of it after : So God sometimes lets vs taste of sinne , that wee may the more detest it , and hate it while wee liue . Q. How many parts are there of this Petition ? A. Two : First , wee pray that wee may not bee tempted to sinne . And secondly , though that wee bee tempted ; yet that wee may not be ouercome of sinne . Q. Why doe wee pray that wee may not bee tempted to sinne ? A. Wee know our owne weaknesse to bee so great and vnable to resist temptations , that wee pray that wee may not bee tempted : So readie wee are to yeeld to sinne , that wee pray we may not bee prouoked to it . Often wee sinne , and oftner wee should sinne , if wee were oftner tempted to it ; Many times we are angrie , and yet if wee had ofter occasions , wee would ofter be angrie . Q. What gather wee of this ? A. That their sinne is great who fling themselues into tentation , that will take vp their dwellings in those Townes , and venture themselues into those companies , where they know are many and strong entisements vnto sinne . What doe they else but offer the deuill Blockes of aduantage against themselues , and hold him the stirrop , that his Tentations may the more easily mount vpon them . Qu. What are the Euills that wee pray against ? A. They are of two sorts , 1. Sinne without vs , as the Deuill and the world . 2. Sinne within vs , as the corruptions and lusts of our owne hearts . Q. What doe wee pray for against the Deuill ? A. That whereas the deuill is woont to pull a vizard vpon vpon his face , and to translate himselfe into an Angell of light , that wee may haue wisedome to discrie him , and strength from heauen to stand against him . Q. Doth not euery one hate the Deuill ? A. Indeed many will say , fie vpon the Deuill , and say they detest him with all their hearts ; and yet in leading a prophane and a wicked life , they beare him about in their bodyes with them . Q. What doe wee pray for against the World ? A. First , that wee may not bee poysoned , and corrupted with the bad examples that bee abroade : That wee may not catch the infection , but keepe our selues vnspotted to the world . Secondly , that neither our friends by flatterie , nor our foes by feare , may quench vs in good things , and drawe our hearts from God. Thirdly , that our worldly cares may not ouergrow our godly cares , so that wee haue more loue to the frothy things of this life , then to those that concerne the life to come . Q. What doe wee pray for against our owne lusts ? A. That God will weaken the strength and power of sinne in vs euery day , that wee may feele it either cleane killed or so mightily weakened , that as a man that hath receiued his deaths wound ; though hee liues and breathes , yet languisheth and fainteth , and droopeth euery day more and more vntill he dye : So sinne may haue lesse and lesse strength , till at length it haue no strength at all . Q. Why doe wee aske all these things of God ? A. Because wee are not able of ourselues to stand ; the least enemy being stronger then wee , and therefore wee pray to bee girded with the strength of God , that through his might wee may doe that which of our selues wee should neuer doe . Qu. What other thing doe wee pray for ? A. That if wee fall into sinne , that wee may not lye in it , but that the Lord will finde vs out in our falls , and seeke vp our lost soules , and bring vs vpon the shoulders of his mercy to his fold againe . Q. Doe the godly sinne then as well as the wicked ? A. Yea , but the godly are euer desirous to bee deliuered from sinne , and therefore doe both pray and watch against it , whereas the wicked hugge it and keepe it warme in their bosomes , and are well content to continue in it , vsing no meanes to get out of it . Q. What meanes doth God vse in deliuering vs from sinne ? A. The chiefest meanes , is the Ministry of the word , it being the hand of God , whereby hee pulleth vs out of sinne , as a beast is lugg'd out of the mire : And therefore wee pray , that wee may bee obedient to it , and profite by it , that it may make vs wise vnto Saluation , and mighty through God to withstand all assaults that rise against vs. Q. What is the last part of the Prayer ? A. The Conclusion or shutting vp of the Prayer . Q. What is the vse of the Conclusion ? A. It containeth certaine Reasons to strengthen our faith , that wee shall be heard . For this is a great cause why our prayers come so coldly from vs without heart or life , because wee stand not strongly perswaded in our hearts ; that wee shall fare the better for our prayers , and shall neuer returne emptie handed from the Lord. Q. What are the Reasons ? A. The first is taken from the kingdome or gouernment of God q. d. Lord thou art our king . And therefore as it is for the glory of a King , that his Subiects bee in good state , safe from their enemies , and abounding with all good things : So thou Lord shalt much commend thy selfe , and thy gouernment to the world , if thou prouidest well and sufficiently for vs , who bee the worshippers and seruers of thee . Q. Is this consideration so full of comfort ? A. It must needs yeeld all the children of God great comfort , that the kingdome is come into their Fathers hand , and hee hath taken vpon him the care and the prouision for them , who sitteth at the sterne of the world , and doth whatsoeuer he will both in heauen and earth , Psal. 97. 1. Q. What is the second Reason ? A. The second is taken from the power of God q. d. Lord I haue asked nothing , but thou art able to giue it : My wants bee not so many , but thou art able to supply them : My sinnes bee not so great , but thou canst for giue them : My enemies bee not so strong , but thou canst subdue them : I therefore cannot but haue great hope , seeing it is in thy power and hand to doe mee good . Q. What is the third Reason ? A. The third is taken from the glory of God. Indeed if wee pray not , then it is our fault if wee speed not well : But if wee pray in Faith and reuerence , and make our requests known vnto the Lord ; then it shall bee for the Lords honour to be as good as his word , and hee shall get himselfe great praise in the world by hearing the poore and weake prayers that bee made vnto him . Q. What learne wee by this ? A. That the Lord hath ioyned his owne glory with our good , and therefore will heare vs and blesse vs , if it bee but to hold vp his owne estimation and honour in the world , Ezek. 36. 22. Q. What other sense doe these words yeeld vs ( Thine is the Glorie . ) A. Whatsoeuer gift or Grace thou shalt bestow vpon vs , wee will wholly imploy it to thy honour : wee will rather seeke thy glory , then our owne praise , or peace , or pleasure in the good vse of it , Psal. 81. 8. Q. What learne wee by this ? A. That seeing wee aske health , and peace and plenty to this end , that wee may glorifie God the better , that when wee haue these things wee bee not found to bee farre lesse carefull of it , then before we had them , Deut. 32. 15. Q. What else doe you note in these Reasons ? A. That all the Reasons bee from without vs , and none from within vs , there being nothing in the best of vs , in the merit and worthinesse whereof , wee may thinke to bee hear ; whatsoeuer enclines the Lord to heare vs , it is chieflly and wholly in himselfe and not in vs , Dan. 19. 18. 19. Q. What is that other meanes of strengthening Faith ? A. The Sacraments ? Q. Whence haue the Sacraments their name ? A. Of the Latine word Sacramentus , which signifies an oath , whereby Souldiers were woont to binde themselues to be true to their Captaines : So in the Sacraments , wee sweare and binde our selues to bee true and faithfull seruants vnto Iesus Christ. Q. What is a Sacrament ? A. It is a visible signe of inuisible Grace : So that in euery Sacrament there are two things . The visible signe that we may see : And the inuisible Grace that wee cannot see . As in Baptisme , there is a washing of the body , and there is washing of the soule : The washing of the body with water , a man may see : But the washing of the Soule with the Blood of Christ , he cannot see : So in the Lords Supper , there is a feeding of the body , and there is a feeding of the soule ? The feeding of the body with Bread and Wine , hee may see : But the soule with the Body and the Blood of Christ , hee cannot see , but by faith . Q. What is the vse of a Sacrament ? A. To confirme our faith by that which wee see , in the truth of that which wee doe not see . As in Baptisme , the washing of the Body with water , assureth our hearts , that our soules are likewise washed with the blood of Christ. And the receiuing of Bread and Wine in the Supper is an euidence that the Body and Blood of Christ is as truly receiued by faith , Rom. 4. 8. Q. What is the visible signe in a Sacrament ? A. It is the outward Element , together with those Ceremonies that are vsed about it . As in Baptisme , water , and the pouring on of water : In the Lords Supper , Broad , and the breaking , and taking and eating of it . Q. What is the Invisible Grace ? A. Christ 〈◊〉 all his benefites as truly offered to ou● hearts and soules is the outward Elements are to the body , Galat. 3. ●7 . Q. What learne wee by this ? A. Two things . First , that wee receiue no more in the Sacraments , then wee doe in the bare preaching of the word . For the same Christ and the same Benefites are tendered to our faith in both , onely the signification is more liuely in the Sacraments , and the promises of Grace more particularly applied . Iohn 1. 12. Secondly , that the old Fathers receiued the same Grace by their Sacraments , that wee doe by ours , for they receiued Christ. Q. How many Sacraments are there ? A. Two , Baptisme & The Lords Supper . Q. What is the outward signe in Baptisme ? A. Water , and the pouring on of Water . Q. What is the signification of it . A. As the Water poured on the body washeth away the filthinesse of the flesh : So the blood of Christ being poured vpon the soule , washeth away the filthinesse of sinne . Q. What sinne haue children of a day old ? A. They haue Originall sinne , which is a secret naughtitinesse of nature , whereby they are wholly giuen and inclined to that which is euill , Isay 48. 8. Q. How is this taken away in Baptisme ? A. In Baptisme wee receiue the Spirit of Christ , and this Spirit workes vpon our hearts renewing them , and enclining them to better things , and euery day by little and little preuailing and getting strength and ground of those corruptions that are in vs , Tit. 3. 5. Q. May Children bee saued that dye without Baptisme ? A. Vndoubtedly they may ; For God hath not tyed his Grace to the Sacraments , but that many times hee workes without them : And therefore it is not the want of Baptisme , but the contempt of Baptisme , that bringeth danger , Act. 10. 44. & 47. Q. What proofe is there of it ? A. Circumcision was as straightly required in the old Law , as Baptisme is in the New Testament , Gen. 17. ●4 . But children that dyed without Circumcision might bee saued ; As namely those that dyed before the 8. day , And therefore Children may be saued without Baptisme . Q What other proofe is there ? A. Children that are elected to Saluation , are holy before Baptisme , 1 Cor. 7. 14. they are within the Couenant , Gen. 17. 7. the kingdome of heauen belongs vnto them , Mark. 10. 14. And therefore vndoubtedly they may be saued . Qu. How then doth our Sauiour say , Iohn 3. 5. Except a man bee borne of Water and the Spirit hee cannot enter into the kingdome of God ? A. Wee are to marke the person to whom hee speakes it , to Nicodemus , who might haue beene baptised if hee would : So that our Sauiours speech reacheth no further , but to those who may haue Baptisme and will not : For if none absolutely might bee saued without Baptisme , how could the Theefe bee saued who was conuerted vpon the Crosse , Luk. 2. 3. Q. Is it lawfull for a priuate person to Baptise ? A. No : For this is to corrupt the holy Seales : For none may meddle in the holy things , but they that are warranted thereunto by the Lord : But priuate persons men or women , haue no warrant from the Lord to Baptise , and therefore they may not presume to intermeddle in it , Heb. 5. 4. Q. What other Reason is there ? A. Baptisme is a part of the publike Ministry of the Church , Math. 28. 19. But priuate persons , and chiefly women may not intermeddle in the Churches Ministry . And therefore they may not take vpon them to Baptise , 1. Tim , 2. 11. 12. Q. Yea , but there is a case of necessitie in it ? A. There is no necessitie to breake the Law of God , if we may haue the Sacraments according to the Lords institution , we are to accept them with Thankfulnesse if wee cannot , wee must not thinke it lawfull to come by them wee care not how . Q. Zipporah in case of necessitie did Circumcise her childe . A. The reason doth not hold ; For the Sacraments of the New Testament are tyed to the Ministry ; And therefore none but the Ministers may intermeddle in them : But the Sacraments of the Old Testament were not tyed to the Priesthood ( as appeareth ) for that Christ and his Apostles caused kill the Passeouer , who were not of the Tribe of Leui , Luk. 22. 19 : Also in that Ioshua did circumcise , Iosh. 5. 3. Q. What is the other Sacrament ? A. The Sacrament of the Lords Supper . Q. Why is the Lords Supper needfull after wee be Baptised ? A. Because by Baptisme wee doe enter into the household of God , and by the Lords Supper wee are fed , and nourished in the same : So that Baptisme is the Seale of our entrance into Christ : and the Lords Supper giues vs our further growth and continuance in him , 1. Cor. 12. 13. Q. How is this further declared ? A. By a similitude . For as a Master makes prouision for his Family , that they may be the more able to goe through with their worke : So the Lord hath appointed this Sacrament , for the strengthening of his people , that they may bee the better able to hold out in the holy labours and duties required at their hands . Q. What learne wee by this ? A. That they who come seldome to the Sacrament must needs bee very faint , and weake in the spirit ; As a man feeles his strength through long fasting to abate , so that he is not able to walke with any cheerefulnesse and comfort in his calling . Q. What is the outward signe in the Lords Supper ? A. Bread and Wine , and the Sacramentall Rites that bee vsed about them . Q. What doth the Bread signifie ? A. It signifies the Body of Christ. Q. What resemblance is there betweene the Bread and Christs Body ? A. First , as the body cannot liue without bread no more can our soules liue without Christ. And therefore wee must labour for Christ , as wee doe for bread , Iohn 6. 51. Secondly , as bread strengthens the body , & makes it the more able and fit to worke : so that the eye sees the cleerer , the hand mooues the quicker , the foot sets the faster for it : So Christ receiued by faith strengtheneth the Soule , and makes it mighty through God , to performe the duties of obedience required of it . Phil. 4. 13. Q. What Bread did Christ vse in the Sacrament ? A. Ordinarie and common Bread , such as was vsually at that time eaten with their meates . Qu. Why did Christ vse common Bread ? A. First , left men ( if the food had beene finer ) should haue left the care of feeding their soules , and fallen to filling their bellies . Secondly , that as Naman learned , because the Waters of Iordan were not better then the Waters of Damascus : Therefore , it was not the water of Iordan , but the God of Israell , that cleansed his leprosie : So because this Bread is but ordinant and common bread ; wee may therefore know , that it is not the bread , but Christ signified by the bread , that sanctifieth the receiuer . Q. Why did Christ take the Bread ? A. Christ by taking the Bread from the Table , shewed that hee would separate it to another vse : So that where before it serued but to strengthen the body , now it should serue to the strengthening of our Faith. Q. How did Christ blesse the Bread ? A. As the Lord blessed the Seuenth day , by appointing that day to an holy vse : So Christ blessed the Bread by making 〈◊〉 holy Signe , and a Sacrament of himselfe . Qu. What doth the breaking of the Bread signifie ? A. The breaking , and 〈◊〉 of Christs body vpon the Crosse. For as it is not the whole loa●e , but the breed broken that feeds vs : So it is not the life of Christ , but the death of Christ ; not Christ walking and working Miracles ; but Christ Crucified , 〈◊〉 and torne with the Nayles and Speare , that brings sound peace and comfort to the heart . Q. What are wee bidden to take inn this Sacrament ? A. Two things , Bread to the feeding of our bodies , and Christ himselfe to the feeding of our soules : For as the Bread is offered to our bodies : So Christ himselfe is offered to our faith . Qu. What learne wee by this ? A. That hee which comes to this Sacrament , must bring two hands with him : An hand of the body to receiue the Bread , and an hand of Faith to receiue Christ , Iohn 1. 12. Qu. Doe not all receiue Christ that come to the Sacraments ? A. No : For then euery one should bee the better for it , whereas now many through their owne default are not the better , but the worse after , God iustly reuenging their irreuerence and contempt , 1. Cor. 11. 17. Qu. Who bee they that take no good by this Sacrament ? A. First , they that want Faith , which is declared by their euill life : For they wanting the hand of Faith , must needs defeate themselues of the whole fruite of the Sacrament which is receiued by Faith. Secondly , such of the godly , as doe not quicken and stirre vp their Faith , by priuate prayer and meditation when they come to receiue : For as a man that hath his arme benummed , or asleepe , is not able to reach out his hand to receiue the Bagg of gold that is offered him : So if our faith bee dead and cold , and not quickened vp , wee shall goe from the Sacrament as emptie as wee came . Q. How can wee receiue Christs Body that is absent in heauen ? A. By Faith wee may make it present , setting Christ 〈◊〉 liuely before the inward eyes of our Soules , as if wee saw him hanged , nayled , crowned , bleeding vpon the Crosse , So Abraham by faith had as liuely a sight of Christ , as if with his bodily eyes , hee had looked vpon him , Iohn 8. 56. So the Israelites did eate and drinke Christ in the Desart , 1. Cor. 10. 3. 4. and yet Christ was not borne till 1500. yeares after . Q. How are the godly said to eate Christ ? A. As a man is said to eate the meate that hee liues by , which hee doth apply , and appropriate to his body to the nourishing and feeding of the same ; euen so when by speciall faith wee doe apply Christ vnto our selues , and make him ours , so that wee liue by Christ as a man liues by meate : then wee are said to eate Christ. Qu. How is the Bread the body of Christ ? A. It is not verily and indeed his body : ( For Christs body is in Heauen onely , Act. 3. 21. ) but it is his body Sacramentally , that is , a certaine pledge and token of his body . For as the Rocke is called Christ , because it signifies Christ , 1. Cor. 10. 4. So here the bread is called Christs Body , because it signifies his body . Q. Doe wee then receiue nothing but a Signe of his Body ? A. Yes , wee receiue the very body of Christ by Faith : for the bread which wee receiue with our mouthes , is a true token that Christs body is receiued by faith : For as a man that takes a key in signe of possession takes not the bare signe , but the very possession together with the signe : So they that worthily Communicate , receiue not a bare signe of the Body , but the very body it selfe spiritually and by faith . Q. What difference is there then betweene the Papist opinion and ours ? A. They thinke that they eate Christ corporally , and carnally with their teeth , and therefore they cage him vp in the consecrated Host , and hold that a cat or a mouse may deuour him . But we ( knowing that Christ is now food for the belly , but food for the soule ) affirme that Christ is not 〈◊〉 ca●al●● with the teeth , but spiritually by faith , Iohn 6. 63. 1. Cor. 10. Q. Why doth Christ adde , My body which is giuen for you ? A. To shew that it is not Christs body glorious in Heauen 〈◊〉 downe in great Maiestie vpon the Throne of God , but it is his wounded body , his bleeding body , his dead body , that our faith must feed vpon : So that here we are led backe to the crosse of Christ , that wee may lay to our mouthes , and euer sucke life and Saluation out of his bleeding sides . Q. How may wee feed vpon the dead body of Christ ? A. By faith wee must set our selues vpon Mount Caluery , and there behold our Lord vpon the Crosse with his shoulders trickling , with his head spinning , with his hands streaming , with his sides gushing , all his body running downe with blood , and then say , Behold , this is the Body that is giuen for mee : These sides were whipped , that mine might bee spared : These hands were nayled that mine might bee freed : These cheekes were buffeted , that mine might be kissed : This head was crowned with Thornes , that mine might be crowned with glorie : These torments Christ suffered on Earth , that I might not suffer greater things in Hell , Zach. 12. 10. Q. What is the second Reason ? A. To shew that wee were the Authours , and causes of the death of Christ. It was our sinne that brought all these punishments and these paines vpon him : As an vnthrift that comes behinde hand , and his suretie is made to pay for all : So all our sinnes were charged vpon Christs head , and hee was faine to suffer whatsoeuer wee should haue suffered for them , Psalme 53. 5. Q. What learne wee by this ? A. That if wee detest Iudas , that betrayed Christ , and Pilate that condemned him , and the Iewes that killed him ; Much more should wee hate our sinnes , that were the chiefe causes of his death . Q. To what end must wee celebrate the Lords Supper ? A. To stirre vp our faith to a more liuely consideration of the death of Christ. Q. Is there any that forget the Death of Christ ? A. Too many forget it , or very coldly consider it . First , they that will doe nothing for their brethren , little considering how much Christ hath done for them . Secondly , they that liue in sinne , little consider , what Christ suffered for it . Thirdly , they that will beare no disgrace for Christ , little remember how hee was disgraced for them . Lastly , they that will sell themselues for a ●●rifle to the Deuill , little consider how dearely they were bought . Q. Why are there two signes in the Lords Supper , and but one in Baptisme ? A. Christ is set forth in Baptisme , as washing the soule from sinne : And therefore , because water of it selfe is enough to wash the body , therefore there needed nothing else to signifie the washing of the soule . But in the Sacrament of the Supper , Christ is proposed , as a nourishment feeding vs and vpholding vs in the life of Grace : And therefore , because bread is not sufficient to sustaine the bodily life without wine , nor wine without bread . Therefore two Signes were appointed , to shew that wee haue our whole nourishment by Christ. Qu. What resemblance is there betweene the Wine and Christs blood ? A. As Wine maketh glad the heart of men , and a man hauing tasted of it , forgetteth the trouble and the miferie that lies vpon him : So the blood of Christ ( which speaketh better things then the blood of Abel , euen peace and saluation to those that killed him ) bringeth vnspeakable ioy and comfort to the heart , Eph. 2. 13. Secondly , as wine breeds good blood , & good spirits in a man , and a man hauing tasted of it , the very colour and the strength of it will appeare in his face ; yea , it will make his very breath smell the sweeter for it : So the blood of Christ breedes good thoughts , and good desires , and good affections in the heart , and a man hauing tasted of it by faith , all his actions and all his thoughts will be full of the good taste , and good relish of the same . Q. When did Christ ordaine this Sacrament ? A. After Supper , that is , after the eating of the Paschall lambe . When they had now sufficiently filled themselues with meate , and so needed not any further nourishment for this life ; to shew that it is not the bodily life , but the spirituall , that hee seekes to feed , and to nourish in them , Luke 22. 20. Q. What learne wee by this ? A. That men must come to the Lords Table not to fill their bellies , but to seed their soules , to haue their faith strengthened , their zeale kindled , their loue increased , all their graces to bee quickened in them . Qu. What else may bee obserued in the time ? A. That the Disciples hauing supped before , had so moderately vsed the matter , that they were fit to receiue the Sacrament afterwards , which may teach vs to vse such sobriety and moderation in our meates , that wee bee not thereby made any way vnfit for holy duties . Q. Whom doth this meet withall ? A. It meetes with those , who stuffe themselues with meate , especially vpon the Sabboth day ; That thereby they become vtterly vnfit for any holy Dutie , being readier to sleepe then to heare , and to seeke ease for the body , then any comfort for the soule . Qu. Is the Cuppe indifferently to bee administred vnto all ? A. If the Bread must bee administred vnto all , much more the Cuppe , Christs commandement being more expresse for the Cuppe , Math. 26. 17. Qu. Why did Christ make such expresse mention of the Cuppe ? A. Christ being a Prophet foresaw in his Spirit , that the Pope would denie the people the Cuppe , but not the Bread , and therefore hee hath giuen a more expresse charge for the Cuppe , to breake the necke of this heresie before it rose . Q. What gather wee of this ? A. That the Papists bearing hatred to the truth , through the iust iudgement of God vpon them , are commonly cast vpon these errours , which may most easily and most plainely , be conuinced by the Scriptures . Qu. How is W●…e the Blood of Christ ? A. It is not properly indeed his blood . ( For Christs blood was not then in the Cuppe , but in the ●…nes and arteries of his Body , else how could the souldiers haue shed it the next day , ) but it is called his blood , because it is a signe and a figure of his blood . Q. How is this prooued ? A. First , the drinking of blood was condemned by the Law as an horrible thing , Leu. 7. 27. 〈◊〉 Christ neuer brake the Law , Math. 5. 17. And therefore ●ee dranke not his owne blood , nor commanded others to drinke it carnally . Secondly , Christ expounds himselfe , For le●t some should mistake his meaning , he shewes in the very next verse , that it was not Blood , but very Wine , that hee drunke , Math. 26. ●9 . Q. Why is Christs Blood called the Blood of the new Testament ? A. Because the new Testament was ratified and confirmed by it , Heb. 9. 16. Q. What is a Testament ? A. It is that which wee commonly call a dead mans Will , whereby hee giues away his goods , and disposeth of his lands and liuings that belong vnto him . Such a will Christ made at his death , that hee gaue away all he had . The Souldiers had his Garments , the graue had his Body , heauen had his Soule : But his righteousnesse , his holinesse , his merits , his kingdome and glory he bestowed vpon his people . Q. How many Wills did the Lord make ? A. The Lord made two Wills or Testaments , An Old Will , And a New Will , Gal. 4. 24. Q. What was the tenour of the Old Will or Testament ? A. Therein the Lord bequeathed life and Saluation to those onely that fulfill the Law , Rom. 10. 5. Q. What is the tenour of the New Testament ? A. Therein the Lord bequeathes heauen , and the happinesse thereof to those that beleeue in Christ , Rom. 10. 9. Q. Why did the Lord make this later Testament ? A. Because wee were all cut off of all by the former , for that gaue vs nothing , but vpon condition that wee should fulfill the Law , and therefore seeing wee could not performe the condition , wee could not recouer one penny by the Will. Therefore the Lord to relieue vs made a new will , and a●●exed 〈◊〉 easier condition : That all should be saued who beleue in Christ , Heb. 8 , 6. 7. Q. What gather wee of this ? A. That the Papists folly is exceeding great , who make our state farre worse by the second Testament then it war by the first . For by the first Testament Merits onely were required to Saluation : But by the later ( as they say ) both our whole taske of workes is required , and besides that , Faith in the Mediatour ; So that our condition is now harder then in the Old Testament , God requiring then but workes onely ; but now as they say , both faith and workes , as needfull to Saluation . Q. Why doth Christ say his Blood is shed for many ? A. To shew that all haue not benefite by the blood of Christ. For though Christs blood bee a fountaine to wash away vncleanenesse : Yet wee see a number had rather runne further into the mire , then come to the lauour of Christs blood to wash away any one corruption that is in them . Q. Why did Christ shed his Blood ? A. To purchase pardon , and forgiuenesse for our sinnes , Christ suffering that in his body and soule , which wee should haue suffered for our sinnes . Q. Haue wee no other benefite by the Blood of Christ ? A. Yes : Through the blood of Christ , wee bee not onely discharged of the sinnes that be past , but wee haue strength and power against those Tentations and euill motions that bee to come , Heb. 9. 14. Qu. How haue wee this ? A. Euen as a Corrasiue , being applied vnto the diseased part , eates out the corrupt flesh , and drawes out the poyson and the venome that is in it : euen so the blood of Christ being applied by faith eates out the dead affections , and suckes out the Cankered corruptions that are in it . Q. Why then doth Christ mention no benefite but Remission of sinnes ? A. Because this is the chiefest . For euery day wee deserue to bee cast into Hell ; and wee giue the Lord iust cause to strip vs , and to take away all his blessings from vs : And therefore if Christs blood did not obtaine pardon for our sinnes , we might not looke to liue one day in any tolerable estate . Q. May all come to receiue the Sacrament ? A. No , none but they , who vpon due tryall finde themselues meet and fit to receiue it , 1. Cor. 11. 28. Q How must a man make tryall of his fitnesse ? A. First , whether hee bee Gods seruant or no. For God hath furnished his Table for none , but for his owne people , and therefore vnlesse a man can approoue himselfe to bee one of Gods Family , and of Gods houshold , hee may not presse , and presume to come vnto it , 1. Cor. 10. 21. Qu Wherefore may not others come ? A. If a man had prouided a good meale for his seruants that haue done his worke , and a sort of R●…ans , and roysters , that haue done nothing for him , should come in and eate it vp , would not hee frowne and take on , when hee should spie them at his Board : So God hauing prouided this Sacrament for his Seruants , will not take it well , if heespie any other there , that haue not serued him , Math. 22. 12. Qu. How shall a man know , whether hee bee Gods seruant or not ? A. By considering whose businesse it is that hee hath laboured in , whether it be Gods worke , or the deuills worke which he hath done . Loue , and Patience , and Temperance and holinesse be Gods workes : But malice and enuie , and slandring , and lying , and swearing bee the deuills workes : So that a man may soone see what Master hee hath serued , Rom. 6. 16. Q. What is the second Point of a mans tryall ? A. If hee bee Gods seruant , hee must then see with what faithfulnesse hee hath walked in his seruice , how hee hath carryed himselfe towards God , the Master of the house , whether hee hath loued him , feared him , serued him , obeyed him , beene thankfull for his mereies ; humbled by his Iudgements , and how hee hath carryed himselfe towards his fellow Seruants in the house , whether hee hath sought their comfort , strengthened them in good things , tendered their credite , &c. 3. How hee hath liued towards himselfe in the moderate vse of his Christian liberties , in eating , drinking , sleeping , sowing , &c. Psal. 119. 59. Q. What is the third Point of a mans tryall ? A. When a man sees how loosely , and how vnfaithfully he hath done his worke ; how ill hee hath performed his taske . Then he must consider , whether hee be truely sorry for it , whether hee be euen ashamed of his negligence , and of his sloach , that hee hath liued no better towards God , towards man , towards himselfe ; and whether he haue no remorse nor feeling of it , Exod. 12. 8. Q. What is the fourth Point ? A. Then hee must consider , whether he doe not desire to rise out of his estate , and whether hee bee carefull to vse the meanes in reconciling himselfe to his brethren ; in seeking to be at one with God , and so minding to come to the Sacrament and for no other end , but to renew the Couenant between God , and his soule , and to draw strength from Christ , to liue better after then before , Ier. 50. 5. Q. What is the fift Point . A. Lastly , whether if God shall set him vpon cleere board againe , hee haue a full purpose to watch better ouer his wayes , neuer to liue as hee hath liued , to auoyde the occasions of sinne , and to take more paines for the nourishing , and increasing of good things in his heart . Qu. What is the vse of this ? A. That a man finding these things in some measure in himselfe , may be bold to come with comfort : But they that haue no care to get them , may well looke for a cold welcome of the Lord. Q. How are wee to behaue our selues in the receiuing of the Sacrament ? A. First , wee are to come with great reuerence , as into Gods presence ; with great care , that wee doe not prouoke the Lord by any light , or wanton , or vnseemely behauiour of ours , that the Lord spie no contempt , no loosenesse , no prophanenesse in vs , Leuit. 10. 3. Q. How is this declared ? A. If a man were to goe but into the presence of a Prince , how carefull would hee bee , neither to doe nor to speake any thing that might offend : How much more when wee come into the presence of Almighty God , must wee take great heed , that wee doe not the least things that may be displeasing in his fight . Q. What is the second Point ? A. Secondly , we must apply our selues to the Action that we haue in hand , bethinking our selues what wee came for : namely , to haue our sinnes weakened , our faith strengthened , our zeale kindled , our care quickened , our Graces nourished , and answerably thereunto labouring and indeauouring , the supplying of our wants , to draw life and strength from the dead body of our Sauiour Christ , that as the woman was healed by touching him , Mark. 5. 29. and streight way the course of her blood was dryed vp , and she felt in her body that shee was healed of her plague : So wee touching Christ by Faith , may haue the course of sinne stopped , and the fountaine of vncleanenesse dryed in vs all . Q. What is the third Point ? A. Thirdly , wee must looke that our hearts consent with our mouthes in the prayers of the Church : That wee lye not to God , and say wee bewayle our sinnes , when indeed wee bee neuer a whit sorry for them : That we repent vs of our faults , when intruth wee haue not so much as a purpose to amend : Wee lift vp our hearts to God , when many times wee doe not so much as thinke of God. For what an heauy thing is it to sinne there , where wee come to craue pardon of our sinnes , Isay 65. 3. Q. What is the fourth Point ? A. Fourthly , wee are to marke what is done in the holy ministration , not to sit in a browne study , as a number doe , but to fire our eyes vpon the Sacramentall signes , and when wee see the Bread broken and pulled in peeces ; Then to thinke , euen so was the Bodie of our Lord , rent and torne vpon the Crosse for our sinnes . When wee see the Wine poured out ; Then to thinke , euen so was the Blood of Christ poured out of his Bodie , that I might haue health and comfort by it : And therefore when I reach out my hand to receiue the bread : Then I must looke that my heart be ready to receiue Christ who is offered to my Faith. Q. What is the fift Point ? A. Fiftly , the Lord hauing sealed the Couenant on his part ; wee are likewise to Couenant on our parts , that seeing it hath pleased God to forgiue the sinnes that bee past , and to bring vs into fauour againe ; That therefore by his Blessing , wee will neuer liue as wee haue liued ; wee will neuer spend our time as wee haue spent it ; wee will neuer loue sinne as wee haue loued it : But the rest of the dayes , that wee haue to liue , shall bee wholly dedicated and vowed vnto the Lord. Q. What is the last Point ? A. Lastly , when our selues haue receiued , then wee are to looke how others receiue ; that seeing wee bee all seruants of one Lord , all feed at one Table , all nourished with one meat : That therefore , there may be more mercy , more kindenesse , more Christian loue among vs : And it may bee our shame ; that wee cannot liue peaceably together on Earth ; who hope one day to liue ioyfully together in heauen , 1. Cor. 10. 17. Q. What are wee to doe after wee haue receiued ? A. Wee are to giue the Lord great thankes for the death of his Sonne , for giuing vs our part in him , and for the holy vse of the Sacraments , wherein Christ is so freely set forth , that wee may after a sort taste him with our tongues , feele him with our singers , smell him with our noses , behold him with our eyes , and euen feele him sensibly bestowed vpon vs , Psal. 116. 12. 13. Q. What is the second thing ? A. Secondly , wee must haue great care to liue better after , then before : That wee fall not backe to our old sinnes , and suffer our woonted malice , and sloth and vanitie to creepe vpon vs : and this not for a day or two , but all the dayes of our liues , euen as long as it shall please God to continue vs here below , Iohn 5. 14. Qu. Whom doth this Doctrine meet withall ? Answ. First , it meeteth with those , who as soone as they haue receiued , runne immediately to prophanenesse ; spending the best part of the day in gadding , and swilling , that it may justly bee feared , that the Deuill makes a better market that day , then hee doth many dayes beside . Secondly , it meetes with a number , that will Saint it , and liue very deuoutly that day : But the very next day or few dayes after , they returne to their olde bent , and runne themselues , as deepe in the mire as they were before . Qu. What is the third thing ? Answ. Wee must bring our selues often into minde of the Couenants and vowes which wee haue made to God , thinking with our selues that such and such a day , wee were before the Lord , and there wee sware in his hearing , and in the hearing of his People , that wee would neuer liue as wee haue liued : Wee would lye no more , curse no more , beare no more malice : And therefore , what a Iudgement shall wee pull vpon our heads , if wee shall not bee carefull in some good measure to performe it . Qu. What is the fourth thing ? Answ. Fourthly , wee are to marke how the Sacrament workes vpon vs : Whether wee finde our selues the better for it ; the stronger to resist sinne : the cheerefuller in Gods seruice , the tenderer to our Brethren : And if it doe not worke ; What is the reason of it ? Whether want of preparation , or want of reuerence , or want of care afterwards ; that the next time wee come , wee may come to better fruite . Q. What is the last thing ? Answ. Wee must not bee long away , but so soone as we feele any deadnesse , or coldnesse , or weaknesse to grow vpon vs : wee are to make recourse hither againe for the recouering of our strength : For as a man in a long iourney had need of many Baites : So the Christian that hath a long Iourney to goe from Earth to Heauen , from man to God , from Mortalitie to Immortalitie , had need to come oft to the Lords Table to bee refreshed . Quest. What is the reason then that some come so seldome ? Answer . Many of the Passengers doe not feele their need : no , though they bee ready to droppe downe into euery ditch : But such as feele the want , they are carefull to vse the Lords helpe against it . DEO GLORIA . FINIS . THE SVBSTANCE AND PITH OF PRAYER ; OR , A BRIEFE , HOLY , AND HEAVENLY EXPOSITION ON THE LORDS PRAYER . Being the Summe and Marrow of diuers Sermons , written and preached , by that Holy , Learned , Reuerend , and Iudicious Diuine : Mr. IOHN SMITH , late Preacher of the Word , at Clauering in Essex . And sometime Fellow of St. Iohns Colledge in Oxonford . Vprightnesse hath boldnesse . EPHES. 6. 18. Praying alwayes with all prayer and supplication in the Spirit , and watching thereunto with all perseuerance , and supplication for all Saints . And for me , &c. LONDON , Printed by G. P. for George Edwards , and are to be sold at his house in the Old Baily , in Greene Arbor , at the signe of the Angell . 1629. AN EXPOSITION ON THE LORDS PRAYER . MATTH . 6. 9. After this manner therefore pray yee . Our Father which art in heauen , Hallowed be thy Name . Thy Kingdome come , Thy will be done , in earth as it is in heauen . Giue vs this day our dayly bread . And forgiue vs our debts , as we forgiue our debtors . And leade vs not into temptation , but deliuer vs from euill . For thine is the Kingdome , the power and the glory , for euer , Amen . HAuing already spoken of the first part of Christian profession : the second followeth , and that is Prayer , wherein we can haue no better guide to direct vs , then the Lord himselfe , nor sweeter words then those so effectuall of our Sauiour Christ. There are then two things commended vnto vs in the words of our Sauiour Christ. 1 A Duty , which is , that we must pray . 2 A direction in this Duty , how , and in what manner we must pray ; both which , are implyed in these first words of Christ. After this manner pray ye . 1 Concerning the Duty , two things are required , 1 What it is to pray ? 2 Why we must pray ? For the first ; Prayer is a lifting vp of the heart vnto God , whereby we desire things needfull of him , as the welspring and fountaine of all goodnesse . Whence it appeares , that there are three things remarkeable in Prayer . Prayer is an action or motion of the heart : It is not a mouing of the mouth , or an action of the lips onely ; but properly , an action or moouing of the heart ; as 1 Sam. 1. 13. Anna prayed in her heart , but her mouth spake not . So Psal. 20. 4. the Prophet prayes ; And grant thee according to thy hart , &c. So Eph. 5. 19. the Apostles words are , Speaking to your selues in Psalmes & Hymnes , and spiritual songs , singing and making melody in your heart to the Lord. So that Prayer must needs haue the working of the heart , for if it come not from thence , if that be not moued to pray , it is but lip-labour , and an idle sound ; It is no prayer , because in prayer , there must be a mouing of the heart . The Lord by the Prophet , complaines of this neglect . And they haue not cryed vnto me with their hearts , when they howled vpon their beds , &c. and 1 Kings 8. 39. Salomon prayeth to God , that when any man prayeth , the Lord would giue vnto him , as hee knoweth his heart . For the Lord onely knoweth the hearts of the children of men . By which it is euident , that the Lord accounteth not of that prayer which comes not from the heart . Oh that men of this world did well consider this , they thinke that if they tumble out words of prayer , though their mindes wander and are vnstedfast , though their thoughts be vpon other things , though their hearts be transported with diuers wanderings , yet they pray vnto God. But the truth is , that as Prayer is an Action and Motion of the Heart , so if the Heart doe not ioyne in prayer , though a man vse words neuer so oft , hee cannot truely say that he doth pray . Nay , I would this were the fault of the world onely , that euen the good seruants of God did not faile in this : For surely , the best men haue their stragglings and wanderings in prayer . Let a man come to prayer , and hee shall haue much adoe to hold his heart fast vnto God. As the fowles troubled Abraham in his sacrifice : So a number of by-thoughts are ready to trouble vs in prayer . Wherefore euery good seruant of God must accuse himselfe for this , and pray to God for grace , & strength to amend it . As Abraham , Gen. 22. 5. vsed his seruants and his Asse to helpe him in his iourney , but when hee came to Mount Moriah ( the place of worship ) then he discharged them , and left them a farre off : So worldly thoughts are tollerable and lawfull ; if we vse them as seruants , to carry vs through this our iourney from Earth to Heauen . But when we come home to prayer , to present our selues before the Maiesty of God ; then we must dismisse , and discharge them . So that this is the first thing to be obserued in prayer , that Prayer is an action or motion of the heart . The second thing in prayer is , that Prayer is a motion of the heart , as it is lifted vp and eleuated vnto God with intentiuenesse and deuotion , according to that which Dauid saith , Psal. 5. 3. In the morning will I direct me vnto thee , and I will waite : and Psal. 25. 1. Unto thee , O Lord ! will I lift vp my soule , &c. Thus in prayer , there must be alwayes an earnest lifting vp of the heart vnto God , that whereas our affections ordinarily dwell here below , by prayer , they must be carried aboue Sunne and Moone , and Starres , to the very Throne of grace , to seeke things needfull at the hands of God. A learned Father defines Prayer to be nothing but a mounting vp of the heart vnto God. So that prayer is like the fiery Chariot , in which Elias was transported from earth into heauen : euen so by Prayer , we are carried out of ourselues , out of this world , and all worldly things , to be present with God in the highest heauens . So that there must be speciall excitation of the Heart in Prayer , that thereby we may come neerer vnto the Lord himselfe : which is the second thing to be obserued in Prayer . The third thing in Prayer is , that we be carefull to desire things that be needfull , as Psal. 10. 7. Lord , thou hast heard the desire of the poore , tho● preparest their heart , &c. and Psal. 27. 4. One thing haue I desired of the Lord , &c. So Psal. 38. 9. Lord I powre my whole desire before thee &c. So that in euery prayer there must be an earnest desire : whence we may consider two things in Prayer . 1 A sense and feeling of our owne miseries and wants . 2 An earnest desire to haue them supplyed . Concerning the first , there must be a feeling and former apprehension of our wants . By which meanes , a man shall the willinglier pray for a supply of the same . If we doe not find the Feauer , feele the fits , be not pressed with it , as with a heauy burden ; no man will seeke to the Phisitian that is not sicke ; care for a fire , that is not a cold ; creepe to a fountaine , that is not a dry : So there must be a sense of want and misery , before men be induced to pray : The blind men in the Gospell , cryed after Christ , Matth. 20. 10 and why ? because they had a sense of their owne misery , that made them cry . Others should haue seene the saluation of God blessed the meanes of their Redemption that God had sent into the world . But oh ! as men buried in darkenesse , they could see nothing : onely the sense of misery makes men cry vnto God. So Exod. 17. 4. Moses cryed vnto the Lord , &c. the sense of danger thus set him on . O Lord ( saith he ) these people be ready to stone me , &c. Thus we see , it must be a sense and feeling of our miseries and wants , which must driue vs to prayer . There must be an earnest desire to haue them supplyed ; for though a man see his wants , and yet doth not regard them , nor wish or indeuour to haue them releeued , this man will neuer pray to God ; so that it is not enough for a man to haue a sense and feeling of his wants , and to bustle vnder them , and hang downe the head as a bulrush , but he must earnestly desire and seeke supply for them at the hands of God. So Jehoshaphat sayes , 2 Chron. 20. 12. O Lord we be not able to stand , but our eyes are towards thee , &c. So Iam. 1. 5. If any man lacke wisedome , let him aske of God , &c. So that in prayer there must be a desiring of needfull things at the hand of God. For as ground when it is dry , opens it selfe into clefts and cranies , and gapes towards Heauen , as though it would deuoure the Cloudes . So must the true Christian be affected in prayer , earnestly desiring the supply of his wants at the hands of God. Thus it appeares , a man may speake words of prayer a hundred times , and yet neuer pray truely , if his heart be not disposed and affected to God. Prayer being ( as I haue said ) first , a motion of the heart ; secondly , not euery motion but that which is eleuated and lifted vp to the Lord ; thirdly , not euery lifting vp of the heart , but whereby we desire things needfull ; fourthly , there must be a sense of our wants ; fiftly , and last of all , yea , chiefest of all , an earnest desire to haue them supplyed . And thus , as when many hands lift at a burthen . It is the easier heaued vp ; so when all these concurre together , Prayer is the more fully made , and the better accepted . The second generall thing in this Duty of Prayer , is , Why we must pray ? For though the bare words of Christ might bee enough for vs , and we should answer all temptations , as the lame man answered the Jewes : Iohn 5. 11. Hee who healed me , said vnto mee , Take vp thy bed and walke . So we may say , Hee who healed me with a plaister of his owne blood , Hee that deliuered me by his owne death , and payed the ransome for my sinnes : ipse dixit mihi : He said to me , Pray thus , &c. Yet because much subtilty and infirmity lies in the heart of man , I will a little enlarge my selfe in this point , though I say this answer might be enough for vs. First then , there be certaine Obiections to be answered Why we need not pray : Secondly , we will shew the Reasons , Why we ought to pray . The Obiections that may scale the heart of a man , and put in his heart that he need not pray , are two : The first is : Because no man can make any change or alteration in the Lord , Malach. 3. 6. Ego sum Deus , & non mutor , &c. I am the Lord , I change not . Therefore if we cannot change God with our prayers , to what purpose is it that we should pray ? I answer , we pray not to make a change in God , for God is vnchangeable , but we pray to make a change in our selues ; that we may be capable of that goodnesse , kindnesse , and mercy , &c. that is in God. A man that stands in the Sunne with his eyes shut , If hee desire to haue the sight of the Sunne , he must not thinke to haue it by making any change or alteration in the Sunne , but he must make a change and alteration in himselfe ; open his owne eyes , lift vp his owne eye-liddes ; and then see the comfortable light of the Sunne that shines about him : Euen so , if a man would participate of those precious and rich things that are in God ; the way is not to thinke by our prayers to make any change or alteration in Him , but to make a change in our selues , Draw our hearts and affections neerer vnto God. As an ancient Father well obserues , where he most excellently well opens the very same point , &c. The second Obiection is ; All things are decreed of God , &c. So that if God haue decreed this or that , then whether we pray , or pray not , It matters not , for nothing can alter the Decree of God. I answer as a learned man saith ; What soeuer God hath decreed , he hath decreed nothing without meanes to effect the same . For God hath not onely decreed the particulars &c. but God hath also ordayned , that by such and such meanes , we should be led vnto the ends . Now because prayer is a meanes , and a speciall meanes to accomplish the Decree of God. Therefore we must pray , for this doth not take away prayer , but confirmes it rather . For example , God decreed to prolong Hezekiah's life , &c. and yet the prayer of Hezekiah , was a subordinate meanes to accomplish the Decree of God , & seruing to that purpose . Take another example , Acts 27. 31. God had decreed to saue all in the ship , but how ? by meanes of the ship , for when the Master and Souldiers would haue fled into the Boat ; The Apostle Paul told them , that vnlesse these tarried also , they could not be saued . So to apply this vnto our purpose ; God hath decreed to giue such and such blessings , comforts , and graces to his Saints , and yet not to giue them but by the meanes of prayer , &c. So that if we will not vse prayer , we must not looke for any thing to be either granted or obtained . Hauing thus dispatcht these Obiections , come we to the Reasons , Why we must pray ? First , Because it is the command of God ; that we should pray , Psal. 50. 15. Call vpon me in the day of trouble , and I will heare thee , &c. So Luke 22. 46. Why sleepe yee ? arise and pray , least yee enter into tentation . And Jam. 5. 13. If any man be afflicted , let him pray , &c. So that it is a cleare Commandement of God , that we must pray . Now as we make a conscience of any of the Commandements of God. So also we must learne to be conscionable in this . There is no man but will make some conscience of stealing and killing , and why because he knowes God so commands him . Now you see it is the Commandement of God to pray , let it then be our care to performe it accordingly ; and more then this , it is such a Commandement of God , as that no man can excuse himselfe , if he neglect it . And therefore ( saith Augustine ) Thou needest not giue almes to the needy , because thou hast not where with all to relieue them . Thou needest not come into the Congregation because thou art diseased , thou needest not visite the sicke , because thy strength will not beare it ; but there is none so poore , so lame , so needy , so weake in the body , but he must pray ; so that if we doe not pray , let vs looke for nothing at the hands of God. Secondly , Because it is the meanes to conuey all the blessings of God vnto our soules ; for Prayer is the very key whereby we open all the Treasuries and storehouses of Gods power and goodnesse : Christ saith . Marke 11. 24. What soeuer yee aske of God in prayer , beleeue , &c. So 1 Iohn 5. 14. This is the confidence that we haue in him , that if we aske any thing according to his will , hee heareth vs. So that Prayer is a meanes to conueigh all graces and blessings vnto our soules . The woman̄ of Samaria , Iohn 4. 11. saith to Christ , The Well is deepe , and thou hast nothing to draw : but God be thanked , though the Wel of Gods goodnesse be deep , yet we haue somewhat to draw with : the holy bucket of prayer will diue into the depthes of God , and fetch vs waters of comfort from them , yea search the very lowest bottome of grace that is in God : as diuers of the Fathers well obserue . So that these things are euident inducements to euery Christian man to pray . For as , if there were a goodly fountaine , that seeds a whole towne , yet if men haue not vessels and pipes to carry water home vnto their houses , they were neuer the better . So , though there be a Fountaine of goodnesse in God , yet prayer is the meanes to conueigh it vnto vs , and bring it home vnto our soules , &c. Thirdly , Because it is the note of a wicked man not to pray , Psal. 14. 4. Dauid saith plainely , They call not vpon the Lord , &c. Isaiah , 64. 7. Notes , that it was a great signe of the calamity of the Church , when the Chaldeans had taken away the riches of the Temple , and the daily sacrifice ceased . Euen so it is a sore signe of Gods displeasure , when the daily sacrifice of prayer ceaseth . It is with a Christian then , as when the Chaldeans had taken the Temple . For then the Diuell doth dangerously possesse the heart of a man , and carries it quite away from God , as a child is carried in ones armes , and layed wheresoeuer the stronger party listeth . Fourthly , Because all our labours and endeuours are but in vaine without Prayer , as Iam. 4. 2. Yee fight and warre and get nothing , because yee aske not , &c. So that all our labour is lost , if we haue not prayer to attend the same . Thus we see Abrahams seruant , when he went about a businesse of his Masters , prayed vnto the Lord , Lord send me good speed , &c. And Isaac hauing sent his seruant about a wife , he in the euening went out into the field to pray vnto God : as knowing all his labour was nothing without the Lord. Now these goodly examples are for vs to follow ; that whensoeuer we stand in need of any blessing , we should powre out our prayers vnto God. A certaine man , we read , once sowed good seed , but neuer could haue any good corne , at last a good neighbour came vnto him , and reasoned what should be the cause , he sowed so good seed , and reaped so bad Corne ? why truely said he , I giue the land her due , good tillage , good seed , and all things that be fit : why then ( replyed the other ) it may be you doe not steepe your seede : no truely , said the other , nor neuer heard that seed should be steeped . Yes truely , said the other , but I will tell you how ? It must be steeped in Prayer ; when the party heard this , he thankt him for his good counsell , put it home to his conscience , reformed his fault , and had as good Corne as any man. Thus haue wee heard of the Commandement to pray ; the first maine point in the Preface . New come we to the second maine Branch , which is , Our Direction how to pray . Wherein , there are two things to be considered . 1 Why Christ giues this Direction ? 2 What the Direction is . For the first , why Christ giues a direction , there bee three Reasons of it . First , To helpe the weaknesse of such as cannot pray : This reason is touched , Luke 11. 1. where when Christ ceased praying , one of the Disciples came vnto him , saying . Master , teach vs to pray , as Iohn also taught his disciples . Whereupon Christ deliuered this forme of prayer to them . So that as I say , It was to helpe the weakenesse of such that are not able to vtter their own thoughts and desires . Therefore Christ , as he puts good thoughts in our hearts , by his holy Spirit : so here hee puts good words into our mouthes ; yea the words of prayer . So the Lord , Hos. 14. 3. Hauing exhorted the people to repent , puts the very words into their mouthes saying , Take vnto you words , and turne to the Lord , and say vnto him , Take away all iniquity , and receiue vs graciously , so will we render the calues of our lippes . In Gen. 47. 12. It is said of Joseph that he nourished his Father and his Mother , and all the houshold ; yea , put meat into little childrens mouthes . So doth the true Ioseph , the Lord Iesus , he doth put euen meate into the mouthes of his children ; that is , hee doth put the very words of prayer into the mouthes of such as cannot pray . Quest. There hath been a question , whether a man may vse a set forme of prayer , or pray vpon a booke . Ans. But the question need be no question amongst vs , for we see by Christs example ; If a man haue not the gift to vtter prayer in his owne words , better vse another mans helpe , then quite to omit such a worthy duty . The second reason why Christ giues a direction to pray , was , To correct a number of errours , and obliquities that be in prayer . This is the reason that is giuen , both in this place , and chap. 7. where Christ saith , Be not as the Heathen , but after this manner pray yee , &c. So the Lord prescribeth this forme of prayer , as a correction of the abuses and corruptions which otherwise might creepe into our prayer . Saint Paul saith , Rom. 8. 26. For wee know not how to pray as we ought , &c. For howsoeuer we can speake wisely in the eares of men , yet wee are the veriest fooles in the world when we come to speake vnto God. And so ( as I haue said ) to helpe the errors and defects of prayer , our Sauiour Christ hath giuen vs a direction how to pray ; for as Cyprian saith , Hee who hath giuen life , hath also taught vs how to pray . Diuines shew , that the inward intent without the action , is as much as the action it selfe , for though the action be good , yet if the manner be not so also , God will not accept it . Isai. 58. 3. The people say , We haue fasted and punished our selues , &c. but the Lord saith , Yee fast to strife and debate , and to smite with the fist of wickednesse , &c. So though that the action be good , yet because the manner of performing it was not , God did by the Prophet reprehend it . So 1 Chron. 15. 13. Dauids action was good , when he sought to bring vp the Arke , but because the manner was not good , because he did not seeke God deuoutly , but put Gods Arke vpon a Cart , whereas it should haue beene carried vpon Priests shoulders , the Lord made a breach amongst them , &c. So that we see in regard of gracious acceptation , the manner of the action is as much as the action it selfe . And thus we may not onely pray , but wee must pray , to acceptation , and keepe a due manner in our prayer . The third Reason is , That we might haue the greater assurance that God will heare vs when we pray , &c. As 1 Iohn 5. 14. This is our assurance , that if wee aske any thing according to his will , he heareth vs. Now no man can doubt , that when we follow Christs direction , wee aske according to Gods will , and so no question but God will heare vs. When the woman of Tekoah made a report to Dauid , concerning Absolom his sonne , Dauid said , Is not the hand of Ioab in this ? which when hee vnderstood that it was so , Dauid did the better accept of it : Euen so , when a poore Christian comes to prayer vnto God , and the Lord saith , Is not this tongue taught by Christ ? Is not Christ a counseller in this action ? we may thinke the Lord will the rather entertaine and accept of it . Saint Cyprian saith , As the Lord our Master hath taught vs : and of prayer . It is a friendly , and a familiar kind of prayer , to intreat God with his owne words . When any one prayes , the Lord knowes the words of his Sonne . So you see the Reasons , why it pleased Christ to giue a direction in prayer : First , to helpe the weaknesse of such as cannot pray : Secondly , to correct a number of errours in prayer : Thirdly , that we might haue so much the greater acceptation with God. Now we come to the second thing in the subdiuision . 2 What this Direction is . Which followes in these words : Our Father which art in Heauen , &c. Of this direction there are three parts . 1 The Preface . 2 The Petitions . 3 The Conclusion . First , There is a Preface , for our Sauiour Christ doth not set downe the Petitions abruptly , but he first begins with a solemne Preface : and why with a Preface ? to shew that there must be a prouision for prayer , a disposition of our selues , and a composing of the affections before we pray . We may not bluntly rush vpon this holy Duty ; but come forward with deuotion , reiecting all worldly thoughts , and prepare our selues before we pray , Psal. 10. 17. Thou preparest their heart , thou bendest eare vnto them , Psal. 108. 10. O God my heart is prepared . So that there must be first a Preparation of the Heart : Now there be two Reasons , why we must be prepared in our hearts for prayer . 1 In regard of God. 2 In regard of our selues . First , In regard of God , That we may come with holy reuerence before him ; for because it is not a mortall man , or earthly power , that wee haue to deale with in prayer , but a glorious and great God , before whom we ought to tremble , before whom the very Angels stand with an awfull regard and reuerence ; at the feete of whose Throne , all Kings of this world cast downe their Crownes ; therefore so we must haue the more care , how and in what sort we come before him . If a man were to speake to a mortall King , in a matter of some importance , how would he labour to fit himselfe for it : to compose his speech , his gesture , all his actions , that there might be nothing to offend . How much more when we , who be but dust and ashes , wormes meat and rottennesse , come into the presence of Almighty God , ought we to be prepared and labour so to bee composed , that nothing offend this great God of ours . Secondly , In regard of our selues , Because wee cannot by and by set vp our affections , and stirre vp our hearts to prayer , as soone as we haue occasion to pray : as when the Sea is moued and rouzed with the winds , though the wind lye , yet the Sea workes still , a good while after , before it will be calme : And as in the miracle of the Gospel , the windes were laid at the words of Christ , which were wont to worke and rage a long while after : So it must be with our thoughts , though we haue layed aside our worldly labour , earthly desires , lusts , and such like ; yet some waues are working still , some thoughts , cares , and cogitations are about vs , till wee prepare our selues otherwise . So that there must be a a settling of our affections to prayer before hand . These be the reasons why it pleased our Lord to vse a Preface to this prayer , to teach vs how to prepare our selues to pray , before we set about it . For , as in a Clocke , though there be many wheeles , yet the motions and agitations of all , depend vpon the great wheele : So it is in all worldly businesse , all these lesser wheeles of our affaires , and cares of this world , must depend vpon this greater wheele of Prayer . Thus our heart being settled and prepared to pray , it carries all the rest of the thoughts with it . Againe , In this Preface , we are taught three things . 1 To whom we must pray . 2 With what affection we must pray . 3 What be the duties required of them that pray ? First , we must pray , to God onely ; For Christ he directeth vs to pray vnto our heauenly Father : Thus we must pray vnto none but Him , seeing by Christs owne Rule , we are directed vnto God onely , as in the whole Scriptures is euident , Phil. 4. 6. In all things let your requests be shewen to God in Prayer , &c. So Iam. 1. 5. If any of you lacke wisedome , let him aske it of God. Saint Paul shewes the ground of this , Rom. 10. 14. But how shall they call on him in whom they haue not beleeued ? Now by the Rules of Christian faith , we are bound to beleeue in none but in God onely , & so our prayers to be directed onely vnto him . Of which there be two Reasons , why the Lord will haue prayers directed onely to himselfe . First , That a man might haue an immediate dependance vpon God , and not depend vpon any creature : or any power of Angels , but vpon God onely : being carried by immediate relation vnto God , as our Sauiour teaches . So Saint Augustine shewes : There is no intermediate nature betwixt God and man : and so concludes , that we haue but one God Almighty to pray to . Secondly , GOD would haue all prayer directed vnto him , That hee onely might bee knowne to bee the fountaine of goodnesse , and the spring of all good things . For , howsoeuer by his seruants and other meanes , other blessings and benefits are conueyed vnto vs , vs , yet in prayer , the Lord will haue vs goe vnto him , as acknowledging him to be the Fountaine , and all oother meanes to issue from him . For howsoeuer the Lord affoord meanes , which must be vsed , yet must God blesse the worke , or it will turne to nothing . Saint Paul sayes , 1 Cor. 3. I haue planted . Apollo watered , but God must giue the increase . Very Philosophers can say , Secunda causa non operatur nisi in virtute primae . Second causes worke not but by vertue of the first moouer , as wee see in a Clocke ; if a man will watch the first motion , and bring it into order , there is no doing with the Leades , or lesser wheeles , but he must goe vnto the great wheele , to deale with it to order all the rest . So , because God is the great Wheele of this world , vpon whose motion , all others doe depend , sensible and insensible , earthly , and heauenly ; If in our first labour wee make our stay vpon God , there will quickely be a stay in any of the creatures that be out of order . And so because all efficacy and workings in all effects , is from the Lord , and all instruments and meanes can worke no further then it shall please him to worke by them : our Sauiour would haue vs likewise to goe onely vnto the Lord himselfe , who is the principall agent and workeman for our good . Use. Now if all prayer , by the rule of Christ , be to be directed vnto God alone . Then it is vtterly vnlawfull to pray to Saints , Angels , or any other Creature , Power , &c. but to God onely . Yet here the Papists confute themselues , saying : In effect they come before God , for all the meanes as they vse ( as they say ) doe depend vpon God. Bellarmine in the name of all the rest , vndertakes to cleare this : That they doe neither pray to Angels , or Saints for any thing , as the giuers and authors of any thing , but that they should pray for vs. But we see the words of Christ are directly against it , for he sayes plainly , when ye pray , pray in this manner : Sic Orate , &c. so pray , &c. not in the Popish manner : thus Christ , not onely prescribes a rule , but also sets downe a speciall direction vnto whom we must pray , as well as in what order , and with what affection . And for this are all the holy Fathers . The second thing is , With what affection we must pray : which may be seene by the two attributes giuen to God. First , that he is here called Our Father . Secondly , that he is said to be In heauen . Now , in that he is called ( Our Father ) this may teach vs two things . First , That we must pray in faith , that is , with an assured trust and confidence , that wee shall be heard ; for if God be our Father , we need neuer doubt , but we shall finde louing and fatherly affection in him , for there is no father so ready to heare the requests of his children , as the Lord is to heare vs in all our desires . So he sayes , 2 Cor. 6. vlt. I will not onely ( saith God ) take the title vpon me , and appellation of a Father , but I will be a Father , you shall find in me all the affections of a Father , yea , and that more plentifully , then any father can haue . As the Lord will heare vs , so vpon this ground , we must pray vnto him in faith , that is , with a full assurance that we shal be heard when we pray . Thus we haue it , Iam. 1. 6. If any man aske in faith , he shall receiue . And Christ himselfe saith , Marke 11. 24. Whatsoeuer ye aske in prayer , beleeue , and yee shall obtaine it . Obiect . But now , here ariseth an obiection , how can we aske and pray in faith , that is , with a sound comfort and assurance that we shall be heard , seeing many times the Lord giues not to his dearest children that which they pray for . Ans. I answer , as Augustine saith , Non audit Dominus ad voluntatem nostram , &c. God doth not alwayes heare according to our will , but in that he knowes to be best and meetest for vs. As when a Chirurgion layes a Corrasiue . or a burning Iron to a soare , the Patient feeling it to smart , cryes out , and would haue it remoued , the Chirurgion heares him , but lets it tarry , and the Patient lye still . He heares him to his health and recouery . So saith another , Mothers rubbe their children there for their health , although they rore and cry againe : yet for all that they do : not spare them : and why ? it is for their health , &c. So must we thinke and conceiue , that when God doth not heare or grant our requests , he heares so farre as it is for our good , though he doe not heare vs to our wils . For it is a dangerous thing to bee heard according to our desire . Because thus Christ heard the Diuell , when he suffered him to enter into the heard of swine , or we may say thus : This is not the greatest mercy to be heard according to our will , but this , to be heard for our profit , when God giues vs that onely which is best for vs. Secondly , That we must pray in loue . For Christ instructing vs to say ( Our Father ) would teach vs loue and charity ; that is , not onely to pray for our selues , but also in the behalfe of our brethren ; for this is a duty requisite in our prayers , to take in the whole Communion of the body of Christ , that euery one may haue a part in our prayer . So holy men of God haue done before vs , Dauid saith , Pray for the peace of Ierusalem , Peace be within thy walls , and prosperity within thy Pallaces . He prayes God to heare the prayers which he made speaking , and praying , and confessing his sins , and the sins of his people . Whereupon an Angell came flying vnto him . Pray one for another in the time of trouble . Thus by the rule of Christ , we must not onely pray for our selues in faith , but for our brethren also , in loue and compassion , and fellow feeling of the wants & needs one of another . When many ships Trade and Traffiicke vpon the sea , some goe for one thing , and some for another , some goe to one place , and some to another ; and yet all tends to the good of the Countrey . So it is in the prayers of the Saints , some pray for one thing , some for another , some for grace , some for remission of sinnes , some for peace of conscience , some for temporall blessings , and yet all in the end for the good of the Church . I should now come to speake of the Duties of them that pray : but first I must a little enlarge my selfe in the former of Faith and Loue , which should haue beene touched before . Faith , being a maine pillar and foundation , whereupon this building of prayer consists , yea , such a one as I may truely affirme , Sine qua non : Ere I goe further I will shew two grounds of Faith. 1 A perswasion of the power of God that he can . 2 A perswasion of Gods willingnesse , that hee will helpe vs. For if we doubt , either of his power , that he cannot , or his will that he will not helpe vs , though he be able , We can neuer pray in Faith ; that is , with vndoubted assurance that God will heare vs. And because the greatest questiō is , of the will of God , for not many ( especially amongst Christians ) I suppose , doubt of the power of God. Christ first resolues and settles vs in that point , and shewes that God is ( Our Father , ) and because he is our Father , we shall be sure to find a most fatherly affection in him , that no father shall be so ready to heare the requests of his children , as the Lord will be to heare vs in all things we pray for . So that this is one ground of our Faith not to thinke we come vnto God as vnto a stranger that doth not respect or regard vs in our needs ; but we come to him as to a Father and one that doth loue vs , tenders vs , and will be as ready to releeue vs , as the dearest friend we haue in this world . So Dauid saith , Psal 103. 13. As a father pittieth his children , &c. And Malach. 3. 17. I will spare them as a man spareth his owne sonne that serueth him . The prodigall sonne , when he had slipt away from his father , and naughtily spent all he had , he had no hope to returne with any comfort but this ; Ibo ad Patrem , &c. I will goe to my Father , &c. Howsoeuer I haue been a bad and a lewd child , yet I thanke God I haue a good Father to goe to . This now is our very case : Alas wee haue runne away from God , as farre as euer did the Prodigall sonne from his father ; we haue spent all , we haue nothing left by our bad husbandry : onely wee haue this hope and comfort remaining , that still we haue a good Father to goe to : God is our Father , who will heare vs , receiue vs , releeue vs , and this ( as I said ) is the ground of a Christian man , that he may pray in faith : which thing holy men , in their prayers haue much regarded . Isa. 63. 16. Though Abraham be ignorant of vs , doubtlesse thou art our Father , &c. and chap. 64. 8. But now , O Lord , thou art our Father , wee are clay , &c. worke of thy hands . Yea , our Sauiour Christ himselfe , in this very Preface of Prayer , argues from the very disposition and nature of an earthly Father , Matth. 7. 9. For what man is there , if his sonne aske bread , will hee giue him a stone , &c. from whence his inference is : If yee then , being euill , can giue good things to your children who aske , &c. how much more will your Father which is in Heauen , giue his holy Spirit vnto those who aske it . So that this needs must be a goodly comfort vnto a poore Christian to consider of , because it is our Father , not a stranger , our good Father , our louing and compassionate Father that deales with vs , so that wee shall easily find him inclined to goodnesse and mercy towards vs. Many places of Scripture doe inlarge this , and all to strengthen our faith , and make vs come the readier vnto God , Psal. 27. 10. Though my father and my mother should for sake me , yet the Lord will gather me vp , &c. Isa. 49. 15. Can a woman forget her child , and not haue compassion vpon the sonne of her wombe ? Yea , they may , &c. Where the Lord himselfe shewes , and sayes that hee will not forget vs : so that knowing this loue , care and tendernesse of the Lord , & that he hath this fatherly affection in him , we may well thinke , the Lord will be most ready to heare and helpe vs in all that we pray for . Alas , they that be not thus perswaded , that God hath such a heart , bosome , and bowels of loue open vnto vs , that he hath a fatherly care and compassion towards vs ; he , I say , that hath not this sweet and comfortable apprehension of God , that knowes not God to be a Father to him , must needes make faint and cold prayers vnto God. But whosoeuer shall be perswaded in his soule , that the Lord is become a Father vnto him , accepteth of him as his son , what is it , but that such a man may hope for at the hands of God , which ( as I said ) is the first ground of our Faith ; viz. A perswasion that God will heare vs when we pray vnto him . The other ground of Faith is , A perswasion of the power of God : for if he be willing to helpe , and yet not able , as wanting power , what are wee the better ? but remaine euen weake people ; such as Isaiah speakes of , Chap. 3. 7. In that day he shal sweare , saying , I cannot be an helper , for there is no bread in mine house : And it makes vs vncomfortable in that we goe about ; but Christ sheweth that all power abideth in God , and all things are subiect vnto him , whether in Heauen or in Earth , or vnder the Earth ; yea , he rules and gouernes all , and is able to supply whatsoeuer man stands in need of . As may be seene , Psal. 50. throughout : and Psal. 115. 3. But our God is in heauen , he doth whatsoeuer he will : and Deut. 33. 26. There is none like God , O righteous people , which rideth vpon the Heauens for thy helpe , and on the Cloudes in his glory , &c. So that in truth all that he doth , is to shew forth his goodnesse and power in helping vs. Of which he hath giuen sufficient testimony in Scriptures , that he both can and will supply our wants in whatsoeuer we stand in need of . Indeed earthly fathers they may be willing to helpe their children , but they are not alwayes able , as we may read , 2 King. 9. 14. When the little child cryed out to his father , My head , my head ; he could doe no more then command one to carry him vnto his mother , and so the child died : but the Prophet came , and by the power of God restored him . So in all things else the power of God , as it is manifest in things aboue our reach , so it is extended euen in this world , when it pleaseth him to fulfill all things that men can desire . And therefore wee see the leper cryed out , Matth. 8. 2. Master if thou wilt , thou canst make me cleane . So Dauid , Psal. 8. attributeth all things to the power of God. Yea , Christ himselfe , confesseth this in his prayer , when he saith , Matth. 14. 36. Father , Omnia tibi possibilia , all things are possible to thee . So that these be the two pillars of faith , to aide and giue wings to our prayers . A perswasion both of the will and power of God to helpe vs : thus haue we done with that first affection we must pray with ; in Faith , The second affection we must pray withall , is loue ; for Christ teaches vs to say ( Our Father ) and not my Father , ( Giue vs ) not me ; teaching thereby that wee must not pray for our selues onely , but for others also . We must take in the whole body of Saints , all that loue God : all that thinke God their Father , yea , all the world that are the children of God. So Dauid , Psal. 122. 6. saith , Pray for the peace of Ierusalem : and Jam. 5. 6 , Pray one for another , &c. So that Christians must not onely pray in faith , but in loue , and that for the communion of the whole body of Christ , whereof he himselfe is a member : for as the sicke man in the Gospell , when he could not come vnto Christ ( Marke 2. 3. ) vpon his owne legges , though his faith was great , and that hee beleeued Christ could heale him ; was borne vpon the shoulders of foure men , who let him downe at the house top , and brought him to the presence of Christ : So must we doe by our brethren , howeuer they can pray in faith themselues , yet must wee pray in loue for them . If this course were kept amongst vs , that we did thus pray one for another ; O what a comfort would this be to afflicted and distressed soules , to think that whensoeuer they went about to pray vnto GOD , there were many thousand hands and hearts lifted vp to God in their behalfe . I am perswaded it would much animate euery Christian to goe forward in this Christian duty ; thus you may see , how efficacious this affection of loue is , but hereby is not meant euery sudden wish for the good of some particular persons , or priuate respect of friends , riuals , allyes , acquaintance , or such like , wherein we may exercise our selues ; but the generall care of the Church of God , and loue to our brethren , as hauing feeling of our fellow members . The third affection that we must pray with , is ( feare ) and that for especiall reasons . First , Because it is our Father that we haue to deale with . Secondly , Because hee is in Heauen , the place vnto which all Maiestie , reuerence and glory is due . Now we know that all reuerence is due to our earthly fathers , yea when they are sharpest vnto vs , as Hebr. 12. 9. We haue had the fathers of our bodies which corrected vs , and we gaue them reuerence , &c. So then if our earthly fathers must haue reuerence , much more our heauenly Father ; most highly aduanced in dignity and power aboue this world . Wherefore this is a caution for vs , Eccles. 5. 1. To take heed what we vtter before God , For He is in the Heauens . And in another place : Wee must looke to our feet when we enter into Gods house . For God is not onely a Father , but such a Father that wee haue to deale withall in Prayer : one so eminent and so high lifted vp , that he is as high as heauen , therefore we must labour as much as may be , to be abashed and fall downe before him . So Abraham , Gen. 18. 2. Bowed himselfe to the ground . So Jacob humbled himselfe , Gen. 32. 10. To this purpose , Rudinius in his History vpon Gen. 24. saith thus . If Rebekah rode vpon the Camels amongst the seruants , but when she came into the presence of Isaac shee lighted downe from the Camels ; So must we doe , howsoeuer in the world we beare vp our heads aboue our brethren , and are bold and carelesse when we are to deale with men ; yet when wee once come into the Lords presence , and are to deale with the Lord of heauen and of earth , wee must all come downe from our Camels , be as humble , lowly , and base in our owne eyes as possible we may . If a man would conueigh water from a Fountaine , if hee lay his Leades too high ; that is , be not deiected in spirit , stoope in humility be not low in the Lords sight , he shall be defeated of all the blessings and comforts that he lookes for , so that it must be our care to come into the Lords presence , with all reuerence , Feare , and Humiliation . But here the Papists doe so dazzle mens eyes with the greatnesse of God , that they run beyond the marke . On the other side , saying , that sinfull men must not bee so bold to approach and come to Gods presence , but they must send a farre off , and send in others to bee sutors and mediators for them . But our Sauiour Christ shewes vs , that all this high Maiestie of God , must not driue , or chase vs from his presence , but it must onely qualifie vs in our comming vnto God , that we doe not rudely and bluntly rush in before him , but that we come humbly and submissiuely into the Lords presence , abiecting and casting downe our selues , as before a power greater then all the power of this world . It is a distinction that one hath of two sorts of Humility : Humilitas Immediata , & Humilitas Accepta . It was a kind of Humility in Iohn Baptist , when hee refused Christs offer , Matth. 3. 14. saying , I haue neede to be baptized of thee , and commest thou to me ? but Humilitas accepta , was in Christs acceptation , that hee would haue it so : and answered him accordingly . So it was humility in Peter , Iohn 13. 8. When he said , thou shalt neuer wash my feete : but Humilitas accepta , when Christ was content to doe it . So in this case it is a kinde of Humility , when we can say , O I am a sinfull man , I dare not be so bold with such a power ; but Accepta Humilitas , tels vs , we must doe it , we must come at the Lords bidding , at his commandement . So that this glory of the Lord , must not driue vs from him , but wee must come of our selues , and to him alone , and that with feare and reuerence . The fourth affection that must be vsed in prayer , is , That we must come with eleuation of our hearts and mindes as high as Heauen . For seeing God is in Heauen , our affections must neuer stay till they come as high as Heauen , where God is . And so oft as we pray , so oft in our thoughts , and in our minds , we must rise higher then the cloudes , aboue Sunne and Moone , and all the Stars . Elias his story shewes , that hee was carryed in a fiery Chariot into Heauen , euen so must we by prayer bee transported out of this world , to be present with God in the highest heauens . It was a signe betwixt Dauid and Ionathan , when he shot his Arrowes , that if any of them fell short , there was no danger in it , &c. So it is not with our affections , if they be short , and not eleuated and carried vp as high as Heauen , there is great hazzard and danger , that the Lord will not accept , nor regard them . Thus haue we seene , with what affection we must pray . In Faith , in Loue , with Reuerence , with Eleuation . Yet ere we come to the Petitions , wee must consider certaine duties of them that pray . First , We must labour for the grace of adoption . For how ccn we truly call God Father , if we be not his children ? Alas , what doe we otherwise , but so oft as we pray vnto God , so oft continually we doe lye in the eares of God. It is like the aggrauation of Ananias his sinne , Act. 5. 4. Thou hast not lyed vnto man , but vnto God. So if we come vnto God in prayer , & call him father , and yet be not his children , the very same may be said of vs , &c. Then you see now , what great cause there is , that euery man should labour for this grace of Adoption in himselfe , to repent his finnes , to lay hold vpon the promises of the Gospell , to be renued by the Spirit of Christ , that we may truely call God Father , because now wee haue his true word , if we be his children , he is our Father : yea , we may the bolder goe vnto God , and challenge him of his promise , according to that comfort in Hosea , after so many threatnings , chap. 1. 10. Yee are the sonnes of the Liuing God , &c. The second Duty is , That we must labour to be perswaded of the fatherly care and loue of God towards vs ; that we haue a Father in Heauen , one that doth respect and regard vs. And so whatsoeuer our estate is in this world ; though neuer so poore and meane , yet to thanke God , that we haue our honour with the Lord , we may come as boldly into the presence of God as the greatest King , Prince , or Monarch of the world , as Malac. 2. 10. Haue we not all one Father ? and 1 Iohn 3. 1. Behold what loue the Father hath shewed on vs , that we should be called the sons of God ? so that as I say , it is our honor , comfort , and happinesse , that what estate soeuer we be of in this world , yet we know , that he who is the Father of Kings , is our gracious and good Father , by the meanes and merits of Iesus Christ. The third Duty is , that seeing God is our Father , Wee endeuour to walke worthy of such a father ; that wee doe not dishonor , and disgrace him by our sins , 1 Pet. 1. 17. And if you call him Father , passe the time of your pilgrimage in feare . Thus if we proclaime God our Father , then our care must be to walke worthy of him ; It is the blame that God layes vpon the Iewes , Ierem. 3. 5. Thou hast said thou art my Father , and yet thou doest euill more and more , &c. So when men will call vpon God as a Father , and yet haue no care to please and obey him , to doe his will and honour him with a true heart ; O how shall this one day light heauy vpon their hearts , howsoeuer we doe not feele , or regard it in this world . Thus then , if wo call God Father truely , carry in our hearts a setled purpose , neuer to offend him , howsoeuer our owne weaknesses and frailties put vs by ; yet the end of our life must be that we walke worthy of such a father , that is , striue with flesh and blood , as farre as possibly we can , to liue in holinesse and righteousnesse , to come to repentance and compunction of spirit , euery day to renue our Couenant , for the amendment of our sinfull liues . Vse . 1 Hitherto of the Preface , or entrance into this Prayer , the vse of all which may be : first , to reioyce in it as a goodly blessing , that God would vouchsafe to be a Eather to such as we be : especially , men so silly and meane in the eyes of the world : secondly , to comfort our selues in this , that what estate or condition soeuer wee be of , yet to thanke God that wee haue a heauenly Father , one that reserues a Kingdome for vs , greater and better then this whole world . So much for the Preface ; now come we to the Petitions as they lye in order . 1. PETITION . Hallowed be thy Name . THey be sixe in number , whereof the three first concerne , The glory of God. The last three , Our owne good . In the three former , the first prayes for the glory of God in it selfe : the second and third , pray for the meanes of his Glory . First , then we pray for the glory of God in it selfe that the Lord may haue a holy Name amongst vs. The Name of God is most holy in it selfe , But we pray that it may be holy vnto vs , that we may giue the Lord glory and honour , which is his due , as God is a most excellent and most high power of himselfe : so we pray that he be so taken and acknowledged , all the world ouer ; that the whole world may be ready to stoope and yeeld to the excellent and eminent power that is in God. This I take briefly to be the sense and meaning of this Petition ( Hallowed be thy Name , ) that is , Lord that thy Name may be holy in the hearts and mouthes of all men . In the Petition , we are to consider three things . 1 The order of the Petition . 2 The discouery of our owne corruption in it . 3 What be the speciall graces we pray for . The order is such , that the first thing prayed for , i● the glory of God ; that he may haue his glory and honour , whatsoeuer become of all other things of this world : this is the thing we must all care for , that God may haue his honour , may be respected , regarded , loued , feared , &c. Whatsoeuer become of all things in the world , which may teach vs two things . Lesson 1 First , that there is nothing that we must more desire then the glory of God : We must be contented to let all goe for it , lay downe our liues for it , whatsoeuer become of vs , howsoeuer despighted & abused yet if God haue his glory , be esteemed , and regarded , it is well . For wee see we are here taught to begin all our prayers with the desire of this , before we pray for daily bread , yea , any thing else belonging to our selues : Yea , ( as one saith ) Before the Kingdome of God , we pray for the glory of God : to shew that if we could redeeme the glory of God with losse , I say , not of our owne liues onely , but our owne soules , we must bee contented : I could wish my selfe to be separated from Christ for my Brethren , &c. as if hee should say , if God may haue any glory by it , then I could be contented to redeeme his glory with my life , nay , lose my part of eternall happinesse : as Moses wisht , rather then God should be dishonoured , to be blotted out of his Booke . Lesson 2 Secondly , That we must preferre the glory of God before all other things in this world . And what end wee seeke , labour for , plead for , desire or trauell for , we must remember in all to preferre God aboue all , so that howsoeuer we can be patient and quiet in other Cases , yet when it comes to the Case of Gods glory , then we must begin to rouze and stirre vp our selues , so as to haue all our affections inflamed in vs : as Eliah , 1 Kings 19. 14. so to say to our selues . I haue beene zealous for the Lord God of hostes . So did Hezekiah , when Sennacherib had sent him a rayling letter , he went and opened it before the Lord , as that which more touched him , when the Lord was dishonoured , then when his kingdome and life was threatned . So Christ himselfe that patiently heard all the rest of the Diuels temptations , yet when he came to take the honour from the Lord : then Christ begins to rouze vp himselfe , and chide him . Auoyd Satan , It is written , Thou shalt worship the Lord thy God , and him onely shalt thou serue ; Thus euen against the mightiest , we must stand out for the glory of God. How lamentable a thing then is it for wicked men , who can let the glory of God be troden vnder foot , and suffer him to be despised , dishonoured and blasphemed from day to day and yet let it passe as a thing of nothing : O how shall we be able to answer this another day ! or giue an account for it , when God shall come to iudge vs for our sinnes ? We see in the whole course of Scripture , God is alwayes more ready to stirre in our cause , when the matter concernes vs , then when it concernes himselfe . So dealt hee by Caine : The Lord let him goe for the wrong he had done to himselfe , for his bad sacrifice , for his hypocriticall worship ; but when he began to maligne his Brother , then said God vnto him : What hast thou done ? The voyce of thy Brothers bloud cryeth vnto me from the ground . So dealt the Lord by Pharaoh , hee was contented to put vp all the iniuries against himselfe ; his Idolatry , his blasphemy , and such like : But when he began to stirre once against the Church , and the Lords people , then the Lord opposed him , and when he would not desist from his cruelty at the last , he drowned him and all his hoste in the Red Sea. Now if the Lord be thus ready to shew himselfe , and stirre in our cause , then ought we to be much more ready , and rouze vp our selues to stirre in his , against all oppositions whatsoeuer . The second thing considerable in this Petition , is , The discouering of our corruption in it : that is , a neglect of Gods Name , and an immoderate care of our owne : for when wee pray , Hallowed be thy Name ; there is a secret opposition betweene our name , and the Name of God : we be all too carefull of our owne name , to deriue the credit and glory of things to our selues : but Lord teach vs to glorifie thy Name aboue all , and before all . Gen. 11. 4. Wee reade that the people built a Tower whose top might reach to Heauen , and all to purchase to themselues a Name , but not at all to get any Name vnto the Lord , or inlarge his glory : but for the increase of their owne . This did Nabuchadnezar in his pride aspire to : Is not this great Babylon which I haue built for the house of my Kingdome , and for the honour of my Maiestie . So that I say , this is our owne corruption that we so neglect the Name of God in his glory , being so carefull of our owne . Thus the Lord complaines of his people , Hag. 1. 3. That they built houses for themselues , went into the woods , fetcht home timber , squared it and carued it , to make houses for themselues , but left the house of God vnbuilt . So it is with vs in this case , we can build vp our owne names , doe any thing to grace and honour our selues , but not one amongst thousands , thinks of aduancing of the Name of God : thus doe we all leane too much to the corruption of our Nature ; but oh ! why doe not the thoughts of Dauid come into our mindes . See now I dwell in a house of Cedar , but the Arke of God dwelleth within Curtaines . So say thou , I that am but a worme , dust and rottennesse , I that am but a bulrush , in regard of the Lord God , I haue my glory in the world , I am esteemed and regarded as if some body ; But what care haue I of God ? must God glorifie himselfe , or not haue glory ? He that is so glorious , and affordeth all the blessings we inioy , shall not he be regarded ? He that is the Fountaine and Store-house of all things , the glory and beauty of vs all , should not his euer-glorious Name be praised and glorified ? Thus we should learne to take notice of this corruption in our selues . The third thing to be obserued in this Petition , is , The graces that we pray for . 1 That we may glorifie the Name of God. 2 That others may doe it . 3 That though both should faile , that yet the Lord would maintaine his owne glory . Concerning the first , we pray here that we may glorifie the Name of God , any way whatsoeuer , that hee may haue some glory by vs : which must bee three wayes . 1 In our hearts . 2 With our mouthes . 3 In our liues . For the former of these : see 1 Pet. 3. 15. saith hee , But sanctifie the Lord in your hearts : for the second , we haue Rom. 15. 6. where the Apostle exhorts them with one mind and one mouth to praise God : for the other : see 1 Cor. 6. vlt. saith hee , For yee are bought with a price , therefore glorifie God in your body , and in your spirit which are Gods. First , Wee must inwardly acknowledge that all things come from God ; That we neither haue , or can receiue any thing but at the hands of God : wee must therefore loue and feare Him , trust in Him , praise Him , and submit our wils to his will : and thus we pray that we may glorifie God in our hearts , when we acknowledge all the power in the world to be nothing to his : all the wisedome and loue in the world to be nothing to his wisedome and loue : when we doe labour aboue all things to keepe the Lord to be our friend , not regarding whosoeuer be displeased with vs , whosoeuer be against vs , whosoeuer rageth and stormeth , when we see God accepteth of our zeale and Piety towards him ; which if we pray for truely , then are we sure to glorifie God in our hearts . Secondly , We glorifie God with our mouthes , both by speaking reuerently of the Name of God , and by confessing the Lords wisedome , goodnesse and Iustice in all his workes : for although the Shepheards were abashed to find Christ in a manger , the King of Kings in so poore an estate , yet they returned to their Flockes and Folds , and praysed God. So must we doe , whensoeuer wee haue heard of Gods goodnesse , or tasted of his mercy , we must returne home to our houses , ( as the shepheards did to the fields ) acknowledging the Lords kindnesse and mercy in it . Yea , what euer chance , though it bee losse and correction , yet wee must say as Job did in the midst of his troubles : The Lord hath giuen , and the Lord hath taken away , blessed be the Name of the Lord. So then this is that we pray for , that of all other things we may giue glory vnto God : according to that admonition of the Angell , Reuel . 14. 7. Feare God , and giue glory to him ; for the houre of his Iudgement is come , and worship him . And againe , Reuel . 19. 7. Let vs be glad and reioyce , and giue glory to him for the marriage of the Lambe is come . So that whatsoeuer is laid vpon vs , what change of estate soeuer the Lord sends , we must giue the glory to God , and confesse with our mouthes , that he is worthy of all honour . Thirdly , We must glorifie God in our liues , that we may so liue , as the Lord may haue glory and honour by vs , and no disgrace , for our good life is an honour to the Lord , as Christ himselfe saith , Math. 5. 16. Let your light so shine before men , that they may see your good workes and glorifie your Father which is in heauen , &c. So 1 Pet. 2. 12. the Apostle saith , And haue your conuersation honest among the Gentiles , that they which speake euill of you , as of euill doers , may by your good workes , which they shall see , glorifie God. So must we pray , that we doe not disgrace the Lord by our sinnes , but liue so as the Lord may be honoured by vs. It is for this purpose a good meditation which one of the Fathers hath : God ( saith he ) thus speaks vnto a sinner : O man , if thou hast no care of thine own credit & safety , yet haue a care of mine , Thinke man that I am dishonoured by thy sinne , for if any disgrace or shame thereby rest vpon thy selfe , much more vpon me whom thou oughtest to regard : but if thou couldest so put it ouer with iollity and carelesnesse , yet is God disgraced by it , therfore O man , thogh thou neglect thy selfe , tender my glory , deface not my honour . Thus it is cleere , as our good life honours God : so our ill life dishonours him : as Rom. 2. 24. saith the Apostle . For the Name of God is blaspemed amongst the Gentiles through you . O then ! let vs all take heed of this , that we tender the glory of God : let vs pray , that wee may so liue in this world , conuerse here amongst men , that the Lord may be honoured by vs , and not dishonoured by our grosse and presumptuous sinnes . For our helpe herein , There be three things which may quicken vs to this duty and care . First , to consider , That all the creatures doe glorifie God in their kinde : as the Psalmist speakes . The Heauens declare the glory of God , &c. So in the Reuelation , it is written of all Creatures ; That all they which are in heauen , and in earth , &c. And the foure beasts said Amen , when glory was giuen to the Lord. Therefore now seeing that all Creatures not onely most noble , as Angels and Spirits , but the very lowest and meanest , yea , the insensible Creatures giue glory to God in their kind : oh how great shall our sinnes be , and how much our wickednesse aggrauated , if we doe not care to bring glory vnto him . O with what gladnesse should wee perswade one another to this dutie , that seeing there is no creature , but in his kinde , doth in some measure set out the glory of God , how often should man much more meditate then and practise the same ? Secondly , to consider , That if we glorifie God , he will glorifie vs : we cannot be so ready to set out the Lords Name and praises , but he is more quicke to requite and exalt vs : as it is written , 1 Sam. 2. 30. For them that honour me , I will honour , &c. They who despise me shal be despised . Vnto which we may vse the words of our Sauiour , in that solemne prayer , John 17. 4 , 5. where he thus ( amongst other arguments ) prayes for glory . I haue glorified thee on earth , I haue finished the worke which thou gauest me to doe : and now glorifie thou me , O Father with thine owne selfe : with the glory that I had with thee before the world was . So that when we haue glorified God in the time of this life , then may we assuredly expect that the Lord will glorifie vs at the day of death : but if wee haue no care to glorifie him in this world : how can we be perswaded that he will glorifie vs , after our departure hence . Thirdly , to consider , That God will seuerely punish the contempt of his glory : for there is nothing in this world that he doth more tender then his glory . For which he commanded his people thus : Thou shalt not giue my glory to another . Yea see for neglect of this duty , how seuerely he punished his people , whose carkasses all perished in the wildernesse : because they did not ascribe and giue glory to the Lord. Yea , the hand of God fel vpon Moses and Aaron , because they failed in this duty : Because ( said hee ) you did not sanctifie me in the eyes of the children of Israel , you shall not bring this Congregation into the land that I haue giuen them . Thus if God will so seuerely punish the neglect of his glory in his own deare children and seruants , how shal they escape that are not so deare vnto him , and yet are much more faulty in the same kinde . The second part of this Petition , is ; that as wee pray that we our selues may glorifie the Name of God , So we pray that others may doe so also . That the whole world may know and acknowledge the Goodnesse , Mercy , Wisedome , Power , and Greatnesse that is in God. So wee are exhorted to doe by the Prophet , Giue vnto the Lord ( the families of the people ; ) giue vnto the Lord glory and power , &c. Giue vnto the Lord the glory of his Name , &c. Ierem. 23. 16. saith he , Giue glory vnto the Lord your God , before he bring darkenesse ouer the land , &c. So that it is cleere , we must not onely glorifie God our selues , but also be carefull that others , especially seruants and children vnder vs , doe the like : as we reade of Iob , that because he was iealous of his childrens actions , he offered sacrifice for them : and the Lord himselfe saith of Abraham , I know that Abraham will command his houshold to serue me . Wherefore let vs cast vp this account with our selues , that if of duty and conscience we serue God ; it is likewise our duty to prouide that our children and seruants doe the like . Yee shall find many men that put away their seruants because they be idle , stubborne , carelesse , and false vnto them : but where is there one that puts a way a seruant because he is a swearer , a blaspemer of the Holy Name of God , a prophaner of the Sabboth , &c. This shewes that we haue more care of our owne workes and profit in particulars , then of the Lords glory . But true Christians should take another course , and pray , that aboue all things , the Name of GOD may be Hallowed all the world ouer : being diligent withall , that all vnder their charge and gouernment do the like also Againe , we pray in this Petition , That though both doe faile , yet that the Lord would maintaine the cause of his owne glory . This shewes a sincere true affect on to the glory of God , when we are contented that the Lord should doe that which is for his owne glory , howsoeuer the matter light heauy vpon our selues ; as Christ said , Father glorifie thy Name , so say we : Lord though it be by death , though by my extinction , abolishing , though I suffer all paines , though I indure the greatest misery that may be , yet glorifie thy Name , whether in life or death . Thus when one can be contended to be exposed to all the mischiese in the world , all the shame and disgrace that may be , to set forth the honour of God , if hee may be glorified by the same ; this shewes that such haue a desire of the glory of God , and that this sincere affection commeth from the Lords mercy , being powred into our hearts by his blessed Spirit , whereby we can effectually cry out : Hallowed be thy Name . 2. PETITION . Thy Kingdome come . Petition 2 IN the former Petition , we are taught to pray for the glory of God , which is preferred before the Kingdome of God , to shew that all our care must be for Gods glory . Now in the next Petition we are taught to pray for the meanes of his glory ; that the Kingdome of God may come , &c. for then indeed God shall haue his glory , when looking for the Kingdome of God , it comes into our hearts to inable vs to performe his commandements , and that we be alwayes ready to doe his will ; for vntill it be so , God shall haue little glory or honour amongst vs , so that first we pray for the glory of God , and then for the meanes of his glory . It is the error of the world to desire the End without the meanes . The glory of God ( which is the End ) they would haue : But the meanes of his glory , which is the Kingdome of God to come , and his will to be done , this , they care not for . The wicked Iewes , Isa. 66. 5. could say , Let the Lord bee glorified , which is spoken of all those who be worshippers of the true God. So the Pharises , Iohn 9. 24. were contented to say vnto the blindman , Giue glory to God , but they would not allow of Christ the meanes of their saluation : for , said they vnto him , we know that this man is a sinner , whereby it appeares , that the common course of the world is , to desire the glory of God without the meanes of his glory . In this Petition also we may obserue three things . First , when we pray that the Kingdome of God may come ; It is in opposition to another Kingdome that is already in the world : for the sinnes of men : The kingdome of darknesse , and of the Diuell , which is a great and mighty kingdome , and hath a number of proppes and pillars to vphold it : as for the Kingdome of Christ there be a very small company to vphold it : but the kingdome of darknesse hath a number of great ones to sustaine it , whole swarmes of people in euery corner , one would wonder at the multitude , and at their conditions . For howsoeuer men will say , I defie the diuell , and ( according to the custome ) spit at him , yet as long as they doe the will of the Diuell , practising workes of darkenesse , there is no hope that by their indeuours they can aduance the Kingdome of God ; or labour that it should come vpon them . Doth not either ignorance or blindnesse eate vp their soules so that they bee either lyars , swearers adulterers , fornicators , couetous , drunkards , contentious , &c. wherein so long as they continue , they be the very proppes and pillars to vphold and shouldor vp the kingdome of darkenesse and the Diuell . Thus it appeares the Diuell is a great Monarch , because the greatest part of the subiects in all Kingdomes serue him , be obedient to him , and disobedient vnto God : they runne , as the Apostle speakes , Ephes. 2. 2. After the Prince that ruleth in the ayrel , euen the spirit that now worketh in the children of disobedience . So 2 Cor. 4 4. It is said , That the God of this world hath blinded their mindes , &c. For as God spake the word and it was done , saying , Let there be light ; and there was light : So the Diuell cannot so soone speake the word , but by and by it is done , by worldly men . He can no sooner say , let there bee an oath , lye , bribe , quarrell , fashion , or wickednesse , but by and by some one or other puts it in practise . Thus he rules like a God in this world , a great pitty it is , that men should so be deceiued , for God will pull downe the Kingdome of darkenesse , and set vp the Kingdome of his deare sonne . Yea , this kingdome must first be pulled downe , ere the other be erected . For as in laying a foundation , when one would build a new house , he first puls downe the ruines of the old , so must he first pull downe this kingdome of the Diuell , ere that other of Christ be set vp . Wherefore heere wee pray against this kingdome of darkenesse that God would destroy it , for which at this day , there is great need we should so pray , because the Kingdome of the Diuell is like a Sea , which as Philosophers say , gets in one place , if it lose in another : So is it with it , looke how much it hath lost by a defection and reuolt from Popery , so much hath it ( in a manner ) got by the filthy sinne of Drunkennesse , Irreligion , Pride , Contentions , and other foule sinnes of this land , what need haue wee then to pray , that God would pull downe this kingdome of the diuell , and euery where set vp that of Christ Jesus . Secondly , In that we pray for the Kingdome of God to come : It sheweth , that there are a number of impediments and lets to hinder this Kingdome from comming . Which are of two sorts . 1 Many impediments in others . 2 Too many in our selues . Concerning others , we see daily , how men are drawne by example , by ill counsell , by diuers discouragements , whereby they are affrighted from seeking the peace of the Gospell : as Matth , 20. 31. when the blind men cryed out on Christ , the multitude rebuked them , because they should hold their peace , so it is with vs in this world , how are we scoft and derided , yea , chidden againe and againe . If we serue God in sincerity , and be zealous for the comming of this Kingdome . See it in the beginning , when the children of Israel came out of Egypt , how were they hindred and stopped in their iourney . So whensoeuer we shall begin to make after Christ , we shall bee sure of a many lets and impediments : like vnto the Pharisees in the Gospell , who were ready to answer the Officers , and discourage the people from following after Christ , saying , Doe any of the Rulers beleeue in him , but this people who know not the Law ? Thus it is with the whole swarme of wicked men , who discharge men from the wayes of God. Againe , wee haue too many impediments in our selues . Selfe-loue , loue of the world , loue of riches , honour , preferment , and such like , as it is Iohn 12. 42 , 43. said of many , that they beleeued in Christ : but because of the Pharises they did not confesse him , for they loued the praise of men more then the praise of God. But we must not doe so , for though we sit farre in darkenesse from letting in the light of God vnto vs , or howeuer we seeme to close vp our eyes from beholding the light , yet let vs not be so contented , but pray to the Lord that he would breake through all these hinderances and impediments , and let downe his graces of mercy and loue so amongst vs , by his grace , that this Kingdome may come vpon vs , yea , that we may doe as the Palsie man did , who brake through the roofe of the house to come to Christ ; Remēbring that the Lord Iesus brake through all impediments and hinderances , to come vnto vs and fill vs with his blessings , wherein we may further obserue two things , that in Christs comming to vs , & our comming to him , a number of lettes and hinderances do concuire : yet he hath so wrought by his Spirit , as we can say , Thy Kingdome come ; and he so ouercomes all , as he will at length say vnto vs , Come yee blessed of my Father , inherit the Kingdome prepared for you , &c. The third thing prayed for in this Petition , is , That we pray . 1 For the Kingdome of grace . 2 For the Kingdome of glory . Which two Kingdomes differ not in nature , but onely in measure and in degrees : for the Kingdome of grace is nothing else , but a beginning and inchoation of the Kingdome of glory , there being no way to attaine vnto the one , vnlesse they passe through the other . It is a common custome of the world , that most men aspire to the Kingdome of glory ; and yet cannot endure the Kingdome of grace , how should they euer attaine it , thinke you ? we that by Gods blessing , are better taught , therefore first , pray heere for the Kingdome of grace , to be gouerned and ruled by the Lord here in this world . But more particularly let vs see what the Kingdome of grace is ? namely , The speciall power of Christ whereby he rules and gouernes in the consciences and soules of all his seruants . This is the Kingdome which we do pray for , that the Lord Jesus would set vp a Throne in our hearts to rule and gouerne in vs by the rule of his Spirit , subduing and bringing vnder all our thoughts and consciences to himselfe . Now all men doe outwardly speake well of Christ , thinke sure enough to be saued by him , but yet cannot endure to be guided and directed by the Spirit of Christ , but in effect doe what those wicked Jewes say , Luke 19. 14. Wee will not haue this man to reigne ouer vs. So it is with most of the world , they can be content to heare of Christ as a Sauiour , to haue the Word preached , and to see the Gospell flourish : but they will not haue him reigne , strictly direct them in all their actions , restraine them in their passions , and guide them in their liues : doing whatsoeuer seemes good in their owne eyes . Yet ere we proceed . Obiect . Here ariseth an Obiection , as Luke 19. 21. our Sauiour speakes , That the Kingdome of God is come already : how then are wee directed to pray for that which is come ? I answer in two respects ; first , Ans. 1 It is true that the Kingdome of grace is begun already , therefore we pray that as it is come to others , so also that it may come to vs , that we may feele the power and effects of it in our hearts and liues . Therefore as Esau , Gen. 27. 38. when he saw that his father had blessed his brother Jacob , cryed and roared out , Blesse me my father , euen me also ; thus must we doe when we see the Kingdome of God to come vpon others , how God rules in them by his Spirit , orders them in their liues , directs them in their consciences , we , I say , must pray that the same grace of God may continually attend vpon vs. Againe , though the Kingdome of God be come already , yet we pray for an increase thereof , that euery day we and others might feele the power of it more and more in our hearts and liues . For there is no man but feeles himselfe , in some sort and measure bound and inthralled to the Temptations of sinne . Holy Paul himselfe complaines of this , I delight in the Law of God concerning the inner man , but I see another law in my members , rebelling against the law of my mind . And surely the state of the godly , are like vnto a man that hath been deadly sicke , and now is so on the mending hand , that he is peraduenture able to creepe abroad with a staffe , yet not able to do the tenth part of the businesse that he sees he should , and at sometimes was wont to doe . Thus it is with the best of vs all , whilst we liue here , though the Kingdome of Christ be come amongst vs , yet had wee need to pray , that it may more and more come into our hearts , that we may feele the strength and vigour of it to our endlesse comfort , and full recouery of our health in Christ. Yea , great reason there is why wee should thus pray for the Kingdome of Christ , being that no Kingdome is comparable vnto his : there being as much difference betwixt the Kingdome of Christ , and other Kingdomes of the world , as there is betweene Heauen and Earth , and that for diuers respects . First , In regard of continuance , for earthly Kingdomes howsoeuer they begin in glory , yet by and by , both Lord and Crowne , and Scepter , withall their glory falls into the dust : But Christ is a King for euer , and although he once ware a Crowne of Thornes vpon earth , yet now he hath a Crowne of glory in Heauen , and is in possession for euer : Of whose Kingdome there shall be no end , as it is , Luke 1. 33. Secondly , In regard of the saciety of his Kingdome ; For other Kings haue but rule ouer the bodies , goods , and liues of their subiects , at the farthest . But Christ he rules and gouerns the very hearts of them , and inclines their wills to effect spirituall graces , wherein the Kings of the Earth , can neither satisfie themselues nor their subiects . Christ will giue vs Crownes , and make vs Kings also . Thirdly , In regard of the right and Iustice of it : For though other Kings being sinners themselues , can bee content to tolerate much sinne and prophanenesse : yet Christ is so righteous and so iust a King , that he will tolerate no sinne or iniustice whatsoeuer , no not in Kings themselues ; of whom it is said . Isa. 32. 1 , 2. Behold a King shall reigne in righteousnesse , and Princes shall rule in Iudgement . Fourthly , In regard of the fruit and commodities of it ; for other Kings receiue Tribute from their Subiects , but Christ giues a thousand things more then hee receiues , he takes away death and damnation with his left hand , and giues vs life and saluation with the right hand ; so both hands are full of blessings , and store vs abundantly to the supplying of all our wants . Fiftly , In regard of administration and imployment of it ; for other Kings after they haue entred into their Kingdomes , commonly sit still , goe little , liue at ease , or at least , seeke by all meanes they can to maintaine the pleasures of their liues , and giue themselues to quietnesse . But our Sauiour Christ doth most mightily rule and gouerne all things for tho good of his seruants , watching ouer them to do them good , night and day at all times . and in all places , preuenting them with mercies : and working all his workes for their good : great reason it is therefore , that we should pray for the comming of his Kingdome . Yet we must further know , that we doe not onely pray for the Kingdom of grace : but also for all good means conducting and leading vnto it , for euery thing that may incite and helpe to the Kingdome of grace amongst vs. As for good Magistrates , Ministers , a pure right vse of the Sacraments : holy discipline of Christ in the Church for the good gouernment thereof , and for euery thing that may further this great worke of God amongst vs. So 1 Tim. 2. 1. Saint Paul wils that Prayers be made for all men , and for Kings and Princes , and for all that be in authority : That vnder them we may liue a godly , peaceable , and a quiet life . And Christ himselfe , Matth. 9. 38. commands prayers to bee made vnto the Lord of the Haruest , that he will send forth labourers vnto his haruest . So you see it is our duty to pray for all the meanes which may aduance this Kingdome . Worldly men can say , they desire that the Kingdome of Christ may come , though they care not a rush for Heauen or newnesse of life , for the Word , or Saints , or Ministers , or Holy orders of Christ , without which there can be no Kingdome of Christ amongst vs. It was not onely a tyranny in Pharaoh , to take away the straw from the people , but also when hee had so done , to require of them the whole tale of Bricke , as formerly . So it is the madnesse of the world , they take away the Word and the Sacraments , the holy gouernment of Christ , and when they haue thus done , yet they thinke to haue their whole tale of Bricke : as much Patience , Loue , Humility , Faith , Obedience , Sobriety , Temperance , and the like ; as if all these gracious and good meanes were entertained amongst them . But wee must remember what the Scripture saith , Where there is no vision , there the people perish . Therefore whensoeuer wee settle our selues to remaine any where : as little Isaac said to his father , when they went vp to the Mount Moriah : Behold the wood and the fire , but where is the offering ? So should we say wheresoeuer we goe to dwell . Loe here is a Church , good ayre , a good house , meanes enough to increase wealth : but where is the Preacher ? and the meanes of grace for the saluation of our soules . Vse . Therefore seeing we ought , and must pray , Thy Kingdome come . Let vs pray vnto God often , that he would rule and raigne in our hearts , so by his holy Spirit : that sinne may no longer rule vs , nor wee bee ruled by our selues , but that God would rule and guide vs in all our wayes , so that in all things we may be ready to submit our selues to the holy gouernment of God : as Saint Paul writes , That the peace of God may dwell in our hearts plenteously : and with Dauid , that God would guide vs vnto the day of death : and then this will bring great ioy vnto vs , as Zephaniah speakes , when the King of Israel is in the midst of vs , then we shall see no euill . And withall , let vs often remember to pray , that there be no want of gouernment , but that God by himselfe may rule and reigne in vs , that though the world loue loosenesse , and cannot endure this kingdome , yet we may be plyable and yeelding to be ruled by it . For as the blind-man is best and safest , whose eyes being shut , followes his guide : so is euery Christian when they disclaime their owne wit , reason , and wisedome , and are ruled and guided by God in all things . Yea , the people of God neuer thinke themselues better , then when they be vnder the gouernment of God , and submit wholly to his will , and in so doing , let vs not be discouraged for our weakenesse and wants , for if we indeuour to doe this sincerely grace ( which at first in vs is like seed , because it must grow , not like straw which cannot increase ) will grow from a little , to greatnesse of stature , and proportion in time . Now there be three Motiues to moue vs to this subiection to the will of God. The first is , If we will not haue God to be our King , wee shall be subiects and slaues in a worse Kingdome : as the Lord speakes by Moses , to perswade them to admit of Gods Kingdome : Because thou hast not serued the Lord thy God with ioyfulnesse and with gladnesse of heart , for the abundance of all things , therefore shalt thou serue thine enemies which the Lord shall send against thee , in hunger , thirst and in nakednesse , and in want of all things . So the Lord threatens his people with captiuity , 2 Chron. 12. 8 for their sinnes , saying , Neuerthelesse , yee shall be his seruants , that yee may know my seruice , and the seruice , of the Kingdomes of the Countrey : So that if we will not be Gods seruants , we shal sure be subiects and slaues vnto a tyrannous kingdome , a kingdome of many Lords : of which a Father speakes : Oh how many Lords haue they , &c. For if God be not our King , then euery foule lust , sinne , and temptation , will be our King to rule and gouerne vs at their pleasure . Therefore it is best to say with holy Dauid , Lord I am thy seruant , &c. So I would haue euery good Christian say , I haue no lord to rule ouer me but Iesus Christ : Come Lord and possesse me for thine owne . Secondly , Because of the comfortable fruits thereof , Paul sayes of this Kingdome , that the fruits thereof are Righteousnesse , Peace , Ioy in the Holy Ghost ; so that there is much comfort for a man to liue in this Kingdome . We see that all the people of God , who most , or at all yeelded to Gods gouernment , to set him high in their hearts , they alwayes passed so much the more comfortably their time in this world : And againe , the more any of them withdrew themselues from this gouernment of God , they became alwayes the more distressed and miserably perplexed with troubles and dangers . So Dauid saith , As for me , it is good for mee to draw neere to God. So Hosh. 2. 7. the Church is brought in thus resoluing : I will goe and returne to my first husband , for at that time was I better than now . So must wee say , when we haue gone astray ; It was much better with vs , when we dwelt vnder the gouernment of God , therefore we will returne to that good gouernment againe . A Tenant , you know , as long as he payes his rent , and doth suite and seruice to his lord , all is peaceable and quiet with him , nobody can molest him , but if he deny to pay his Rent , and doe no suite or seruice to his lord , then the Bailiffes will be busie to arrest and straine his goods , yea many times to ceaze on his body : Euen so as long as we pay the Lords Rent , acknowledge his gouernment , be ready to doe suit and seruice vnto him , so long we shall find all peaceable and quiet , but if we faile in our duty , then must trouble and mischiefe come vpon vs. Thirdly , Because the Kingdome of grace , is the only road-way to the Kingdome of glory ; No man when he is dead can come to raigne with God , vnlesse God first raigne in him , being aliue in this world . We see no man can enter into a Citie , vnlesse first he passe through the Suburbes thereof . So Heauen is the great City of the Saints , they all seeke and aspire to ; the Kingdome of grace is the Suburbes thereof , by which we must passe : therefore there is a necessity to be in the state of grace here , ere we can hope to raigne with God in glory hereafter . The next thing we pray for in this Petition , is ; For the Kingdome of glory : that God would make an end of the Conflicting dayes of sinne , and hasten the Kingdome of his deare Sonne , the Kingdome of glory . So the Church prayes . Returne my Beloued , and be like a Ro● , or a young Hart vpon the Mountaines of Baether : So in the Reuelation , Come , Lord Iesus , Come quickely ; and Saint Paul shewes , That all the Creatures doe groane for this happy day of Christs appearance : So that here , in the second place , we pray that the Lord would abolish and darken all the Kingdomes of this world : amongst whom the holy Ordinances of God appointed vnto them for peace , are abused to their condemnation . So in Daniel , This Kingdome of Christ is compared to a tree , vnder the shadow whereof , the beasts of the field might rest , and the birds of the ayre find shelter ; Therefore the Apostle sayes , It is ordained of God , so that though we haue no cause to murmure or grudge at the kingdomes of this world , but to thanke GOD for them , yet we must know euery state hath his abuses , and so haue these . But as a lame man in a garden , though he cannot doe that worke which one that is perfectly able to walke can doe , yet hee serues , and is vsefull to speake , direct , and fray away birds , keeping much annoyance from the fruit therof , which otherwise might be lost . So it is with worldly gouernments and states , though they be not so well ordered as they might bee , yet no body can deny , but they fray away enemies , many dangers , and many rauenous birds that would else deuour vp the fruits of our labours . Therefore we pray not for the Kingdome of Christ in any detestation to these earthly kingdomes , but onely because we preferre the Kingdome of Christ before them . We thanke God for the Kingdomes of this world , but we would much more be thankefull for the Kingdome of Christ. As men that vse a Coach to bring them to a house , as soone as they come there , send away the Coach , as hauing no more vse of it : So the Kingdomes of this world , be but as Coaches , helpes and furtherances to transport and carry vs to a better Kingdome , the Kingdome of Christ : where being arriued , farewell all the Kingdomes of the world . The reasons why we preferre , and especially pray for the Kingdome of glory are diuers . First , Because in these earthly Kingdomes , most of vs are subiects and inferiours , but in the Kingdome of glory we shall be all Kings , no King in this world can be so glorious , but the poorest and meanest Christian there shall be as glorious as hee ; as Christ speakes , Matth. 19. 28. Uerely I say vnto you , that yee who haue followed me in the Regeneration , when the Sonne of man shall sit in the Throne of his glory , yea , also shall sit vpon twelue thrones , Judging the twelue Tribes of Israel . Secondly , Because many grieuances and annoyances are in these earthly kingdomes ; euen in the best of them , some Gall mingled with Honey , some Aloes with the Manna , some bitternesse with the sweetnesse of them . Therefore as the people could say of Salomons Kingdome ( which was one of the best ) that it was but a yoake , and too heauy for them to beare : so the best is but a yoake , and many times a heauy yoake too , but in the sweet Kingdome of Christ , there shall bee nothing offensiue to vs ; as it is saide of the Angels at that day : And they shall gather out of his Kingdome all things that offend , saith our Sauiour . So it is said , There shall bee no more sorrow . Bees wee know bee driuen from their Combes and Honey with a little smoake ; euen so the vexations , puthers and smoakes , which wee finde on these earthly kingdomes , should make vs all long for that happy Kingdome of Christ , wherein there shall bee nothing to annoy vs. Thirdly , Because earthly Kingdomes , they yeeld vs peace and tranquillity , but for a time onely ; for either they end or we end , and so all comes to nothing ; But our happinesse in Christs Kingdome shall be for euer and euer : for when we haue liued a hundred thousand thousand yeeres in the full inioyment of it , wee haue more and more and more ages without end to possesse it : therefore Heb. 12. 28. it is called a kingdome which cannot be shaken ; good reason then haue wee whose eyes he hath opened to behold this kingdome , to pray especially and groane for it . Now there be two wayes , whereby the kingdome of God may come vnto vs. 1 Generally at the day of Iudgement . 2 Particularly , at the day of our owne death . We pray for both these : First , that God would bee pleased to sold vp the times , make an end of this world , hasten the great comming of his deare Sonne : Thus the Saints cry vnder the Altar ; How long Lord Holy and true : dost thou not auenge our blood on them that dwell on the earth ? We know this kingdome of Christ cannot come , but first there must bee a dissolution of this world , when all the glory thereof must turne to nothing : ( as Peter speakes ) The Earth and all the workes thereof shall be burnt vp . God forbid therefore that the world or any thing in it should make vs loath to come to Heauen : rather let vs be contented to suffer the losse of all , so we come thither to enioy this happy and blessed kingdome of the Lord Iesus , for which we are commanded to pray . Which as we pray for , so must we be carefull to fit and prepare our selues for it , that when it commeth , it may come to our comfort , we all pray , Thy Kingdome come . But know , O man , if thou hast not fitted and prepared thy selfe for it , if thou dost liue in thy sinnes , if thou hast had no care , nor regard of reconciling thy selfe to Christ , for thy saluation , if thou hast not beene throughly washed ouer and ouer in the blood of the Lambe ; Oh whensoeuer this kingdome comes , I foretell thee in the Name of the Lord it will come to thy cost , to thy ruine and vtter desolation in the day of Christ. Therefore consider of this , all yee that liue in known sinnes without repentance : yea , pray ( I say ) that the Kingdome of God may come , and oh , what haue you to doe with the day of the Lord : This comming shall be sorrow , woe , confusion , darknesse , nay , Blackenesse of darknesse , and tempest vnto you for euer , and reiection from the presence of CHRIST : but if you would haue comfort of CHRISTS comming , liue well and be prepared for it with the Wise Uirgins , hauing Oyle in your Lampes , and your Loynes girded . Secondly , wee pray , that though this generall comming be deferred , yet that by death as by a close doore we may be let in into this kingdome . So that whereas the men of this world desire nothing more then to liue still here : hang , as it were , vpon the pleasures of this life , sauour nothing but of earth and earthly contentments : the true mortified Christian professeth another thing , he desireth to leaue all and goe home to Christ , as soone as may be ; So Iob , If a man dye , shall he liue againe ? All the dayes of my appointed time will I waite till my changing shall come , &c. and Paul , Philip. 1. 23. professes , I desire to bee loosed , and to bee with Christ , which is best of all . It is true indeed , that no man may desire the day of death out of discontentment with life , because of the trouble and crosses of this world : It was Jonas fault to doe so yet in two respects , one may pray for death , yea his owne death . First , That we may make an end of sinning and offending GOD , that whereas hee euery day breakes out in the dishonouring of GOD , which vexes and grieues him , hee may pray the Lord to shorten these dayes of sinne : with abatement of our dayes , so finishing our offences , as Saint Paul does : O wretched man that I am , who shall deliuer mee from the body of this death ? Secondly , That wee may enioy the blessed fruition of the presence of God , as his holy Angels doe . Moses you know , desired but to see the backe parts of God on the holy mountaine , for hee could not see his face and liue . If Moses so desired to see but a glimpse of his glory , as it were through a creuice or a chinke ; how much more excellent will be the shining of his face in full glory ? therefore because euery day wee liue in this world , wee lose a day in Heauen , as detained from him , who is our true life indeed : wee may therefore pray , that as soone as may be , wee may finish vp our course in this world , and cry to be away , to goe home to the house of our Father , to the possession of a better life , the Kingdome of Glory , and happinesse prepared for vs , for which wee are taught to pray . Thy Kingdome come . 3. PETITION . Thy will be done euen in Earth as it is in Heauen . WEe haue heard before , that in the first Petition , we pray for the glory of God , and in the second , for the means of his glory , that is , that the kingdome of God may come into our hearts , and rule vs by his Spirit . Now in this third Petition we pray that we may be contented to submit vnto it , and be alwayes ready to doe the Lords will , and not our owne . So that whereas in the former Petition , we prayed for the inward gouernment of God , the worke of grace , holy motions , striuings in our selues , that the Lord would do his part ; now we pray that we may be willing to doe our part , not resist this inward gouernment of God , bee ready euer to yeeld obedience vnto it . All the Question ( as one sayes very well ) betwixt God and vs is , whose will shall be done , Gods will should , but man is vnwilling to haue it so , but aspires to haue his own will for the rule of his actions , this is that which breeds all the quarrell betwixt God and vs : Now our Sauiour Christ , he teaches vs in this Petition , to giue all the Souerainty to God , to take his part against our selues , praying to doe his will , whatsoeuer may befall vs in this world : Thus haue we the summe of the Petition , in which , three things are to be considered . 1 Whose will must be done ? Gods will. 2 What will of God we must doe ? His reuealed will , that is , the will of God reuealed in his Word , his secret will being a thing reserued to himselfe , the other , quo ad nos , belonging vnto vs , to follow as the rule of our actions . 3 In what manner we must doe it ? As the Angels doe in heauen . Concerning the first , Whose will must be done ? It is the will of God , that will is it we all pray that we may doe , obey , submit to it in all our actions , and courses of life , so that this will of God may be the onely rule of our wils : Thus Dauid professes : I desire to doe thy will O God : And againe , he prayes : Teach me , O Lord , to doe thy will. As if he should say , I need no body to teach me to doe my owne will , but Lord instruct mee that I may doe thine . So the Apostle Peter exhorts vs for holy life , Not to liue any longer in the flesh to the lusts of men , but to the will of God : So that Gods will must bee the Ruler and Moderator of our wills , all our dayes , bringing our will to Gods , and not Gods will to ours , as Balaam did . To this purpose Saint Augustine saith well on Psal. 44. 6. If a man lay a crooked sticke vpon an euen leuell ground , the sticke and ground ill sute together , but the fault is in the sticke . In this case thou must not striue to bring the euen ground to the crooked sticke , but bow the crooked sticke euen with the ground : So it is betweene Gods will and ours , there is a discrepancy and iarring betwixt them , but where is the fault , not in the will of God , but in our crooked and corrupt affections : in which case , wee must not seeke to bring Gods will vnto ours , but be contented to rectifie and order the crookednesse of our will by the rectitude and Sanctitie of the will of God , which must be the rule of our willes ; for which cause we pray , Thy will be done , &c. Now this will of God is opposed to three other wils which be in the world : First , the Diuell hath a will , which is euer a crossing the will of God. God would haue vs doe one thing , and the diuell would haue vs doe another . If once the will of God be knowne , by and by , it is easie to know the Diuells will , because it stands in a meere contrariety and opposition to the will of God. Obiect . If any man obiect and say , I hope there is no man so wicked as to doe the will of the Diuell .. Ans. I answer , it should be so ; yet through corruption of nature , we are all naturally made to obey the will of the Diuell , more then the will of God. Adam , we see , when the will of God , and the will of the Diuell hung vp in an equall ballance by him , how soone was he ready to be guided by the Diuell , rather then to obey the will of God. And so the best of vs , howsoeuer we pray daily , Thy will be done ; yet what a stirre haue we to bring our hearts vnto it , how gladly would we take a contrary course if we might , and haue Gods will another way of our owne ? Obiect . I , but may some say , if there be such danger in the Diuels will , how shall it be knowne and auoyded ? Ans. I answer , very readily and easily , and that by example : if a man tell a lye , whose will is it ? not the will of God , for he saith , Put away lying . But the will of the Diuell is lying , as it said of Ananias , Act. 5. 3. Why hath Satan filled thine heart to lie ? So it is of swearing & oth●r prophannesse , which is not the will of God but the will of the Diuell . The like we haue , Hebr. 12. 16. Let there be no prophane person , as Esau , amongst you , &c. and so in all the rest . So long therefore as wee liue in our sinnes against conscience , and will not repent of them and amend our liues , so long as we be thus giuen ouer to wickednesse , our wills stand in subiection to the will of the Diuell : as Christ said to the Iewes , Yeeare of your Father the Diuell : So he who doth the workes of the Diuell , without doubt is at his subiection ; this is the first thing we pray against , that we may not doe the will of the Diuill . Secondly , There is a will of the flesh , as the Apostle calls it , Ephes. 2. 3. The fulfilling the will of the flesh . Against this will we pray also , and that we may be enabled to bring our will in subiection to the will of God : for which there be two maine reasons ; Reason 1 First , because our owne will is most crooked and corrupt , vntill God renue it ; for the will of man vnrenued , doth extraordinarily resist the will of God. As the rebellious Iewes said , Ierem. 44. 16. The word that thou hast spoken vnto vs in the Name of the Lord , we will not heare of it of thee . So Iohn 5. 40. Christ complaines of the Iewes : But you will not come to me , that ye might haue life . And Psal. 36. all the Psalmes shew so much , so that the will of man is apparantly rebellious , till God alter and change it by the power of grace . Therefore we pray that our will may be ouermastred by the power of grace , so as to submit to Gods will. Secondly , because Gods will is alwayes better then our will. Adam would needs haue his owne will in eating of the forbidden fruit , but I pray you whose will was the better ? Reason . Gods will said , Thou shalt not eate : but mans will would needs eate . Now ( considering the curses which came after ) any foole can tell which was the better . The Marriners , Act. 27. 1● . would needs haue their owne will , when they might haue beene in a safe harbour and sure Hauen , they would needs put forth to Sea , well they did so , but what was the end thereof ? they all suffered shipwracke and hardly escaped with their liues , though Paul told them of the danger : so is it with vs , for the most part we will haue our owne wils , though we miscarry in our courses : and then we are faine to tell you ( as Paul did the Marriners ) O my brethren , you should haue hearkned vnto the Lord , and obeyed and kept close vnto him , and so haue shunned this losse , Thirdly , There is the will of the world , which is still opposite to the will of God ; for when the world wills vs such and such things , commonly God wils the contrary : therefore we must try and approue of nothing further then it agrees with the will of God : so that when any thing is determined or wished for , let vs haue a care to the warrant & lawfulnesse of it . The Diuels in the Gospel , you see , are charged to speake no more of the name of Iesus , because it was not the wil of God. So Peter and John answered boldly to the Jewes , Whether it be right in the sight of God to obey you rather then God , iudge you . So the three children commanded to fall downe before Nabushadnezars golden Image , answered likewise : Be it knowne to thee , O King ! that wee will not serue thy gods , nor worship the golden image which thou hast set vp . So that I say , whatsoeuer the will of man commands , we must alwayes looke to the will of God , and hold our selues vnto it , as the onely rule of all our actions and courses : Thus when we pray , Thy will be done , it is in opposition to these three wils . 1 The false and wicked will of the Diuell . 2 The corrupt and crooked will of the Flesh. 3 The peruerse and abusing will of the World. So a true Christian in all estates ought to pray , Lord grant that I may not guide my selfe by these wills , but that I may be alwayes ready to be directed by thy will : And so I haue done with the first point , Thy will be done . The second thing to be obserued in this Petition , is , What will of God must be done ? Not the secret will , but the reuealed will of God in his Word ; for herein the Diuell vseth great art and cunning , contrary to Gods will to buzze in mens heads , many intricate and secret things , vnder the colour of art and deepe necessary knowledge , leauing the principall matters and maine points . But we must know , that it is the reuealed will of God , not his secret will must be the rule of our liues . As God speakes to Moses , Deut. 12. vlt. You shall doe onely that I command you . And Psal. 119. 105. It is said by the Prophet , Thy Word is a lanthorne to my feet , and a light to my pathes . Thus whatsoeuer the secret will of GOD bee ; let vs alwayes hold to that will of GOD reuealed in his Word : doing as Marriners when they are at Sea , who when they haue no direction to sayle by , cast vp their eyes to heauen , and are altogether directed by the Pole-starre : So must wee doe in all our actions , thinke of no other guide or direction , but the bright starre of the holy Word of God , which will safely conduct vs to the heauenly City . Wherefore , because this will and Word of God , must still be looked vpon as our Compasse , let vs labour to know it , and be acquainted with it , that we may be fitted to be aduised by it . To this purpose Christ saith , Iohn 5. 39. Search the Scriptures for they are they which testifie of me : Vnto which Saint Paul addeth , That they are able to make vs wise vnto saluation : and Iosh. 1. 8. he saith , Let not this booke of the Law depart out of thy mouth , but meditate therein day and night , &c. Most men , you see , will haue a booke of Statutes in their houses , and if they be to do any great matter , they will doe nothing before they looke on their booke ; euen so , because the Bible is the Booke of Gods Statutes , the best men should get this booke into their houses and read it themselues , or get others to reade for them , that thereby they may first know the will of God , and then practise to performe it . Whereby you see what a great fault it is amongst vs , that such a Christian duty is so much neglected . Therefore let vs labour to correct this corruption in our selues , and so pray that we may doe the will of God : first , labouring to know it , and afterwards putting it in practise . Now , as depending vpon this , There are foure speciall wills which God requires in his Word . It is the will of God that wee should bee penitent for our sinnes : to which end God speakes by the Prophet Ezekiel , As I liue , saith the Lord God , I desire not the death of a sinner , but that the wicked turne from his way and liue , &c. So 2 Pet. 3 9. It is said , God is patient towards vs , and would haue no man to perish , but that all men should come vnto repentance : so you see it is the will of God that we should repent vs of our sinnes , that how soeuer we cannot doe our duty , liue as we should , yet alwayes to grieue at our hearts , be wounded in our soules , that we haue offended God , and cannot doe as we ought . They say that wounds which bleed , will the sooner heale , but when a man hath a grieuous wound , and does not bleed , there does vsually great danger follow . So it is in a wounded conscience which bleeds : when we are sorrowfull , lamenting , weeping , mourning , and meditating of our sinnes , then comfort followes , but when no remorse or repentance followes for sinnes which offend God , this is very dangerous . Secondly , It is the will of God that we beleeue in Christ : As 1 Iohn 5. 23. This is the Commandement , that wee beleeue in the Name of his Sonne Iesus Christ. For though we be sinners , and infinitely guilty in our selues , yet it is the will of God , that we should lay hold vpon the promises of Grace , and imbrace life and saluation offered vnto vs in the person of his deare Sonne . Men in a shipwracke , be glad to lay hold on any thing that may bring them to the shoare ; so must wee doe in the dangerous shipwracke of our soules , cast both our armes about Iesus Christ crucified , and killed , that he may bring vs safely to our heauenly Countrey . Thirdly , It is the will of God that we should liue a sanctified , and a heauenly life , here in this world . As 1 Thes. 4. 3. This is the will of God , euen our sanctification : for because hee is willing to come amongst vs , and remaine with vs , he would haue vs forsake our sinnes , and keepe both body and soule , as a pure Temple for his holy Spirit to dwell in ; for if Balteshazzar was so seuerely punished for abusing the vessels of the Temple , dedicate vnto GOD : what shall wee bee , if wee defile and contaminate the Temple of the Holy Ghost . Fourthly , It is the will of God that we beare patiently and quietly , all the crosses and troubles that God sends vs : as Peter sayes , It is better ( if the will of God be so ) that ye suffer for wel-doing , then for euill-doing . And so because this is also a part of the will of God , compose your selues quietly and meekely to vndergoe the troubles and crosses that God sends . Thus Christ prayes , Luke 22. 42. Let this Cup passe from me , neuerthelesse , not my will but thy will be done . So saith Dauid , in that great crosse of his chasing from the Crowne : Behold , here am I , let him doe vnto me what seemeth good in his eyes . So when we pray ( Thy will bee done ) the speciall care is to consider of these foure things : which if wee pray for , let vs labour by all meanes to performe the same ; for what a strange thing is this for a man to come before GOD in prayer , to lift vp his hands and eyes vnto heauen , intreating that God will may be done , and yet haue no care to doe it , being vnwilling to repent of sinnes , and to lay hold on the promises of Christ ? to which purpose it was a waighty speech of a learned man : Wee may as well spit vpon CHRIST , buffet Him , beate Him with roddes , bow before Him , with cursed mocking , say , Hayle King of the Iewes , &c. as kneele in His Church , in our Pew , and say ( Thy will bee done ) and yet neuer haue any care to doe it ; but grieue God with our sinnes adde wickednesse to wickednesse , day by day , neuer thinking of reconciling our selues , and examining our hearts and consciences , toreformation and newnesse of life . The third generall part of this Petition , is : In what manner wee must doe the will of God ? You see wee pray that we may doe it in Earth , as they doe it in Heauen , that is as the Angels and blessed Spirits doe it which are in the presence of GOD , and the reason of this is , because ( as we haue heard before in all duties ) the manner of a thing ( in regard of gratefull acceptation ) is as much as the thing it selfe . As if one build a man a house , yet if he doe not build it to the minde of the owner , if it bee too high or too low , too wide , flat , or such like , he thinkes all his charges lost . So if one plough a field , what is all his labour and paines , if it be not to the will of his Master ? So in holy duties , howsoeuer we doe the will of God , yet if wee doe it not in such and such manner as God prescribeth , he will not accept it . Yea , Schoolemen say , that the ground of this is , because The manner of the thing is as well commanded as the thing it selfe . So Jeremy , Cursed be he who doth the worke of the Lord negligently . Though it be the worke of God , yet cursed is hee , yea , ( so much the more ) if hee doe it negligently , not in such sort as he should . It is said of Noah to his praise , that hee not onely did all things , but also in the very same sort and manner as the Lord had commanded . Moses was commanded to doe all things according to the patterne shewed him in the Mount , this is that we pray for in the last clause of this Petition . In which two things are especially to be considered . 1 Why the Lord fetcheth vs a Patterne from Heauen , and not rather from good men in this world ? 2 How , and in what manner the Angels doe the will of God ? Concerning the first , There are fowre speciall Reasons of it , why the Lord fetches vs a Patterne from heauen , rather then from Earth . First , Because a rare example doth most moue vs. Few examples in this world be rare , and those few that be , are so darkned and clouded with contrary examples , that they hardly moue vs. To this effect Dauid saith , The Lord looked from Heauen , and saw , that none did good , no not one . So Isa. 64. 6 , 7. the Prophet brings in the people confessing , Wee haue all been as an vncleane thing , and our Righteousnesse is as filthy cloutes , &c. And hee concludes , for there is none that stirreth vp himselfe to call vpon thee . Yea , also of this Saint Paul complaines , affirmatiuely , Philip. 2. 2. For all seeke their owne , and not that which is Iesus Christs : So because there is such a rarity of good examples in this world , therefore our Sauiour Christ sends vs as farre as Heauen , to take our example from thence : as Marriners on the Sea , who are alwayes guided by the Starres , because they want in the Sea firme markes to direct them home to their owne Countrey . So must we doe , because we want firme and sure examples in this world , to raise vp our thoughts by into heauen and mount vs beyond the clouds : we must take our patterne from those blessed Spirits and powers that continually doe serue in the presence of God. The second is , because those fewe examples that are in the world , be not pure and perfect , but haue their defects . Saint Paul ( as I haue said ) likeneth the examples of holy men , to the cloud that led the people out of Egypt , which had two parts , one bright , another darke , somewhat to be followed , somewhat to be declined . Now because the corruption of our nature is such , that wee are more prone to imitate euill then good , to follow Dauid in his sinnes , rather then in his teares , to follow Peter in deniall of Christ , rather then in his repentance , therefore to helpe this , our Sauiour Christ directs vs to the example of holy Angels which be pure and perfect . Thirdly , Because these earthly examples be but of men terrestriall , like vnto our selues . But Angels be the most noble spirits of God , the glory and beauty of all creatures : so that the direction is forcible ; If Angels eleuated and lifted vp to such a high degree , be alwayes ready and willing to doe the will of God , then much more we that be men much meaner and lower then they be . Saint Paul tels vs , that God when he bringeth his first begotten Sonne into the world , he saith , Let all the Angels of God worship him : why giues hee such a charge vnto Angels ? was there any doubt , but that the Angels were ready to stoupe and doe seruice to the Sonne of God ? The answer must be , that it was especially , to raise vp men to doe the like : that if the most noble spirits of God , fall and sinke downe at the feet of Christ , then much more , we that be but dust and ashes , wormes-meat , and wretched men , must be still ready to fall before him , and to doe him seruice . Thus our blessed Sauiour in this place , shewes how prompt and ready the holy Angels bee to doe the will of God , and therefore doth the more incite and stirre vs vp to bee like them . Fourthly , That we may make our conuersation heauenly , while we be vpon earth ; That though our bodies bee here vpon ground , yet that we might conuerse aboue the Starres , amongst Angels and Archangels , and all the blessed spirits continually attending to doe Gods will. According as Saint Paul speakes , Phil. 3. 20 But our conuersation is in heauen , from whence also we looke for a Sauiour , euen the Lord Iesus Christ , &c. And of men thus eleuated , he sayes , Ephes. 2. 19. Now therefore wee are no more strangers and forraigners , but Citizens with the Saints , and of the houshold of God. Thus , as I say , though we liue vpon earth , yet in affection , we must labour to be ioyned to this heauenly troope of Caelestiall and blessed Spirits , which attend to doe the will of God. The next thing to be considered , is ; How the Angels doe the will of God ? and in what manner : for seeing Christ hath set them for our example , it is good for vs to know what altitude and height wee must aspire to , and ayme at , though we be not able to reach it . Now there be many wayes for our imitation , wherein Angels performe the will of God. First , They doe the will of God in purity of affection ; not for any by-reasons or respects , but in sincere obedience onely , because it is the will of God ; as it is said by the Prophet Dauid , Psal. 103. 20. Yee Angels that excell in strength , that doe his commandements in obeying the voyce of his word &c. So must we performe the will of God in purity of affection , because it is the will of God ; onely desiring to please him in doing thereof . Thus Saint Pauls exhortation is , Ephes. 6. 6 That we doe the will of God from the heart . And Psal. 119 56. saith the Prophet , This I had because I kept thy Precepts . So our care must be to doe that which he commands in soundnesse of heart , without any worldly respects . Many times , indeed , men doe the will of God , but it is not out of any purity of affection to Gods will , but because it is for their owne profit , and brings them worldly ease , false comfort or some other respects , as Pharaoh , who would let the people goe , not in any obedience vnto God , or because God had commanded it , but in hope of his own ease . The like of Abner , 2 Sam. 3. Who thought to establish the Kingdome to Dauid , not in obedience to God , but to maintaine his owne greatnesse and power , and out of priuate reuenge vpon others . Secondly , Angels doe the will of God with readinesse , neuer disputing or reasoning vpon the matter , but as soone as they vnderstand it to be the pleasure of God and his will , by and by , they are ready to performe it . So Ezek. 9 7. As soone as the Angels had their charge , by and by they went forth to performe it . And Daniel 8 16. No sooner did the voyce command Gabriel to make the man vnderstand the vision , but he came and stood neere vnto him . So must we doe , neuer to dispute or debate the matter , pretending excuses , but as soone as we know his will , by and by addresse our selues to performe it . So did Peter , Luke 5. 5. When hee was commanded to let downe his net , and you know the successe , they were scarce able to pull in the net , for the multitude of fishes . So the Gouernours seruants , John 2. 7. When Christ bid them fill the pots with water , ( which he turned into wine ) neuer reasoned nor disputed vpon it , but did as they were commanded . So Psal. 18. 44. It is foretold of that change to be wrought by Christ : As soone as they heare of me , they shall obey mee . Thus must we adresse our selues to doe the will of God , with all readinesse in euery thing . But if wee examine our selues , we shall finde such a strange backewardnesse and reluctation in our hearts ; how vnwilling bee wee to come to this duty , what adoe hath the Lord with vs , as is wonderfull , ere we can be brought to learne this lesson : how oft doe we flye off and yeeld to sense and reason ? Well , we must learne to see , dislike and pray against this vntowardnesse in ourselues and that GOD would giue vs more true iudgement and vnderstanding , with cheerefull willingnesse to doe what he commands vs. Thirdly , Angels doe the will of God with delectation ; that is , take singular delight and comfort in doing of it , so must we endeuour to doe it with delight and ioy ; like as Christ speakes of Himselfe , Iohn 4. 34. My meat is to doe the will of him that sent mee , and finish his worke . And it must not be grieuous in Abrahams sight for the Childe and the Bond-woman to be turned out of dores . So we must not thinke it enough to do good duties , but also looke that wee haue speciall delight in doing of them ; as Dauid professes , Psal. 119. 16. I will delight my selfe in thy statutes , &c. And Psal. 4. 7. Thou hast put gladnesse in my heart , more then in the time when their corne and their wine increased . But now this is our sinne , that though in many things wee are content to obey God and to doe his will , yet we doe it with so little delight or spirituall ioy , with such irkesomnesse , tediousnesse , and vnwillingnesse , that wee endanger all the grace of our well-doing . In this case it fares with vs , as it did with Ezekiel , who saith of himselfe : that he went in the bitternesse and heate of his spirit . So , though we are contented to goe , that is , to doe as God wils , yet it is with that repining and backewardnesse , that it looseth the benefit of the action . Againe , The Angels with earnestnesse and intentiuenesse doe the will of God ; they doe not freeze in their businesse ; but bend all their strength about it . So Dan. 9. 21. sayes , The Angel came swiftly flying vnto me ; so must we doe the will of God , not coldly and idlely , but with all our intention and power ; yea , this should also moue vs , in that this is the commandement of the Lord. Thou shalt loue the Lord , with all thy heart , with all thy soule , and with all thy might . Thus much also Dauid confesses , Psal. 119. 4 Thou hast commanded vs to keepe thy precepts diligently . Many indeed doe the will of God in shew , but coldly , loosely , lasily , with dead affections , there is no life in their obedience , nor spirit in their prayers , how then can they thinke that God will accept of them . He that strikes vpon a little Violl , and would know whether it bee sound or not , hearkens to the sound , for if it giue but a dull sound , If the ringing bee not shrill , he knowes that there is some cracke or flaw in it : So it is with vs in our obedience , when we giue but a dead sound , be not shrill , full of spirit and life ; and when good duties come but slacke and coldly from vs , certainely wee haue some dangerous cracke and flaw within vs , against which wee must pray and seeke for reformation . Fiftly , They doe the will of God with constancy and continuance ; not at one time , and neglect it at another , but they are alwayes ready and seruiceable . So must wee bee ready to doe at all times , and in all places . As Dauid prayes , Psal. 119. 33. Teach me , O Lord , the way of thy statutes , and I shall keepe it vnto the end . So Psal. 44 18. the Church professes , Our heart is not turned backe , neither haue our steppes declined from thy way . And Luke 1. 75. It is said we should serue him all the dayes of our life , in holinesse and righteousnesse . Indeed , for a fit or a spirt we can be content to doe so , heare the word , and frame our selues to some good courses , but to walke on in a constant course , and doe the will of God , as well at one time as another , this is hard : for commonly men doe by their Religion , as great men doe by their Retayners on Feast dayes , they come vp , and are all put in silkes and veluets , commanded to attend : but as soone as the time is past , they are sent to the Countrey againe , to slouen it as they did before . Euen so doe we in our courses of Religion , when a great day comes , a Communion day , or such like ; then we get on all our deuotion , wee are ready to doe some seruice vnto GOD , we seeme to trimme vp our affections , and to attend with the best as liue the life of the righteous ; but as soone as that time is ouer , by and by we be gone : Lord who heares of vs , till there be the like occasion : This is one of our corruptions that we must pray against . Sixtly , Angels doe the will of God wholly : in integrity , not in one part and neglect an other : but doe as it is said of the man who had the Inkehorne , Ezek. 9. 11. Lord I haue done as thou hast commanded me . So must we not make a conscience of some things , and leaue the rest vndone , but doe all so farre as frailty will permit , For all his wayes were before mee , ( saith holy Dauid ) and in another place . Then shall I not be ashamed , when I haue a regard vnto all thy Commandements . Here wee are to take notice of the common course of the world , for there is no body so vilde and wicked , but is content to doe some part of the will of God. But when it comes to any strait or narrow search , to let all goe , and submit our will to Gods will in all things ; Here is that hard tryall which makes vs flye off . Pharaoh could be contented to doe one part of the will of God , to let the people goe : but to keepe backe the women and children : at last he would let all the people goe , but not the Cattell : therefore Moses tels him , wee will not leaue so much as a hoofe behind . The Lord will haue all or nothing ; so let vs say in our striuings against sinne , not a hoofe must be left behind , not a sinne , not a corruption , but all must be hated , forsaken , left off , in Gods seruice and for Gods sake . Obiect . Here some may obiect , How can we come to bee so strict , as to doe all ? Ans. I answer , we must endeuour and striue though wee cannot come to perfection of obedience ; yet such a resolution must be set vp to doe all , being humbled and sorry that we can doe no better . Againe , we may , and must doe this , to abstaine from grosse sinnes which duls the conscience , and deadens it in time : and then for the other frailties accompanying our life ; Wee shall finde God a mercifull Father ( vpon our confession ) pardoning and passing by all our infirmities : when wee indeuour truely to doe his will ; as here we pray : Thy will be done in earth euen as it is in Heauen . 4. PETITION . Giue vs this day our daily Bread. WHere in before I come to the Petition , I must first speake somewhat of the order . Hauing in the three former Petitions , prayed for the glory of God , we are here taught to pray for our owne good , that God would giue vs all things needfull for this life : by which order of the Petitions , our Sauiour Christ would teach vs two things . 1 To Order , 2 To moderate our care in the things of this life . For the first , touching the ordering of our care , for things of this life . Religion doth not exclude all care for our selues , but onely to bring it in due order , that we may goe the right way to speed . First , caring for those things which belong vnto the Lord , then afterwards prouiding for such as belong vnto our selues . We may seeke our daily Bread , but we must seeke it in due order , wee may not seeke it before Gods glory , Gods Kingdome , Gods will , but first the one , and then the other . Questionlesse , the thinking of our daily Bread , is not vnlawfull , yea , euery thing belonging to this temporary life , may be lookt after : but first Gods glory must weigh downe all , as Christs Counsell is , Matth. 6. 33. First . seeke the Kingdome of God and his righteousnesse , and all other things shall be administred vnto you . So Christ saith to Martha , Luke 10. 42. One thing is needfull , God must haue the first place . We reade that Abrahams seruant , when there was meat set before him , would not eat till he had done his Masters businesse , which hee came for : and when he had once dispatched that , then the Text saith , He did eate and drinke . So must wee doe in the businesse wee come for , concerning the glory of God , the Kingdome of God , &c. When wee haue done that , we may rest with the better conscience , and looke vnto our selues for our daily Bread , and ordinary comforts of this life . But the world are quite contrary , they beginne with the care of themselues , their owne delights , ease , and pleasures : and then if any ouerpius remaine , or haue any spare time , they can be content to looke out a little for the glory of God. But you see our Sauiour Christ would heere rectifie our thoughts , and order our care in these things . Secondly . To moderate our care ; that we doe not desire our daily Bread in any sort rashly , but onely with subordination to the best things , so farre forth as may stand with the glory of God , the Kingdome of Christ , and the doing of his will : and so farre forth as these temporary things may be a furtherance and a helpe vnto those better things . As a man wanting water to driue a Mill , must not too greedily open too many Springs and Sluces , for feare of glutting and damming it vp : So must it be with our wants in this world ; for an ouer-hasty desire and indeuour to satisfie them may quickely drowne vp our care for spirituall graces , not caring what becomes of the glory of God , so wee may inioy our base contentments . Wherefore our Sauiour shewes that the care of these earthly things , must be with subordination to Gods glory . Another point to be considered , is , why we first pray for our daily Bread , and afterwards for the pardon of our sinnes ? for in all reason , one should thinke that the pardoning of sinnes , being most necessary should be first , and then the other ? I answer , there are two Reasons of it . Reason 1 First , Christ condescended herein to our weakenesse , and would graciously , first dispatch vs of our worldly care , and feare of wants , that hauing earthly things supplyed , wee might haue the more leisure to attend and be better prepared for the heauenly . Because many times we are so disturbed and incombred about earthly things , that wee haue little care for heauenly thoughts , which in that estate be vnwelcome vnto vs , hauing but bad entertainment . As the Woman of Samaria was so troubled about the Fountaine water , Iohn 4. 10. as she could hardly hearken to conceiue of the water of life which Christ spake of . And as the children of Israel hearkened not vnto Moses , by reason of the anguish of their spirits , so it is with vs in our troubled thoughts , for the things of this life . Wherefore our Lord hauing a regard to this our weaknesse , would first ridde vs of the care of these earthly things , that we might with the more care and attention , apply our selues to heauenly . Reason 2 A second Reason is , That by experience of the smaller things , we might climbe vp to the hope of greater . For at first , men be not easily perswaded of the Remission of sinnes , and high Mysteries of eternall happinesse , but must be brought to it by steppes and degrees . Therefore our Sauiour worketh vpon vs in this place with a secret wisedome , that by finding God to be good vnto vs , in food and rayment , the things of this life , we might learne to rest and relie vpon him for a better life to come , for it is a sure thing , that he who will not trust vnto God for meat and drinke , and such like , will not trust him for the saluation of his soule , and hee that thinkes that GOD will stand with him for a piece of Bread , will neuer beleeue that God will giue him pardon of his sinnes , and heauenly glory ; Christ therefore would haue vs begin at the smaller , that finding the Lord fauourable and friendly in these lesser things , wee may be drawen to conceiue , that he will be as graciously inclined in greater matters . As a man that would try a vessell ; first , he puts water into it , and such meane liquor ; And then if it hold water well , he is the more bold to trust it with Wine , or Rosasolis , and the like . So when we finde God to be good vnto vs , in the meaner things of this life , this makes vs the more bold to relye and rest vpon him for greater things belonging to eternall saluation . Now to come to the Petition it selfe , therein are diuers particulars to be considered . 1 What it is that we pray for ? ( Bread. ) 2 Of whom we aske it ? ( Of God. ) Lord doe thou giue it , meaning if God doe not giue it , we shall neuer haue it . 3 By what right ? ( Of Free-gift ) we doe not deserue it , but pray , doe thou giue it vs good Lord. 4 What quantity of Bread wee pray for ? ( Daily Bread ) onely so much as is sufficient to sustain vs for a day . 5 Whose Bread we pray for ? ( Our owne ) not bread of others . 6 For whom we aske ? ( For our selues and others . ) 7 For how long time ? ( Onely for a day . ) ( Giue vs this day our daily Bread. ) Concerning the first thing we aske , Bread : herein we are to consider . 1 The Extent of the Tearme , 2 The Limitation of it . First , for the Extension of the Tearme , by Bread our Sauiour Christ doth not meane , that God should giue vs bare bread and nothing else . But by Bread , he meanes all things else , as needfull to mans life , as Bread is , so that whatsoeuer is comfortable and helpefull to the life of man is here couered vnder the name of Bread , as wee see , 2 Sam. 9. 7. Dauid said to Mephibosheth , and thou shalt eate bread continually at my Table ; Thereby meaning all things concurring to the comforts of this life . So Isa. 4. 1. We will eat our owne bread , and weare our owne garments , &c. That is , liue of our owne prouision , get all things needfull for this life . So that by Bread heere ( as in many places of Scripture ) our Sauiour Christ meanes all manner of comforts of this life . For wee know that many haue bread , yet if they haue not other good blessings of God , houses and harbour , fire and water , sleepe , health , and rest , they may for all that perish : therefore when we pray for bread , we pray that the Lord will giue vs whatsoeuer is needfull to sustaine our weake and fraile life in this world . And for the Limitation , we know that bread is a necessary and a needfull thing . It is not a friuolous thing of superfluity , that we may well want , but a most necessary thing : wherein our Sauiour Christ hath heere so bounded our desires to guide them to needfull things onely , Bread , or that which is as needfull as Bread : so that if we once goe beyond the compasse and reach of bread , If wee desire a thing that is not needfull , a superfluous thing to nourish vanity and pride : then we may not expect that the Lord will giue vs that thing which we pray for , because , being not Bread it is out of the compasse of the Lords grant : of which the Lord compla●nes , Psal. 78. 18. of his people . And they tempted God in their heart , by requiring meat for their lustes . So Jam. 4. 3. He tels vs why Christians aske and haue not : Yee ask and haue not , because ye aske amisse , to spend vpon your lusts , &c so that our Sauiour Christ by limiting vs to Bread alone , teacheth vs to aske only things needfull at the hand of God. Obiect . But why doth the Lord heere mention Bread onely , and nothing but Bread ? Ans. I answer , this is to teach vs , that if God giue vs nothing but Bread onely , yet wee must be contented ; If God giue more , we must be more thankefull , but if the Lord abridge our dyet and bring it to bread onely that is to so much as will ma●ntaine life and soule together , ( as we say ) yet we must be contented , because wee haue as much as we pray for . So Ia●kobs practise and prayer was , Gen. 28. 20. And will giue mee bread to eate , and cloathes to put on ; as the Apostle wils vs , 1 Tim. 6. 8. When we haue food and raim●●t let vs therewith be contented , all ioyning here with Christs precept for our direction . Secondly , We aske it of God , Lord doe thou giue vs our Bread , where in we are to take notice of two things . 1 Of our dutie , that we seeke for Bread no where , but at the hands of God. 2 Of our weakenesse and frailty , that haue nothing of our selues , but what God giues vs. Concerning the first , wee haue many examples in Scripture , to teach vs to lift vp our eyes and hearts to heauen in prayer , looking for nothing else-where : that belongs to the comforts of this life . For saith Dauid , Psal. 136. 25. It is he which giueth food to all flesh . So Psal. 145. 15. The eyes of all waite vpon thee , and thou giuest them meat in due season : Thus all good things are to be sought for from God. What a wretchednesse is then amongst men of this world , and grieuous sinne , when they haue any sicknesse lamenesse , strange diseases , or vnlookt for accidents , they doe not seeke God for their daily Bread , or mitigation of those things by prayer , or humbling themselues before God : but runne to Soreerers , and Witches , and vnlawfull meanes , as though the Diuell were more mercifull then God , or Hell more ready to afford them comfort then Heauen : O the end of such is fearefull , as that of Saul , whom the Lord is said to haue killed , because he asked counsell at a familiar spirit . Some other examples there be to this purpose , but I passe them . But the summe is ; as wee must beg all good things from God , so learne we , though the Lord doe not by and by giue vs , yet to tarry his leisure , and not to repine or murmure at any thing Moreouer , we must alwayes acknowledge , that all the bread we haue , ( though our cup doe ouerflow ) comes from God , we haue no bit of bread , not the least comfort wee haue , but all comes from him vnto vs ; as Dauid confesses , Ps. 23. 5. Thou dost prepare a table before me ; and againe , He filled the hungry soule with goodnesse . Thus as all Riuers come from the Sea , and in all Countries discharge themselues into the Sea againe : So all blessings come from God , and must returne to him againe , with thankes and acknowledgment . In the next place , wee are to take notice of our owne weakenesse and frailty , that we are not able to supply one bit of bread into our selues , with all our wit , wisedome , skill and cunning prayers , and labour , vnlesse God doe giue it . The Diuell perswaded our first Parents , by disobeying the Lord God , that they should be as gods : but now we may see what goodly gods we are , that we be not able to supply one bit of bread vnto our selues , with all our cunning and skill , vnlesse God giue it , and prouide it out of the treasury and rich store ▪ house of his goodnesse and mercy . All I say is , to set out the state and condition of the very best of vs in this world thogh we carry our selues neuer so high , yet we are not able to put a bit of bread in our mouthes , vnlesse God giue it , for euery bit we receiue is of God , though we impute it to our owne industry and policy . Quest. Heere ariseth a question , Why we doe pray for Bread , seeing the most of vs haue bread enough already in our store , and houses . Ans. To which I answer , there are two things to be considered in Bread. 1 The substance or quantity of Bread. 2 The vertue and power thereof Which the Scripture termes the staffe of Bread : as Isa. 3. 1. Hee threatens to breake the staffe of bread . Now though wee haue the substance , yet if wee haue not the staffe of bread with the power , we are neuer the better , for without Gods blessing , there will be no more feeding and nourishing in it , then of a very stone , yea , as good take a mouthfull of grauell , as a mouthfull of bread without Gods blessing vpon it ; otherwise wrath attends it , as Psal 136. 15. it is said , so He gaue them their desire , but withall he sent leannesse into their soules . And so , though we haue bread yet we must pray GOD to blesse it vnto vs , or else we shall be neuer the better for it . This is a point which most of the world know not , they thinke that if they haue bread in their houses , and tables , all is safe they neede not pray to God for Bread. But if wee would consider that all these things come to nothing , vnlesse the Lord afford a blessing vnto it , and breathe vpon them with sweetnesse from his mouth , this would make vs doe our duty , and pray heartily vnto God to blesse our bread , and to giue it . Thirdly , By what right wee demaund our bread ? wee doe not challenge it of duty , or right , but pray that God would giue it of his free goodnesse and grace : so that herein we professe our owne sinfulnesse and guiltinesse to be such , in regard of sinne , that we be not worthy of one drop of drinke , or bit of bread , nor can by any meanes procure it to our selues . For euery day by our sinnes wee forfeit all we haue to God : dispossesse our selues of all right and title to that , or the least and meanest blessing of this life ; therefore vnlesse God doe giue it , and release vs of the forfeit , and admit vs into fauour , we be but intruders vpon his blessings , which teacheth vs two things . First , that seeing we be worthy of nothing , we therfore acknowledge the Lords goodnesse and mercy in it : that we haue great and many blessing ( who yet if wee haue but a bit of bread , inioy more then we deserue , and a great deale more then we can challenge ) be not therefore forgetfull of this blessing , but confesse from whence it comes : with good Jaakob , Gen. 32. 10. I am not worthy of the least of all thy mercies . So Dauid , 2 Sam. 7. 8. Who am I , O Lord God , and what is my house , that thou hast brought me hitherto : Thus must we doe considering our great vnworthinesse . If we be not worthy of a piece of bread , then much lesse of the ioyes of Heauen : for if wee cannot deserue our bread at the hands of God , much lesse can we be able to deserue euerlasting life . The Papists thinke they can deserue with their works , and so make themselues worthy of heauenly glory , God not giuing it as a gift , but as their iust wages and hire . But our Sauiour Christ shewes that God doth giue vs our daily Bread freely ; yea , and therefore shewes that God doth much more freely giue vs Heauen : as Rom. 6. 23. But the gift of God is eternall life through Iesus Christ our Lord. Away therefore with the Pride of the Papists that dare challenge Heauen as a due . Fourthly , How much Bread we pray for ? ( Daily Bread ) so much onely as may be sufficient , wee doe not pray for an excessiue quantity of bread but we pray to the Lord to giue vs so much as is needfull , fit to sustaine our weake and sinfull nature . The children of Israel desired meate for their lust , not their hunger ; and when they had it , inioyed it not , but the wrath of God came vpon them , therefore we must take notice of this , and learne to moderate our desires , to desire only so much as is sufficient for vse , and no more , as Iaacob does . Gen. 28. 20. If thou wilt be with me and keepe me in the way that I goe , and will giue mee b●●ad to eate and rayment to put on ; So Agur , Pro. 30. 8. Remoue farre from me vanity and lies , giue me neither pouerty nor riches : Feed me with food conuenient for me . Thus there must be a holy moderation of these things . Chrysostome saith well , Shippes that be lightly burdened , easily passe through the Seas , and are many times without dangers , but they that be ouer-laden , are ready to sinke vpon euery storme . So it is when men moderate themselues in the things of this life , they passe through this life with lesse danger : are the ●itter and more contented to go home to their heauenly country . But when ●hey ouerlad the ship of their bodies , taking in more then they can carry : inioy more then they can tell how to dispose of , they are ready to sinke , and to cast away all their precious Merchandize . Therefore let vs pray to God to giue vs suff●cient bread and no more . O the corruptions of our life , what excesse , is now crept into this world ? men are not content with great matters , but must abound euen to exceed others , nay , we neuer cease till wee haue wrested all out of other mens hands , got all the money out of their purses , all the goods in their houses : but take heed of this : low Meddowes or Marshes , when they came to be ouerflowen , and the water to stand in them , breed nothing but Frogges and Toades , that continually creepe and annoy them . So it is with our hearts , how soeuer otherwise fruitfull and capable of some goodnesse , yet if once they come to be ouerflowen with couetous desires , and grow muddy and myery , as standing pooles , they will breed nothing but frogges and filthy lusts , sinnes that croke and cry to annoy and terrifie vs. Now because by Bread ( as you haue heard ) we vnderstand all things needfull for the sustentation of this life , we must learne also not onely to refraine our dyet , but to keepe a moderation in all things appertaining to this life , and hold our selues close to good order and temperate sobriety that our desires be not like a sea which hath no bounds nor bottome . Esau ( though a prophane man ) could say , I haue enough my brother ; but our corruption is otherwise , we cannot be contented with any measure , whatsoeuer we haue is not sufficient : Nay , though we haue enough yet still we desire more and more , wee can neuer be filled . The Lord complaines of this , Isa. 5. 3. Woe be vnto them that ioyne house to house , &c. And H●bakk 2. 5. Hee paints out a proud man that neuer keepeth at home , who inlargeth his desire as Hell ▪ and is as death , and cannot be satisfied , but gather●th vnto himselfe all Nations . So Sa●nt Bazill 〈◊〉 treating of a couetous man , saith , That he neuer ●easeth day nor night , nothing satisfi●th him , no boun●… takes hold of all , and turnes all into it se●… small beginnings by l●ttle an●… at length , with force and vi●… their bankes , but beare downe whatsoeuer 〈◊〉 〈◊〉 with ▪ So it is with the couetous men , &c. But we must learne to represse this affection in ourselues , and pray to God for an orderly moderation in all things . One saith well , That acouetous man is like a Mole , digging and labouring , when all that he hath digged , he gets vpon his shoulders : So whatsoeuer such men haue got , it lies heauy vpon their conscience , puts them in paine : and becomes a heauy load for them to carry vnto the Throne of Iudgement . And as Mice besmeared with Bird-lime , creepe vp and downe , gathering a great deale of dust and filth , or other fit matter to burne : and so lighting on any fit occasion are vndone by their owne doings , so it is with a number of men in this world , they scratch and scrape , and when all is done , it is but stickes and strawes which they gather , to increase the fire of their owne condemnation euerlastingly . There is yet one thing more to be considered in this matter , a point worthy the noting . That whereas wee pray for a quantity of Bread , yet we doe not determine how much . Wee doe not say , Lord giue vs so much and so much bread , to teach vs all to leaue the particulars to the Lord , wee pray to be contented with that which He in his wisedome doth determine . A man may indent with a friend , as the man in the Gospell : Lend mee fiue loaues : but none of vs may indent with God , but referre all to his assignation and appointment . As a man making challenge to a field , yet is contented to referre the matter to friends , and stand to their award : so much the rather , if they be iust and wise , how much more ought we to submit all vnto God. The fift thing is , Whose bread we pray for ? Our owne bread , not the bread of others , but we pray to God to giue vs our owne bread . Now our owne bread is that we haue faithfully and honestly laboured for in our Calling , well got by lawfull meanes , and no more . This is that which the Lord promiseth as a blessing vnto his people , Psal. 128. 2. That they shall eate the labour of their hands , Thus the Apostle , 2 Thess. 3. 12. Commands euery one to worke with quiernesse , and eate their own bread ; so that there are two kinds of Bread vnlawfull . 1 The bread of idlenesse . 2 Bread of the fatherlesse and wickednesse . The first is , when a man hath no Calling , no imployment , no ability to doe businesse , and yet is idle , mispending his time , and is carelesse of himselfe , this man doth not eate his owne bread , because he doth nothing to make it his owne , &c. Secondly , the Bread of wickednesse and of the Fatherlesse , when a man doth by oppression , deceit , cosenage , and such like , eate vp the Bread of others , yea bread of the Fatherlesse , and of the poore , and of the honest ; this also is none of his owne bread , and so cannot be eaten with peace of conscience ; therefore let vs looke to eate of our owne . The Diuell came to Christ in his hunger , and would haue had him turne stones into bread , hee could not preuaile with Christ , but he doth with many men . Indeed when men get bread by vnlawfull meanes , by lying , cozening , deceit , &c. then they not depending vpon Gods prouidence in lawfull meanes , do turne stones into bread , and take the Diuels counsell , not being ruled by God as they should . Wee read Isa. 11. 7. In that great change to be wrought vnder the Gospell ; It is said ( amongst other things ) The Lyong shall eate straw like the Oxe : Meaning , that then where that change is truely wrought , they shall be so farre from feeding and rauening vpon others ( as formerly ) that they shall eat straw , be easily pleased : and brought to a better conformity , being contented with mean , & their own things . So a man truely conuerted and brought into the Kingdome of Christ , will rather eate straw ▪ feed meanely , be contented with what God allowes him , then by any vnlawfull meanes come by his food . Thus you see we pray for our owne Bread , that wee may prouide bread orderly for ourselues , and not liue vpon others , or vse vnlawfull meanes . The Poets say , that Aelous gaue Ulysses all his windes in a boxe , who when he was asleepe , thought it had beene gold , and so opning the box , let out the winds , which had like to haue lost all their liues , and put them in danger of drowning . So many times it is when men will not bee contented with their owne ; by doing wicked practises , and performing vnlawfull actions , they raise vp stormes and tempests against themselues , euen many times to put their liues in danger . Therefore let vs bee contented with our owne things . Sixtly , For whom we doe pray ? For others as well as ourselues ; ( Giue vs our daily Bread , ) which word hath a double relation . 1 Respectiuely to that which went before . 2 To the rest of the members of Christs body . Which is first vs that haue hallowed thy Name , vs that desired thy Kingdome might come into our hearts ; vs that had care to doe thy will , Lord giue vs our daily Bread : So that this Petition is conditionall , as if hee should say , Lord if we haue done these things , then giue vs our daily Bread , then feed vs , then Lord giue vs all things needfull for our life . But if wee haue done nothing for thee , then we dare not claime that thou shouldest doe any thing for vs , for howsoeuer thou hast promised to do vs good , yet we must feare thee , and first Honour thy Name . As Psal. 34. 9. Feare the Lord , yee his Saints , for noehing wanteth to them that feare him . So that first wee must obey and please him , ere we may with boldnesse , vse the promises to our comfort : for with what face can wee st●nd vp and lay claime to Gods promises , when we haue not performed the conditions , and are not qualified like those parties and persons the promises were made vnto ? as Iehu said to Iehoram , when hee demanded , Is it peace Iehu ; what peace ( said hee ) so long as the whoredomes of thy mother Iezebell and her witchcrafts are yet in great number ? So may I say , so long as men dishonour God , haue no care of his glory , loue of his Kingdome , no desire to doe his will , how doe they looke to haue their daily Bread , their peace , or things needfull for this life . A second relation is , To the rest of the members of Christs body ; and so wee are taught to pray , not Lord giue me ; but , Lord giue vs our daily Bread : So that a Christian man must not regard himselfe onely , but in a fellow-feeling of other mens miseries , hee must pray for their wants as well as his owne . The couetous man he had rather say , Lord giue mee Bread , then giue vs Bread : but the true Christian , extends his care and loue vnto the whole body of Christ , whereof he himselfe is a member . As Abraham sitting in his tent doore , in the coole of the shadow , pittyed them which were trauelling in the heate , and was ready to refresh them : so it is with euery true Christian , they are tender-hearted and haue a simpathy with others miseries . So we see in Nature , when the Sunne shines vpon these inferiour bodies , if solid bodies when they reflect their beames they cast their light and heat vpon other bodies that are nearest about them : but ifthey be empty and hollow bodies , such as haue no solidity , they take all into themselues , and reflect not : So it is in this case , they that be sound Christians onely possessed with power of grace , they cannot hold any goodnesse to themselues , but are ready to reflect it , and make others partakers of it : so must our labour and care be : not be hollow and false , but sincere and true affecting the good of others , as of ourselues . The last thing to be obserued in this Petition , is , for how long time we pray for bread : But a day onely , ( Giue vs this day our daily Bread , ) of which there be three Reasons . First , To teach vs to depend vpon God from day to day ; because we vsually rest not in the present blessings of God vpon vs , but are euer casting and contributing for the time to come . Therefore our Sauiour Christ setteth this downe to preuent our carking and caring for the things of this life : for if from day to day the Lord giue vs bread , we must be contented , and leaue all the prouision for future times vnto the Lord , who gaue his owne people Bread , but for a day onely , Exod. 16. That they might altogether depend vpon Gods goodnesse and heauenly care from day to day . The little birds ( as we all know ) when they haue dined , know not where to suppe , and when they are fed one day , they know not where to feed the next , and yet God prouides for them , and if God remember and fauour them , much more may we rely vpon his care and mercy towards vs : perswading our selues , that he who feeds vs to day , will feed vs to morrow , this weeke , next weeke , this yeere , next yeere , and so for euer as we trust in Him. Secondly , To teach vs to liue exceeding carefully , as if our last day were come : for our life is so vncertaine and hangs by such a slender thred , that wee know not how soone it may be broken and gone , and therefore our Sauiour Christ would haue vs liue exceeding carefully and watchfully ouer our selues from day to day euen to our last . The people of Israel wee know doe eate the Passeouer with their loynes girded , as men ready to depart at a short warning , so must we eat our dinners and suppers , as ready to depart and take leaue of this world at all times or whensoeuer the Lord will haue vs. Thirdly , That euery day we may come to God in prayer : to be not a day from him , for if we made our suites before men onely , we would attend their leisures , much more must we wait vpon God : wee may well thinke when the day is past , our pattent is expired , and our grant ended , till we haue renewed it againe , so that euery day ( as we haue said ) we are taught to come to God in prayer , to renue our Patents and grants of blessings , that God may extend his mercy vnto vs. For it is the corruption of the world , yea , of our course nature , that we would not come vnto God once in a moneth , nay , not in a yeere , if meere necessity do not driue vs. Therefore our Sauiour Christ hath stinted this Petition to a day onely , that euery day we may learne to sue vnto God , to haue communion with him , in begging the things of this life : that so wee might be led the more happily vnto those eternall better things of life euerlasting : and so to be led by the vse of these weake temporary refreshments , to the feeding vpon that bread of life , which the Sonne of man doth giue his Saints and seruants . So much shall serue for the fourth Petition : come we now to the fift . 5. PETITION . And forgiue vs our debts , as we also forgiue our debtors . OVr Sauiour Christ ( as we haue seene ) in the three first Petitions , teacheth vs to beg those things tending vnto the glory of God , and the meanes conducing vnto the same : and in the three last , to begge for our owne good things , tending both to the comfort of this life , and of that to come : as the forgiuenesse of sinnes , a sanctified and a holy life , assisted by the power of grace . In the former Petition , we haue heard on what conditions and how we ought to beg for the good things of this life , which as things necessary , tend especially to the bodily preseruation of health and life . Now here in this 5 Petition , we come to the good of eternall life , and this is either the grace of Iustification in this Petition , or the grace of Sanctification in the next , which yet is no further good , then as we apprehend and bring home the comfort of it . The world in their ignorance doe vsually say , Who will shew vs any good ? Meaning , a good Lease , Purchase , or bargaine , not knowing any good beyond the good of this life : But there is a further good to be aimed at , for holy Dauid proceeds and lookes vp higher , saying . But Lord lift thou vp the light of thy countenance vpon vs. Lord let mee haue the feeling of thy fauour , and of the forgiuenesse of my sinnes : and grace to liue well in thy fauour , hating sinne , and I shall ioy in it as my chiefest portion . So I say , after the good of this life , our daily Bread , we are here willed to pray for the good of a better life , pardon of our sinnes , and then grace and strength against them . But before I come to the Petition , two questions must be answered . 1 Why there is but one Petition for earthly things , and two for heauenly , that is : ( daily Bread ) and in the other . First , Pardon for sinnes : Secondly , For graces against them . 2 Why this Petition is linked to the former , by a coniunctiue practise ( Giue vs this day our daily Bread ) And forgiue vs our sinnes . Which close coniunction we find not amongst the rest . For the first I answer , it is for two speciall reasons . First , Because the Lord would not haue vs too carefull for worldly things , but to be holy and heauenly minded , as much as may be ; that we might be discreet in our demands , and not dwell too long vpon earthly things . It is the custome of the world , ( who vse to pray ) not to care how long they continue their sute for daily Bread , being pleased to conclude all vnder that , as Hosh. 7. 14. The Lord complaines , They assemble themselues for their Corne and Wine , the things that they onely thinke on and care for , so as they could be contented continually to pray for them . Wherein our Sauiour Christ perceiuing a naturall corruption in vs , would therefore haue vs soone to haue done with this thing , and by and by to adresse our selues to better , to seeke more pertinent matters , pardon of sinne , saluation of soules ; strength , and meanes to liue holily , without which , all the rest would turne to nothing , though we had as much as Sea and Land could afford vs : so that as Birds which dippe into the Sea to get their food , soare vp againe and quickly rise , lest they should dull their wings , and wet their feathers that they cannot flye : So in our prayers , we must take heed that we doe not diue too deepe into the world , bringing our affections so low , as we cannot mount and raise vp our heauy hearts to the contemplation of those heauenly blessings and graces as the Lord would haue vs. Numbers of men though they seeme likely in this world , yet are like the Lead and Plummets of a Clocke , that continually driue downe-ward , and had need still to be wound vp . So it is with vs in praying for spirituall blessings : we decline and draw downe-wards , so much to the world , as we are heauy and dull in raising vp our selues towards heauen . Let vs then recouer our selues , and raise vp , and winde our hearts vp , and our thoughts as high as heauen , to the loue and meditation of heauenly things . In a Garden , you see when men haue store of heauy mould , they mingle it with Chalke and Sand to make it high and lighter : so when our thoughts be heauy , earthly , and lumpish , our Sauiour Christ would haue vs lift them vp with the cogitation and thinking of better things . In the Law , things that crept vpon all foure , were forbidden , yet if they had feet to leape vp withall , they were iudged to be cleane . Euen so , howsoeuer some thoughts are about the things of this world , our Trades and businesse , yet if we haue legges to leape vp with , that we can raise our hearts to God , and better things ; when we come to pray and prostrate our selues before God : it is not to bee condemned , they may passe for cleane well enough . But if they alwayes creep on the ground , if neuer raised higher then the earth , if no good thoughts of God , if no looking vpward to better things , O then no doubt they were vncleane : not legally vncleane as the beasts were but really vncleane in the sight of God and his holy Angels . Secondly , To shew vs , that our care must be twice so much for heauenly things as for earthly : wee must haue twice as much care of our soules , as of our bodies : begging oftner spirituall , then temporall things . In the Law , the waight of the Sanctuary was double , to the common waight , which was to shew that the Lord must alwayes haue double waight in matters that appertaine to the Lord , in the saluation of our soules : in all such things , double waight , double care , double indeuour : but how cleane contrary is it with the world , who lay all the bent of their care vpon earthly things , and their indeuour for transitory things of this life ; whereas we are taught by our great Teacher , alway to ouerweigh our earthly cares with more heauenly meditations , that thus hauing quieted our consciences , we may the more safely goe about our worldly affaires . Againe , to the second question , I answer , this is annexed to the former Petition to shew vs two things . First , That pardon of sinnes in as necessary as our daily Bread : Therefore with praying for Bread , wee are taught also to pray for pardon for our sinnes and offences . So that it is very necessary to haue these two ioyned together , that whensoeuer wee pray to GOD to put meat in our mouthes : wee alwayes remember that there is more excellent things to bee lookt after , then this temporary food : the pardon of sinnes , with hope of euerlasting life in Heauen . This is the reason why our blessed Sauiour so closely ioyned these together , that the thought of this temporary Bread might moue vs to desire the Bread of Life , for which cause Christ would haue these two Petitions connected together . The Jewes ( badly enough in other things ) say well in this : A woman takes two children to Nurse , the one is a very meane one , deformed , crooked , blinde , and not likely to liue long ; the other as goodly a child as may be , beautifull , well-fauoured , and likely , infinitely , to out-liue the other . Now the foolish woman , who bestowes all her care , diligence , and attendance vpon the worst childe , and neuer lookes vnto the best , must needs be ignorant and very foolish in so bad a choyce , and so great a neglect . So is it with vs , wee haue taken two children to nurse , our Body , and our Soule , they be the children , and the Soule , we know , is infinitely better then the Body , more beautifull , and of longer continuance ; and yet like the foolish Nurse , wee bestow all our care , labour , and paines about the worst , wee are all for the body , care little for the soule , which yet must liue when the body shall die . But our blessed Sauiour would haue both children lookt vnto , the Body respected , the soule remembred , wherefore he strictly connects and ioynes these two Petitions together . Answer 2 Secondly , this Petition was so connected to the former , to shew : That though God giue vs our daily Bread , yet if we haue not pardon of our sinnes , all the Bread of the world can doe vs no good . For it is a sweet and most comfortable thing to the conscience , to be perswaded of Gods fauour in the forgiuenesse of sinnes . For if one haue all the variety of good things in this world , though his meat be Manna from heauen , Rayment as precious as Aarons Robes his life as long as that of Methusalem , his strength as Sampson , Beauty as Absalon : Glory , Wisedome , and Riches , like Salomon , yet if he haue not this Petition granted him , which Christ here speakes of : The pardon of his sinnes , all is lost , all is nothing worth : yea , in terrour of conscience , all is displeasing and vncomfortable . For saith Christ , Matth. 16. 26. What shall it profit a man to winne the whole world , and lose his soule , or what ransome shall a man giue for his soule ? This question Tertullian demaunds : What will all thy dainty dishes availe thee , if they doe but feed thee to the fire of Hell ? Therefore remember to say , Lord giue me daily Bread , but O! Giue me also pardon of my sinnes ; for vnlesse I haue a feeling sense of thy fauour , and hope of heauen , all things else are nothing vnto me . We know that condemned men in the Tower , who haue goodly lodging , lie well , great attendance , yet haue poore , or no comfort in all this ; when they daily expect to be brought forth to execution . Euen so it is with all the magnificence and glory of this world , there is no comfort in any part thereof , without the forgiuenesse of our sinnes : one must goe to hell . The rich Glutton ( we read ) when he was in Hell , howsoeuer he possessed all things in this life , and was glorious in estimation and riches , yet afterwards they profited him nothing ; nay , they were the greater corrasiue vnto him , as he had formerly ioyed and flowed therein : who found by wofull experience , that one drop of Christs blood , one Dramme of the forgiuenesse of sinnes , had done him more good , then all his infinite wealth and store of money . Let vs then all pray with Dauid , Psal. 50. Cast me not away from thy presence , and take not thy holy Spirit from me , giue me , with daily Bread , forgiuenesse of sinnes , and howsoeuer thou deale with me in the things of this world , yet let me haue the comfort of the saluation of my soule . Hitherto of the entrance into the Petition , and the questions touching the same ; In the Petition it selfe , three things are to be considered . 1 A Confession . 2 A Request . 3 A Condition . In the confession three things are to be obserued of vs. 1 That euery sinne is a Debt . 2 That we be all fallen into this Debt . 3 That we be not able to pay this Debt . For then we would neuer pray to haue this debt forgiuen , if we were able to pay it . First , concerning the Confession , wee acknowledge sin to be a debt , ( for by debts here are meant sinnes ) as Christ in another place teacheth his Disciples , Luke 11. 4. And forgiue vs our sinnes . So the debt we speake of , is the debt of sinne : which for two causes is compare● to a debt . First , Because it ariseth after the manner of a debt ; for as a debt ( as we know ) ariseth vpon the non-payment of money , and not performance of that which is due : so because we haue not rendred vnto the Lord that which is his due , not payed him that seruice , loue , honour , obedience , &c. that we owe him , being mightily behind with him ; Hence it is , that we come to be mightily indebted vnto the lord , being so farre in arrerages vnto him , and so sinne ariseth in the first place , after the manner of a debt . Secondly , it is compared to a debt because it bindes vs to a debt ; for as a debt bindes vs either to payment , or to punishment , to content the party , or to go● to prison , so doe our sinnes binde vs either to content the Lord in his Iustice , or to vndergoe eternal damnation so that there is but one of two wayes to escape ●udgement , either to content diuine Iustice , or to vndergoe punishment . And yet the debt of sinne is a worse debt then any other , for it is not a money matter to be imprisoned for , but this casts him into Hell , for euer and euer . Indeed the Law hath beene stricter , for a man that made not payment of his debt , was to be sold , his wife , his children , and all he had . Amongst the Parthians the Lawes were more cruell , for if thae debt were not payed , euery creditor was to take away so much of his flesh , as the debt came vnto , but these were courses barbarous and cruell . Now by the lawes we see , to be cast in prison is the punishment inflicted for a debt . But for the debt of sinne , we shall not only be cast into prison , which is Hel , but there suffer paines and torments , easelesse and endlesse . Another thing is , that sinne is not like a debt we owe in this world , for many a man , though not able to pay his debt , or not able to pay the interest for the time , yet may deuise some meanes to auoyde and shift it off by a tricke , pretend danger in the way , or conscience in the businesse , or if all faile he may die , and then no body can compell him to pay the debt , but no man in the world can shift off the debt of sinne . First , because God is able to proue euery debt that we owe him , he hath it in a booke , as Iob speakes , Chap. 18. 23. Mine iniquitie is sealed vp as in a bagge . Secondly , wee cannot sue for such a Protection as the power of Princes giue in this world ; there is nothing able to protect vs from the Lord. There is no flying away : that wil not help vs neither , for we can flye no where from the Lord , though we flie vnto Hell : for , saith the Prophet , Psal. 139. 7. Whither shall I goe from thy spirit , or whither shall I flie from thy presence ? If to heauen , thou art there , If to Hell , thou art there also , If I take the wings of the morning , and dwell in the outermost parts of the Sea , euen there shall thy hand lead me , &c. Fourthly , Death cannot free vs from the debt of sin , for howoseuer by death wee are out of the Vsurers hand , yet wee cannot escape out of the hands of God. Therefore let vs make this vse of it . Feare him ( saith our Sauiour ) that when he hath killed the body , can cast both soule and body into hell : so that of all debt , the debt of sinne is the most grieuous , wherefore let vs bee carefull aboue all things to auoyde and get out of this debt . A man that loues quietnesse and peace , cannot abide to runne in debt , O how carefull will he be to shunne it , he will liue hardly and poorely , goe thinne , and liue of his owne ; so must we doe , if we loue our owne peace and quiet safety , auoyd this grieuous debt of sinne by all meanes . Especially , in age take heed we continue not in this wofull debt . But doe as a man doth when hee comes into an Inne , calles for no more then hee meanes to pay , for though hee see a great deale of good cheere before him in the house , yet hee considers what his meanes and ability is , for otherwise , if he neuer thinke of it , but cals , in for all he sees without thought how to discharge it , when the reckning comes , and he not able to pay , it is shame vnto him , besides the danger of imprisonment ; so fareth it with vs , it is good to take vp no more then we are able to pay for : but howsoeuer we see a number of goodly things in this world , which may allure vs , and set our desires on fire , causing expence of money , let vs take heed of being in debt : especially of this debt of sinne , the worst of all other . The second thing in this Confession , is , That all men run into this debt of sinne : yea , and very farre , for which wee pray not forgiue vs our debt , but forgiue vs our debts , because there are a great number of them . So that here is a plaine confession , that we are all sinners , and grieuous sinners , euen the best of vs , for this is not a prayer for some of the worst , but for the holy Apostles , the Disciples of Christ , yea , for the whole Church dispersed all the world ouer . So faith , Iam. 3. 2. In many things we sinne all : and 1 Iohn 2. 2. Christ is said to be the propitiation for our sinnes , and not for ours onely , but for the sinnes of the whole world . And Iob confesses , If he would contend with God , hee could not answer him one of a thousand : So Dauid prayes , Enter not into iudgement with thy seruant , O Lord , for in thy sight shall none that liueth be iustified . Yea , and Salomon in his prayer , 1 King. 8. 46. confesses , That there is no man who sinneth not : This we see that no man liuing is exempted from this debt of sinne . Vse 1 The vse hereof is , to humble vs before God in regard of this debt of sin , to confesse our owne vnworthinesse , and that the Iudgements of God on vs for our sinnes , are iust , to say therefore as the Church doth . I will beare the wrath of the Lord , because I haue sinned against him , &c. Vse 2 Secondly , To labour as much as may be to cleare this debt , which cannot be done by our selues , but by Christ Iesus . Therefore let vs doe for our soules , as Salomons counsell is for our estates , If thou be surety for thy neighbour , deliuer thy selfe as a Roe from the Hunter . So for vs , let vs neuer be quiet , for we shall neuer prosper ( if we belong to God ) vntill we haue reconciled our selues vnto God by the mediation of Iesus Christ. If a man runne into arrerages with the King , and euery yeare the Sheriffes and the Bayliffes come and straine vpon the ground , driue away his Cattell , impound them , disturbe his children and seruants , and indanger his person , no man that hath any wit in his head , but will seek to stay the matter , or compound for the debt , that he may liue in peace . Now iust this is our case , we all runne into arrerages vnto the Lord , and that euery month , euery yeare , euery weeke , euery day , by one offence or other . So that in lustice which is euer ready , he may straine and imprison vs ? Oh then why doe we not seeke to stay the matter and to take vp the businesse with the Lord , to compose and settle it by our heauenly high Priest , Iesus Christ ? and so walke on hereafter in holinsse and newnesse of l●fe . The third part of the Confession , is , That wee be not able to pay this debt of our selues : for if wee were able to satisfie it , what needed we to pray to God to forgiue it ? which prayer , is a plaine confession that we are not able to discharge it : we cannot say with the seruant in the Gospell , Master , appease thine anger , and I will pay thee all . We be not able to pay halfe , nor whole , nor quarter , nay , not any thing at all towards the satisfaction of diuine Iustice : so all our sute is in this Petition , that the Lord would pardon and forgiue it , seeing wee are not able to discharge it our selues . The Papists say , though they cannot pay the whole debt of sinne , yet they can pay a good part of it , and being a little helpt by Christ , they may easily discharge the whole , making vp the rest with their owne merits . But if we looke a little into the Point , we may easily see that no man liuing ( saue the Lord Jesus ) is able to pay this debt of sinne : ( I proue it thus ) No man can pay God with his owne : But all the good that we haue or can doe , is the Lords owne , and none of ours but the Lords : therefore no man can pay the Lord with it . Reason 1 The Proposition I proue by comparison : Suppose a Steward owes an hundred pound vnto his Master , and hath not a penny of his owne ; I demand now , whether the Steward may lawfully pay his owne debts with his Masters money ? It is out of question that hee cannot . Now this is our case , all we haue , is but the Lords money , nothing of our owne , as Dauid confesses , 1 Chron. 29. 14. All things come of thee , and of thine owne haue we giuen thee . So the Apostle , 1 Cor. 4. 7. askes , What hast thou that thou hast not receiued ? and if thou hast receiued it , why boast est thou , as though thou hadst not receiued it ? Therefore because all wee haue is the Lords , it is euident , that we cannot pay the Lord with it , because no man can pay a man with his owne . Reason 2 Secondly , we cannot pay one debt with another , for it is a Rule in Law , that if a man hath two debts due vnto him or if you will , oweth two debts , by paying of one , he shall not cleere the other : now all that wee doe or can doe , is due debt vnto God , as Christ saith , When wee haue done all we can doe , wee are but vnprofitable seruants . Now because we owe a double debt ; first , the debt of sinne , secondly , the debt of death , it is euident by performing the debt of death , wee cannot discharge the debt of sinne . Reason 3 Thirdly , Euery debt must be payed with currant money , as the Scripture saith , Gen. 23. 16. Abraham payed for his sepulchre , 400 shekels of currant money , amongst Merchants , such as wants nothing of value nor waight . Now God knowes all our seruice wants waight , when it comes to be waighed , for one cannot pay a debt with light and crackt Angels , or soothered Gold. Nor can we satisfie the Lord with our counterfeit workes : for when they shall come into the exact ballance of his lustice , they will all like Balteshazar be found light : wanting of that integrity and worth which God requires : as it is , Isa. 46. 6. All our righteousnesse is like filthy cloath , so that it cannot make any currant payment to Gods Iustice. Fourthly , The debt of sin is an infinite debt : the Schoolmen proue this : one sayes well , So much the greater is the sinne , as is the person against whom it is committed : but the person of God is infinite , so that euery sin committed against God , is infinite , and we are guilty of it . Now we know ; Infinite sinnes cannot bee taken away but by an infinite act ; because very reason will teach vs , that the plaister must be of the same extension with the soare , &c. So he that is guilty of an infinite fault , must haue an infinite act to remoue it . No finite power can doe this , no summe of money can redeeme it , for then a man might redeeme others as well as himselfe , but as I say , it must be no finite act , and so , no man liuing can pay this debt of sinne . Therefore , because no man liuing can pay it , Hence ariseth our request that we pray to God to forgiue it of his free goodnesse and mercy , and so we come to The second generall Head : Of this Petition , which is the request : Forgiue vs our Debts , &c. Wherein three things are to be considered . 1 The matter of the Request . 2 The extension of it . 3 The Time. First , for the matter of the Request : It is as we see forgiunesse of sinnes , we pray to God for mercy , nay , we doe more , we do altogether confesse that it is the Lords free goodnesse to release vs from the curse that we haue deserued : Here see two things ; First , That we haue all need of the forgiuenesse of sinnes . We haue not more need of our daily Bread , then wee need the pardon of our offences ; wherefore , wee are taught euery day to seeke it here by our Sauiour : and the Prophet Dauid shewes , the vse of Gods mercy vnto him should effect so much , a seeking and drawing neere vnto God in prayer , vpon a sight of our sinnes ; Therefore shall euery one that is Godly , make his prayer vnto thee in a time when thou mayest be found , &c. So that we haue all great need to pray instantly and often for the forgiuenesse of our sinnes , for if the Angels cry , Holy , holy , holy , vnto the Lord , &c. Much more may sinfull men who haue their consciences loaden with offences : considering Gods infinite Holinesse , and their owne vilenesse , cry vnto God , to passe by so much impurity in them , that sinnes being forgiuen , they may stand before him on better termes then before . Euery man can cafily find that they haue need of daily Bread , but not one of many , that they haue need of Gods merciful forgiuenesse . If there were an Inquisition made into our hearts , who examines so narrowly as he should , for offending so great and good a God ? we doe indeed customarily say , Lord forgiue vs our sinnes , but where is the feeling , the compunction of spirit , the drawing to particulars , the secret examination of our sinnes , the iudging of our selues , and such like ? we haue peraduenture made some search into our consciences , by reason of our sinnes , yet we are not wise to know our danger , to humble our soules for our trangressions , to make vp the breach betwixt God and our selues to pray heartily for the forgiuenesse of sinnes , with a feeling conscience and sense of the excellency of the same . Secondly in that we pray for forgiuenesse of finnes , this shewes , that The forgiuenesse of sinnes , is a most excellent and speciall mercy that all should seeke for . Because we bee sinners , we must therefore be earnest and constant sutors to the throne of grace , that our sinnes may be remitted , released and washed away in the blood of Jesus Christ. This made the Prophet Dauid , cry out againe and againe for mercy . And the Prophet Hoshea , in many places , comforteth Israel as well as chideth them . And Moses also ( after Israel had sinned ) vseth this as an especiall Argument : Therefore now , if thou pardon their sinne , thy mercy shall appeare , &c. But let vs come to example . If a man had committed such an offence that he could no otherwise escape death but by the Kings Pardon , he neither could nor would be at rest till by one means or other , he had obtained the same , written and sealed to ; which done , he would carry it home , locke it vp safe , and many times looke vpon it with ioy and comfort . This is the case of euery one of vs , by reason of our sins , whereby wee haue committed flat Treason against the Lord , thereby deseruing ten thousand deathes . Now then , what must we doe ? but sue for a pardon , appeale to the throne of Gods mercy , for the getting and obtaining thereof , be sure that it be sealed and confirmed by the bloud of Iesus Christ , then laying it vp sure , that we may often looke vpon it to our eternall ioy and comfort . Now that this is so , appeares by two reasons : first , it is excellent , because it is one of the greatest blessings that God giues to any in this life : as Psal. 32 1. Blessed is hee whose wickednesse is forgiuen , and whose sin is couered : and Isa 33. vlt , amongst other priuiledges , this is reckoned vp as a great one . The people that dwell therein shall haue their iniquity forgiuen : speaking of the happinesse of those that shall be ioyned to the true Church . Yea , vnlesse we haue this , there is no Beast , Dogge , Serpent , Toade , or any vile Creature , but is infinitely better then we , for when they die , they goe but to the earth , but we ( without forgiuenesse of sinnes ) to hell and endlesse paines and torments . Secondly , the greatest danger wee stand in , by the meanes of sinne , shewes the excellency of it , for otherwise , not hauing our sinnes forgiuen , the Diuell will deale by vs as Laban did by Jacob , when he had escaped him . Laban did pursue and ouertake him , searched all his Stuffe , when , if he had found any thing of his owne , he would haue seized vpon him , his goods , wiues , and children , bringing all backe againe with him . So it is with vs , without a release and protection from the danger of our sins ; the diuell will pursue and seize vpon vs and all we haue , looke into euery corner of our liues , when if he can finde any thing of his owne in vs , any sin vnrepented , then will hee seize vpon vs , and carry vs with him into Hell for euer . Quest. Well then , seeing the forgiuenesse of sinnes is such an excellent and needfull mercy , what is the reason that so few seeke after it ? Ans. Reason 1 One reason is , The want of due consideration ; because we neuer looke into our hearts liues , and courses , neuer thinke how it stands betwixt God and our soules ; for this cause , we thinke neither of our debt , nor how to get out of it . The seruant in the Gospell was found infinitely indebted vnto his Master , but when did it appeare so , as hee was conuinced of it ? when the debt booke was searcht into and particulars ript open , then , and neuer till then , was hee found to be so greatly indebted . So it is with vs , we thinke all well enough , till God come to reckon with vs in particular , and set our sinnes in order before vs , as he speakes , Psal. 50 and then this monstrous sight driues vs to a due consideration of our wofull and wretched state . Reason 2 A second reason is , A blinde and foolish presumptuous perswasion that God will shew vs mercy , though we doe not seeke it , and though we take little or no paines for it . The greatest part of the world , as you see , liue in their sinnes without repentance , neuer come vpon their knees to the throne of grace , to aske pardon for them , what is the Reason ? because ( as they say ) God is mercifull , a good man , and they may doe well enough : all is not so strict as these preachers would make vs beleeue : but the truth is , If God be mercifull , it is to such as seeke it and repent for their sinnes , as Lam. 3. 25. The Lord is good to them that trust in him , and to the soule that seeketh him . Thus if we seeke for , and prize mercy , wee may haue it , but if we seeke it not ; and find no want of it , nor pray earnestly for it , it is a sure signe we are yet in a miserable naturall estate : that though 〈◊〉 be an Ocean of Mercy in the Lord , no one drop shall runne vnto vs ; but one day , such shall cry like Diues , for a drop of such water and shall not haue it ; nay , if we be cruell to deny mercy vnto others , when wee haue receiued mercy our selues , we shall be sure to be punished for it also . The next thing in this Petition is , the Extension of it , we pray to God to forgiue all our sinnes , not of any speciall troubling , waighty , filthy one , but of a release of all whatsoeuer . A number of the world , according to the false manner of their accounts , are onely troubl●… for some one sinne , that doth distresse and lie he●●ily , vpon them , hauing no remembrance of those sinnes ●●ich neuer stared them in the face . This was Judas case hee was pitiously perplexed for betraying of Christ but neuer thought of his couetousnesse and corrupted heart , the fountaine whence this cursed sinne was hatcht , and had roote . So doe most of vs , striue perhaps and pray against some one sinne that troubles vs , but we seldome enlarge our hearts to discend down in particulars , that our secret faults wantonnesse , lusts , couetousnesse and the like may be forgiuen : as the holy Prophet by his example , teacheth vs ; Who can vnderstand his faults , clense me from my secret sinnes . The third thing is . The time of the Request : we see it must be our daily suite vnto God , as euery day we pray for daily Bread ; so must we pray to God for the pardon of our sinnes . This is a speciall point , that euery day we make attonement and reconciliation with God for our sinnes , because euery day we renue our sins and offend God , therfore we had need euery day to renue our sutes and prayers vnto God. When Adam was fallen , the Text saith , God came to him in the coole of the day ; The Lord would not let him sleepe in his sinnes , but came and awoke him , putting him in remembrance of his sinne . So in the Law ; If a man were vncleane , yet when the Euening came he must wash his cloathes , and so be reconciled accordingly . Euen so , though we be vncleane by reason of our sinnes , yet if we wash our selues by the true teares of Repentance , we shall be reconciled to God , and admitted into the Campe againe . This then may teach vs that howsoeuer we haue our daily slippes and fals ; yet if we doe euery day labour to make our peace with God , for the sinnes of the day , that we doe not let them runne weekely , and monthly , and yearely , we may be sure to find mercy at the hands of God. Now there be diuers Reasons to moue vs to this duty , and make vs renue our prayers daily without omission . First , Because we are very prone to forget our sinnes , nothing sooner . Therefore it is good to remember them , the sooner , the better . A Steward who hath large reckonings , and but a short memory , he must haue the oftner recknings , yea , euery dayes account cast vp : so because we be forgetfull , and a number of sinnes doe easily slip vs , we must desire euery day to make euen with the Lord. The Apostle counsels vs , Ephes. 4. 26. Let not the Sunne goe downe vpon your wrath . If then the Sun must not goe downe vpon our wrath , to admonish vs not to be mercilesse , much more ought we to take heed of that the Lords wrath go not down vpon our sins , for want of our repentance . Secondly , Because the fresher sense of sinnes is at the first , for by referring repentance , it takes away the sense of sinne , as the memory thereof . Wounds we know bleed most when they be fresh , then they doe most feelingly affect vs : let one haue a bruise or straine , commonly the greatest sense and paine is at the first : but afterwards time will allay and mitigate , and so slacke the sharpnesse of sense , as we shall nothing so much feele the griefe of them . So it is with our sinnes , our greatest and quickest sense of them is at the first ; so the sooner we seeke for reconciliation , the more easie will it be for vs to obtaine mercy , and we will so much the more eagerly desire it . Thirdly , Because , if euery day we get our sinnes discharged , we shall haue the lesse to doe when we come to die . Therfore it is good not to suffer them to run on , but take thē in pieces betimes when they are committed , and repent of them . As a man that would carry home a great tree , if he diuide it , and breake it in a number of small pieces , he may then with ease at seuerall times carry it away . So if we doe with the great bulke and body of our sins , diuide them euery day apart , & make our prayers for the daily remission of them , then shall we haue the lesse to doe when we come to die . Wherfore as sins increase , so let vs euery day seeke reconciliation , that we bring no after recknings to God : for enough are those euery day by themselues . Fourthly , Because the sooner we repent of them , the sooner we shall be quiet , and haue peace and rest ; for so long as the conscience is awake : and not seared by sinnes vnrepented of , there will be vexation in the heart , vntill sins be confessed and pardoned ; as in Dauids case : He roared , and had no rest vntill hee had made his peace with God. As when an Arme or a Bone is out of ioynt , the sooner it is set , the more ease one shall haue . So it is with vs , whensoeuer we haue sinned against God , the soule being out of ioynt , the sooner we shall find ease . Wounds , you know , that are not by and by dressed , will ranckle and fester so , as the cure of them will be much more difficult and dangerous . So it is with the wounds of our sinnes , if they be long kept from searching , opening and laying them before the Lord. Let vs therefore preuent the mischiefe which may follow our delayes , making vpon all occasions a continuall and speedy attonement with God. The third generall part of this Petition , is , The Condition of the same . We pray to God to forgiue vs , as we forgiue others : yet this cannot be a cause of Gods forgiuenesse , but a condition onely : It can be no cause , for as the Schoole-men say , Finiti ad infinitum nulla est propertio : There is no proportion of the Finite , to the Infinite thing . And so no reason , because wee forgiue our Brethren some small matter , that GOD should forgiue vs the infinite debt we owe. Therefore , no cause , but a condition of it . Very reason will teach vs this , that it is in the power of the giuer to prescribe vpon what condition he giues his gift ; as Christ saith to Peter , Iohn 13. 8. Unlesse I wash thee , thou shalt not bee cleane : As if hee had said , I am content that thou haue part with mee in my kingdome and glory , but yet there is a condition annexed : Except I wash thee , except thou obey me , submit thy selfe vnto me , thou mayest not haue it . So God did giue vnto Paul the liues of all that were with him in the ship , yet it was conditionall , Except these abide in the Ship , ye cannot be safe . And so must we be contented to rest vpon the meanes which God hath appointed : and be willing to performe such conditions as hee inioynes vnto vs. But the wickednesse of the world , and corruption of men : that willingly will not come to any conditions with GOD , but would haue the blessing without the condition : like the kinsman of Ruth , hee would haue had the land , but when he heard the Condition , that he must haue Ruth to wife , he refused the bargaine . So the Rich man in the Gospel would haue had eternall life , but when he heard the condition , that he must leaue all and follow Christ in a poore estate , he would not meddle with it , but went away sorrowfull . So it is with the world still , and so it is with most men , they would haue the blessing , they would haue life euerlasting , forgiuenesse of sinnes , and the like , but they will none of the condition , to forgiue the offences of others . But let vs remember , if we looke to inioy the Lords blessings , we must come to his conditions ; wee may not haue them vpon what tearmes wee will , but be contented to accept of them on what manner the Lord will giue them vs. Now the Conditions , that the Lord giues vs , are , First ; Easie to be done : For the Lord doth not say , man must content me for his sinnes , let mee haue so many teares , so much sorrow from thee proportionable to thy offences : spend as many dayes in my seruice , as thou hast spent in the seruice of sinne . But what saith hee ? Forgiue , forgiue , be ready and forgiue others , and thou shalt euer find me more ready to forgiue thee . So that it is an easie condition which the Lord prescribes . O we might thinke it abundantly wel with vs , if we were able to purchase so excellent a mercy as the forgiuenesse of sins , at any rate whatsoeuer , yea , though we bought it with a great deale of paines and transitory goods , yea , life it selfe , but the Lord lets it come at an easier rate , at such a poore price , that it is wonderfull he imposeth no more vpon vs , then to forgiue others ? This shewes his goodnesse , loue , and mercy , and all to make vs confesse the greatnesse of the same . As Naamans seruant said vnto his Master : If the Prophet had commanded thee a greater thing , wouldest thou not haue done it for thy health ? But now , onely to wash and be cleane , what a thing is this ? So the Lord may say , had he prescribed vs any difficult and hard matter , for the remission of our sinnes , would wee not haue beene glad of it ? but now when hee hath imposed so easie a taske vpon vs , as to forgiue others , what shall be said vnto vs if wee neglect it . Secondly , A condition profitable to our selues , of no profit to the Lord at all ; what doth he gaine by our forgiuing of our brethren , but all the profit redounds vnto our selues , both because we shall be the more gentle and fitted vnto goodnesse : and many times by this meanes , we shall haue the more fauour and loue by winning many vnto vs , in loue and kindnesse : God causing vs finde from others , as they receiue from vs : so gaining some , whom neither sharpnesse , threatnings , nor sorrowes could reconcile . Looke into the Story of the Aramites , 2 Kings 6. 22. When the King of Israel ( hauing them in his power ) would haue killed them ; No saith Elisha , set bread and water before them , that they may eate and drinke , and goe to their Master , by which occasion , the bands of the Aramites , ( it is said ) came no more into the land of Israel to annoy it . So great profit came by this kindnesse and goodnesse : so will it turne altogether to our profit and benefit , if we can practice this duty in forgiuing of others . Thirdly , It is a condition which doth much further and helpe vs in the expectation and hope of blessings lookt for , For if we who be but men , that haue but a drop of mercy , can forgiue our Brethren , we may well thinke , that the Lord who is the Ocean and full Sea of graces , must and will be more ready to forgiue vs. When we see the Sunne shine vpon a wall , wee easily conceiue that it shines more brightly and gloriously within his owne Orbe . So we finding so much more mercy in our selues , to forgiue our Brethren , may easily conceiue that there is much more mercy in the Lord to forgiue vs , because he is the very Fountaine of all that mercy and forgiuenesse we shew to others . Thus as the blessing is conditionall , so must wee performe the condition : if we hope for Gods fauour . Quest Here comes a question to be answered , Why of all other duties doth the Lord prescribe this condition vnto vs. Ans. Because by all meanes he would nourish and preserue loue amongst vs as much as may be : sor whereas by the taint and corruption of sinne , we are ready to fall asunder by infinite quarrels and iarres , and so to pull in pieces and rent the sweet bonds of brotherly society : wherein the Diuell hath played his part by bringing into the world diuision and dissention amongst vs ; the Lord in his loue , seekes to vnite and draw vs into one : therefore ( of all conditions ) imposing this of loue vpon vs : that if the loue of God do vs good , we may be pleas'd to doe good one to another . By this golden chaine , he seekes to linke and tye the whole world together : therfore we should by all meanes shunne anger and matter of offence . Christians should be like Rootes well growen , which though many times they be diuided and parted , yet by and by , they doe shut so close , that no body can see the seame where the rent was , or the diuision . So among Christians , howsoeuer it cannot bee but in this frailty of life , contentions and iarres will fall out amongst vs , yet must we shut againe so close , yea claspe one another so fast , as no body may perceiue who hath offended . Now in the Condition it selfe we may consider two things . 1 The Duty , which is , To forgiue our debtors . 2 The Quality , we must forgiue them as God forgiues vs. By Debtors , first , are meant , such as haue sinned and offended against vs , for by debtors , our Sauiour Christ doth not meane such as owe vs a money debt ; for a man may craue forgiuenesse of God , and yet require a money debt of his brother . Indeed , in case of miserable extremity , when a man is insufficient and cast behind hand by ineuitable meanes , then a man is bound to forgiue a money debt : for the Prophet Isa. 58. 3. amongst other sinnes vpbraides the people with this as a maine great one : Yee will require all your labours as debts : But out of this case of extremity , with a safe conscience we may aske a money debt . For so when one of the Prophets , lost his Axe ; he cryed out , it was but borrowed , inferring that it must be restored : and Elisha , increased the womans oyle to pay debts with . And the Apostle bids vs owe nothing to any man but loue : to which I may adde , that by Salomon it is made a note of the wicked to borrow and not to pay againe . So that it is cleere by debtors , our Sauiour Christ meanes such as are indebted to vs in the debt of sinne , whom wee must forgiue , as the Lord forgiues vs. As the Apostle exhorts , Coloss. chap. 3. vers . 11 , 12. Put on tender mercy , kindnesse , &c. forbearing one another , and forgiuing one another , as GOD forgaue vs , which is the second thing . Next , The quality of this duty , we must forgiue others as God forgiues vs. First , ( God forgiues vs truely . ) He doth not make a shew of forgiuenesse , and keepe our sinnes by him , to watch vs a good turne , but truely , according to his loue and mercy : forgiuing and forgetting our sinnes , so must we forgiue our brethren , and not make a shew of forgiuenesse , keeping rancor and malice in our hearts , like Cain , who spake kindly to his brother , but when he had him in the field , fell vpon him and killed him , Matth. 18. 33. Except yee forgiue from your hearts , your brother ; ( saith our Sauiour ) you shall not be forgiuen . So when we say , I will forgiue and doe not , let vs consider , would we haue the Lord to deale so with vs ? consider , what a wofull case is this : for who can answer one of a thousand ? and who cannot but be terrified to thinke that God remembers all . Secondly , God forgiues vs easily without any great adoe . No sooner did Dauid say , I haue sinned , but Nathan told him : The Lord hath also put away thy sinne , thou shall not die . No sooner was hee humbled at his Masters feet , who owed the 1000 Talents , but the King released him , and so must we forgiue our brethren , not stiffely , standing vpon our tearmes , but being gentle , and easily intreated , as we find the Lord is vnto vs. But I appeale to common experience , how hardly we are drawne to this duty ? there must be such intreaty , mediation , such going betweene parties as is wonderfull , and all farre from the patterne here propounded vnto vs. Thirdly , God doth forgiue vs all our sinnes , not our smaller , reseruing the greater , but generally all , and of all sorts whatsoeuer they be . So must we do by our brethren , forgiue them in all wherein they haue offended vs , we must not keepe any secret faults in store , but passe by and forgiue all , lesse and more . But such is the custome of the world , that generally they can bee content to say , I would forgiue , but the matter is so great , concernes me so neere , toucheth my good name , my reputation , that I cannot . But if we will be assured to bee the children of our heauenly Father , who shall inherit the promises , we must breake custome with the world , and put on the spirit of meeknesse , patiently forbearing one another , as Christ himselfe hath taught vs , Luke 17. 4. If seuen times a day he turneth vnto thee , and say it repenteth me , thou shalt forgiue him . If this mooue not , yet let vs remember the many hainous sinnes , which God forgiues vs , and so be moued to forgiue others . Fourthly , God forgiues vs often , not once , but many times , though we sinne from day to day , to morrow , and next day , yea , to our liues end . So must we often and vpon all occasions forgiue one another . If thy brother offend daily , thou art bound daily to forgiue him ; not once or twice , but euen to seuenty times seuen times . Thus if we follow the example of Christ , questionlesse there will be a great deale of more loue wrought in vs , wee shall haue an assurance of Gods mercy towards vs : prepare a way into our selues , by preparing our hearts to performe these things : that with comfort we may pray in all occasions : And forgiue vs our debts , as we also forgiue our debtors . Now followes the sixt and last Petition . 6. PETITION . And lead vs not into tentation , but deliuer vs from euill . AFter prayer for our daily bread , we haue been taught , to pray for the forgiuenesse of our sinnes , which was to shew that without the pardon of our sinnes ( through Gods fauour and mercy ) all the bread in the world is nothing worth . It is nothing to haue all the blessings of Sea and Land , there with to perish in sinne , and at last be damned with the diuell , therefore after prayer for our daily Bread , we are taught to seeke for pardon for our sinnes , reconciliation with God. Now in this sixt Petition , we are taught to goe one step further , and pray to GOD for the grace of Sanctification , that we may not onely 〈◊〉 our sinnes pardoned , but our spirits also awakened and strengthaned to recouer life , worke vivification , hauing power and vertue wrought to resist them , so as we may no more fall into sinne , but that we may be kept by the power of God in all holy courses . This is that we pray for in this Petition , that as God hath freed vs from our sinnes , so we may be freed from sinne hereafter ; In summe , That we may not be led into tentation . But whereas there may seeme a connexion of two Petitions in one , it may teach vs two things . First , That vpon pardon of former sinnes , the Diuell is alwayes ready to fasten new sinnes vpon vs. Therefore after pardon of our sinnes , we pray that wee may be kept from more sinnes , as knowing the Diuell will be busie , not onely , not to let vs alone so , but seeks by all meanes to supplant and surprize vs , as the Apostle speakes , 2 Cor. 11. 3. But I feare , lest as the Serpent beguiled Eue , through his subtilty , so your mindes might be corrupted , &c. and 1 Pet. 5. 8. Be sober ( saith he ) and watch , for your aduersary the Diuell as a roaring Lyon , walketh about , seeking whom he may deuour . So that howeuer we may relye vpon the pardon of our former sinnes , the Diuell is ready still to thrust new sinnes vpon vs. As we know if a prisoner get out of prison , and make an escape , the Iaylor will not let him goe so , but make Hue and cry after him , raise the Countrey , lay all the Towns and wayes to take him , till at last be seaze vpon him , and bring him backe to the stinking Dungeon which he came from . So doth the Diuell deale by vs , when wee haue made an escape , got out of the prison-house of our owne sinnes , he will not let vs goe so , but makes after vs , layes all baytes and ginnes possible , to see if possibly he can intrap vs , that so he may carry vs backe to our former old courses to walke in the wayes of darknesse . So we see the grieuousnesse of sins , and daily tentations , are inseparable companions in this life : for wee shall neuer haue our sinnes forgiuen , but the Diuell will bee ready to tempt vs vnto other sinnes , so to lay a new load vpon vs. Secondly , That to the grace of Iustification , we must alwayes labour to joyne Sanctification , that is , we must not onely labour to haue our sinnes pardoned , but also mortified , and the power thereof weakened , for by sinne there be two things alwayes remaining . 1. The guilt of sinne . 2. The corruption of it . The guilt of sinne , is a binding of vs to the punishment ( as I haue said ) by order of diuine Iustice , which is taken away by the Lords mercifull forgiuenesse , but when the guilt is taken away , the corruption of sinne remaineth , which is a way ward disposition of the soule , wherby it is wholly inclined vnto euil , and vnfit and vnable for heauenly things . Now this is that we pray for , that God would not onely take the guilt of sinne away , with the punishment and penalty due vnto it ; but the corruption of it also ; this is our desire : others indeed are well enough content to haue their sinnes pardoned , but to haue them mortified , restrained , weakned , and the power thereof abated and quite killed , but a few desire heartily . But we who know the danger and bitternesse of sinne , must pray also to haue the soule Sanctified , the faculties rectified , and set in the same beauty , that the LORD in the beginning gaue it . When a man hath broken an Arme or a Legge , some fooles care no more but to be eased againe , so the Chirurgion can giue them somewhat to take away the ache , they go no further : but they who be wise doe not onely seeke to haue the paine slaked , but also to haue the bone well set againe , that by that meanes there be no blemish or disproportion to the rest of the body . So it is with a true Christian , he doth not onely desire to be rid of the paine of his sinne , the aches of his soule , but the very corruption of it also healed and mortified in him . Dauid conioynes these two together , Psal. 103. 2 , 3. Blesse the Lord , O my soule , and forget not all his benefits : who forgiueth all thine iniquitie , and healeth all thy diseases . The like we haue , Psal. 51. 9 , 10. where he prayes , Hide thy face from my sinnes , and blot out all my iniquities , create in me a cleane heart , O God , and renew a right spirit in mee . Thus after Iustification , he prayes for sanctification , which also must be our care through the course of our life . So much of the connexion . The Petition it selfe hath two Branches in it . 1 We pray that we may not be tempted vnto sinnes 2 That though we be tempted , yet we may not yeeld vnto it . Now there be two kinds of Temptations obserueable , which we are subiect to in the course of our liues . 1 Of tryals and tentations to sinne . 2 Of sicknesse and diseases . Tentation , is any present prouocation , or inclination to sinne , which is a bait laid by the Diuell , or our owne flesh against vs. When we pray therefore , not to be led into tentation , we pray that we may not haue any prouocation or inticement to sinne , that may ouercome or intrap vs , in leading vs from that loue , duty , and obedience we owe vnto the Lord : so that the words in this first part of the Petition , containe two principall things . 1 A Confession . 2 A Request . First , in that we pray not to be led into tentation , Here is a close confession that our sinnes deserue it , that the Lord may iustly leaue vs vnto the will and power of temptatation . As it is said of the Gentiles , Rom. 1. 24. Wherefore also God gaue them vp to their hearts lusts , to doe things vnseemely . So 2 Thes. 2. 11. It is said , because they went on in the loue of darknesse , & receiued not the loue of the truth , that they might be saued ; for this cause GOD should send them strong delusion , that they should beleeue a lie . So that God in his iust iudgement giues vs vp to our sinnes , making one sinne the punishment of another . This the Lord shewes plainly in the parable of the Vineyard , Esay 5. 6. For so also a man that hath a Vineyard , as long as it beares well , hee will fence it , weed it , and hedge it , that no hurt come vnto it , but if it grow barren , and yeeld him no profit , then he causes the hedge to be throwne downe , pull away the wall , and let in Hogges , Swine , and Vermine to deuoure it . So doth God order and deale in the businesse of our soules , so long as we bring forth branches flourishing and worthy the fruit of the Gospell , so long we are fenced and tended well cared for of God. But when wee grow barren , bring forth bryers and weeds , then all our labour is lost : when although the Lord doth not let in hogges and swine , yet doth the Diuell and all the power of darknesse , come in vpon it : and blindes and hardens vs more and more ; by reason that we haue abused the gifts and graces which the Lord first bestowed vpon vs. The second part of this confession is , That we are exceeding prone to yeeld vnto temptation : Wherefore wee acknowledge that the Lord in Iustice may giue vs vp to the temptations of the Diuell , for which cause we pray that we might not be tempted , because we find such infirmity in our selues that if we be tempted , ( a thousand to one ) we shall yeeld to the tentation : for the corruption of man is like vnto dry Tinder , ready to kindle and take fire with euery little sparke . So ready are wee to be carryed away with euery little temptation ; wherefore our Sauiour Christ wills his disciples to pray , That they enter not into tentation , as knowing how feeble and weake they were to resist it . Men know not themselues , if they doe not know this , how ready and proue they be to lay hold on euery tentation , so that it is good for euery man to be iealous of himselfe . If one had a body all of Gunpowder , how carefull would he be not to come neere the fire , afraid of euery little sparke ; euen so , knowing our owne procliuity to sinne , how ready euery sparke ( that is , euery temptation ) is to take hold vpon vs , we ought to be the more carefull , by all meanes to flie away from the occasions of it . O how ready are we to brag and vaunt of our strength , that all the Diuels in Hell shall not be able to corrupt vs : and thus many times associate our selues with Drunkards , Swearers and vncleane persons . Little do these men know themselues and their owne corruption , that they be so apt to take fire , and ready to yeeld to temptation . And albeit they scape away with life as Iacob did , yet many times they goe away halting , and carry a wound and scarre with them to their dying day . As let a man sticke a Candle to a stone wall , though the Candle do not burne through it , yet it will leaue a shrewd smutch behind it , soyling the wall , so as it will not easily be wyped out . Thus it is with tentations , though they doe not all the mischiefe they would and might doe , they will yet be sure to leaue an impression of filth and staines behinde them . The second part of this first Branch of the Petition is , The Request , that seeing we are so prone to yeeld vnto tentation , we pray that God would not leaue vs vnto our selues , or giue vs ouer to them , but that we may bee kept by his power and mercy , not onely from sinne , but from all the occasions of it : which shewes , if we would keepe our selues from sinne , we must shunne the temptation , baits and prouocations thereunto , or else not auoyding the occasion , we shall neuer auoyd the sinne it selfe , considering the procliuity of our nature vnto it . Can a man ( saith Salomon ) take fire in his bosome , and not be burnt ? goe vpon coales and not singe his feet , entertaine many sinnes , and not be faulty ? It is impossible . Peter ( as we know ) was as bold , and ( in shew ) as well setled as any man ; but when he came vnto the high Priests Hall , and was thrust in amongst that wicked crew , he thought it was good policy to say as they said , doe as they did , and so most shamefully denyed his Master , but on the other side , good Joseph ( as we reade ) was not onely carefull to auoyde the sinne , but the occasion of it , when he was inticed by his lewde Mistris : he hearkned not vnto her to lie with her , he durst not tarry in her cōpany . So that herein consists the wisdome of a Christian , to auoyd all the occasions and prouocations vnto sinne . When the Lord determined to cause the flood of waters to cease from off the face of the earth : It is said he stopped the fountaines of the deepe , and shut the windowes of heauen . So because there be certaine floods of sinne in vs , wee must stop the fountaines below , and the windowes aboue : all occasions and prouocations leading vnto it , that we may auoyde the torrent and ouer-flowing thereof . Chrysistome sayes well , It is an easier matter to auoyde the occasion , then when the occasion is offered , to auoyde the sinne . An easier thing for a bird to flie by a snare , then when shee is intanglèd with it , to escape out of the danger , and auoyd it . Thus must the wisedome of the Lord , teach vs wisedome to auoyd the occasion , as the sinne it selfe . But from hence ariseth a great question , Quest. How can the Lord be said to lead vs into temptation , seeing Saint Iames sayes , That God tempteth no man to sinne . Ans. I answer , It is one thing to lead a man into tentation , and another thing to tempt . To lead a man into temptation , is , to permit a man to be tempted , to giue way to the Tempter , and this God doth in Iustice. For Saint Paul sayes , God gaue the Gentiles vp to their owne lusts : and by the Apostle it is said , He sent vpon others strong delusions : yet doth not God tempt a man to sinne , but the diuell onely , and his owne concupiscence , but God ( in his Iustice ) first giues way to the temptation , as is plaine by that place , 2 King. 22. 20. Where God is brought in , asking this question : Who shall intice Ahab to goe down to battell , and fall at Ramoth Gilead ? and so vpon the offer of an euill spirit , to performe this office : God sayes , Goe , thou shalt intice him , and shalt also preuaile . So that though God tempt no man to sin , yet no man is tempted , but the Lord is the chiefe orderer and guider of the temptation . As when a man sets a Dog vpon a Beare . It is the Dog that flies vpon the Beare , and lugges him and puls him : but it is the man that sets the Dogge vpon him , and guides , and ouer-rules him in all that hee doth . So is it in temptations , it is the Diuell and our owne flesh which tempts vs to sinne but it is God in his Iustice , that directs , ouer-rules , suffers the temptation to ebbe and flow , goe on and off , at his owne will and good pleasure , of which there be two Vses . Use 1 First , seeing God can lead vs into tentation , that is , seeing all power of tentation is in his hand , this must make vs fearefull to displease him , who can turne the Diuell , Men , Angels , our owne corruptions loose vpon vs , and set our selues against our selues . Pilate , thought to strike feare into Christ with this ; Knowest thou not that I haue power to crucifie thee : and haue power to loose thee ? O but much more ought this to strike terrour vpon vs , that the Lord who is Omnipotent , hath power to free vs from tentation : and when he pleases , also , to set all the world against vs , vpon vs , to torment vs. Use 2 Secondly , seeing that all power of temptation is in the hands of God : from hence ariseth the comfort of a Christian , that the Diuell ( for all his malice ) cannot tempt vs one iot further , then the Lord wil permit him , for his malice is both limited and restrained at the Lords good will and pleasure : else how liue we , feed we , prosper we , escape we in dangerous tentations ? but that our God doth ouer-rule all his malice and power : and make a hedge about vs , as we see in Iob. Otherwise he hath malice and power enough to ouerturne and destroy vs all suddenly . To this purpose , Saint Paul sweetly speakes , 1 Cor. 10. 13. That God will not suffer vs to bee tempted aboue that we be able , &c. The second Branch of this Petition is , ( But deliuer vs from euill . ) Whereby is meant the euill of sinne , not any bodily euill , of wounds , troubles , diseases , and the like , but the euill of sinne whereby God is prouoked and offended : being so called , euill , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. by an excellency or excesse , because of all euils , it is the greatest euill in this world , to haue an euill conscience , to be of a lewd life , a swearer , drunkard , vncleane person , &c. This is the greatest euill , aboue pouerty , sicknesse , blindnesse , lamenesse , or any worldly losse whatsoeuer : thogh most of the world do not thinke so . Demand of them what is the greatest euill in the world ? some will say , a wicked wife , some the losse of dearest friends , some want of health , money , and the like , some one thing , and some another , as their ignorance and fancy leades them , but the truth is , we see the greatest euill is the euill of sinne : Which I thus proue . That must needs be the greatest euill which separateth vs from the greatest good . God is the greatest good : and sinne separateth a man from God ; Ierem. Therefore sinne must needs be the greatest euill of all others . For neither pouerty , sicknesse , blindnesse , lamenesse , nor any affliction ( of it selfe ) separates from God : nay , they being sanctified , draw vs neerer to God , to know him better , and trust more in him ; as Zeph. 3. 12. I will also leaue in the midst of thee , an afflicted and poore people , and they shall trust in me . Therefore of all euils the euill of sin is the greatest : seeing it depriues vs of the greatest good of all the sweet and comfortable communion with God , his Angels , and all the ioyes of Heauen , and brings to communion with the diuell and his angels , to Hell torments for euer . We see how Mary wept and tooke on when Christ was remoued from her sight , Oh ( sayes she ) They haue taken away my Lord , and I know not where they haue layd him : So is euery true Christian discouraged , hauing lost sense of communion with Christ : when he apprehendeth ho●… his sinnes haue raised vp a partition wall betwixt God and him , this of all sorrowes is the greatest : Nay , in this case , nothing can comfort vntill the Sunne shine : Againe , vntill the Sonne of Righteousnesse discouer himselfe some way to the soule , by some beames of his fauour : as the Churches experience was in that dolefull estate , Lam. 1. 16. For these things I weepe , mine eye , mine eye runneth downe with water , because the Comforter that should relieue my soule , is farre from mee , &c. So is it with euery sinne-sicke soule , vntill they haue found and recouered Gods fauour lost . Use 1 The vse of this is , that seeing of all euills , sinne is the greatest , we must learne so to esteeme and account of it . What a world is it to see , how men will complaine of worldly euills , pouerty , toothache , headache , and such like , and neuer complaine of our sinnes , whereby the soule is made a stranger to God , and we reputed as enemies vnto him . Use 2 Another vse may be , to admonish vs that our greatest care must be to auoyde sinne : wee see how carefull we be to auoyde fire and water , hunger and thirst , nakednesse & wants , how much more should we study to flye from sinne : seeing if all the euils of the world were compacted in one , they are not able to bee so great en euill as the euill of sinne , which as Saint Augustine sayes , is sweet , but the death bitter , which attends it in the bottome . The people , 1 Sam. 14. saw honey drop , and yet ( though they were extreme hungry ) no body durst taste it : because of the curse , so howsoeuer wee see the honey of this world droppes , pleasures of sinne , yet it is not best to taste them , because of the curse and bitter fruit of sinne . When Porters are hyred to carry a load , they vse first to feele and poise it with their hands , to see if they be able to vndergoe it , for if it be too heauy , they will not meddle with it . So should we doe before we meddle with sinne , consider the burden and waight of it , waigh the danger and punishment , that so finding it of all euils the greatest , wee may flie and shunne it . Use 3 To be contented then to endure patiently the euill of punishment , that wee may escape the euill of sinne ; seeing GOD of his infinite wisedome inflicts the one that we may be freed from the other : as one well sayes : A wise workeman , will vndergoe the lesser euill to auoid the greater : as the Chirurgeon cuts off one member , lest all the body should be infected : or as in a fire men will pull downe three or foure houses to saue a whole Towne . So it must be our wisedome , by enduring the lesser , to auoyd the greater euill of sinne ; for the euill of Punishment , is not absolutely and simply euill , ( euill in it selfe ) it indeed seemes euill to him that feeles it : but it is good in it selfe , as Iraeneus speaks , It is good in it selfe as being an act of Diuine Iustice. Malum Paeuae : euill in the punishment , Sed bonum est Justitia Dei. good in regard of Gods Iustice. But the euill of sin , it is absolutely & simply euil in it selfe : because it is a direct auersion and turning away from him that is only good . The second thing remarkeable in this last Branch of the Petition , is , to obserue two or three things from hence , that we desire to be deliuered from euill . First , Our owne inability , that we be not able to deliuer our selues . It is God that must deliuer and keep vs from all sinne . So that in confession of our owne frailty and weaknesse , wee acknowledge all power to be of God which must deliuer vs from euill : yea , from this great euill of sin . So Peter shewes , That wee are kept from the power of God , through faith vnto saluation . And Christ prayes for his disciples , That the Lord would keepe them from euill . So that it is God onely who keepes vs from euil we are not able to keep our selues frō the very least . Quest. It hath been a question , whether man can resist temtation by the power of Nature without grace , wherein some of the Schoolmen , goe on very smoothly , some worse and more harshly . Ans. But the truth is , that no man by the power of Nature ( not assisted by grace ) is able to resist the least temptation . This not onely Saint Augustine against the Pelagians , shewes by many strong reasons ; but also very reason will confirme it . For , No body can deny but that it is a good thing to resist any tentation whatsoeuer . But there is no good thing in vs by Nature . Therefore by Nature we cannot resist any tentation . That there is no good thing in vs by Nature ; see for proofe , 2 Cor. 3. 5. Where the Apostle shewes , wee are not of our selues sufficient to thinke a good thought . And Christ tels vs , John 15 5. Without me ye can doe nothing : Wherefore we must desire still that God would deliuer vs by his Almighty power . A little childe , so long as he is led by the hand of the Mother , so long is he able to walke vp and downe the house without hurt , but if the Mother once let it goe , then it fals , and breaks face or nose , and so cryes out So it is with the children of God in this world , so long as he vpholds and sustains them by his grace , so long doe they walke without hurt and danger in the wayes of God. But let him neuer so little withdraw himselfe and his Grace , leaue vs to our selues , by and by we fall into great and grieuous sinnes , whereof happily we are not healed many a yeere after . You see what Dauids confession is ; I said in my prosperity I shall neuer be moued : But thou hidst thy face , and I was troubled . Secondly , This shewes it to bee a great deliuerance and worke of Gods goodnesse and mercy to bee kept from sinne . It seemed a great deliuerance , the escaping of bodily danger● as Peter from prison , Ioseph out of bondage , Daniel from the Lyons denne : but indeed the great deliuerance is to be freed from sinne , which the Angell pronounces as a great blessing ( speaking of the birth of Christ ) His name shall be called Iesus , for he shall saue his people from their sinnes . So Psal. 116. 8. He confesses this for a great mercy . For thou hast deliuered my soule from death , mine eyes from teares , and my feet from falling . This the people of God must especially pray for to be freed from the power of sinne . But oh ! the greatest part of this world haue no care to bee deliuered from this greatest euill ; So they may be deliuered from trouble , danger , sicknesse , they thinke all is well with them , they are content to liue and dye so , yea to rot in their sinnes . As the children of Israel cryed vnto Moses , Tolle Serpentes , went to haue the fiery Serpents remoued , being well enough pleased to retaine their sins , so they were rid of the Serpents . So doe the men of this world desire to be rid of the Serpents , worldly griefes and wants , annoyances , sicknesse , lamenesse , vnseasonable weather , and such like , but no care to be rid of the greatest euill of sinne . Quest. Ans. 1 The third thing is an Interrogation , by way of demaund . What be the euills of sinne , which we here pray to be deliuered from ? I answer in generall , we pray to be deliuered from all sinne , so it comes in vnrestrained : Lord deliuer vs from euill : that is , from all euill . So that we pray to be deliuered from euery euill way , as Dauid , Psal. 119. 101. I haue refrained my feet from euery euill way , that I might keepe thy commandements , So the Apostles exhortation is , Let vs clense our selues from all filthinesse of the flesh and spirit , perfecting sanctification in the feare of the Lord. It is the common corruption of the world , that they bee carefull to auoyd some sinnes , and not others . Like Iehoram , who tooke away the Images of Baal , and yet departed not from the sinnes of Jeroboam . So it is with many of vs , we can be contented to take away the Images of Baal , to be afraid of some grosse and grieuous sinnes , such as Murther , Theft , high Treason , &c. and yet they will continue in a number of other sinnes vnrepented of . But we must flie from all sinne , as much as may be . If a Theefe haue found one hole in a house , at that one hole , he may carry out all the wealth and treasure of that house . So if the Diuell finde but one hole in our hearts , one close sinne we are addicted to , at that one hole hee will rob vs , and carry out all our treasure , leaue vs neuer a good grace to stand by vs at the day of death ; Thus much in generall . Secondly , we pray particularly to be deliuered from three wicked euills ; First , From the euill of a wicked heart , because it is the fountaine that all our actions come from ; for which cause the Apostles exhortation is , Hebr. 3. 12. Brethren take heed , left there be in any of you an euill heart , to depart away from the liuing God. And the wise mans counsell is , Prou. 4 23. Keepe thy heart with all diligence , for from thence commeth life . If a man would haue good water about his house , he must especially look vnto the cleansing of his Springs , for though he clense his Pipes and Conduites , yet if his Springs bee foule and muddy , he is neuer the better . So because the heart is the Fountaine and Spring of all euill , wee must especially looke to that . The second kind of euils which we pray against , are offensiue euils , scandalous to our holy profession , such as doe not onely bring disgrace vpon our selues , but in some sort also cast disgrace vpon the Lord himselfe . Which is contrary to that rule of the Apostle , 1 Cor. 10. 32. Giue no offence neither to the Iewes nor to the Gentiles , nor to the Church of God : euen as I please all men in all things , &c. So Paul saith , 2 Cor. 9. 15. For it were better for me to dye , then that any man should make my reioycing vaine ; So it should be with vs , rather to die a thousand deaths , then to loose our reioycing , bring any dishonour vnto God , or staine our holy profession , and the Gospell . Thirdly , We pray against the euill of our owne Nature , that is , against those sinnes we are most prone , and inclined to , for euery one hath some speciall sinne which haunts his nature aboue the rest . Now therefore wee pray vnto God that he would deliuer and keep vs from the speciall sinnes which our nature is prone and inclined vnto : As the Drunkard from his owne drunkennesse , the Lyer from his deceit , the corrupt man from his vncleannesse , &c. Dauid he prayes ( to this purpose ) to be deliuered from his iniquity . It cannot be somewhat easie to keepe vs from our owne sinnes , such as our nature is most inclined vnto , herein a man may make truest tryall of himselfe . And as this must be the continuall care of a Christian , so especially now when the blessings of God lie before vs , and we be ready to gather that which the good hand of GOD hath prouided for vs , O then pray vnto God that wee bee kept from euill , from the euill of sinne that he doe not take away his blessings , or hide his countenance from vs : as Moses was desired to couer the shining brightnesse of his face . But intreat wee the Lord to come into his Vineyard , to enter vpon his blessings , and to inioy the fruit of our labours : and so to guide vs continually by the hand of his good prouidence : As we may not be led vnto tentation , but be deliuered from euill . And that for these reasons . 1 For thine is the Kingdome , 2 The Power 3 And the glory for euer . Amen . Hauing thus spoken of the Petitions , both which concerne Gods glory , and our owne good : whereby Christ hath taught vs to make our Requests regular , whatsoeuer we aske , demaunding it according to Gods will , with assurance to receiue it : as we haue it , 1 Iohn 5. 4. He now at last brings vs vnto a view of those reasons , whereby we may strengthen and backe our Petitions , that we may be assured not to loose what wee pray for . Seed as we know may perish two wayes . 1 If it be not good . 2 If the ground be naught . For though the seed be good : yet if the ground bee not answerable , it will come to nothing . But it is not so with the seed of Prayer , for the ground that it is sowed in , is the eares and bosome of God. Therefore howsoeuer it may perish in respect the seede is not good , yet it can neuer miscarry , because the ground is good , but the LORD will make it prosper and returne it with a blessing and increase . Therefore let vs hold our selues to the rule of Christ , and then we need not to doubt , but to haue a blessing if wee seeke for it ; and be not wanting to our selues , the Lord will not be wanting vnto vs , as you haue heard . Now for the conclusion , it containes two things . 1 Certaine reasons to inforce the Petitions , Thine is the Kingdome , Power , and Glory . 2 A reflection or reiterating of our desires , in the last words , A men , which is as much as to say , Lord , let it be so . First , for the reasons , we must consider , why our Sauiour Quest. Ans. Christ annexeth these , and doth propound Petitions without inforcing reasons ? This was to shew with what earnestnesse , and excellent feruent intention , wee must pray to God , not slightly and coldly , but pressing him with arguments , being serious to obtaine what we pray for . But how doe many of vs pray , indeed it is with such deadnesse , and coldnesse , as if we did not greatly care whether our requests be granted or not . Now to correct & mend this fault , our Sauiour shewes we must be serious and earnest in our suits . Dauid sayes , My voyce came to God when I cryed , My voyce came to God , and he heard me . Children be earnest when they craue , but when they cry , they are so importunate , that they will haue no nay . So we that be the children of God , must not onely craue of God , but cry also , and be so importunate , that nothing can quiet vs till we haue our requests granted , and the blessing we seeke for . This our Sauiour shewes by the importunity of a friend , suing at midnight , ( an vnseasonabletime ) who beates , and knockes , and cals , and will not rest vntil he haue the three loaues that he came for . As also by the widdowes importunity and preuailing with the vniust ●udge : which shewes , that the greater and more it is , the more acceptable our Prayers are , and the likelier to speed . Saint Paul wills vs to striue by prayers with God : meaning , that as Jacob stroue , wept , and wrastled with the Angell , and would not let him goe without a blessing ; So should we striue with God by prayer , in a holy reuerence , and say as he said , Lord I will not let thee go vnlesse thoublesse me , vnlesse thou shew mercy vpon me , and grant me my desire ; and then , no doubt , keeping the right course which Christ hath set downe , we shall preuaile with our God. But oh ! how are wee to seeke in this , how poorely come we forward in grace , as hauing no life in vs ? as though we suspected that God were not able to grant our requests ? or else the immoderate cares of this world choake vp our desires : or the foolish interposition of vaine thoughts , and want on motionshinder our zeale and deuotion . So that by our Sauiours reasons , we must learne to quicken our selues , to be more serious in our prayers , considering God will haue it so , and delighteth in importunity , therefore shewing vs vndeniable reasons to incite vs to pray . Secondly , we must consider , What kind of reasons they be which Christ annexeth here ? They be all reasons taken from without vs , and not one of them found within vs : which was to shew , that nothing of the world is within vs , ( no not in the very best of vs ) that might mooue or incline the Lord to shew mercy and fauour vnto vs : no such dignity or merit , whereby we may procure fauour or thinke to be heard and speed at the hands of God : seeing whatsoeuer inclines God to heare and pitty vs , is wholly in himselfe . As Dauid shewes in that prayer of the Church , Psal. 44. 4. Thou art my King , oh God , command deliuerances for Jacob ; through thee will we push down our enemies , through thy Name will we tread them vnder that rise vp against vs. So Psal. 143. 11. Hee begges quickning from God for his Names sake , &c. And Daniel 9. 18. ( saith he ) We doe not present our supplications before thee for our owne righteousnesses , but for thy great mercies . So hee himselfe by the Prophet speakes in another place : I doe not these things vnto you for your sakes , O house of Israel ! but for my holy Names sake , &c. Thus when we would obtaine any good thing from the Lord , we must learne to goe out of our selues , and to raise all the matter of our hope and speeding from the Lord , for his own sake , out of his meere goodnesse and mercy . Thirdly , we are hence to consider with our selues , that the reasons be fit and forcible , whereby our Sauiour Christ , secretly answeres three doubts concerning prayer , which might be discouraging impediments , to hinder vs not to speed , when we pray . First , when the party to whom we pray , hath no authority to grant it . This was seene when the Mother of Zebedees sonnes came vnto Christ , desiring a request of him , that her two sonnes might sit , the one at his right hand , the other at his left hand , in his Kingdome , vnto which Christs answer was ; first , in generaall , Yee know not what yee aske , &c. and then he tels her , But to sit on my right hand and on my left , is not mine to giue , but it shall be giuen to them , for whom it is prepared of my Father . Here she petitioned amisse , in such sort as came meerely from affection and fauour to her children , this is one impediment , suing vnto one who hath no authority to grant , at least in that thing . Secondly , when though the party hath authority , yet hee hath not power and ability to doe it . As in that desolation of Iudea , prophesied of , Isa. 3. 7. Where some should come and hang vpon helplesse helpers : this answer ( he shewes ) they make . In that day shall he sweare , saying , I will not be an healer , for in my house is neither bread nor cloathing , make me not a ruler of the people . So Mat. 17. 16. We read a complaint made vnto Christ by a certaine man whose sonne being lunaticke and brought to his Disciples , they could not cure : this is also a discouragement , if wee doubt of the parties ability to helpe . Thirdly , when though the party wee come to hath both authority and ability : yet is vnwilling to grant , as we see in churlish Naball towards Dauid , Shall I then take my bread and my water , and my flesh that I haue killed for my shearers , and giue it vnto men , whom I know not whence they be ? these be the three impediments which if they possesse one throughly with a preiudice , may hinder prayer : either not to be , or if done , yet not to speed Now , our Sauiour Christ remoueth all these , shewing ; 1 That the Lord hath authority to doe it , because the Kingdome is his . 2 The Lord hath ability , because his is the power . 3 Hath willingnesse to doe it , because all the glory and honour of it shall be his owne . And thus by these three reasons , our Sauiour hath cleered and remoued all these rubbes in the way , which might make vs doubt not to obtaine at the hands of God what we pray for . Reason 1 Concerning the first reason , taken from Gods authority , ( For thine is the Kingdome ) we obserue , that The Soueraignty and free disposition of all things is in the hands of God : So as we may well pray , Lord thou mayst giue vs Heauen , pardon of sinnes , daily bread , all that we need and pray for , Because , Thine is the Kingdome : thou hast the free and intire Dominion of all things , and thou ( as Soueraigne Lord ) maist dispose of them , & dispence them at thine owne will. So Dauid saith , Thine , O Lord , is greatnesse , and power , and victory and praise : for all that is in heauen , or in earth , is thine : both riches and honour come of thee and thou raignest ouer all , &c. All other things are tyed to lawes and rules ; a man in his family may not take the childrens bread and giue it vnto the dogs . Yea , a King that will rule in his owne Kingdome , hath his power limited and confined of God ; for it is mentioned as a note of an euill King , 1 Sam. 8. 14. That hee shall take their fields and vineyards , and best O liue trees , and giue them to his seruants ; But God hath an illimited power and vnrestrained , so as he may dispose of all things at his pleasure : being therefore sure that we can aske for nothing which he hath not authority to giue vs. Nay , this reason , if it be well weighed ; hath a further force in it , Namely , because the Kingdome is thine . So , O Lord ! it belongs vnto thee , and is much for thy honour , to giue vs all these blessings and graces that wee pray daily for . For we all know that it belongs vnto a king to prouide for the comfortable and good estate of his owne subiects and seruants . And therefore Salomons kingdome and gouernment ( amongst other things ) was so renowned for this , because he so royally and richly prouided for his subiects , that siluer was nothing worth in his dayes . So seeing God is our King , it belongs to his care , to furnish and store vs with all graces needfull . Thus holy Dauids practise was to fetch all his wants out of Gods store-house , as Psal. 5. 2. Hearken vnto the voyce af my cry , my King , and my God , for vnto thee will I pray . The reason of this his dependance vpon God , hee shewes , Psal. 74. 12. For God is my King of old , working saluation in the midst of the earth . Thus also it is Gods honour to furnish his owne subiects and seruants , with all manner of blessings and graces necessary . The vses briefly are two . Vse 1 First , seeing the Kingdome is Gods , whatsoeuer thy selfe or thy estate be , though neuer so vnworthy or vnfit be not distrustfull , discouraged , doe not dispaire , because the kingdome is the Lords , that is , Hee hath the free and absolute disposing of all , to distribute , and giue away at his pleasure , vnto whom he will , and when he will. Therefore yet a while , pray still , be patient , and waite his leisure , for he will come to thy comfort in the best time . Vse 2 Secondly , seeing the kingdome is the Lords , neuer grudge at the good estate of another : because the Lord is onely wise , yea , infinite in wisedome to dispose of all things as hee list . It is not lawfull for me to doe with my owne as I list : So let vs be contented with his good will and pleasure , hee who hath least hath more then he deserueth : see what Jacob sayes , Gen. 32 10 I am not worthy of the least of thy mercies . So when old Eli was threatned with the destruction of his house , for the transgressions of his sonnes : his reply is . It is the Lord , let him doe what seemeth him good . And Dauid Psal. 39 9. saith , I was dumbe , I opened not my mouth , because thou didst it . Reason 2 The second reason is taken from The power of GOD ; that is , the strength and abilitie to doe all whatsoeuer we pray for or need , is Gods. Earthly Kings many times want power , though they be willing to helpe their subiects and seruants ; as when the poore woman cryed out to the King of Israel ( in a great distresse of hunger ) Helpe my Lord , O King ! He answered : Seeing the Lord doth not succour thee , how should I helpe thee ? Thus we many times want power , but there is no want of Power and ability with God , seeing out of the rich store-house of his abundant plenty , hee is able to supply what wee stand in need of : As the Apostle speaks , Eph. 5. 20. Unto him therfore that is able to do exceeding abundantly , aboue all that we either are able to aske or thinke , be all glory for euer . Thus it is a good thing for euery man to be perswaded of this , that we can aske nothing at the hands of God , but he can giue it . Whereupon the Leper , and so the Centurion , both come to Christ with this speech , Lord if thou wilt , thou canst make me cleane . And 2 Cor. 9 8. He shewes this much , That God is able to make all grace abound in them , &c. Peter ( we reade ) so long as he carried his eye to Christ , he was able to walke vpon the waues of the Sea. But when he lookt away from Christ , and cast his eies vpon the Windes and Billowes , by and by he began to sinke . So is it with vs in this world , as long as we can cast our care vpon the power of God , so long we may be vpheld in all temptations and troubles : as a man standing on the top of a high Tower , is safe so long as he lookes vp , but looking downwards , is ready to fall . So it is with vs , when we doe not looke vnto Heauen , but looke on feares and other things downe-wards , we by and by are in danger of drowning . It is a good thing therefore euer to looke vnto the power of God , considering that what is impossible to man , is possible with God , with whom all things are possible . Reason 3 The third reason is taken from the glory of God , For thine is the glory for euer and euer . That is to say , Lord it is thy glory and honour to doe these things that wee pray for , and though not for our sakes , yet Lord doe it for thine owne honour and names sake , which is aboue all things a strong motiue , there being nothing which more mooues , and preuailes with him , then his owne glory . The glory of God , is as it were the eye of God , his tenderest part , yea , such a part , as he will not haue touched : as I saiah speakes thereof . My glory will I not giue to another , ( saith the Lord. ) So though nothing in the world be in vs , and we haue no merit , being to fal into the dust , yet this is sure that the Lord will thinke vpon vs , as Dauid speaks , Psal. 40. 17. But I am poore and needy , yet the Lord thinketh on me , &c. he will thinke on whatsoeuer concernes his owne glory and honor : Consider we then what a great mercy this is vnto vs , that the Lord hath lapt and folded vp our good in his glory . As the Iuie is so wrapt about a tree , I hat it cannot be fel'd , but we must fell the tree also : so is the glory of God infolded and wrapt in our good , that they both goe together . These things confidered , let vs striue in our prayers , with humblenesse , confession , shame , importunitie , giuing all to God , and emptying our selues of all good things in our selues . So Abraham speakes vnto God , I haue presumed , that am but dust and ashes to speake vnto the Lord. So he sayes , Isa. 40. 17. All Nations before him are as nothing , and they are counted to him lesse then nothing , and vanity . Thus must wee come downe all and be abashed in our owne sight , referring our selues in prayer to the good will of God , vsing strong Arguments , and much Patience in Humility . Amen . This last word containes a refiection or inference of our desires . Some learned men take it for an assent of faith , but though in Positions and Propositions , it beso , yet in prayer it is alwayes vsed as a roote of reflection , Amen , Good Lord let it be so . which shewes that there must be great attention in our Prayers , the mind must be seriously fixed vpon that we speake for to the Lord , without straying and wandring thoughts . It is an opinion of the Papists , that if a man haue a generall intent to pray , it is no sinne to entertaine wandring cogitations , so that a man may goe on with his beades , and finish vp the number of his dotish sayings for all his businesse . As they that haue a iourney to London , if they put themselues on the way , need neuer thinke on London , for euery step the horse takes , sets him forwards . But our Sauiour Christ here shewes the flat contrary , that we must finish vp our prayers , with the same attention , earnestnesse , and feruency , with which they were begun , all wandring thoughts being expelled . For so long and no longer we pray , then our minde is eleuated and lifted vp vnto the Lord. Saint Augustine sayes well to this purpose ; who intends to speake to one in a serious matter , and then turnes his talke to another ? who will haue a suit to a Iudge , begin to propose the matter , and then turne his speech to his friend standing by ? who can suffer this ? who can endure it ? much more then when wee come to GOD in prayer , ought we to haue our thoughts set , and mindes prepared to be attentiue vnto that which is said : like Holy Dauid : to bee able to say , My heart is fixed , O LORD , My heart is fixed : awake my glory , &c. that we may not appeare before the Lord : with flat , dead , heauy spirits , and wandering thoughts : but with rauished hearts and mindes serious , thirsty , earnest , attentiue , longing for the things prayed for ; We may alwayes conclude our prayers comfortably , to our euerlasting reioycing , to cry , Euen so Lord ; Amen , Amen , Amen . Veni etiam Domine Iesu. FINIS . THE POORE PENITENT OR , THE DOCTRINE OF REPENTANCE . As it was Preached in diuers Sermons , by that Reuerend , Learned , Holy , Painfull , and Iudicious Diuine , Mr. IOHN SMITH , late Minister of the Word of God at Clauering in Essex ; And sometime Fellow of St. Iohns Colledge in Oxenford . Published since his death for the Hungrie . VPRIGHTNES HATH BOLDNES . ISAY 48. 18. O that thou hadst hearkened to my Commandements , then had thy peace beene as a Riuer , and thy Righteousnesse as the waues of the Sea. Thy seed also had beene as the sand , and the off-spring of thy bowels like the grauell : his Name should not haue beene cut off nor destroyed from before mee . LONDON , Printed by A. I. for George Edwards , and are to be sold at his house in the Old Baily , in Greene Arbor , at the signe of the Angell . 1629. To the Reader . CHristian Reader , I send thee here the sowre and bitter Pill of Repentance , yet feare it not , for it comes not to kill , but to cure thee . It may bee bitter in the taste ; but take my word for it , it will bee healthfull in digestion I know thou canst indure to sweat , purge , and toyle for the health of thy mortall bodie ; why wilt thou not doe as much for the euerlasting good of thy immortall soule ? If thou beest an Atheist , I leaue thee in thy gall of bitternesse vnto thy perdition ( except thou Repent : ) but if a Christian , I pray thee remember , what the Spirit of God sayes . Euery one that hath this Hope in him , purgeth himselfe euen as he is pure . Are all things become new by Christ ? and dost thou thinke to goe to Heauen in the old rotten defiled ragges of the first Adam ? there being no change wrought in thee ? Deceiue not thy selfe , there is no remedie ; if thou wilt not mourne for sinne , thou shalt mourne for iudgement . If thou wilt not shed teares here for thy offences , there is no remedie , thou must of necessitie weepe for euer in Hell , where shall bee ( saith our Sauiour ) wailing and gnashing of teeth world without end . Be not therefore ( like Ephraim ) a deceitfull Merchant : weigh thins rightly in the ballance of the Sanctuarie : and remember ( as God wishes of his people Israel ) that thy chiefest wisedome is to remember these things : The miserie of sinne ; The Happinesse of Holinesse , and thy later end : which if thou neglectest , all thy other actions are and shall prooue but meere foolishnesse in the sight of God. Vanquished by the importunitie of a friend ( in hope it might prooue profitable for thy good ) I gaue way to the Printing of this small Treat●●e : though ( in regard of my owne weaknesse ) I did not hope to liue so long as to reuiew and publish it my selfe . Pardon therfore I increate thee the wants and failings thereof . Feed on the honey : supply the rest with thine owne mounting more ample Meditations : and with the help of others of this nature , vse it by Gods blessing as a poore helpe to lift thee vp one step higher vpon Jacobs ladder ( which is the end I aimed at ) vntill some other of more learning , pietie , experience and wisedome erect for thy sake a more excellent fabricke vpon this weake foundation , which hee heartily wishes : Thy seruant in Christ Jesus , IOHN SMITH . To the Christian Reader . GEntle Reader , I offer here vnto thy view a Treatise of Repentance , which I found in the study of the most worthie Author a little after his death : written in an extraordinarie small rugged blotted coppie : which since that time with exceeding care and paines , was thus fitted for the publike good ; hoping that thou wilt take it in good part as it is , though the exact curious hand of the Author was not to perfite it , as hee intended , if he had liued a little longer . I know the diuers Bookes already extant vpon this subiect , might haue discouraged mee so , as to haue spared my paines herein : but that as diuers meates diuersly cooked and dressed , fit best diuersitie of Pala●es and queasie stomacks : So I hoped that perhaps the plaine and vnusuall handling of this Treatise , might comfort , incourage , and stirre vp some one or other , supplying from the storehouse and fountaine of the euer abounding Spirit , somewhat not obserued , or at least not thus cooked by any other . For which cause , and that the memorie and paines of so learned , holy , & Judicious a man of God , should not be altogether buried and forgot , it hath beene thus by Gods assistance published , Let mee therefore intreate thy charitable Censure of what is done for Gods glorie and thy good , for which , I promise some other way to striue how I may best shew my selfe , Thine in the best bonds , 〈◊〉 . HART , A TREATISE OF Repentance . GALATH. 3. 19. 24. Wherefore then serueth the Law ? It was added because of transgressions , till the seed should come , to whom the Promise was made , and it was ordained by Angels in the hand of a Mediatour . Wherefore the Law was our Schoolemaster to bring vs vnto Christ , that wee might be Iustified by faith . TO apply Christ vnto vs who is the meanes of Saluation giuen of God , there must be two workes ; 1. A worke of the Law. 2. A worke of the Gospel . That the Law may effectually worke vpon vs , and bring vs vnto that for which it was appointed of God , there must bee 1. A knowledge of the Law. 2. An application of the Law. Of the knowledge of the Law wee haue already spoken , now are wee to intreat ; How euery man may apply it to himselfe , and so thereby both measure his owne courses , and curbe his wicked life . For euen as the man Elisha , 2. King. 4. 34. applyed his body vnto the childes body , his eyes vnto his eyes ; his hands vnto the childes hands ; and his mouth vnto the childes mouth , &c. and then it appeared what difference there was betwixt the childes cold body , which began to receiue life from Elishaes warme body : So when a man shall apply the law of God vnto himselfe vnto his heart , hee shall soone perceiue what a damnable estate hee is in , and how farre short hee comes of the meanes to auoide death and damnation . So then , the best course for euery man is , to apply the Law of God vnto himselfe , and measure his owne actions by it ; for a man may haue a great deale of knowledge of the Law of God , and yet be neuer the better for it , if hee bee not wise to apply the knowledge vnto himselfe , and examine his owne courses and life by it , for this will discouer vnto him all his spots and blemishes : and leaue no corner of the soule vnransacked . Euen as a workman comming to hewgh a a peece of timber , hee takes a line or a threed , and applyes it vnto it , by and by hee sees where it is marked or chalked , or crooked , or straite , and so proceeds in his worke accordingly : So let a man apply the straite threeds and lines of the law of God vnto himselfe , and by and by hee sees his owne euill wayes : where hee performed too few duties , where hee prosecuted too much his owne will , and how there remaineth vnto him a reward , according to his euill or good actions . So then euery Christian who taketh care to apply Christ vnto himselfe , must not onely know the Law of God , but know how to apply the same vnto his owne soule and conscience : that the Law may affright , wound , and bring him vnder , both to a sense of sinnes present venome and bitternesse , as also to an vnfained and sound totall hatred thereof for the time to come . Now of the Law thus applyed , there is a double vse ; 1. In the man Vnregenerate . 2. In the man Regenerate . In the the Vnregenerate man , there is a fourefold vse thereof . Vse 1 First , It shewes him Generally what is sinne ? for a man by his owne light of his eyes and reason , is not able to discouer his disease vnto himselfe , Rom. 3. 20. For by the Law commeth the knowledge of Sinne : and Chap. 7. 7. Nay , I knew not sinne but by the Law. So then , the law of God discouers and displayes sinne vnto vs. O , wee cannot see with the light of our owne eyes and vnderstanding , if God helpe vs not to see . Wee are not by nature inspired to know good and bad . No , vntill the law of God discouer vnto vs what sinne is , it is impossible for vs to discerne our miserie . As a man that is brought into a darke roome cannot tell how it stands , whether moated , or towards a yard or Orchard , nor how it is adorned , and made handsome and fine , or otherwise lyes sluttish and beastly , but bring a candle into the roome , or tarry till the Sunne riseth , and by and by euery thing is apparant : So let a man looke vpon the light of his owne reason or vnderstanding , and he will quickly fall into euery ditch , and runne headlong into the by-wayes of frailtie , corruption and wickednesse . But let God light vp the candle of his law , and by and by we shall see what is good , what is not good : what is lawfull , and what is vnlawfull for vs. This is the first vse of the Law in the man vnregenerate ; it shewes him generally what sinne is , that it is a sinne to lye , to sweare , to make our table-talke of filthy actions , to be disobedient to superiours , and that wee must bee disrobed of our owne filthy estate . The Law of God I say , can discouer vs , whether wee offend in thoughts , words , or actions , and make it easily knowne what sinne and corruption dwelleth in vs. As the Lepers said vnto themselues , 2. King. 7. 9. Wee doe not well , this day is a day of good tidings ; Let vs rise , &c. So the Law of God can make a man say vnto himselfe : I doe not well to lye , to sweare , to dice , to mispend the Sabboth : to riot in euill companie , to bee impatient , proud , couetous , a backbiter , &c. O let me rise and get me away speedily from this miserable condition lest euill befall me . Vse 2 The second vse of the Law to a man vnregenerate is , To shew him the Fearfulnesse of sinne , what a grieuous and fearfull thing sinne is : how dangerous for a simple man to offend so great a God , to incurre the indignation of so high a Maiestie . A woman hopeth she is with childe , when shee feeleth many stitches , longings , and other distemperatures of her body , but when her greatnesse and swelling wombe appeares , then is shee assured , and not onely findes it so , but ere her deliuerance feeles diuers violent pangs and grieuous convulsions : So when men runne on in sin , the Law of God at length makes their wickednesse apparant , not without perturbations , anguish and sorrow , till there bee a deliuerance from the same , and the hainousnesse of their transgressions ; Againe , as a man hauing a foule bedurted , or bespotted face , doth neither know the same , nor seeke to wash or make it cleane , till some friend bring him a glasse , or he himselfe looke in one of purpose , then is his ouglinesse quickly discouered , and hee is ashamed of his former deformity ; so fareth it with a man in sinne , hee knoweth nothing , nor feeleth his owne wretchednesse , till the law of God acquaint him with his miserie , and shew him the ougly and bespotted face of his transgressions : yea , to bee loathsome and abominable , foule as any vile Lepers vnder the Law. Yea , the law of God pleades as it were in Gods behalfe : and saith , as in Isay 7. 13. Is it a small thing for you to grieue me , but you will also grieue my God ? This is the second vse of the Law , not onely to shew vs what sin is but also to discouer the greatnesse and hainousnesse of the sinne : and what a fearfull estate wee remaine in vnder the same , with the vengeance and punishments that must and will ensue vpon it , if wee continue in the feare full estate thus presented before vs. Vse 3 The third vse of the Law of God is , that It shewes in particular one to bee a sinner ; a great and grieuous sinner in the sight of God , so that the law of God doth not onely shew a man generally what is sinne , or how grieuous and contagious a thing sinne is , but it also shewes a man that he himselfe is a sinner , a great and manifest offender against the Maiestie of a great God , so that a man must not bee contented with the first or second dutie , but come particularly vnto himselfe , or else the Law will follow him at the heeles with Tues homo , and make him ashamed of his wickednesse , or vnwillingnesse to bee discouered . It will doe as Nathan did to Dauid , at first hee began with Parables , and layed open not onely a sinne , but the hainousnesse of the sinne : but at last hee came neerer , and in plain tearmes said , Tues home , So doth the Law of God deale with all sinners , and neuer leaueth them till they apply it particularly to themselues , and be able or willing to say as Dauid saith , Psal. 51. 3. Against thee , against thee holy haue I sinned ; and done this eiull in thy sight , &c. Vse 4 The fourth Vse of the Application of the Law of God is , That it shewes a man what a Piteous estate hee is in by reason of his sinne , and that hee is a grieuous tranfgressour in the sight of God , for the Law pleades and shewes Gods cause , that hee is present at all times , in all places , and hath no respect of persons ; but reprooues all , shewing , that we are subiect to vengeance , but by the meanes of Christ , so that the Law of God workes these effects in a man. First , The feare of Damnation , many a man can in a brauerie scorne death , and set little by any torture , but at last hee bursts out with an old saying in a Father : Non mori sed Damnari metuo , I am not affraid to die , but I am affraid to be damned ; I am not affraid of the paines of death , but I am affraid of the paines of Hell. Secondly , Shame in a man : for continuing in filthinesse , by committing such sinnes , whereby hee knowes he hath offended God , as Rom. 6. 21. the Apostle askes , What fruit had you then of those things where of you are now ashamed , &c. so that the Law of God will bring great shame vpon vs for our sinnes , it will make a man loathe to be knowne , and affraid to looke vp to heauen as the Publican , Luke 18. 13. But the Publican standing a farre off , would not so much as lift vp his eyes to heauen to pray : So the Law will shame vs and make vs affraid of God , and of our selues . Thirdly , Griefe and sorrow for the losse of God by reason of our sinnes : yea , the feare of this losse makes vs cry out as it is , Lament . 5. 16. The Crown of our head is fallen , woe vnto vs that wee haue sinned ; Oh how many passages are there in the Psalmes , of griefe , vexation of minde , and trouble of Conscience , yea , shedding of reares and such like , for the sinning against God , and this not onely in the person of Dauid , but in the behalfe of the Church of God , and to shew euery Christian , what a dangerous estate hee is in , that continueth in his wickednesse against God , and offendeth him by his sinne . Fourthly , Desire of Reconciliation , for as Micah , Iudg. 17. 2. could not be quiet though hee had the money , and brought it ; as long as hee thought his mothers curse lay heauy vpon him , but sought by all means to be reconciled , so fareth it with a man vnder sinne , after the Law hath told him what curse and vengeance hee is subiect vnto ; O how can hee bee quiet or at peace , though hee bring all the sacrifices in the world , if hee be not reconciled to God and his Word . If the Law of God hath once wrought vpon a man , that hee may see in what a desperate estate hee stands , then of all other things in the world , hee most desires to be reconciled to Christ. Thus the Law makes a man fit to receiue Christ , that before knew not what it meant , for by shewing a man his sin , the greatnesse and grieuousnesse of the same , by making a man accuse himselfe , and confesse in what an estate hee is in : as farre as damnation , feare to lose God , shame to be in so desperate an estate , and a longing after the quietnesse of his soule , and purchasing the peace of conscience : considering the Law cryes our vpon him with a loude voice , how hee hath incurred the wrath of God : then hath hee no other refuge , but to flie vnto Christ , and by his meanes to desire reconciliation with God , which must needs bee so , after the sight of his sinne : and this is the vse of the Law for the vnregenerate man. Now in a Regenerate man there are three vses of the Law , in Application thereof . Vse of the Law 1 First , To keepe downe his Pride , that hee may not swell , not bee any wise puft vp with his speciall graces and gifts . So St. Paul confesses , 2. Cor. 12. 7. And lost I should be exalted out of measure , there was giuen vnto me a pricke in the flesh , &c. for though wee be in the state of Grace , and may presume of many comforts and priuiledges belonging to our election , yet lest wee be puffed vp and ouer presumptuous with opinion of the state wee are in , the Law can keepe vs downe , and make vs looke vpon the blacke feet of our frailtie and corruption , as if wee were still vnder the curse of God. It is read of the Peacocke , that in the midst of her pride and spreading of her glorious tayle , all is suddenly abated vpon the casting her eyes vpon her blacke feet : So loc the proudest boaster of his owne righteousnesse , or the priuiledges of a Christian , looke downe vpon his sinnes which the Law may shew him , and hee will quickly hang downe the head and bee deiected in countenance . Vse of the Law 2 The second vse of the Law to a man Regenerate , is To keepe him fast vnto Christ , as the onely meanes of his saluation ; for the Law doth not onely shew vs that wee bee seruants of sinne , and ●oes vnto Christ , but euen then when wee are in the state of Grace and subiect to many temptations , that yet wee are in a fearefull plight ; yea , the Law shewes vs plainly , that wee are vnder sinne , and so sinners , and subiect to the condemnation of sinne , then is there no other refuge , but to flie vnto Christ , and keepe fast vnto his Promises and Passion , Merits and Redemption , that so the soule may still from his high perfections fetch matter of supply continually vnto her owne imperfections . Vse of the Law 3 A third vse of the Law is , To bee a marke vnto vs for a godly life , for Directions to liue according to the will of God : as the Prophet Isaiah in many places shewes : and Dauid , Psal , 119. Lex tua lucerna Pedibus : Thy Law is a lanterne to my feet , &c. as if wee were to bee lighted and directed in our way , Obiect . But are wee not free from the Law ? Answ. I answer , wee are free from the burden and vengeance of the Law , but not from the obedience , so farre forth as it is a patterne for our liues , and wee are bound in conscience to obserue the same , so neere as possibly all our indeauours can attaine vnto , wherein no man shall bee blamed of comming short of the marke , if his aime and leuell bee to hit it : So againe , wee are freed from Iewish Ceremonies , and not bound to finish them as they were a burden vnto vs , & onely a type of Christ , but where the Law tyes us to a holinesse and strictnesse of life , where it shewes vs what sinne is , and the deformitie of the same ; or what is pertinent to saluation , wee are bound to obserue and make it a patterne for our liues , so then the Law not only driues vs to see our sinnes , but to acknowledge them , as 1. Iohn 1. 9. If wee acknowledge our sinnes , hee is iust and faithfull to forgiue vs our sinnes , and cleanse vs from all iniquitie . There is then a necessitie of leading a holy life , for all such as looke for that blessednesse to come ; this lesson the Law must teach , and direct vs and guide vs in the way ; For as a man who hath a long iourney to goe , and onely hath a generall knowledge of the place where hee must rest and abide , had need of particular directions to bring him thither , with more safetie and lesse perill and danger : So fareth it with vs in this world , wee can all say , wee must goe to heauen , but cannot leade a holy life which must bring vs thither , nor know wherein it consists , vnlesse the Lawe teach vs , and shew the way to practise those excellent rules demonstrated for the rule and square of our life . Loe then you haue seene of what an excellent vse the Law is , both to the man Regenerate and Vnregenerate : The next thing must bee to shew you the vse of the Gospell . LECT . II. THE VSE OF THE Gospell . ROM . 1. 16. For I am not ashamed of the Gospell of Christ , for it is the power of God vnto saluation , to euery one that beleeueth , to the Iew first , and also to the Greeke . WEE remembred you the last day , that to apply Christ vnto vs there must bee two works ; First a worke of the Law , secondly a worke of the Gospell , a worke of the Law to humble vs , and a worke of the Gospell to comfort vs , and to raise vs vp . Now because these two workes depend one vpon another , this is the order that the worke of the Law must alwayes goe before the worke of the Gospell : First , a man must be humbled by the Law , before hee bee fit to be comforted by the Gospell , and so whosoeuer thou bee , neuer looke to finde any true worke of the Gospell , till thou haue first felt the true worke of the Law , till thou hast beene humbled for thy sinnes , and searched thy owne estate by the bright shining lampe of the Law of God , neuer looke that the Gospell will bring peace vnto thee vntill then , Christ himselfe saith , Luk 4. 18. that hee was sent , For to preach the Gospell to the poore , that hee should heale the broken-hearted , that hee should Preach deliuerauce to the Gaptiues , &c. So that you see the Gospell must be published to the poore , to the broken-hearted , for till a man bee poore in spirit , broken-hearted for his sinnes , Christ is not sent to proclaime comfort vnto him . Application . It is a ground in Law , Quodante sententiam datam non licet appellare , a man may not appeale before sentence bee giuen , or that a man bee condemned in open Court , so there is no appealing vnto the court of the Gospell vntill hee bee condemned in the Court of the ●aw : thus the worke of the law still goeth before the worke of the Gospell . As wee see in nature that a man must beesicke , before hee bee healed , so before a man hath Christ to heale him , hee must be sicke , yea deadly sick of sinne , yea , of his owne sinne , and then Christ will come and put his body vpon his , and apply some plaister of his blood for curing of him . And so whatsoeuer thou bee , neuer looke for a worke of the Gospell , till first thou hast felt the worke of the Law. If a man haue a corrupt and dangerous sore in his flesh , if hee would bee cured , or preuent the mischiefe of a gangrene , hee must prepare himselfe to endure both trouble , paines , and many other inconueniences , hee must first indure the lancing of it , then the cutting and squising out the filthy matter and corruption ; then diuers corrasiues to cut out the Vl●er ; and lastly , if need bee , searing and cauterising before the healing plaisters bee applyed ; Euen so must a man doe in the healing of his sinnes ; First , before hee obtaine a pardon , or be comforted with the hope of Redemption , the Law must take him in hand , search his frailtie and corruption , lance his sinnes , squise out the corruption of nature , make him roare and crye againe and againe with the smart of his wounds : and the gentle Cataplasmes of the Gospell , may be applyed , and the comforts of remission ministred vnto him from the Physitian and Surgion of our soules Christ Iesus , and this is the worke of the Gospell . Now from the worke of the Gospell three things are to be found out : 1. What the Gospell is . 2. What it workes in vs. 3. In what manner it workes . First then , the Gospell is , That part of the word of God , which containeth a most happy and welcome message of two things : 1. That Mankinde is fully Redeemed by the death of Christ. 2. That all who will repent and beleeue shall be partakers of it . This is the happy and glad tydings of the Gospell , by which wee vnderstand , that there is deliuerance and Redemption by meanes of Christ : and that wee may know who be thus priuiledged ; so that in the Gospell two things are to be considered ; 1. What is the benefite of the Gospell . 2. Vpon what Condition ? Now the speciall and maine thing that is promised in the Gospell is , Redemption , that is , life and saluation by the meanes of Christ , this I say is the speciall worke of the Gospell . There are many comforts in the Gospell , many promises of God offered vnto vs : the conquest of sinne , death and hell , the forsaking of the world , but the speciall maine thing is Life , Saluation , and Redemption by Christ , as St. Paul brings it , Rom. 1. 16. For I am not ashamed of the Gospell of Christ : for it is the power of God vnto saluation , &c. and 2. Tim. 1. 10. heesayes , who hath abolished death , and brought life and immortalitie to light through the Gospell : and Act. 6. 10. sayes hee , send for Peter , hee shall tell thee what thou oughtest to doe ; so that you see the speciall and the maine thing in the Gospell is Life and Saluation . This being so , two vses are so made of the Gospell , Vse 1 First , To see what euery man ought , ●r 〈◊〉 required to doe by the Gospell , To renounce the world , and the vanities of life , and renew our estate by the benifite of Christs death , laying hold of him by Faith , whereby at last wee shall bee sure of our Redemtion which bringeth life and saluation : as 1. Thess. 4. 18. the Apostle sayes , Wherefore comfort your selues one another with these words , What words ? to bee exhorted to holinesse , innooencie , loue , labour , moderate mourning for the dead , to know the end of the Resurrection , all which and many other , are comprised in the Gospell , and tend to saluation . So 1. Pet. 1. 8. Wee ( saith hee ) Reioyce with ioy vnspeakable and glorious , to bee in hope of eternall life ; So as I haue sayed , you see by this , the first vse wee may make of it , is to labour and indeauour for life euerlasting and saluation , neuer regarding the afflictions and troubles of this life , which endure not , and are not comparable vnto that crowne , such shall receiue who striue as they ought ; For though there bee paine and trouble in the way , yet there is much comfort and peace at the end of the iourney . I make no question but the passing of the children of Israel through the Wildernesse into the land of Canaan , was a type of Celestial Ierusalem , for as they endured many troubles , wants , & distresses in that Wildernesse , famine , drought , heare , tedious and wearisome iourneys , not without repining and murmuring , before they came into the land of Canaan , yea , when they were ready to enter and take possession , there was warres , feare , Giants , Iron gates , and high walls in their way , &c. Euen so doe and must Gods children goe through the wildernesse of this world ere they come to heauen and life euerlasting , many afflictions , much sadnesse of heart , pouertie , scornes , despights , weaknesses , passions , repining and many murmurings against God himselfe , yet at last the promises of the Gospell , and hope of eternall life , makes their ioy glorious and vnspeakable , and they enter into this Celestiall Canaan , maugre all the opposition of principalities and powers , and all their spirituall enemies : whilest hope beares them vp , and they beleeue they shall haue a blessed issue of all their troubles and afflictions in the end . For as a man passing ouer a deepe and dangerous riuer into some delicate meadow full of varietie of good things , endureth all the stormes , and perillous blasts of winde , or threatning of the tempest , in hope of the possession of the pleasures of the place , so fareth it with such who meane to make vse of the Gospell : the hope of eternall life and saluation , must extinguish all feares of our dangerous passages in this world , and ouercome all difficulties for our better comming to heauen , and this bee said of the first vse , seeing life and saluation are thus proposed vnto vs by the Gospell of Iesus Christ. The other vse wee haue to make , or worke wee haue to doe , is to know how wee may compasse this ; and what wee must practise to attaine it , in briefe this must bee done by Faith and Repentance . For the first of these , Faith is so excellent a thing , and so absolutely needfull to attaine the priuiledges of the Gospell , as without this wee can doe nothing : and vntill this be lost or weakened , wee are safe and comfortable in all estates . For , as though a man fall into the hands of theeues , although they rob and spoile him of all hee hath , yea , leaue him starke naked in a wildernesse to winde and weather , yet if they take not away his life , there is some hope of recouerie , and a man may bee restored againe to a former estate , and labour to get more wealth , so fareth it with Gods children in the wildernesse of this world , although they are robd , spoyled , and bereaued of earthly blessings , denied honour , riches , preferment ; yea , left naked as it were in the Sunne , yet as long as faith remaines , and that they are constant in the beleeue of the promises of the Gospell , all other difficulties are ouercome by this grace , and life euerlasting which surmounteth all the rest , attained vnto at the last : how should euery one of vs then labour to pray for it , to nurse and entertaine this so excellent and profitable Iewell of faith : to liue by it , stand by it , walke by it , and doe and suffer all things in faith ( as our forefathers of blessed memorie ) many of them haue done . The commendation thereof , with the many rare effects thereof is excellently set downe , Heb. 11. all which being a depth beyond that compasse wee now intend to wade into : Wee will by your patience leaue to intreate of it now , and come to that wee especially intend , which is the second thing required of vs for the attaining of life and saluation through Iesus Christ , which is , Repentance . If you reade , 2. King. 5. 3. you shall finde what Naamans little maide said : Would to God my Lord were with the Prophet that is in Samaria , hee would soone deliuer him of his leprosie : so saith the Gospell vnto vs ; Oh that you would come vnto Christ , seeke after him by a liuely faith and true repentance for your sinnes , hee would deliuer you from the threatning of the Law , and release you of those impossible conditions which there you are bound vnto ; hee would conquer death and hell for your sake , and pay the ransome for your sinnes , and in the end by his Redemption bring you vnto life euerlasting . Thus must wee needs flie for refuge vnto the death and passion of Christ. I confesse that there is both life and death in the Law , as there is Saluation and Redemption in the Gospell ; but the Law ( as I said ) bindes vs vnto conditions which wee can neuer performe , whereas the Gospell proposes life and saluation vpon more easier tearmes , Then doe and liue ; or Doe not , and perish : onely to beleeue and repent , and runne vnto Christ , and hee will heale vs of our leprosie . This then is the difference betwixt the Law and Gospel ; The Law proffers life and saluation vnto vs , if wee can keepe the Law and neuer sinne against God. The Gospell giues vs hope of Life and Saluation , though wee cannot performe the Law , so wee beleeue and repent , which are farre easier conditions then actuall holinesse , tying vs strictly to the obseruation of the common 〈◊〉 ●…ding vnto the spirituall meaning of the same : so you see how the Gospell proffers vs life and saluation vpon farre more easie tearmes then the Law doth , which should make vs so much the more diligent to see into the mysteries of the Gospell , whereso great priuiledges are granted vnto vs , and admire that depth of wisedome that hath thus tempered the seueritie of the Law towards vs , euen when death was in the pot . Of this there be two vses . Vse 1 First , that euery Christian must indeauour to keepe himselfe from sinne , to liue well , and labour in the practise of a holy life ; But if hee fall and sinne by weaknesse and frailtie , and faile in his course and race running , then hee must flie vnto Iesus Christ ; Beleeue the promises of the Gospell , bee of good comfort in the Redemption of his soule ; and remember that which Saint Paul saith , Rom. 7. The good which I would doe , I doe not , and the euill which I would not doe , that doe I. Vse 2 Secondly , That wee must take heed that wee liue not in notorious knowne sinne , for the world is so full of wickednesse and impietie , that many dare say , what though I sinne thus and thus , yet by repentance I hope to bee saued . Yea , many grosse swearers , lyers , aduherers , and such like , can prophane godlinesse in this manner ; I hope for all this to goe to heauen as well as the best , Christ said hee came to saue , not to destroy the world , and such like . But the true Christian onely hee may make a comfortable vse of the Gospell , and apply these speeches to the comfort of his soule , not the other . And thereforee in the name of God let vs apply our selues vnto the search of these things now whilst it is called to day , and whilst the time of saluation endures : for if now wee 〈◊〉 our time , though wee should giue a thousand worlds for it , wee cannot haue it here after this life . If a man come to the market and cheapen such things as hee hath need of , and yet will not goe to the price of them , he must returne without them ; euen so , seeing wee heare at what price God hath see life and saluation , that they are not to bee purchased , but at the price of Faith and Repentance ; and that God will not let them goe at a lower rate , let vs resolue that they will not bee gotten otherwise , so that if wee meane not to come to the price ; or cannot come vnto Faith and Repentance , wee must bee content to goe home againe without Life and Saluation . And thus much generally for the conditions of the Gospell . Now for the Particulars in Repentance , there are many worthy heads to be considered : as , 1. The Necessitie of it , wee cannot bee saued without it . 2. The Order of it with other Graces . 3. The Nature of it . 4. The Causes of Repentance . 5. The Time of it . 6. The Practise of it . 7. The Le●s of it . 8. The Cases of Repentance , &c. 9. Contraries vnto it . 10. Increase of it . 1. NECESSITIE OF Repentance . First for the Necessitie thereof , Repentance is such a necessary grace , as no man can bee saued without it , for there bee but two estates wherein euery man liuing may beesaued , the state of Innocencts , and the state of Penitencie , vnto which belongs the Grace of Faith. Now no man liuing euer after the fall of Adam can be saued in the state of Innocencie , because wee bee all sinners and grieuous sinners before the Maiestie of God , so then hee that will bee saued must bee saued in the state of Penitencie . There bee but two pleas that any man can make when hee shall stand before God in feare of Iudgement . Either Non peccaui Domine , Lord I haue not sinned : or Domine peccaui , Lord I haue sinned , Sed poenitet peccasse , it repents me that I haue sinned and offended . Now no man liuing can stand before God in the strength of this first plea , Non peccaui : Lord I haue not sinned : For Iam 3. 2. it is written in many things wee sinne all , and 1. Iohn 1. 8. If wee say wee haue no sinne wee deceiue our selues : And Salomon in his prayer hath it thus , 1. King. 8. 46. if they sinne against thee , for there is no man that sinneth not . So then , seeing no man liuing can lay hold on the former plea , Non Paccani , let vs all lay hold on the latter , Peccaui , sed poenitel peccasse , we haue sinned and offended , but it repents vs that wee haue so done . And thus wee see that Repentance is such a sauing grace , as no man liuing can bee saued without it , and the Scriptures also agree to this thing , Act. 11. 18. Then hath God also granted Repentance vnto life , &c. whereby wee see that no man can come to life , but by Repentance , 2. Pet. 3. 9. hee sayes , Not willing that any should pperish , But that all should come to Repentance ; so then if a man will not persist in his sinnes , the onely way is , to come to Repentance when God willeth him , 2. Tim. 2. 25. he sayes to this purpose : If God peraduenture will giue them Repentance to the acknowledging of the truth ; by all which is apparant , that no man can come out of the snares of Death , but by Repentance , and so wee may conclude that Repentance is a necessarie Grace , without which we cannot come to life and Saluation . Of this there bee diuers Vses . Vse 1 First , seeing Repentance is such a necessarie Grace , That wee renew our Repentance daily , for so farre as a man is from Repentance , so farre hee is from the Grace of life . Now in Repentance wee must not take this libertie to suppose that some sober and sad thoughts ( as wee tearme them ) of Repentance will serue the turne : O what doe wee in such slight accounts , but euen cast away the saluation of our owne soules ? For as we heare , Repentance is such a necessarie grace , that whosoeuer casts away Repentance , casts away the saluation of his owne foule . Wee reade Ruth 4. 5. 6. that when offer was made to the kinsman to redeeme the land , hee was contented till it came to the purchasing of Ruth the Moabitish woman at the hands of Naomi , then hee gaue ouer and resigned his interest to Boas : euen so it is with a number of men , they would willingly come to heauen to purchase the field , that is , come to the happy estate of saluation and the kingdome of God , but they will not haue it at the hands of Repentance , they will not be humbled for their sinnes , they will not forsake the world , this is the reason why a number will lose eternall life , rather then forsake the pleasures of the world , and these sinfull vanities which continue so short a time : and produce nothing but bitternesse and vexation of minde in the end . Vse 2 A second vse is , that seeing Repentance is such a necessarie grade without which none can be saued : That all those who haue not alreadie repented , must now repent , if they desire to come vnto God to bee saued : and behold God in his glorie , or looke to stand justified before Christ : seeing that without this Repentance , there is no promise that doth belong vnto thee . Indeed , if a man care not for these things , saluation and eternall life , if hee doe not desire to be saued , to see God on his glorie , stand before Christ , &c. then let him line as hee lift , and inioy the pleasures of this world . But if hee care for these things , looke after the glorie of the life to come , desire the benefite of Saluation , then let him repent , if hee haue not repented already , lest it come too late , and a worse thing befall him ; for it is a dangerous thing to withstand and let slip the fit seasons of Repentance , when Gods extraordinarie calls and mercies inuite vs thereunto : and when hee inlightens the eyes to see better things . As Act. 17. 30. the holy Ghost shewes : And the times of this ignorance God wincked at , but now commandeth all men euery where to repent ; The meaning of this is , that howsoeuer hee did lesse regard this in the times of Ignorance , when men tooke no care of these things , yet now that they know from the light of the Gospell , what is to bee done , euery man must repent and come vnto God. It must be our care to prouoke our selues vnto Repentance for our sinnes , to pray God that wee may bee healed and humbled , as wee shall heare hereafter . Euery sinne that wee commit in this world must haue a Repentance , for if wee repent not here on earth , wee shall not repent either in Heauen or hell ; And therefore seeing Repentance is so necessarie , let vs now repent , if wee haue not repented already : for delayes are dangerous , and repentance is not in our power ; besides that , diuers accidents may come which may hinder vs in this great worke of Grace . Vse 3 A third vse is , seeing Repentance is so necessarie a grace ; If a man haue not truly Repented , hee must seeke to mend it ; wee see in Nature , that if a bone be set awry , the Surgeon hath no way to helpe it , but to breake it againe , and to set it right . And euen so must a man doe by his Repentance ; if hee haue not truly repented his sinnes , hee must renew his Repentance , conceiue new griefe , shed fresh teares , and practise all the good Rules of Penitencie . Wee see in reason , if a man come to a great ditch to leape ouer , if hee misse his rise , yet hee will goe backe againe and againe , and take his best aduantage , rather then hee will fall in the midst : Euen so must we doe , rather then fall into the midst of Hell , of eternall death , to be damned with the deuill and his angels ; Wee must be contented to set vpon our Repentance againe and againe , goe choose and practise new griefe , sorrow and compunction , rather then to perish for euer . II. THE ORDER OF REPENTANCE with other Graces . The second thing wee are to consider in the doctrine of Repentance , is , The Order of it compared with other Graces ; For this I conceiue , that in order of Nature , Faith is before Repentance , but ordinarily , Repentance shews it selfe before Faith in the life of a Christian. Euen as when a candle is brought into a roome , the candle light first shewes it selfe before the candle come into the roome ; though it bee true there was the candle before there was light : so it is with these two Graces , Faith and Repentance , first there must be Faith before there can bee Repentance , and yet commonly wee see the fruits of Repentance before wee can see the fruites of Faith. And so they are vsually so placed in the Scriptures , Act. 20. 21. Repentance towards God , and faith towards our Lord Iesus . And Heb. 6. 1. saith hee ; Not laying againe the foundation of Repentance from dead workes , and of Faith towards God. Now that Faith is before Repentance in order of Grace , it is made probable by this one Reason , in stead of many . Repentance , as wee know , is a sanctified Grace of God ; for no man can repent vnlesse hee hate sinne , and no man can hate sinne vnlesse hee be sanctified . But there can be no sanctified Graces in a Christian without Faith , Heb. 11. 6. But without faith it is impossible to please God , for hee that commeth to God , must beleeue that hee is : and that hee is a rewarder of those who diligently seeke him . So then wee see that there can bee no Repentance without faith : and Faith in order of nature is before Repentance . So it may bee a generall comfort to a man , that howsoeuer hee doe not feele Faith in himselfe , yet hee may assure himselfe that hee hath Faith , if hee haue Repentance for his sinnes , and a desire to reforme himselfe , from a sorrow and shame , that hee hath thus long offended God ; because there is no Repentance without Faith. Therefore be assured whosoeuer thou art , if there bee a Repentance and Humiliation for sinne , make no doubt of thy faith , ( though ( as I said ) thou dost not feele it ) seeing Faith goes before Repentance . Now for the better consideration of this , wee must know , The Difference betweene the workes of Faith and true Repentance . First , the Act or worke of true Faith is generally to beleeue the promises of the Gospell , that all men who repent and beleeue shall bee saued . The second Act or worke of Faith is to beleeue that the promises bee proposed , but with a condition , If I my selfe can beleeue and repent , I shall bee saued . Now when a man hath this worke of Faith in himselfe , this makes him labour to repent his sinnes , to beleeue in Christ , and when hee hath repented and beleeued ; then followes the great act of Faith , whereby a man beleeues , that his sinnes are pardoned , and his soule shall bee saued : and so some acts of Faith gee before Repentance , and some follow after . Then , that Repentance shewes it selfe before Faith in the life of a Christian , is most euident and plaine . For first a man must needes bee humbled for his sinnes , hee must groane vnder the burden of them , and crie to heauen against them , before hee can lay hold by Faith , that they nee pardoned and ●…itted : So wee see Dauid , 2. Sam. 12. 13. hee was humbled for his sinne , before hee could perceiue and perswade himselfe that his sinne was pardoned , or receiue comfort . I have sinned against the Lord , and then follows , The Lord also hath put away thy sinne , thou shalt not die . Many are the examples in the booke of God , where wee may see how the most part of the people of God were well and truly humbled by Repentance before Faith raised them . But here some may say . Obiect . How comes it to passe then that some haue beene comforted by Faith who were but slenderly if at all humbled by Repentance , as wee see in Lydia , Act. 16. 14. whose heart the Lord opened ; that shee attended the things that were spoken ? And in the Eunuch , Act. 8. 39. of whom it it is said presently vpon his hearing of the word from the mouth of Philip , And hee went on his way reioycing . Answer . I answer , this difference ariseth of this ; First , in some there is apprehension of the ouglinesse of sinne so much , as nothing can fixe their conceits and imaginations another way : in which case though comfort come , it cannot so soone make impression . Secondly , some doe so exceedingly apprehend the Punishment due to sinne , that though Promises come , pardon be proclaimed , yet they remaine heauy and lumpish still , not being able to raise vp themselues , and set their Faith aworke to beleeue so good newes ; though they haue repented of their sinnes . Where againe , in the other ; First , there is a strong apprehension of the greater , which is the mercie of God beyond all , and a lesser sight of their owne sinne , which makes their act of Faith so much the more easie . And secondly , there is in them a large apprehension of Gods offering of redemption in Christ , and saluation in his blood , which with good affection they receiue and so are comforted : So that the case is , according as it falleth out diuersly in the Conuersion of a sinner ; In whom there are two apprehensions ; first , apprehension of the greatnesse and guiltinesse of his sinnes ; Secondly , an apprehension of the mercy of God offering of Redemption and Reconciliation in the death of Christ. Now because it falls out in the conuersion of a sinner , that somtimes hee apprehends more strongly the one , and sometimes the other : that so accordingly is his ioy or sorrow great or small . And therefore if a man in his first conuersion , haue a more strong apprehension of his owne sinnes , and all his thoughts is carried vpon the beholding of his miseries and wofull estate , this makes him to lament and mourne bitterly , many a day together : but if at his first conuersion , with a sight of sinne , a man behold such an infinite sea and depth of Gods mercies , as is farre beyond all his sinnes : and the infinite merit of the death and sufferings of the Sonne of God ; Euen as Flakes of fire falling into the Ocean sea , are quenched with the abundance of water : so all his sinnes falling into the maine sea and Ocean of Gods mercie in Christ , are all couered and put out : so as his heart is filled with ioy and gladnesse as it fell out with Lydia and the Eunueh , Act. 8. and others . LECT . III. III. THE NATVRE OF Repentance . ISAIAH . 1. 16. Wash yee , make you cleane , put away the Euill of your doings , from before mine eyes , Cease to doe euill , Learne to doe well , &c. I Haue read in the stories of this time , that they which trauell into Virginia and Guiana , or among those sauage and desolate countries , carry a Tinderboxe with them , and when night comes they make a fire , or light vp a candle , to see where to sleepe and rest the more safely . Euen so God hath left vs his holy Word , to bee as a tinderboxe vnto vs , to strike fire and light vp a candle , to direct vs through the darke wildernesse of this world , so as they who will see the mercies of God , must take the booke of God into their hands , and as by striking of fire the traueller is the safer , and hath the meanes of light to direct how , and when to rest , so must wee raise a light out of Gods word , to conuey vs home to heauen ; Therefore of all other things , let vs take heed that wee doe not despise this kindnesse and goodnesse of the Lord , whose bountie leades vs vnto Repentance : of which I spake the last day . First , wee haue heard the Necessitie of it . Secondly , the Order of it with other graces : and now in the third place , wee are to treate of The Nature of Repentance ; and of this the rather , because there is a kinde of Faith and Repentance which deceiues vs in their Nature , for there are a number of men and women , that haue a shew of Repentance , and thinke themselues in a good estate , and well enough , when indeed they are not , and haue but a meere shadow of Grace , so that wee may not bee deceiued in a matter of such moment and weight , I haue thought it good to make it knowne vnto you , what is the true Nature of Repentance . But before I shew you the true nature thereof , I will first refuce the false account which the world hath of Repentance , some take repentance to bee but some sorrow for sinne , so that when the hand of God is vpon him , or that hee lies sicke , lame , or any way perplexed ; if he then can vent some few sighes , and say , Lord haue mercy vpon mee a sinner : I am sorry that I haue offended , he supposeth it is Repentance : but this , Ahab did and more : this Iudas did with publike confession , yet neuer repented : so that if outward sorrow for sinne , or a sad looke , or a sigh or such like were true Repentance , what Reprobate is there almost in the world , but doth this and many a day ? Yea , such as liue in grosse and knowne sinnes , can crie to God for mercie , and confesse their offences , and thinke they haue obtained a grace from God in so doing , seeming sorry for their sinnes , though yet they liue in knowne sinnes , as I said against their owne conscience , and continue presumptuously in their wickednesse ; Yea , how many thousands are there who neuer obtained any grace or mercy at all to bee sorry for their sinnes ? O how farre short are these men from Repentance ! to thinke that a little sorrow for sinne is it . Againe , many thinke that the leaning of some notorious grosse sinne is Repentance , though the whole life bee still full of corruption and impietie . No , no , they are deceiued , for a man may leaue his grosse sinnes , and yet neuer repent ; yea , leaue them for a while , and yet returne to them againe : As you see how Dauid left his Adultery at the first , before God gaue him grace to repent , and desist a while from many sinnes after this : And yet was ouertaken againe foully in many things contriuing against Uriah . So then you see that a man may bee sorry for his sinne without repentance . Againe , some thinke that euery godly motion is Repentance , so that if a man haue but a thought of God , and desire of Grace , by and by it is Repentance : But this Herod had , and did many things after Iohn Baptists preaching gladly : This Agrippa had , when hee told Paul , Thou almost perswadest mee to bee a Christian. Thus many attaine vnto good motions , and haue a minde as it were to true Repentance , and yet come farre short of it : these be the counterfeits of Repentance . Thus hauing heard Repentance what it is not ? let vs see Affirmatiuely what it is : It is an absolute change of the whole man in purpose of heart and turning him to God and godlinesse , from his former courses and wicked life : So that it hath foure things in it ; First , it is a change of a man. Secondly , it is a change of the whole man. Thirdly , it is such a change as turneth him in purpose of heart from all sinnes . Fourthly , such a change as turneth a man from all sinnes vnto God. First , It is a change , as wee may see Rom. 12. 2. And bee not conformed to this world , but bee you transformed by the renewing of your minde , And therefore where there is no change from the former naturall estate , there can be no Repentance ; As bring fire into a roome , and it will make a change in the roome ; it will make it light and warme , and sweet , &c. Euen so if a man truly repent , it will make a change in his heart , in his life , in his cariage , speeches and conuersation . It will make a proud man humbled , a Couetous man to bee liberall , a Drunkard to bee sober and temperate ; and an Adulterer to bee chaste ; stubbornnesse it will change into gentlenesse and affabilitie ; to bee briefe , of impenitent , it will make one penitent : As St. Paul sayes of himselfe to Timothie , I was a Blasphemer and a Persecuter , but Lord thou shewest mercie , it is otherwise with mee now . So 1. Pet. hee sayes , Wee were as sheepe gone astray , but now wee are turned vnto the sheepheard and Bishop of our soules . Therefore though men speake well , yet is this no true Repentance , vnlesse they be changed & renewed in their mindes , and in their liues . Wee see Ierem. 3. 25. There the people spake well , for they said , Thou art my God and the guide of my youth , and yet the Lord complaines of them : Wee lye downe in our shame , and our confusion couereth vs ; for wee haue sinned , wee and our fathers from our youth , euen to this day . So that Repentance is a change . Secondly , Repentance is not onely a change , but also It is a change of the whole man , not in one part , but in all and euery part , of the iudgement , will and affections , of the inward and of the outward man wholly diffused . As when one puts wine into a glasse where water is , it runnes into euery part thereof , and transformeth it selfe through all the water . So is it with the grace of Repentance , it doth not rest in one part , but it transferres it selfe into euery part of a man , it changeth the iudgement ; it changeth the will , it changeth the affections , it changeth euery facultie both outward and inward , in all the parts and powers of soule and body . Wherefore if a man be changed in one part and not in another , it is not Repentance . Obiection . I but If a man must bee changed in euery part , then there is a perfection in our Repentance , it may bee perfect . Answer . To this I answer . There is a double or twofold perfection , First , Of all the parts to haue them changed : Secondly , There is a perfection in euery part ; as we see in a childe , there is all the parts of a man in it : as hands , armes , legges and so forth , but there is not perfection in those parts , it is not come to the full strength and growth : onely this is attained by degrees through the nourishment it takes : So it is in the worke of Repentance , this makes a change in euery part , so that euery part is perfect in the part , though euery part be not come to perfection . Augustine makes it plaine , saith hee , when a man hath had sicknesse , and is recouered againe , there is health in all the parts , although hee be not so perfectly recouered as to walke abroad , and haue not abilitie to doe this or that thing : and thus where there is true Repentance , there is a change in euery part , First , There is a change of the Minde and Iudgement , that whereas it did like well of sinne and approoue of it , and to say in defence thereof with Ionas , I did well to bee angry , I did well to sweare , I did well to lye , I did well to prophane the Sabboth , I did well to backbite my Neighbour , to deceiue and cozen , and such like . When Repentance comes , it changeth all so , that whereas before one did like well of sinne , now one doth quite dislike and distaste it , and is ready to fling the first stone at it . See this in Dauid , 2. Sam. 24. 14. hee thought hee had done well in cauling to number the people . No body could haue perswaded him to the contrary : But when Repentance came , it made a change in his Judgement , and made him confesse that Hee had done very foolishly . So Paul was of this minde , hee thought hee had done well in persecuting the Saints , and shutting them vp in Prison , in wasting and making a hauocke of the Church : doing of many things contrary to the Saints . But Repentance wrought a change in his iudgement : Oh ( saith hee ) I did this ignorantly : I did not know it was a sinne to doe so . Therefore where there is not a dislike of sin , but a delight in it , there is no true repentance ; because Repentance so changes the iudgement , as it makes them say with the Lepers , 2. King. Wee doe not well to stay here so long , let vs goe and remooue , &c. So Repentance will make men say , wee did not well to be angry , sweare , &c. So likewise True Repentance makes a change in the Will , both in regard of sinnes past , as likewise in respect of sinnes to come : First , for sinnes past , the will is so set against them , that if they were now to bee done , they would not for a world doe them . What would Dauid haue giuen after his Repentance for his Adulterie and murder , that hee had neuer committed the same , yea any thing . What would not Peter haue giuen that hee had neuer denyed his Master ? which made him shed so many teares . It is true , when sinne is once committed , all the powers in Heauen and Earth cannot vndoe it againe . Onely Repentance doth as much as may bee , to make sin no sinne in effect . Secondly , It makes a Change in regard of sinnes that are to come , They would not doe any thing willingly that would offend God , or to grieue the holy Spirit : So wee see in Iob 40. 5. Once ( saith hee ) I haue spoken , but I will speake no more , yea twice , but I will proceed no further , and 1. Pet. 4. 3. saith hee , It is sufficient that we haue spent the time past after the lusts of the flesh : and Paul , Rom. 7. sayes , The good that I would doe that I doe not : and the euill I would not doe , that doe I. As if he would say , I would not grieue the spirit : I would not offend God for a world , but my corruptions carry mee so vnto it , that I cannot choose : Therefore if there bee a willingnesse to sinne , there is no true repentance . So likewise it makes a Change in the Affections . First , whereas formerly sinne was our ioy and delight ; Now wee sorrow for it , and it is grieuous vnto vs. Secondly , whereas before wee committed sinne with boldnesse , now wee are ashamed of it . Thirdly , whereas before we loued it , now wee hate it : So that it is cleere that there is a change made in the affections thereby : first to instance , whereas at first wee tooke delight and ioyed to sinne : now such doe sorrow , mourne , and lament for it : as Ierem . 31. it is said , I haue surely heard Ephraim lamenting , thou hast chastised mee and I was chastised . And Psal. 6. Dauid confesses that hee did water his couch with teares . Chrysostome on this place sayes well ; If so great a King did lament and weepe for his sinnes , so great a Prophet , and so holy a man did shed teares , and that not for an houre , but for a long time , not for a night , but many nights , not a drop or two , but he did water his bed with them : how much more ought wee to grieue and lament , and shed teares for our sinnes , that are a great many more . For the next , whereas before wee committed sinne with boldnesse , wee now become ashamed of it , and therefore if wee can sinne and not be ashamed of it , but beare it out with boldnesse of face , it is a signe our repentance is not true . By the contrarie , if when we haue committed sinne , wee are abashed and ashamed to looke any body in the face , so that wee could bee contented to liue in a Caue or a dungeon , or some such secret place , after the fact , it is a good signe , saying , The time hath beene when I was so brutish and s●…esse , that I cou'd haue beene contented to haue committed sinne in the sight of the Sunne with boldnesse , but now I shame to thinke of it , if it bee thus with vs , it is a signe of true repentance . As Ieremie in the person of the faithfull sayes , Ierem. 3. 25. I lye downe in confusion , and wee couer our selues with shame . So the Publican was ashamed , and durst not lift vp his eyes to heauen , but hee smote himselfe vpon the brest , and said , The Lord bee mercifull to mee a sinner . And lastly , whereas before wee tooke delight in sinne , now wee hate , detest , and abhorre it , whereas our delight was in the wayes of vanitie , and that the pleasures of sinne haue beene meate and drinke to vs , wee now begin to hate the delights of this life , euen as Ammon , 2. Sam. 13. 13. after hee had by inordinate loue desired his sister Thamar ; did hate her after so much the more : So must wee deale with our best beloued sins , hate them as much or more , as euer wee formerly loued them . And therefore if so bee wee see in vs renewed and changed affections from that wee were , from euill to good , this is a signe of true Repentance , when such a change and alteration is wrought in our Inward Man. Now , 〈◊〉 Repentance makes a change in the Inward man : so doth it in the Outward also in our Actions : not onely renewing our heart , but our whole life , that wheras in the best part thereof , wee haue done seruice vnto sinne , it maketh vs now doe seruice vnto Christ ; yea , that wee neuer thought to doe : as in the Parable of the two sonnes : the one said , hee would not goe , yet after repentance hee went and did cleane contrary . So in the historie of Mary Magdalen , O Lord ? how were all her actions changed , when shee was changed by repentance , shee that was woont to sit in glorie at sumptuous Feasts and banquees , leaues all now to sit downe at Iesus feete vpon the ground : Shee that was woo●t to clip and kisse her louers with ●●●ton imbraces , left all to kisse the feet of her Sauiour , shee that had curled her haire , and had dressed it with Pearle and costlinesse for wicked and intis●…g purposes , let it now hang loosely about her face and head to be a towell to wipe the feete of Iesus , she that had wandring eyes , and thought vpon nothing but smiles and pleasure , maketh them now a fountaine of teares to wash her Sauiours feet . Her eares which were open to heare nothing but musicke and filthy talke , now are ready to heare Christ speaking vnto her : her feete which formerly carried her into vaine companie , are now the instruments to bring her into the house of God : and that tongue which before spake filthily , idly and loosely , is now imployed in the praises of God : and so forth for all her gesture and apparell , &c. O! what an alteration was here ? what a change did Repentance worke , through soule and bodie in the inward & outward man. And thus must it worke vpon vs all , or else wee come not neere the nature of true Repentance . For true Repentance worketh vpon sinners in the same manner : The hands now take vp a Bible , and with as great delight reade the word of God , as they before followed their sports : the feete that carried the body to houses of iniquitie , are now as ready to carry them to the house of Christ : the Eares that were woont to hearken to lasciuious talke , and bee taken with amorous loue-songs , are now attentiue to Sermons and the word of God. The eyes that were rouling about to meet with temptations , are now fixed on a Preacher , and haue a couenant made with them : In a word , the heart and affection that was fraughted with sinfull and idle fancies and motions , are now full of holy meditations , and busied with diuine exercises . The third thing in the Nature of true Repentance is , that wee must not onely bee changed in part , but wee must bee turned from all sinne : as Dauid saith , Psal. 119. I haue refrained my feet from euery euill way : That I may keepe thy word ; so that if wee turne from one sinne or from many sinnes , and not from all and euery sinne , it is not true repentance ; Ahab and Iudas turned from one sinne , but not from all : hee repented of betraying his Master , but not of his other sinnes of couetousnesse , &c. therefore he fell into despaire . Obiect . O but there is no man who liueth and sinneth not in some sinne or other : for St. Iames sayes ; In many things wee sinne all . Vnto which it is added , 1. Iohn . If wee say that wee haue no sinne in vs , wee doe but deceiue our selues , and the truth is not in vs. How then can wee turne from euery sinne ? Answer . I answer , We must turne away from all sinne , though all sinne do● not turne away from vs : but is ready to catch hold of and follow vs , so must wee deale with all sinne , as Samuel did with Saul . Samuel resolued to depart and went away from Saul : But Saul catcht hold of him and would not let him goe : So must wee depart from all sinne , in resolution and indeauour , part company , turne backe , look downe , and frowne vpon all : though it bee true that sin will pull vs backe , catch and lay hold vpon vs , stay vs against our will : this much is all wee can doe whilst wee dwell in these houses of clay . The fourth thing in the Nature of repentance is , That wee must not onely turne vnto God , as the Prophet Ieremie hath it ; Obiection . O Israel ! If thou returne , returne vnto me , saith the Lord. I but how should wee turne vnto God ? Answer . I answer , wee must not onely turne vnto God as our Sauiour and our Redeemer , for so wee turne by faith , but wee must turne to him as the guider and gouernour of our liues . Because many are well contented to haue God their Sauiour and Redeemer , who reiect him for the guide and gouernour of their liues . LECT . IIII. IIII. THE CAVSES OF Repentance . ACT. 11. 18. When they heard these things they held their peace , and glorified God , saying , then hath God also vnto the Gentiles granted Repentance vnto life . WEE shewed vnto you the last day the true Nature of Repentance , lest any one should bee deceiued in a matter of so great moment , and thinke that hee hath this Grace , when indeed hee hath but a shew and shadow therof : wherin wee considered foure things ; First , that Repentance was a change in a man , Secondly , that it was a change of the whole man●…●hirdly , that it was such a change as made a man leaue and turne from all sinne . Fourthly , that it is such a change as turns a man from all sinne vnto God : As Act. 26. 20 , it is said , That they should Repent and turne to God , and do● actes meete for Repentance . So that repentance is a turning vnto God. By sinne a man is auerted and turned away from him , by Repentance a man turnes vnto God againe , as one willing to be gouerned and guided by him in all his courses : for vnlesse this bee , it can bee no true Repentance . The nature whereof is , as wee haue heard at large : It remaines in the next place that wee come to treate of The causes of Repentance , which are of three sorts . Cause of Repentance 1 For the first , The principall efficient cause is God , for it is God onely who can make vs repent , no man can worke it , wee cannot compasse it our selues , but God must worke it by the graces of his holy Spirit : as Paul hath it , 2. Tim. 2. 25. saith hee , Proouing if God peraduenture will giue them repentance to the acknowledging of the truth . Whereby hee prooues that God onely is the giuer of Repentance , and no good duty can bee performed vnlesse God stirre a man vp vnto the same : So acknowledgeth the Church of the Greekes , Act. 11. 18. Then hath God also to the Gentiles granted Repentance vnto life , And Deut. 4. 29. it is there said , in Moses exhortation , Yet the Lord hath not giuen you an heart to perceiue , and eyes to see , and eares to heare vnto this day . So that God is the principall cause of Repentance . A number thinke that Repentance is a worke in a mans owne power , that it is like the Apothecaries . Physick which a man may set in his window and take it as his stomacke serues him : So they thinke that Repentance may rest vpon a mans owne will ; yea , many presume to say , that if they may haue but one houre to repent in before the day of death , it is as good as though they had had a whole yeare to thinke vpon it . But you see that Repentance is not in our power , it is a gift , a worke of God , so that wee cannot repent when wee will , but when God will : therefore it must bee our care to take repentance when God proffers it , and wills it . Looke in the story of Esau. Heb. 12. 17. hee once refused it , and sought it afterwards with teares , but could not obtaine his father to reuerse the blessing : much lesse could hee sue to God for mercy . So then , take heed of despising Gods mercy , for if a man will not take repentance when God offers it , hee may seeke it ; yea , seeke it with teares , and yet because he despised and neglected it , when it was offered vnto him , hee may goe without it . Therefore take notice , that the spirit is willing to worke life in thee , and breed good motions ; therefore doe thou take heed to cherish these good motions of repentance , holy thoughts and resolutions , lost when thou wouldest haue it , thou be refused . The Papists who hold the doctrine of Free-will , say , that if God make a motion of Repentance , it is in a mans owne power to repent , or not to repent , as if a man should shew a horse a bottle of Hay : that it is without doubt that by and by hee will runne after it ; so say they , let God make but the motion , by and by , man by the power of his owne Free-will , will runne to imbrace it , but the truth is , such is the estate of a sinner ; that hee is in a worse estate then a beast . For to come to their owne comparison of a Horse and Hay . First , hee must haue eyes to see the Hay , for if hee see it not , he cannot be hastie to runne after it , for Coeco nulla cupide . Secondly , he must haue an appetite and stomacke to care the Hay , which if hee haue not , hee will not bee hastie to runne after it , or haue a desire to eate it . Thirdly , besides his eyes and stomacke , hee must haue strength and iollitie , or else hee will neuer rise and runne after it , for although there bee eyes to see , and a desire to bee satisfied , yet if there be no strength to rise and catch it , hee is neuer the better . Now say that all these three bee in a horse , yet none of these are in a man , nor in a mans will , vntill God worke and fulfill them by his mightie power . For , first a man hath not eyes to see the good things of God , Deut. 29. 3. saith hee , Yet the Lord hath not giuen you a heare to perceiue , and eyes to see , and eares to heare vnto this day . Secondly , man hath neither desire nor appetite till God worke it in him , as it is , Phil. 2. 13. For it is God which worketh in you both the will and the deed , ( or to will and to doe ) of his good pleasure . Thirdly , though wee had eyes to see good things , and will to delight in them , yet haue wee no strength and power to performe them vntill God will : as Iohn 15. 5. For without mee you can doe nothing . So then , this is the doctrine of Repentance , that if God worke not in a man these motions by his power , there is no repentance . Nay , we see God onely workes man vnto repentance by the power of his Spirit and Grace , so that hee is the first Cause of Repentance . Of which let this be The Vse . Vse 1 That because the Efficient cause of Repentance is God onely , wee must say ( as St. Iames saith ) If any man lacke wisdome , let him aske of God that giueth vnto all men liberally , &c. So let vs say of Repentance , if any man lacke repentance , let him aske it of God , and hee will giue it him . It is said of the Rocke , Psal. 78. 20. Behold hee smote the Rocke that the waters gushed out , and the streames ouerflowed , &c. Euen so let vs pray God by the power of his Spirit , and grace to smite so hard vpon our rockie hearts , that by and by may gush out from vs floods of repentant teares . Vse 2 Secondly , let vs learne to take God at his offer , or else at another time wee may goe without it , and hauing it , let vs stirre vp our selues to be thankfull to God for it . Cause of Repentance 2 The Second Cause of Repentance , is called The Instrumentall Cause : and that is , the preaching of the Word as it is , Luk. 24. 27. saith hee , And that Repentance and remission of sinnes should bee preached in his Name amongst all Nations , so that preaching is the Instrumentall cause thereof , for though God giue Repentance ( it being wrought by him in vs ) yet hee doth it by meanes , wee must not thinke that God will open the Cloudes and come downe from heauen , and poure Repentance into our hearts , or drop it in vs , but hee hath ordained that wee shall get it by the preaching of the Word , for thereby wee are made partakers of the graces of his holy Spirit . Now consider there are two things to effect this , The Preaching of the Law , and the preaching of the Gospell , the first that a man may see his sinne , and the fearefull estate hee is in by the same : The second , that he may finde there is a remedie , and that it is not in himselfe . The Law prepares a man for Repentance , shewes him all his sinnes , and his damnable estate before ; yea , it terrifies the conscience euen to the very flinging of him downe to hell : and though this be not an infallible signe of grace to be thus terrified and restrained , yet it is the occasion of it , because it helpes to prepare vs , and make vs willing to lay hold of Repentance as God workes in vs. As a man that makes choice of a tree to build with , first he cuts it downe with his axe , ere hee lay it flat vpon the ground , and when he hath done so , then hee applyes his line and tooles vnto lopping the boughes , and so hewes it , and squares it to make it the fitter for his worke . Euen so doth the Lord ; first hee beates a man flat downe with the sentence of the Law and horrour of his sinne , and then hee lifts him vp and restores him with the promises of the Gospell : And whereas many thinke that it is a strange worke of God to deale thus with a man , and that when God doth deale thus , that man is in a wofull and lamentable estate : the truth is , that then the Law ( from God ) is a fitting and working a man , to bee fit for eternall life , and thus though the Law cannot bring a man to Repentance , yet it is a meanes of preparation : And then after this commeth the Gospell , as a powerfull instrument , and workes Faith and other Graces in vs by a diuine assistance . The vse is , Vse . Because then the preaching of the Word is thus a powerfull cause of Repentance , that wee make much of it and imbrace it , esteeming it a pretious Iewell of Gods Treasurie ; yea , and to seeke and hunger for it by all meanes . If a man were grieuously sicke vpon his bed , and that it were told him that in such a ground , such a herbe did grow which applyed would quickly ridde him of all his paine and griefe ; if hee had any meanes to come by it , sure hee would creepe thither vpon his hands and his feet to haue it , no paines would bee irkesome vnto him , so hee might recouer his health againe , euen so when a man is deadly sicke of sinne ( as wee should all bee ) and it shall bee told him that in the preaching of the Gospell , there is such a herbe of Grace , the Flower of Repentance , that will cure him of his sinne , and restore him to the life of glorie , I hope no man is so desperate and carelesse , that will neglect the hearing of it . Now what shall wee doe in this case , but as it were to creepe on our hands and knees , that is , to vse all meanes to attaine the same , and bee partakers of the benefites of the Gospell , that wee may bee saued : O! shall wee bee more carefull in such a case of our bodyes then of our soules ? Now besides these two Causes , that may bring vs vnto Repentance : there bee other three causes , which are called Cause adiuvantes ; Helping or furthering causes , because though they doe not worke Repentance in themselues , yet they doe exercise a man to the helping and furthering of this worke in him : I declare it by a similitude , when one would saw a Tree ; three things are requisite vnto this worke . First , there must bee a saw which is the Instrument . Secondly , there must bee one to pull and mooue the saw , to apply it to the Tree ; which is the Efficient cause , Thirdly , there must bee a certaine oylie and liquide matter to make the Saw runne ; which is Causa adiuvans : the Helping cause : which smoothes the Saw and makes it runne with case : So it is in this great worke of Repentance : the Saw or Instrument to worke , is the preaching of the Gospell , which doth sawe and worke vpon the conscience , as the Instrument of God : and God himselfe is the effectuall puller or workeman to worke Repentance in vs. So that Now the Helping Causes are especially three ; 1. The Mercie of God. 2. The Iudgements of God. 3. Our owne Considerations . Helping cause of Repentance 1 The first furthering cause is , the Mercies of God and the remembrance of them , for when God puts vs in minde what hee hath done for vs , or wee our selues consider , what wee haue lost or hazarded , by reason of our sinnes , who cannot but relent and acknowledge the same ? considering of Gods goodnesse : as it is Rom. 2. What dost thou not know O man ! that the bountifulnesse of God and his goodnesse leadeth thee to Repentance : for looke how many mercies God doth bestow vpon vs , so many strong motiues they are vnto Repentance : So Ierem . 2. God shewing his former kindnesses vnto them , expostulateth the matter to bring them vnto Repentance and Confession , Ezek. 20. 43. the Lord shewes for the other , And there shall you remember your wayes and all your doings wherein you haue beene defiled , and yet shall Ioathe your selues in your owne fight , &c. and Iob. 35. 10. hee complaineth , that none remembred the mercies of God , and therefore they were not heard in their prayers , because they wanted faith to repent . To vrge the point yet more , that the mercies of God , moue much to Repentance , see Luke 5. when Peter saw the great draught of fishes , Lord ( saith hee ) depart from me a sinfull man : Thus Gods mercies did bring Peter to the acknowledgement of his sinnes . Euen so the mercies of God should bring vs to make this vse of it , to bring vs to the consideration of our sinnes and to repent for them , and to loue the Lord for his goodnesse , and for his mercy and fauour bestowed vpon vs. If a wicked wife should slip away from her husband , and commit many faults against him ; If hee not withstanding send her loue tokens from time to time , this kindnesse of her husband must needs bee a mighty meanes to drawe her backe againe in loue and obedience vnto him . Euen such is the kindenesse and goodnesse of God towards vs , that though wee slip and slide from him by our sinnes , yet hee sends to vs loue tokens , his mercies and his blessings euery day , from time to time to bring vs home by Repentance . Helping cause of Repentance 2 The second Helping or furthering Cause is : The Iudgements of God , this is a principall cause in furthering of our Repentance : as wee may see Genesis 42. 12. of Iosephs brethren when they were in trouble , then they confessed their sinnes being accused : Nay , but to see the Nakednesse of the land you are come . So the Prodigall sonne when hee was in miserie , then hee came home to his Father . So Isa. 26. 16. Lord in trouble haue they visited thee : they poured out a Prayer when thy Chastisement was vpon them : so the Lord doth mightily conuince them of sinne : and neglecting his Iudgements , I hearkned and heard , but they spake not ar●ght , no man repented him of his wickednesse , saying , what haue I done ? euery man turned to his course , as the horse rusheth to the battell . and Zephan . 3. 5. hee sayes , The iust Lord is in the midst thereof , hee will not doe iniquitie , euery morning doth hee bring his Iudgements to light , but the vniust knoweth no shame . So Amos 4. the Lord there complaines of this , that hee sent his Iudgements from time to time , hee sent mildewes and blastings , and many other iudgements , and yet he complaines , ( Yee returned not vnto mee . ) If a sheepe goe astray from his sheepheard out of the flocke , hee will set his dogge at him as if hee would kill him or worrie him , and yet hee hath no purpose to hurt him , but to driue him home to the fould againe , for when the sheepe is come home , hee rates and calls off his dogge . So the Lord doth by vs , if wee goe astray and turne from his sheepe-fold , then hee sets his dogge at vs , as if hee would kill vs , the dogge of pouertie , or the dogge of lamenesse , or of blindenesse , or of sicknesse , or some crosse or some other iudgements , and yet hee hath no purpose to hurt vs , it is but onely to bring vs home vnto him ; for if wee bee once brought home , hee calls off his dogge againe , and rates him , which is Gods end in all afflictions which hee from time to time sendeth . The third helping or furthering Cause is , our owne Considerations : as Psal. 119. Dauid saith , I considered my wayes , and turned my feete to thy testimonie , : So vntill wee come to consider our owne wayes , wee can neuer turne vnto God. Now this consideration must bee in foure things : First , of the strict account wee must giue vnto God at the day of Iudgement , for all those sinnes wee doe not repent of in this world . If wee repent , then the Lord will forgiue vs , but if wee doe not repent , bee assured wee must answer for our sinnes , wheras vpon repentance , Christ will answer for vs , and wee may confidently put away the reaccount lying vpon Christ : vnto which the Apostle alludes , 2. Cor. 1. 5. For as the sufferings of Christ abound in vs , so our Consolation also aboundeth through Christ. Secondly , of the fearefull estate wherein wee liue vntill wee haue repented : not being the friends of God but heires of hell , not hauing interest in any promise : but liable to the Curse of the Law , vpon which ensues death and torments . Which is the third thing : those vnspeakable tortures the soule for euer shall endure with the deuill and his angels for euermore . Fourthly , the consideration of foure other things . First , The Necessitie of Repentance , that is is such a necessarie grace that wee cannot bee saued without it , for there is but two wayes , either to Repent or else to perish , For if a man weresicke , and a Physitian should come to him and temper for him such a Potion , which if hee did not take , hee could not choose but dye , one would thinke a man could not choose but take it , though it were against his stomacke : Euen so wee are all sicke of the disease of sinne , and the Lord hath tempered a Potion for vs to drinke , and hee telleth vs , if wee doe not take it , we shall not escape condemnation . Now this Potion , which the Lord hath tempered for vs , is Repentance , therefore wee must bee contented to take it though it bee against our stomacke . The Second consideration is , The vtilitie and profite wee haue by it , for if wee repent God will forgiue vs , but if wee repent not , God will make vs answer for it at the great day of Iudgement : here is our choice , Repent and bee forgiuen , Repent not and perish : so the Lord promiseth Forgiuenesse vpon Repentance , Isa. 1. 18. Though your sinnes wer●red as scarlet , hee will make them white as snow , if you repent and obey ; that is , in Gods account it shall bee so . The Third Consideration is : The readinesse of God to receiue vs ; then hee will turne his frowning anger into louing fauour , his cursings into blessings , his iudgements into mercies ; so soone as the Prodigall sonne came home to his Father , wee see how willing and how ready hee was to receiue him : So it is with euery sinner so soone as hee returneth home to God , the Lord is presently readie to receiue him , and to forgiue all that is past . The Fourth is , That one day wee shall dye , and know not how soone , when , if wee die without Repentance , wee must be damned for euer . Therefore , this should make vs repent and turne vnto God. I remember the meditation of a learned man : saith hee ; The estate of a sinner is like a man trauelling or going a iourney , and as hee went , hee fell into a pit full of snakes , toades and serp●nts , in the mouth of which pit there was a tree , a bough whereof ( as hee fell ) hee catcht hold of , and did hang thereby , at the roote whereof there was a leane and hunger-bitten beast , that euery day did gnaw to pull it downe , which beast is death : which seeing one day it will gnaw the roote in peeces , it shewes what need wee had of Repentance . LECT . V. V. THE TIME OF Repentance . HEB. 4. 7. To day if you will heare his voice , hardon not your hearts . WEE spake the last day of the Causes of Repentance ; First of the Efficient Cause which is God. Secondly of the Instrumentall cause , which is the preaching of the Word , or the Gospel . Thirdly of the Furthering or helping causes , which ( I said ) was , The mercies of God , the Iudgements of God , our owne considerations . Now the next thing wee are to speake of is , The Time of Repentance , for it is in vaine to know what wee haue to doe , if wee deferre to doe it in due time , or take exception to the time , as you see the Iewes did , when they were called vpon to build the Temple after their returne from the captiuitie , Hag. 1. 2. This people say the time is not come , the time that the Lords house should bee built : So for vs to say , the time is not yet come wherein wee should repent : but if God tooke it ill , that they should put off the building of a materiall house , what will hee say vnto such as deny the building vp of their soules to life euerlasting ? But such is the depraued nature of man , that when wee should seeke God and reforme our selues , wee take exception to the time , yea when wee are pressed vnto this dutie by a godly Minister , wee are readie to cry out with the deuills against Christ , Math. 8. 29. Art thou come hither to torment vs before our time ? The reason of this delay is , because , if wee haue serious and sad thoughts of repentance , wee thinke and conceiue that we haue true repentance indeed . But wee must not so deceiue our selues to say , I haue thought so , I had a purpose to repent , and doe the duty , &c. But to come to The time of Repentance , it may be considered , 1. Generally . 2. Particularly . The Generall time of Repentance , is the Time of this life ; for there is no repenting when a man is dead . Therfore here are two rules in the Generall . First , that this whole life is the time of Repentance . Secondly , that after death it is a worke cannot be done . Therefore let no man presume of further mercy then he is able to call for , which is in the time of this life . All the Scripture is cleere for this : as Iohn 9. 4. I must worke the worke of him that sent mee , while it is day , the night commeth when no man can worke . So Gal. 6. 20. As wee haue therefore opportunitie , let vs doe good vnto all , and Eccles. 9. 10. Whatsoeuer thy hand findeth to doe , doe it with thy might , for there is no worke or deuice , nor knowledge , nor wisedome in the graue whither thou goest ; and this wee see that as the time of doing good is in this life , so is the time of Repentance , and as wee can doe nothing being dead , no more can wee repent being dead . For this purpose Ieremie reasoneth with the people , Giue glorie to the Lord your God , before hee cause darkenesse , and before your feet stumble vpon the darke mountaines . And Dauid saith , Psal. 39. vlt. O spare mee that I may recouer strength , before I goe hence and bee no more : So then if wee haue any thing to doe , doe it with all thy might ; if thou haue to repent , repent earnestly ; if thou haue to pray , pray feruently : if thou haue to heare , heare diligently : if thou haue to giue , giue cheerefully , for when thou art in the graue , all opportunitie is gone , all time is taken away . I remember a pretty meditation of a learned man , saith he ; As long as a murtherer is in the way to the Iudgement seate , hee may make friends to compasse the matter , but if the Iudge haue giuen sentence and hee bee condemned , then hee may looke for the hangman , for the sword , and for the halter , and for the darke dungeon . Euen so as long as wee are in the way to the Iudgement , that is , as long as wee are in this life , wee may labour to compasse the matter , wee may make friends with God , but if once wee be dead and the sentence haue passed , wee may looke for the diuell and hell to seaze vpon vs , and therefore ( saith hee ) my good brethren , let not the time of your life passe without Repentance , for death will come , and the iudgement will come : therefore grieue and sorrow , mourne and lament , whilst you haue time and liue here . It is true indeed , that all the wicked in Hell shall repent euery veine in their hearts , when they shall see what styes and stables they haue made of their bodies , by their sinnes of Idolatrie , Adulterie , Drunkennesse , Swearing and prophanenesse , they shall mourne and lament , and waile for it : but they shall haue no benefite or profite thereby , for this bond of Repentance shall be Afflictiue and Poenall , it shall bee to their further increase of torment : therefore if wee would haue comfort by Repentance , wee must repent betimes in this life , for it is better to sorrow and mourne here where wee may haue comfort , then hereafter , when we can haue none . In worldly businesse , either planting , building , or purchasing , we make haste whilst wee liue to see all things done betimes , and settled during our liues , nay , wee thinke it will not bee so well done , as when wee our selues ouersee it : And shall wee not much more regard the preparing and fitting of our selues for Heauen , which cannot bee done vnlesse wee faithfully repent in the time of this life so , as it was commanded to Hezekiah , to settle his house in order , for hee should die : so are wee pressed to the duty of Repentance , before wee die , that in our life , our soules may bee prepared for Heauen . Is it not then high time for all wicked men to prepare themselues to Repentance in this life , considering all hope is debarred them after death ? Now there be diuers Reasons why this is so that Repentance must not be put off . First , Because the delaying and putting off of Repentance is dangerous . Secondly , Because the true time of Repentance is , to begin as soone as wee can , and the sooner the better , a man cannot begin to repent him too soone of his sinnes , because hee cannot leaue and forsake his sinnes too soone , this is vrged by the wise man , Eccles. 12. 1. Remember thy Creator now in the dayes of thy youth , while the euill dayes come not , nor the yeares draw nigh , when thou shalt say , I haue no pleasure in them , For then wee will bee vnfit , and many inconueniences depend vpon decrepidnesse , for such may be the distemper of the bodie , that the minde will haue small rest , and lesse list to make a sacrifice . Therefore begin as soone as may bee in the youth and strength of thy body , and as Abraham rose vp early in the morning to sacrifice vnto God , so rise thou vp early , and begin betimes to repent thee of thy sinnes : taking home the Apostles exhortation , Heb. 3. 13. Whilest it is called to day , if yee will heare his voice , harden not your hearts , &c. As a man that hath a long iourney to goe will rise vp early in the morning , and prepare himselfe , so must wee remember that wee haue a long iourney to goe when wee goe to Heauen , yea so long , as wee shall neuer returne againe , how had wee need then to prepare our selues to Repentance , and begin betimes , considering wee cannot come thither without it . But more distinctly , There bee fiue maine Reasons to mooue vs to speedy Repentance . The first is , Because early Repentance is more certaine and sure , then that which is deferred , for wee know not if God will grant vs time , or not , to repent hereafter . Wee that are in the Church to day , may be in our graues tomorrow ; and though hee doe giue vs time , wee know not whether hee will giue vs the meanes or grace to repent , and if hee doe giue vs the meanes , wee doe not know whether hee will blesse the meanes vnto vs. Therefore it is good for vs to repent whilst it is to day , whilst it is offered vs. This was it which made Isaac resolue to blesse his children betimes , Genes . 27. 3. Behold now I am old , and know not the day of my death ; so because wee know not the day of our death , how soone we shall leaue the world , and lay downe our heads in the dust , it is good for vs to begin betimes , and leaue a blessing vpon our soules before wee die . Augustine saith well . hee that promised to forgiue thee if thou repent , did not promise thee that thou shouldst liue till to morrow : It is true God hath promised , that hee shall not die that doth repent him of his sinnes , and that in many places of Scripture . Now if wee will consider how iust God is in his promises , and faithfull in his performances , who would not repent ; but remember withall that these promises are reither made or auailable vnto any , but vnto such as Repent . Secondly , Because early Repentance is more fruitfull then late , for though late repentance may bee true , yet commonly it is not so fruitfull , comfortable , nor accompanied with so many graces as that which is early , the Theefe vpon the Crosse , had late Repentance , and yet it was true and sufficient for the saluation of his soule , but it was not accompanied with so many graces , nor brought that glorie to God as it might haue done being more early . Again , Paul was conuerted , and repented betimes , and we know how abundantly he was stored with graces , and brought glorie to God , and comfort to the people of God. Uses . Vse 1 It is for the sicke to remember this in their health , and to prouide betimes , because a man hath not power ouer himselfe to doe any good in his best health and memorie , much lesse when any impediments and hinderances come : when a man doth repent on his deathbed , it may bee the Lord will bee mercifull , but yet let vs deale more faithfully with our soules , then to trust or presume vpon that , remembring that early Deuotion is most fruitfull . Indeed if a man forsake sinne in the strength of his body , and repent , God hath the greater glorie in the Conuersion , though affliction worke it . Of the storie of the Prodigall , Luk. 15. what sweet passages are there for timely repentances , and to personate a mercifull God , by a wise and mercifull Father , let the world say what it can , and men iudge as they list , hee that supposeth himselfe most righteous must repent , as it is in Christs inuectiue against the too forward Iewes , Luke 13. 5. Nay , but except yee Repent , yee shall alllikewise perish . A third reason is , Because early Repentance is the more easie ; For the longer wee goe on and liue in sinne , the harder it will bee to repent , if thou findest it hard to day , it will bee harder to morrow , and if it bee hard this weeke , it will bee more difficult the next , and if it be hard this yeare , it will bee much more difficult the next : Therefore God makes no limitation , but sayes plainely , Heb. 3. 13. To day , lest any of you bee hardened through the deceitfulnesse of sinne , and ver . 15. To day if you will heare his voice , then harden not your hearts , &c. I remember the saying of a learned man , if presently after a great raine it be hard to get ouer a riuer , then it will bee much harder at noone , and worse at night , when all the streames are come into one course and current . Euen so , if it be hard to repent presently after a sinne committed ; It will be harder when one hath committed twentie sins , much more when he hath committed thousands of sins , when all the sinnes of his life come to one course or current , therefore timely repentance is the easier . The fourth is , Because the longer wee ly in our sinnes vnrepented of , the more sowre and harsh they will bee : For the measure of our Repentance must in some sort be proportionable vnto the measure of our sinnes ; If our sinnes bee great , our repentance must also be great ; and if our sinnes bee small , our repentance may bee the lesser ; for the more sinnes bee committed , the more sorrow , griefe & tears , there must be in our repentance for them , as wee see in nature , the stronger the sicknesse is , so much the stronger must the physicke bee . The Iewes did temper for Christ a bitter Cup to drinke , but by our sinnes wee haue tempered a cup for our selues to drinke : for euery sinne wee commit , is as a drop of poyson to make this cuppe so much the more bitter vnto vs , wee see by experience , that if a man breake a legge or an arme , the longer it remaines vnset , the worse it is to bee ioyned , so the longer wee liue without Repentance , the worse it will be to repent : therefore the best is to ●rie vnto God betimes : When our heart is ouerwhelmed . As in diseases the physicke is alwayes tempered to the st●ength of the diseased , but the longer it is deferred , the more dangerous is the cure : So it is with vs for our sinnes , wee must haue the Physicke of Repentance cure vs , according to the measure of our sinnes , as I haue shewed . If a man haue made himselfe a great burden to carry , and should assay it on his backe , and so hee findes it vneasie , and to presse him very much , if he should then throw it downe and put a great deale more vnto it , and then begin to lift it againe , but vpon the second tryall finding it heauier then before , if hee should fall in a great rage , till hee adde twice as much strength and labour to carry it the lighter ; would wee not thinke such a one foolish , thus wilfully to increase his burden ? so is it with the children of this world ; because they finde Repentance somewhat vneasie at first , they cast it from them , and by that time they come againe ( hauing added more sinnes , and made their burden heauier ) they are compelled to their greater sorrow and greater Repentance , to wrastle with so grieuous a burden , at a wondrous great disaduantage . The Fifth Reason why early Repentan● is better then late , is : Because it is more pleasing vnto God : for hee for the most part reckoneth more of an old disciple then of a new . As wee see in experience , vsually one will make more account of an old seruant then of a new , hee will commit more trust to him , and bee more familiar with him . Euen so the Lord makes more reckoning of an old Disciple , then of a new , wherefore by all these reasons wee may see , that early Repentance is better then late . And therefore now let vs doe as it is said , 1. Chron. 22. 16. Arise therefore and bee doing , the Lord will be with thee : So seeing wee haue so many sinnes to repent vs of , and that God must haue the temple of our soules new built , and re-edified ; let vs vp betimes , and be doing with our Repentance . As Pro. 3. 28. Say not vnto thy neighbour goe and come againe tomorrow : but giue when thou hast it by thee ; So say not vnto God , when he offers thee Repentance , goe and come againe ; I will listen to this another time , but listen while it is time , and refuse not mercie when it is so neere thee . Wee see that in the practise of men , they cannot indure to bee put off from day to day in those things they desire to haue , but they will take it as an iniurie done vnto them : So the Lord takes it as a great i●iurie and wrong done vnto him , when men put off their repentance from day to day . The common course of the world is to deferre Repentance vnto the day of death , thinking that to be the fittest time for it : But such are deceiued , for of all other times this is the worst for it , and that because of two impediments : 1. One in Nature . 2. The other in Grace . The first impediment in Nature is , The Dolour and paine wherein the partie at that time is , for when paines bee vpon a man , how vnfit is he then to repent , when it is tedious and irksome to speake or heare any noyse ; O how vnfit is a man then to set all his sinnes in order before him , to sorrow and mourne for them , and that hee hath offended , by them , so gratious and good a God ? In this case , it befalls vnto many at such times , as it did with the Israelites , Exod. 6. 9. Moses told them , that the Lord would bring them out of Egypt , that hee would take away the burdens from their shoulders , and that hee would bring them into the land of Canaan , which hee had sworne vnto their Fathers , to giue vnto them : But the text shewes , That they did not hearken vnto Moses , for the anguish of spirit , and because of the cruell bondage they were in . So for the most part when paines and sicknesse are vpon one , hee is not fit , to listen vnto any good counsell or admonition , that any one can bring him be it neuer so comfortable vnto others ; therefore the time of death , is a most vnfit time for the beginning of Repentance . Secondly , Because the time of death to a naturall man ( vntill hee hath repented ) is of all other times the most terrible and fearfull : Vntill hee haue obtained the assurance of the forgiuenesse of sinnes , and that heauen and happinesse belongs vnto him . If a Physitian should come to take away a legge or an arme from a man , what a fearfull thing would it bee ? how much more fearefull to a naturall man is death , which comes not to take away a legge or an arme onely , but to rent body and soule asunder , to bee at last tormented for euer ? So that when death comes with so dolefull an errand to seperate two old friends , this time must needs bee a most vndisposed season to repent in . Thirdly , Because of worldly Cogitations , as the disposing of wife and children , house and lands , and other goods , all these must needs hinder the motions of Repentance . As if a man haue a candle lighted in a Mine vnder the earth , if it bee neere or vnder a dampe , this will come , and put out the candle ; So when in the time of sicknesse there is a candle lighted of good motions and meditations of Repentance : then these new mutinous cogitations enter in , to thinke what shall become of wife and children , this and that friend , and how to bestow our goods : these like a dampe extinguish the good thoughts of Repentance . The fourth is , That God then ordinarily punishes our neglect of this duty in our health , with hardnesse of heart on our death-beds : As it is Pro. 1. Because hee called then to vs , and wee would not answer : therefore we call vnto him , and he will not answer vs , euen when our feares come like a whirlewinde , and our desolation posteth vpon vs. O saith Christ to Ierusalem ; Would to God thou hadst knowne in this thy day the things which belong vnto thy peace ; but now they are hid from thine eyes : Worke ( saith our Sauiour to the Iewes ) whilst it is called to day , for the night commeth in which no man can worke : So that this night time of sicknesse , is of all times the most vnfit to repent in ; when God may iustly leaue vs comfortlesse , because wee would not ere that time hearken to the words of instruction , and walke in new obedience . 2 The Impediments of Grace At that time may bee these ; First , God may deny vs the meanes to worke Faith and Repentance in vs ; our comforters and helpers then shall be silent , tongue tyed or absent , when wee most wish , desire , and languish for comfort and helpe : then one of a thousand may be denyed vs. Secondly , Though hee doe giue vs meanes , yet it may bee hee will not blesse them , or make them powerfull and effectuall vnto vs. And though hee doe blesse the means , yet our comfort shall then be the lesser , for ordinarily hee doth more blesse the publike , then the priuate meanes vnto vs : wherefore of all times , the time of death is the most vnable for Repentance , and the worst , wherefore now O yee my hearers ! let my counsell this day bee acceptable in your eyes and eares : Remember now your Creator in the dayes of your youth , health and strength : the sooner it is done , the better , easier , and more comfortable will your life and death bee : doe therefore in this , as Abraham did when hee sacrificed Isaac , he rose vp early in the morning ; so wee should rise vp early in the morning of our age and youth ●o offer vp our selues , our soules and bodies vnto God , as a liuing sacrifice : our Isaac must at one time or other bee sacrificed : therefore let vs repent , and bewaile our sinnes betimes : for it is a speciall point of prudence , to doe that betimes which must needs be done . Thus of the Generall . Now for the Particular Time of Repentance , there bee sixe things Considerable . The first is , When a man hath committed any new sinne , then is a speciall time for him to renew his Repentance , as hee hath renewed his sinne . So Dauid did , 2. Sam. 24. 10. where it is recorded , that Dauids heart smote him after that hee had numbred the People . Thus by and by hee renewed his Repentance , after that hee had confessed and seene his sinne . So Peter , Math. 26. 73. It is written of him , that after he had remembred the words of Christ , Hee went out and wept bitterly . Thus euery new act of sinne must haue a new act of Repentance , as I haue said . If a man haue an arme or a legge out of ioynt , he can neuer be quiet vntill it bee set and put in order againe ; so should it bee in our committing of sinne : for because euery sinne setteth the soule out of ioynt , wee should neuer be quiet vntill Repentance haue put all in frame againe . Wee see by experience , that if a candle be blowne out , if a man by and by runne to the fi●e with it , the sooner he comes , the easier it will be lighted againe and the sooner : and the longer hee ●arries , the longer it will bee ere it take fire ; euen so when a man falls into any sinne , the sooner hee repents of it , the more easie and better it will be for him , and the longer hee deferres his Repentance , the harder it will befor him to bring his heart to the duty . Therefore it will be best for vs , to take the best courses which may bring vs vnto saluation , no sooner to haue sinned , but presently thereupon also to renew our Repentance : As the wise mans counsell is , My sonne if thou hast sinned , deferre not thy Repentance . Secondly , it is a speciall time of Repentance , When any iudgement of God , either publike or priuate falls vpon vs ; as the Prophet shewes , Isa. 26. 16. Lord in trouble haue they visited thee , they poured out a prayer when thy chastening was vpon them . So Lament . 3. 40. saith the Church , Let vs search and try our wayes , and turne vnto the Lord. When God sends sicknesse , blindnesse , or lamenesse , losse in our goods friends , reputation , preferment , or such like , then is a speciall tune to repent vs of our sinnes . For it is a sure thing that the iudgements of God come by reason of our sinnes , and so questionlesse God will renew his iudgements , if wee renew our sinnes ; which cannot be remooued but by Repentance . If a mans house be on fire , he will carry out his Flaxe and Towe , Wood and Straw , with euery thing else which is fit and likely to augment the fire : and then doth hee cry for helpe and poure on water to quench it ; euen so because our sinnes doe nourish the fire of Gods wrath , and will consume our soules , if wee doe not carry them out of sight by repentance , therefore we should set about this worke : and take away all that matter which may increase the fire of Gods vengeance vpon vs : which is to put away our sinnes by repentance ; as wee see Deut. 9. 20. Moses did , for thus he records it ; And the Lord was very angry with Aaron to haue destroyed him : and I prayed for Aaron the same time . Here you see how a iudgement was remooued by Aarons repentance , and Moyses prayer . Wee see if the Kings Writs be out against a man to attach him , Bayliffs and Sherifes lying in wait for him in euery corner to arrest him : such a man will presently labour to compasse the matter , and bring it to agreement for feare of imprisonment : So when the Writs of God are out against vs , and his Iudgements like Sergeants and Baylifes dogge vs in euery corner : what should we doe in this case ? but labour to compasse the matter betimes to bee wiser for our soules and immortalitie , then they are for a little temporall punishment in this life : and to make a good vse of Gods iudgements vpon others : the omission whereof , made the Spirit of God complaine thus , Reuel . 9. 20. And the remnant of the people which were not killed by these plagues , repented not of the workes of their hands , where the Lord complaineth of them , that they had no regard to his iudgements . So Amos 4. 6. And I also haue giuen you cleannesse of teeth in all your cities , and want of bread in all your places , yet haue yee not returned vnto mee , saith the Lord. The like we haue , Ier. 5. 3. Thou hast striken them , but they haue not grieued , thou hast consumed them , but they haue refused to receiue correction , &c. So that by these places you see , it is a speciall time for vs to call vpon God when his hand is vpon vs , and wee see apparantly , that our sinnes doe pull his iudgements neerer and neerer vs. Thirdly , When God affoords vs any speciall meanes , then hee lookes for speciall actions and affections , in turning towards him : as at the comming of Iohn Baptist , Math. 3. 10. And now also the axe is layed vnto the roote of the tree : before the axe of God was layed to the boughes and branches , but now to the very roote , at which time there is no remedie , but that Euery tree which bringeth not forth good fruit , must be hewen down and cast into the fire . So it is said , Act. 17. 30. And the times of this ignorance God winked at , but now hee commandeth all men euery where to repent ; So that when God sends speciall meanes , this is a speciall time of Repentance . Ships that haue lyen long in the harbour , yet as soone as the winde blowes , by and by they set forward to their intended iourney , as it is said , Act. 27. 13. And when the south-winde blew softly ( supposing that they had obtained their purpose ) they loosed thence . Euen so should we doe , when we haue lyen long in the harbour of sinne , done little good in Religion , or to the Church of God , yet when the winde blowes , when God offers gratious and good meanes , when we haue so faire an opportunitie , we should lay hold vpon the good things that be for our saluation . So that this must needs be a fearefull abuse of Gods kindnesse and goodnesse ; that when it is a speciall time of Repentance : through our corruptions wee make it a speciall time of wantonnesse and vncleannesse , and wee are so farre from being the better for all our speciall meanes , that wee become worse and worse : and so bring iudgement vpon vs. Our Sauiour Christ Math. 11. doth vpbraid those Cities wherein hee had done most of his great workes , because for all this they had not repented them of their sins , where he tells them That it shall be easier for Sodome and for Gomorrah in the day of Iudgement , then for them : So if wee doe not profite by the preaching of the Word , and the good meanes which are amongst vs at this day : the estate of Sodome and Gommorrah at that great day , shall be easier and better then ours . So let vs take heed it be not so with vs , for what a fearefull signe of damnation is this ? when wee thus set open the gates of hell , by being no more carefull to come to Faith and Repentance , and other sauing graces , in the midst of such abundance of meanes ? Fourthly , it is a speciall Time of Repentance , when wee goe about any great worke : For many times in our honest labours , there are many crosses and troubles which doe befall vs , because we haue not repented . Therefore it must bee our wisedome , when wee goe about any great worke which wee would haue to prosper , then to repent , lest we incounter with great crosses . So Ezra 8. 21. hee practised : So Esther 4. 16. So Iehoshaphat , 2. Chron. 20. 12. The omission of this dutie you see was dangerous , Iosh. 7. 11. 12. they could not stand before their enemies , saith God vnto Ioshua , Vp , Israel hath sinned , and they haue transgressed my Couenant , therefore the children of Israel could not stand before their enemies : Euen so it is with vs , wee cannot stand before our enemies , God doth not blesse our labours , indeauours , nor any thing wee take in hand , because wee doe not prepare our selues vnto Repentance , therefore ( as I said ) when we haue a great work in hand , it is a speciall time of Repentance , and herein wee must imitate the seruants of God in their examples , when Ezra had a great iourney to goe : first he fasted and prayed : so many other of the Saints forenamed : this was their practise , and so must it bee ours , chiefly when wee come to heare the Word , or receiue the Sacran ●nts , then we must be sure to haue repenced soundly for our 〈◊〉 nes , or else , as wee cannot expect mercie : so wee depart away without comfort . As a man that would draw a riuer into his ground , he must first prepare the channell , cut downe the bankes , and stop the passages ; so must men doe with their sinnes , that would haue the riuer of Gods mercie to runne through their hearts . The Fifth speciall time of Repentance is , Eeuery morning when wee arise , and euery night when wee goe to bed : For as wee sin daily , so must wee daily renew our repentance , let vs then repent euery morning before wee rise . The steward who hath but a short memorie , will be often casting vp his accounts and reckoning with his Master , he will neuer let them tarry too long without cleering and making euen , so because that our memorie is short , and that wee soone forget our sinnes , we should desire to haue often reckoning with the Lord euery day to make euen with him . I● we would thus often doe , wee should haue but a few sins to repent vs of when wee come to die . Wee see by experience , if a man haue a little Brooke that runnes through his ground , as long as he keeps the channell cleane that the waters may still auoide , it will neuer annoy him , but if he suffer the gutters to be stopped with mudde and durt , and weeds to stop the course and carrying of the water , by and by it will ouerflow his ground . And euen so , though a man haue some sinnes which annoy and trouble him , yet 〈◊〉 he will be daily cleansing the channell of his heart , and make the channell open by Repentance , there will be the lesse danger to his soule , as wee see it was said of Dauids practise , Psal. 6. Hee talkes of a vexed soule , wearisomenesse with groaning , making his bed to swimme with teares , consuming of his eyes , and the like : so must our Repentance come with sighes , groanes , weeping and wringing of the heart ( if it were possible ) that so wee be the better assured , that it is vnfained and rightly bred ; and that it is such vnto which God will haue respect . Sixtly , the last speciall time of Repentance ; is at the houre of Death ; for then indeed is the Time to renew our Faith , Repentance and all other Graces , or neuer . Euen as a man that hath beene at great charges for the building of a ship to carrie himselfe safely a very long iourney , when hee is ready to put foorth into the sea , then hee especially lookes , that all his Masts , Sayles , Anchors , and Tacklings be ready , fit and prepared ; so howsoeuer a man deale with his Faith , Repentance , and other graces all his life time , yet now when at the houre of death , hee comes to lance forth into so rough a Sea , for his last iourney ; he must then looke all ouer againe , and see that nothing be wanting , but that his faith , prayers , penetencie , loue , and such like , be in a readinesse for to conduct him in peace and safetie vnto the end of his last iourney . But commonly men doe by Repentance , as great men doe by Banquets , when a great Feast comes : they sit and gaze and admire , but their stomacks are gone ; many in this case haue no stomacks to eate : So many men looke at these excellent things of God , admire them , but will not eate : will not repent , leaue their sinnes , &c. But let vs in the Name of God who know better things , and haue not thus learned Christ , goe on , resolue , labour and practise Repentance , ere it bee too late : which now is our next Point to be handled the next time . LECT . VI. VI. THE PRACTISE OF Repentance . IOEL . 2. 12. Therefore , also now ( saith the Lord , ) Turne yee euen to mee with all your heart , and with fasting and with weeping , and with mourning ; And rent your heart , and not your garments , and turne vnto the Lord your God ; for hee is gracious and mercifull , slow to anger , and of great kindenesse , and repents him of the euill . WEE spake the last day of the Time of Repentance , when we shewed , that for euery new sinne , there must bee a new act of Repentance , and so as wee sinne daily , wee must daily repent . For ( as I then shewed ) if a man haue a little Brook which runs through his ground , as long as hee keepes the channell cleane , pulls vp the weeds , and durt , and sand from stopping it vp , hee is sure it will not annoy him , nor ouerflowe his bankes : So as long as a man doth daily renew his repentance , and pull vp the weedes of his sinnes from his heart , hee shall be sure that the riuer of Gods mercy will runne smoothly and currently into his soule , thus then you see Repentance is a daily duty , and onely in the time of this life to be performed : as wee commit daily sinnes , so had wee need of daily Repentance . Now the next point we are to speake of , is of The Practise of Repentance , or manner how wee must Repent , for it may bee some men will bee readie to except and say , seeing Repentance is such a necessarie duty , as no man liuing can be saued without it , and seeing the time of this life is nothing else , but a time left of God to Repent ; and so I am willing to performe this great worke , but alas , I know not how , nor in what manner I should repent : so that as the Disciples said vnto Christ , Luk. 11. 1. Lord teach vs to pray , so may wee say , Lord teach vs to repent , wee be willing to repent , but know not how nor in what manner . Wherefore wee are to know that in the practise of Repentance , there must be foure seuerall things , that is , in the presenting of our selues before the Throne of Gods Maiestie , and attempting or performing this our duty of Repentance ; for the acquisition of our saluation , there must be , 1. Examination , 2. Humiliation , 3. Deprecation , 4. Resolution , Which be the foure things required in the Practise of Repentance . First , there must be Examination , for euery one that will repent , must first examine himselfe in the matter of Repentance , how to finde out his owne sinnes and offences , for how can a man repent him of his sinnes , if he doe not know them I so he that ●…d repent , must first labour to come to the knowledge of his sinnes , and he cannot know his sins , but by examining his heart , and his owne wayes , that he may finde out his owne strayings and wandrings from the Lord , by the righteous rule of the Law of God , the word of God must be the candle to light the minde , and to direct and shew what is good and what is bad , what is sin , and what is not sin , what is pleasing vnto God , and what is displeasing vnto him . As may be seene , Lament . 3. 40. saith the Church there ; Let vs search and trie our wayes , and turne againe vnto the Lord. Meaning that vnlesse we will seeke and search into our owne hearts to finde out the things that are amisse ; and so seeke and search , as a man looking diligently for a thing lost , who lighteth a candle and searcheth euery corner , till he hath found the thing , we shall neuer be able to finde out all our sinnes : So the Prophet sayes , Psal. 119. 59. I considered my wayes and turned my feet vnto thy testimonies . Seeing then it was the consideration of his owne wayes , which made him turne into the wayes of God , let vs practise the same . The like wee haue in the storie of the Prodigall sonne , Luk. 13. 19. And when he came to himselfe , he said , I will returne to my father , &c. When he had examined his owne state and condition , then it came into his minde to returne vnto his Father : so then the Point is , That in the Practise of Repentance there must bee examination of our owne wayes , which is a thing contrary to the course of the world , who are prone to looke into other mens wayes and neglect their owne . The beasts Reuel : 4. 8. were full of eyes within , but the most men haue eyes without to looke into other mens secrets , but not into their owne faults at home : such men may be likened vnto husbands , who because they haue vnquiet wiues at home , loue as much as may be to be abroad , because they can no sooner put their heads within the doores , but by and by their wiues are vpon them , euen so it is with him that hath a bad conscience , as with him that hath a bad wife , no sooner hee can come home into himselfe , but by and by his conscience is vpon him , ready to raile at him and rebuke him for his sinnes , so that he longs as much as may be to be abroad , and to deale with other mens sinnes , rather then his owne . But Paul tells vs 1. Cor. 11. 31. That wee must iudge our selues , if wee would haue God not to iudge vs. Therefore euery Christian man should set vp a Tribunall and Iudgement seate in his owneheart , and make a solemne arraignement of himselfe , that is to say , that he so set himselfe before God , that he first vndertake the triall of his owne wayes , and consider wherein he hath offended , and what sinnes he hath committed against him , then he must bring the bills of indictment against himselfe , make a presentment of his owne faults , where hee hath sinned , when offended , and how displeased so good a God. And thus euery man must iudge himselfe , that God doe not iudge him : for a iudgement must come . St. Austen sayes well , That so often as a man remembers his sinnes , God forgets them . If thou examine thy selfe , God will vrge no further ; if thou iudge and condemne thy selfe , God will not iudge thee ; if thou punish thy selfe , God will spare thee . So then this is the first Point , wee must examine our selues how wee haue offended . Now in this examination there are two things required : 1. There must be a right Rule to examine by , 2. There bee certaine Heads , vpon which wee must examine . First , for the Rule , There are certaine false Rules which we must remember neuer to take hold of . First , That a man doe not examine himselfe by himselfe , for a man may be in a better case then formerly , and yet in no good estate : he may haue left grosse sinnes , particular sinnes , and yet be deceiued infinitly short of true goodnesse : So that a man is but a falfe rule vnto himselfe , when he wil thinke all to be well , because he findes some better times then he was wont . To this effect St. Paul sayes , 2. Cor. 10. 12. Wherefore let him who thinketh he standeth , take heed lest hee fall . And againe , 2. Cor. 11. 12. hee condemnes this rule , saying : Wee are not of that number who compare themselues with themselues . The second false Rule is , when a man will examine himselfe by others : because hee sees others subiect to more grosse sinnes , or liue openly more licentiously then himselfe : As the Pharisee , Luk. 18. 11. deceiued himselfe . Lord I thanke thee , that I am not as other men are , extortioners , vniust , adulterers , or euen as this Publicane ; you see he was better then a number of others , no extortioner , adulterer , oppressor , vniust dealer , and yet hee could not be iustified of the Lord : all this could not excuse him : so you see this is but a false Rule to examine by , wee should rather doe as the Apostle commands , Gal. 6. 4. Let euery man prooue his owne worke , &c. and then he shall haue reioycing in himselfe , not in another . A third false Rule is , When a man will examine himselfe by the speech of people ; and the account that the world makes of him . But wee may bee in much account with others , accounted a good Christian , and a good liuer , and yet all this be but as a shadow before God : and therefore the Apostle saith , Rom. 14. 4. Euery man must stand or fall vnto his owne Master : for God is able to make him stand . And 2. Cor. 10. 18. hee shewes : no commendation ought to be built vpon , vnlesse it be of God ; For not hee who commendeth himselfe is approoued , but whom the Lord commendeth . Wheresore euen as it was said of Belteshazzar , Dan. 3. Thou art weighed in the ballance and found light ; so if wee measure our selues by this Rule , wee shall be found too light in Gods ballance . The true rule is a righteous Rule , therefore wee must examine our selues by the Law of God euery one who wold haue a true triall of himselfe : and then as the Carpenter when he hath applyed his threed and line vnto the timber , by and by hee sees where it was crooked . So when a man hath thus applyed himselfe vnto the Law of God , hee soone shall see wherein he hath beene sinfull and faultie . So this Rule God giues vnto his people , Deut. 30. 2. Obey his voice , according vnto all that is commanded thee . Now for the heads which wee must examine all our sinnes by , they be , 1. Inward . 2. Outward . And God is the Iudge of all , that is , wee must examine our selues of all our sinnes committed against God , and against our Brethren . There is a corruption in nature in the examining of our sinnes , wee deale by our selues as a false Iudge doth by an offendor : examine him so slightly , that one may see he would willingly saue him : or that he is affraid to finde him faulty : euen so in the examining of our selues at the best , wee looke but at our outward sinnes , being loath to search into the inward secrets of our soules , to finde out the poyson and corruption of our hearts , for from the heart commeth all manner of wickednesses : so that the true examination must be of all our sinnes , so farre foorth as by any meanes wee can come to the knowledge of them : both of sinnes against the first and second Table , secret or open what kinde soeuer they be . Trads-men you know ( especially in great Cities ) vse to keepe a booke of all their expences , of their layings out and commings in , and so are often casting vp their accounts to see whether they gaine or lose in matters of the world , so we should take an account of all our actions , and keepe a register of them ; euery night we should cast ouer our accounts , to see how wee haue sinned and offended God , and how often , how wee haue repented : if we finde things to be well ; wee should blesse God for it , and if wee finde things to be amisse , we should be humbled in our soules for it : thus we must labour to view all our actions : as wee see God did , Gen. 1. when God had made an end of his first dayes worke , and so of the rest , it is said ; Hee beheld the same , and loe all that he had made was very good . So should we from day to day take a view of our workes , speeches , and the like , to see whether they haue beene good or bad . The second thing in the Practise of Repentance is Humiliation : for when a man hath seene that he is a sinner and lyes in sinne , this is not enough , but then great care must be had also to be humbled for them ; that is , bitterly to weepe and mourne for them , euen to the shedding of many teares if it bee possible : So Peter did , Math. 26. 75. it is said , And he went out and wept bitterly , &c. So Mary Magdalen , Luk. 7. 38. it is said ; And shee stood behinde him weeping , and began towash his feet with teares , and then to wipe them with the haires of her head . So Dauid Psal. 6. 6. confesses of himselfe , All the night I make my bed swimme , I water my couch with my teares . So we see it is a plaine case , when once we haue seene our sinnes , the next thing to be done is , to bee humbled for them , as I haue said euen to the shedding of teares , which in Gods sight are so pretious and acceptable , that hee gathers and puts them vp in his bottle , as Psal. 56. 8. Thou tellest my wandrings , put thou my teares into thy bottle ; all other teares fall to the ground , and are to little purpose , but euery teare that a man sheds for sinne , that hee hath offended God : he gathers these vp . But alas , what shall I say ? I doubt me not one of a 1000. of vs let tears fall in this kinde , and for this cause you goe mourning and want comfort , because you seeke it not the right way in godly sorrow first to be humbled , and then to reioyce . It is a lamentable thing that many of you be twentie , thirtie , and forty yeares old , and yet you haue neuer shed one teare for sinne : O what a lamentable case is this ? that Christ may now come and say to you as hee did vnto those women , Luk. 23. 28. O daughters of Hierusalem , weepe not for mee , but weepe for your selues , &c. It is a good thing to weepe for Christ in regard of the paines and troubles which hee suffered , and did befall vnto him as our suretie ; but it is a greater grace to weepe for sinne , and that thereby wee haue displeased so good a God. Which ( I take it ) made St. Augustine say , that Mary Magdalen brought two things to Christ , her oyntment and her teares , and yet her teares exceeded her oyntment in sweetnesse , &c. Now this sorrow for sinne doth require fiue qualifications : First , there must be ( Dolor Cordis , or Contritionis , ) the sorrow of the heart or Contrition : as Act. 2. 37. it is said those three thousand who heard Peter ; were pricked in their hearts : and Psal. 51. A contrite and a broken heart , O God thou wilt not despise . So that this sorrow must not be outward onely with the sadnesse of the face , but it must be a sorrow of the heart , as Psal. 63. the Prophet complaines , my soule is vexed within mee , &c. It is called other-where the pouring out of the heart ; for this is most certaine , when the soule in good earnest sets to wrastle for heauen , then there is no time for vs to dissemble with God. Secondly , it must be Dolor secundum Deum , Godly sorrow which is a sorrow for sinne , because it displeaseth and hath offended God , as wee may reade , 2. Cor. 7. 11. For behold this selfe-same thing that you sorrowed after a godly sort , what carefulnesse it wrought in you , &c. Many a man is sorry for his sinne , and peraduenture repents not for all this , or if he doe repent , it is not because it is sinne , but because it will bring their shame , losse , or discredite with men , or that Gods iudgements are ready to seize vpon him : as Ahab when it was told him that the dogges should licke his bloud in that place where hee had stoned Naboth , he wept and humbled himselfe , and went softly , but it was not because he had displeased God , but in regard of the iudgement that should befall him . So Iudas was sorry for his sinne , not because of sinne but by reason it was so horrible a thing to betray his Master : this was it which made so horrible and incureable a rent in his conscience : others againe sorrow for sinne in an other kinde , because they would be well accounted of , by the best men and women : they would seeme to be religious : because this is a faire way to preferment and profite : when yet none of all this is godly sorrow : for this cries alwayes with holy Dauid , and laments most sins against God : Against thee , against thee onely haue I sinned and done euill in thy sight , that thou mayest be iust in thy iudgements , &c. Thirdly , it must be Dolor particularis : a man must be sorrowfull for his sinnes in particular , whereby hee hath offended God. It is not enough for a man to be sorrowfull generally because hee is a sinner , but hee must draw himselfe to more particulars , to an account , in what manner , and with what sinnes he hath displeased God , Her● , heri , hodie , hodie , yesterday , yesterday ; to day to day : because as one sayes well ; Dolosus versatur in generalibus , a deceiuer loues generalls : therefore let vs know , the duty consists in particulars , and we must come ( so farre as it is possible ) vnto the account of euery day , yea , euery houres sinne , and be so sorry for them . Thus the people confessed , 2. Sam. 12. 19. For wee haue added vnto all our sinnes this euill , to aske for vs a King , &c. So Iudg. 10. 10. they say , Wee haue sinned against thee , both because wee haue forsaken our God ; and serued Baalim . Now as concerning particular sorrow , we must doe as Physitians doe with diseased bodies , when they finde a generall distemperature in the body , they labour by all the art they can to draw the humour to another place , and then they break it , and bring out all the corruption that way : All which is done for the case of the patient . Euen so we must doe when we haue a generall and confused sorrow for our sinnes ; labour as much as may be to draw them vnto particulars : as to say , in this , and in this , and at such and such a time , in such an occasion , and in such a place I haue sinned against my God. The Fourth thing in godly sorrow is , Dolor Reprehensivus , a reprehensiue sorrow , which is such a sorrow , that though it begin but in a few particulars , yet at length it drawes in all with it : euen as a traine of gun-powder , when one corne is set on fire , it will not leaue vntill all be fired and in a blaze , so true sorrow though it begin but with one or a few sinnes : yet it drawes in all the rest ere long , for which we haue not sorrowed . So Dauid we see had no rest by reason of one sinne , Psal. 51. but at last it was not long ere it came into many heads , and set him aworke to complaine of more ; yea , euen to looke backe to his originall corruption : euen so wee must not thinke it enough to repent of one speciall or particular sinne , and so cease ; but our sorrow must extend it selfe vnto all : we must gather in with our particular sinnes : which shewes the great defect which for the most part is in the Repentance commonly vsed in the world : If they repent of one sinne , they thinke it is enough and rest in that : So Iudas did make a shew of Repentance for one offence : and so many other doe ; yea , and with teares : who yet misse of repentance , because they neuer descend to search and trie their selues in particulars : for true sorrow so begins , as it at length drawes in all . The Fift property in this sorrow is , that it be Dolor Proportionalis : that is , if our sinnes bee great , our sorrow for sin must be so much the greater : If sins bee few and little , our sorrow may bee the lesse , and sooner attaine peace of conscience : Therefore this must needs be a great corruption and selfe-deceite in the ordinarie repentance of the world : that what kinde of sinne so euer they commit , there is but one measure of sorrow for it . Wee may see of Manasses , his sinne was great , and his contrition was great , it is said , That Mannasseth was humbled greatly ; So Peter in denying his Master , it was a great sinne , and therefore his sorrow was proportionable ; it is said , Then Peter went out and wept bitterly : So Hezek●…h committed a great sinne in shewing his treasure , and hee was brought very low for it . So if we haue sinned greatly , it is certaine our sorrow must bee proportionable , as wee see by experience , he who falleth into the midst of a riuer , must labour and take more paines to get out , then he who slippeth in but at the brinke of it ; euen so if wee fall into great sinnes , it must and will cost vs more sorrow and teares , then if we fall into lesser sinnes onely . The Third maine thing I shewed in the practise of Repentance , is Deprecation : which is , a sending vp of earnest and heartie petitions and requests vnto God for the pardon of sinnes , when once he hath seene himselfe to bee a wretched and a grieuous sinner : then to begge humbly at the Throne of grace for Iesus Christs sake to haue them all pardoned and done away : In summe to haue good things giuen , and all euills they deserue remoued : this is Deprecation . Holy Dauid was exceeding frequent in this duty in many Psalmes ; as Psal. 51. Blot out all my offences , and wash mee from my sinnes : So the Publican , Luk. 18. O Lord bee mercifull to mee a sinner : Thus in this case wee must not rest like Iudas vpon a bitter , sowre and heauy remembrance of our sinne onely , but become humble sutors to the Throne of Grace for mercie , according to Dauids experience . Psal. 32. 6. For this shall euery one that is godly , make his prayer vnto thee in an acceptable time , &c. For what meanes he they should pray vnto God for ? for houses or lands , or gold , or siluer ; no , for no other thing , especially , then the forgiuenesse of sinnes : So in this case a man must behaue himselfe , as a poore prisoner at the barre , when the Iudge stands vp ready to giue sentence vpon him , he falls down vpon his knees , and lifts vp his hands , lookes rufully , speakes pitifully , and begges for his life . He cannot misse to speed at Gods hand , as Daniel did , Dan. 9. 20. euen so , if a sinner can pierce the heauens with his cryes , and solicite God earnestly , no question , he shall at length heare the voice of Christ say vnto him by his Spirit ; Goe in peace , thy sinnes are forgiuen thee . The Fourth and last point in the Practise of Repentance is . Resolution , to walke with God in newnesse of life , as Dauid did , Psal. 119. I haue sworne and will performe to keepe thy righteous law : and Psal. 39. 1. I said I will take heede to my wayes that I offend not with my tongue . And againe , Psal. 119. I considered my wayes , and turned my feet vnto thy Testimonies . I made haste and delayed not ; the time is now ; not deferring till hereafter , now wee must resolue to leaue our sinnes , to walke with God with newnesse of life , and with all watchfulnesse ouer our owne hearts : then vnto resolution wee must ioyne a holy , constant indeauour , vsing all good meanes , and remoouing the lets and hinderances which stop and hinder our repentance , which is now the next thing wee are to speake of . LECT . VII . VII . THE IMPEDIMENTS of Repentance . Io● . 15. 31. Let not him that is deceiued trust in vanitie , for vanitie shall be his recompence . THe Spirit of God by Salomon hath iustly taxed all things vnder the Sun to be vanitie and vexation of Spirit ; so may I iustly now being to speake of the impediments of Repentance , censure all these lets and hinderances which detaine men from this so necessarie Grace , vnder the Name of vanitie , whatsoeuer they bee : and vanitie shall be their recompence . Wee spake the last day of the Practise of Repentance , wherein must bee foure things ; First , a man must search out his sinnes by the bright candle of the word of God. Secondly , when he hath found out his sinnes , then he must bee sorry for them . Thirdly , Then hee must pray to God in Christ Iesus to forgiue them . Fourthly , Then he must resolue against them , that is renounce and remoue them as farre as may be . Which practise of repentance must be not only once in an age , or a mans life : but as our sinnes be dayly , so our repentance must be euery day performed so long as wee liue in this life . Now in the next place we are to speake of the Impediments of repentance ; and those deceits which hinder men and women from this dutie . Generall or vniuersall motion ( as Schoolemen say ) is caused two wayes : First , Either Agendo , by enforcing vp that which wee meane to mooue , as when a man flings a stone with his hand : Or Remouendo prohibens quod impedit , or remoouing of that which hinders the motion ; as when a stone lieth vpon a shelfe , when one pulles this away , then by and by downe falls the stone of his owne accord and yet hee who pulled away the shelfe caused that motion of the stone . But how ? Not Agendo , by flinging of the stone downe ; but by Remouendo prohibens , remoouing of that which hindered the motion of it . Now as it is in vniuersall motions , so also it is in speciall motions of the mind ; for they be caused , first either directly by an immediat impression made vpon the mind , as when a man is directly inuited to goodnesse or vertue . Secondly , or by remoouing the impediments which hinder vs from it . O● the first I haue spoken in the practise of repentance formerly . It shall not therefore be amisse now to speake of the impediments in the next place : wherein two things are required of euery one : 1. Christian wisedome to finde out the let . 2. Christian care to remooue it . First , there must be Christian wisedome to finde our thelets ; for in euerie man there is son especiall barre or let , which if he can finde out , or light vpon , there is the wisedome , to be wise to finde out these pressing downe weights , as the Apostle calls them . They who haue water running home in pipes and conduits to their houses , as soone as they want that which they see their neighbors haue at their doores close by them , by and by they search into the causes , and run to the conduit or the pipes , to see wherethey be stop● , or what is the defect : Euen so must euerie man do , when he findes that the grace of Repentance flowes into other mens hearts , and hath no recourse or accesse into his soule , by and by sit downe and search himselfe what the cause should be , where the rub lies which detaines the grace of Repentance from him , seeing they that liue ( it may be ) in the same house , sit at the same table , lie in the same bed , they can be penitent for their sinnes , sorrie that they haue offended God , and so complaine in bitternesse of soule for their sinnes : but hee that had the same meanes , the same occasions , more sinnes to be humbled for more time to repent and more motiues to draw him to the dutie , is not yet moued with the same , melted with griefe , nor come neere this dutie of contrition . Thus as I said , euery man must looke to himselfe , what that is which hinders his repentance . We see when Christ cast out the diuel , Mat. 17. 19. his disciples came vnto him saying , Why could not wee cast him out ? So when we see others in the course of their life , and midst of their sinnes brought vnto repentance , mourning & weeping for sinnes whereby they haue offended God ; let vs looke into our selues , and enquire at our own hearts , why we doe not repent , why we cannot do as other good people doe . We haue the same meanes , the same preaching , the same exhortations , yea the same iudgements , the same punishments , the same afflictions . But 〈◊〉 , Where shall we find that man , or that woman , who are thus carefull to search into themselues ? There is not one of a hundred , but they lie still in their sinnes without repentance : and few or none desires to search into the cause what it is which hinders their repentance , making them vnapt to so good a duty . Wee see in experience , let one come to light a candle , if it will not presently take fire , wee imagine and runne by and by to consider what should be the reason of it , and wee iudge that the wicke is wet , or something is am●●le . O how wise men can bee for the things of this life , and are carelesse for those things which concerne eternall happinesse . W●… to know then that the Impediments of Repentance be of two sorts ; 1. Some bee in the Iudgement . 2. Some bee in the Affections . Euen as when a man is sicke , and will not take the good physick which would cure him , the defect is , either in his Iudgement or in his Affections . In his Iudgement , because either hee doth not feele himselfe to bee sicke , though hee be ill , hee hath no apprehension thereof , or if her 〈◊〉 , yet hee doth not take it to be dangerous or deadly : or though hee thinke it dangerous , yet he thinkes hee may renoue it without Physicke , or if he must haue physicke , yet he needs not such physicke , or in such qualitie as is there prescribed . Yet there may be for all this a storme in his Affections , though the Iudgement doe come on to yeeld : for either a man may be so busie in the world that hee cannot attend it , or spare time for it , or hee is so tender , that he cannot abide the least thing which may offend him , or thinke physicke to bee bitter as many doe . Yea , a number will choose to die , rather then meddle with it . Now these be the reasons partly in iudgement , and partly in the Affections , why such sicke patients will not admit of that physicke which might doe them good . As the case is in bodily sicknesse , so is it with those who are spiritually sicke with sinne . Repentance is that physicke which God hath appointed for the healing of them , and curing of their soules , which potion sinfull men refuse to take , the causes being as I haue shewed , partly in the Iudgement , and partly in the affections . Impediment 1 In the Iudgement , there be foure impediments of Repentance ; First , because men doe not know or finde themselues to bee sicke of sinne , nor would haue others to thinke them sicke , they presume therefore that all is well with them , for they know neither disease nor infirmitie , and so because they liue as others liue , and doe as others doe , they thinke Repentance needlesse : and feeling no sick esse , they neuer thinke of Physicke . This kinde of deceite is reprooued , Iob 15. 31. Let not him that is deceiued trust in vanitie , for vanitie shall be his recompence . So wee see Mal. 3. 7. when God bade the people returne from their sinnes vnto him , they answered stubbornly . Wherein shall wee returne ? So doe the wicked men of this world answer God , wherein haue wee offended ? wherefore should I repent ? This is the first Impediment in iudgement , when men doe not finde themselues sicke in sinne . Impediment 2 The second is , When men know themselues to bee sicke of sinne , but doe not thinke their sinnes to bee deadly ; They thinke indeed they haue some frailties , some imperfections , some pettie sins , some small sins : but in accusing themselues , they can say as the Pharisee , Luke 18. I thanke God I am no Adulterer , Extortioner , &c. And so they thinke themselues in no danger . As a man that in the eagernesse of fighting , receueth a small wound with a sword , and neuer lookes after it , or thinkes it worth the curing ; so men in the affaires of the world , adding sin to sin , neuer looke after them as needing Repentance , because they suppose them slight and small , &c. Impediment 3 The third Impediment is , That though they take themselues to bee sinners , and their sinnes to be deadly ; yet they thinke that God is mercifull , a grateous God , and they may bee saued without Repentance . But Deut. 29. The Lord thunders against such : and plainely assures such presumptuous persons , that his wrath shall smoake against such , and he would not be mercifull vnto them ; but all the curses written in that Book should come vpon them , yea , this is that which Iohn Baptist exprobrateth the Iews for , Math. 3. 9. And thinke not to say with your selues , wee haue Abraham for our Father : for verily I say vnto you , that God is able euen of these stones to raise vp children vnto Abraham . Impediment 4 The Fourth is , That though wee thinke Repentance is needfull , yet wee need not ( say some ) so strict a kinde of Repentance as the Scripture speakes of ? If a man can say , Lord forgiue mee , wee are all sinners , and such like , it is sufficient , it will serue the turne well enough . Pharoah thought Repentance was needfull , but it was a slight one , hee did not thinke so strict a one needfull as was prescribed . So Saul thought Repentance needfull when Samuel came and told him what hee had done , Yet saith hee , Honour mee before the People , hee cared not whether he had any honour before God or not , so the people might honour him . These be the foure Impediments in the Iudgement which hinder and keepe backe Repentance : either that wee doe not finde our selues to bee sinners , or though wee be sinners , yet not so great sinners to require Repentance , or though wee be sinners , yet God is mercifull , and can saue vs without our Repentance ; Or , though wee must repent ; yet that there is no need of so strict a Repentance . Now as there be these impediments in the Iudgement , so there be also in the Affections diuers letts , for although a man findes himselfe to be a sinner against God and his owne conscience , and that there is no way of Reconciliation to come out of his sinne , but by Repentance ; Yet he still findes impediments in his Affections to detaine and hold him from this so necessarie dutie . The Impediments in the Affections , Impediment in the Affections 1 Are first , The loue of the world , when men are so carried away with the loue thereof , that they cannot attend vnto Repentance , so taken vp with the cares of life , and the hopes of pleasures , prosite , preferment , and such like , that they can neither come to this account & reckoning of the soule with Repentance , nor dare aduenture vpon it , for feare of losing the benefites of a present life . Such was the case of those who were inuited to Christs Banquet , Math. 22. 5. Such also is our case , wee are all so intentiue to these worldly affaires , our Farmes , our wiues , our oxe● , &c. that we cannot come vnto Repentance , which is , the Banquet of our soules to attaine saluation . Impediment 2 The next is , The loue of our Pleasure , that is , men cannot abide the sober and sad things that belong to Repentance , they must be merry , they must haue their delights , pastimes , and deuices , as Esay 22. 13. The Lord complaines , that when he called to sorrow and mourning , behold ioy and gladnesse , killing of oxen , eating of flesh , and drinking of wine . Thus pleasure is great a let . Impediment 3 The third is , The loue of our own Ease : for men cannot endure to take any paines in prayer , holy duties , thing appertaining to the sauing of their soules : they had rather lye warme in their soft beds , then rise to religious exercises , then goe to heauen in Elias fiery chariot . It is said , Math. 2. That when Christ was borne , all Israell was troubled , and why ? they thought Christ could not come into his kingdome without a great deale of trouble , and it might be , cost many of their liues : so doe many now adayes shunne religion for their owne ease . It is said , Psal , They despised the pleasant land ; and why did they despise it , for it was a pleasant land indeed : and a good land ? yea , such a place as they could haue beene contented to haue inioyed it ; but because it asked of them so much paine , trouble , and ( in their sight ) hazard to goe to it ; therefore they did despise it : euen so heauen it is a good thing , and men could be content with that , but because it will cost them such a deale of trouble and paines , therefore they care not for it . Impediment 4 The Fourth lett is , The loue of their sinnes , men and women are so intangled with them , that they cannot leaue them for their liues , Math. 2. 3. how were all Ierusalem troubled , and the Priests for the birth of Christ : and Esau he could not leaue his strange wiues , hee did so dote vpon them , Gen. 28. 9. Although hereby he lost the fauour of his Father . Euen so men doe dote vpon their sinnes , and so loue them , that they had rather part with Heauen and happinesse , and with Gods fauour then with them . Impediment 5 The Fifth is , The desire to keepe credite with the world● to doe as other men doe ; for they thinke , if they repent and take a new course of life , the world will then point at them , they shall be accounted precise and pure men , this is that which doth hinder many men in their Repentance : So to this purpose the Iewes , Pharisees inquire . But doe any of the Rulers beleeue in him ? and Iohn 4. 22. it is said , That many beleeued in him , but did not confesse him because of the Iewes . Now , this is the reason why men liue in their sinnes without Repentance , because they are not wise to finde out the speciall lett , which doth hinder them . If I might be bold to make a secret question in the Church now , to know what is the reason wee doe not repent and feeke Gods fauour ? seeing wee haue heard , it is so needfull , so necessa●ie a Grace , without which no man can be saued , why then doe wee not repent and seeke Gods fauour , what is that which doth hinder you ? Is it not let ts either in iudgements or in affections ? Is it not because you thinke you are not sinners ? or not great sinners ? or that you thinke you may be saued without Repentance , or at least , if this may not bee , yet that you need not so serious , particular and strict a Repentance : as we teach you out of the word . If these let you not , are there not then let ts in your Affections ? that you so loue the world , and are so vigilant about the things of this life , that you haue no time to thinke of your sinnes : or is it not because yee loue your pleasures , and cannot abide the sad thoughts of Repentance ; or , because you loue your owne ease , and cannot abide trouble ; or is it not because you loue your sinnes and dote vpon them ? or is it not because you would keepe credite with the world ? How can you be able to answer to these things ? I grant it is an easie matter to finde out the lett , and to lay the ●●nger on the sore , and to say , this is the Barre which hindreth ; but men are loath to deale so roundly with themselues , as to search out that which doth hinder their Repentance ? Now when we haue found out the Impediment , wee must remoue it ; It was the care of the women when they came to the Sepulchre of Christ , to remoue the stone : so our care must be to remooue out of the way , what doth hinder and let vs in the course of Repentance . We reade 2. Sam. 20. 12. That when all the people stood still at Amasaes dead corps , the men tooke it and drew it out of the way ; and then the people ( who formerly stood still as they came ) followed their leaders . Euen so must wee doe , when our thoughts be at a stand , and will not suffer vs to goe on in the race of Repentance , by and by ridde them out of the way , remooue them when they hinder vs , pull them aside , cast a cloth ouer them , and let nothing hinder vs in our Christian course . To this purpose wee may obserue Abrahams wisedome and care , Gen. 22. 5. when he went to sacrifice his sonne , the text saith , that he left his seruant with the Asses , and why so ? that his seruants might not hinder him with their clamours and cries . Abraham in godly wisedome left them with the Asses ; euen so must wee doe in the case of Repentance , with whatsoeuer may hinder vs in our Christian course of seruice and holy duty : wee must leaue such things with the Asses ; ( that is , ) we must renounce and remoue such things whatsoeuer they be , that wee bee not disappointed : and if it be defects of iudgement and affections which hinder vs , wee must pray vnto God to remooue the same . And wherefore all this ? Because there are but two gates all men are to enter in at , there is a little Iron gate of repentance , which openeth to life and saluation , to heauen and happinesse , and to Gods fauour , and the great golden gate is that of worldly pleasure and profite , which openeth and leadeth to death and destruction , to hell and to torments for euer . Threfore at your choice be it ( deare Brethren ) which gate you will enter in at , the Iron gate of prayers and repentance in this life of Christianitie , which leades vnto the house of God , or the golden gate of worldly pleasures leading to Hell and destruction . LECT . VIII . VIII . THE CASES OF Repentance . First the case of Relapse . REVEL . 25. Remember therefore from whence thou art fallen , and Repent , and doe the first workes : or else I will come vnto thee quickly , and remooue the Candlesticke out of this place , vnlesse thou repent . WEE spake the last day of the Letts and Impediments of Repentance , because as I said our way is made vnto Repentance by remoouing the Letts : Now the next thing we are to speake of is the Cases of Repentance ; wherin the first shall be The case of Reuolt or Relapse , as they tearme it , & that is , Quest. Whether a man that hath once repented him of a sinne ; may fall againe into the same sinne . I. Answer . Vnto which I answer , that If a man haue not soundly repented him of his sinne , if hee haue failed in any one point of his repentance , in such case hee may fall easily againe into the same sinnes : As for example , a man hath beene a notorious riotour and cup-companion , hee comes afterwards to looke into the hatefulnesse of his sinne , to condemne it in iudgement , to mislike it in affection , and yet because he could neuer bring his heart to resolue and fight against it , to sigh and be truly penitent ; to fashion himselfe to the vse of good exercises ; as Prayer , Meditation , and a solemne arraignement of himselfe , and such like , he may easily fall againe , because hee hath failed in some one point of his Repentance . So a man who hath beene a Papist , and a worshipper of stocks and stones , he comes to see his sinne , to dislike it , to condemne and resolue against it ; thereupon hee turnes from Poperie , and yet because he is not truely turned into the obedience of the Gospell , to walke in holinesse before God , failing in some one or moe parts of his repentance , hee may fall to be a Papist againe . So Pharoah did in some manner repent him of his sinne , yet because hee failed in the due practise and performance of the dutie , his heart being corrupted , hee remained obstinate . So the Lord complaines of the people , in the Prophesies of Esay and Ieremie 3. 3. Thou hadst a whoores forehead , thou refusedst to bee ashamed ; So that because of vnsound repentance , a man may easily fall into the same sinnes againe . Iudas saw his sinnes and confessed them , but because he did not pray vnto God to forgiue them , nor resolue against them , he fell away . Wee see in experience , if a man haue a Fellon or a soare vpon his hand , or a byle about him , if hee doe not draw out the corruption the better , but suffer it to rankle or swell againe , hauing stopt it too soone , it will breake out againe , and put him to further trouble and paine : Euen so it is in the nature of Repentance ; a number there be who haue not searcht their hearts to the quicke , or suffered them to bleed out all the corruption ; And so hauing dealt partially and vnsoundly in their repentance , they finde it a matter of great difficultie to haue the heart perfectly sound : this is the first part of the Answer . Obiect . Yea , But if a man haue soundly repented him of his sinnes , whether is it possible for that man to fall againe ? Answ. To this I answer , There is a Generall , and there is a Particular Repentance . Generall repentance is at a mans first conuersion , then he repents of all his sinnes ; Particular repentance is , when a man repents of some one particular sinne , which is committed after . Now a man may repent generally for all his sinnes , and yet hee may easily also fall into particular sinnes againe , for euery thing so workes ( as they say in Philosophie ) according to the propertie of his owne nature , And so Generall repentance can but worke a generall dislike of sinne . Now therefore a man may mislike sinne in generall , and yet fall into particular sinnes of which he hath so generally repented . Quest. 3 I but if a man doe repent him of Particular sinnes , whether may hee fall into them againe or not ? Answ. To this I answer , that if a man doe Repent truely of particular sinnes , such is the grace of God that hee doth not easily fall into them againe , and when he doth , it is seldome or very rare , and is much different from his former falls . First , not easily ; for the bitternesse and tartnesse thereof is such , that it leaues such an impression behinde it , as they tremble to fall into the like sin againe . Wee reade . Exod. 13. 17. 18. that when God lead the children of Israel out of Aegypt , he did not leade them the readiest and neerest way , but hee led them through the wildernesse , a dangerous and fearfull way , full of fierie Serpents ; and why ●o 〈◊〉 That they might be affraid to returne to Aegypt . And euen so doth he deale by his seruants when hee brings them out of the bondage and thraldome of sinne , hee leades them a tedious and painfull way by many teares , by many sorrows ; yea , the feare of Death and Hell ; and all this , that they may be affraid to returne againe vnto Aegypt to their former lusts and sins againe : By which meanes a number of Gods people and seruants haue beene preserued from their sinnes and haue repented . Answ. 2 Secondly , I say , Though a man fall into the same sins after Repentance , yet hee very seldome so falleth , There be some who thinke that if one haue truly repented of a particular sinne , he neuer falleth into it againe , but I dare not say so ; For a man who repents him of the sinne of hastinesse and rash anger , and particularly of scolding and rash speeches , may fall againe into the same sinne that he hath repented , but this I say , if a man hath truly repented him of a sinne , hee shall very seldome fall into it , nor shall euer so often offend in that kinde : As wee see in a man that hath beene sicke of an Ague , and is recouered againe almost well , yet hee may haue some fitts and grudgings of it , though not so often or extreame as before hee had . Euen so , though wee haue repented , wee may haue some falls and grudgings , but not so often , nor in those extreames as formerly . Answ. 3 Thirdly , though men doe fall into the same sinne againe that they haue repented of : Yet they fall not so euidently towards damnation , but with apparant difference from the former . For first , all the falls of those that haue truely repented , Bee but particular falls , they bee not fallings away from all the graces of God , from all the loue of goodnesse , from all the conscience of duty , but onely from some particulars ; The wicked of the world when they fall into sinne , doe not stay themselues in some one particular sinne , but let all goe at randome , and make a conscience of nothing . But the people of God , though they faile in some one dutie , yet they liu● sincerely and carefully in all the rest , as Reuel . 2. The Churches are commended for many things , though discommended in some things : As Asa in Scripture , 1. King. 15. 14. But the high places were not taken away , neuerthelesse Asa his heart was perfect with the Lord all his dayes . So Dauid though a sinner in some things excuseth himselfe , Psal. 18. 21. For I haue kept the wayes of the Lord , and haue not wickedly departed from my God. Yea , it is further said of Dauid , that hee was a man after Gods owne heart , and kept all the commandements of God , sauing in the matter of Vriah , so howsoeuer the godly Fall , they fall not from all the duties of Religion , grace and goodnesse , but hold themselues to prayer and other holy duties . As a man in the climbing of a ladder , though his foote slip , yet if hee hold surely by his hands , hee will not let his hold goe : so it is with the people of God , though their feet slip through frailtie and weaknesse , yet they hold fast by the hands , and will not let goe their hold of Heauen which they haue by faith in God. Againe , If they fall , they fall with strife and resistance , there is a kinde of loathing and reluctation in their falls ; The motions of the spirit seeke to hinder the workes of the flesh : as Gal. 5. 17. For the flesh lusteth against the spirit , and the spirit against the flesh , so that you cannot doe those things which yee would . Thus though a man doe fall after Repentance , yet there is euer ioyn'd with it a certaine vnwillingnesse to fall , and follow the motions of the flesh : as a man that is loath to doe that which hee is drawne and forced to doe , as St. Paul sayes of himselfe , Rom , 7. 15. For that which I doe , I allow not : for what I would , that doe I not , but what I hate , that doe I. Wee see this also in Peter , hee denyed his Master fearefully , and very faintly , but yet presently got him into the porch from the presse of the people , and was indeed ashamed of what hee had done ; as a man who by mischance is all beastly and durty , is loath to be seene by day ; so after sinne men are ashamed to appeare before God , being confounded and striken in their very conscience : So in Exodus in the storie of Aaron , Exod. 32. 2. you may reade how faine would hee haue shifted o●● that sinne ? what excuses did hee make , how loath was hee to doe it ? Thirdly , Cum formidine , men sinne in this kinde fearfully , with a secret feare , they are affraid to sinne ; they tremble and feare at Gods displeasure , whereas the world are euery way fearelesse , bold and venturous , and practise sinne as if they were neither affraid of Heauen or Hell , or the losse of Gods fauour , which though they haue heard of , yet they sinne still . But when the true Christian sinnes , it is Cum formidine , with feare , as the foure Lepers entred the Campe of the Assyrians and rob'd their tents , but with a kinde of feare and trembling , 2. King. 7. &c. So it is with the people of God in their sinnes , the heart is strucke , and they are ashamed of what they doe , being affraid to bring Gods ●udgements vpon them . Therefore there is a great difference in the falls of the one and the other ; the one goes on in sin with boldnesse , the other are affraid , and tremble at Gods displeasure . There is ( wee know ) a great difference betwixt him that falls , and him that goes into a deepe dangerous water ; hee that falls into a water , hee does it with feare ; hee is dismayed at the perill and danger hee is in , but hee that goes in of himselfe hath a purpose to doe so , he doth it aduisedly , and is neuer affraid , but boldly aduentureth on the danger ; so it is with the people of God , they fall into their sinnes with feare out of the frailtie of the flesh , against their owne mindes , to the displeasure of their hearts , but therest doe not so , but sinne purposely and aduisedly . Fourthly , Though the godly fall , yet they desire to recouer and to rise againe ; as Iob 14. 7. For there is hope of a tree , if it bee cut downe , that it will sproute againe , and that the tender branch thereof will not cease : Though the roote thereof waxe old in the earth , and the stocke die in the ground : Euen so it is with the people of God , that howsoeuer the graces of God decay in them , and that they waxe drie in them , yet as long as there is life in the roote ; and that the roote once comes to bee watered and renewed by the grace of the Spirit , they liue againe by Repentance , comming vnto Reformation and newnesse of life ; as you saw in Dauid , Peter , Mary Magdalen , Mannasses : So Dauid , Psal. 119. vlt. I haue gone astray like a lost sheepe ; seeke thy seruant for I haue not forgotten thy commandements : Dauid was lost as it were , but hee desired to come home againe . A sheepe you know when it is gone astray , and is out of the sheepfold from the fellowes , is not at rest till it bee in the sheep-fould againe ; so the people of God when they fall by their sins and corruptions , they are not at quiet or rest vntill they haue returned home to God , and are in the sheepfold againe . Obiect . Now it may bee some man may be obiect , If this be so that one may fall againe into the same sinnes after Repentance ; what comfort can any man haue in this estate . Answ. I answer , there are two comforts belonging thereunto . First , that though men may fall so after Repentance , yet they neuer fall quite away , so long as they hold them to the vse of good meanes , attend to Prayer , reading , meditation , and other religious exercises , reading and hearing of the Word preached : the administring of the Sacraments , with watchfulnesse ouer our owne hearts , liues , and courses . Dauid fell not when hee was constant in these courses , but when hee began to bee loose and idle . So likewise Iudah one of Iacobs sonnes , committed a great sinne , but when was it ; when hee was constant in good courses , holding himselfe vnto good means : no● , but it was when hee grew loose , and left the societie of his brethren and neglected good meanes : but if wee hold our selues constantly to the meanes , wee shall not fall into grosse sinnes . The second comfort is , That although it come to passe that wee doe fall , yet our falles shall turne to our good : as Saint Paul saith , Rom. 8. 28. All things shall worke together for the best , vnto them that loue God. And Augustine to this purpose saith , That it is good that the Lord let some men fall into sinne , that they the better may see what they are by nature , and bee yet more humbled for it : As we see if a childe be busie about the fire or water ; the father will of purpose put the fire to his childs fingers , not with intent to hurt him , but to make him afraid : so when God sees his children too busie with sinne , he will bring them neere some punishment or iudgment to bring them vnto repentance , and at last comfort them . This much might seeme to haue beene enough of this case of repentance : but because as in the goodly building of some faire house , the master pillars haue more workemanship and labour then any other particulars , as we read of the two maine pillars of Salomons Temple , 2. Chron , 3. 15. So because that Faith and Repentance bee the maine pillars in building the spiritual house of God in our consciences , it is no maruell if they take vp more labour and time then all the rest Chrysostom saith wel , That fone in digging do light vpon a mine of gold , he will diggestil , and neuer giue ouer , till that veine doth faile ; so because wee are lighted vpon a veine the Doctrine of Repentance , more precious than Gold ; and Faith that will stand by vs in our death , when our gold will leaue vs : doe not blame me , if I digge still , labour still , as long as I may bring you aduantage . Now hauing handled the first branch of this first case , come we to the second branch thereof . II. Whether a man that thus falls into the same sinne againe , may bee renewed by repentance . I answer two wayes : Answ. First , That a man may though with difficultie ; that is , if a man fall often and apparantly into the same sinnes , it is so much the more hard and difficult to bee cured and renewed ; as wee see in the bodie , if a man fall into the Relapse of an Ague , or any dangerous disease , it may cost him his life , and his health will very hardly bee recouered : Euen so it is , after a man hath fallen into the same sinne againe . I doe not say hee may not recouer , or bee renewed by repentance , but it will the more hardly be done , and it will cost much terrour , labour and sorrow . Wee may then see that in this case recouery is possible , and that vpon three grounds . The first is taken , From the generality of the Promise , which in generall is made to pardon of all sinnes , except the sinne against the Holy Ghost : as Math. 12. Uerily verily I say vnto you , that all sinne and blasphemie shall be forgiuen a man , except the blasphemie against the Holy Ghost . But a man may fall into Relapses through weaknesse , which is not the sinne against the Holy Ghost , and therefore may be forgiuen . The second ground is taken A comparatis : From the condition of the Promise , Luk. 17. 4. Where Christ hath giuen vs a commandement that wee should forgiue our brother seuentie times seuen times a day , so often as hee repenteth and is sorrowfull : and Math. 6. Christ threatneth , If you doe not forgiue your brother his trespasses , no more will your beauenly Father forgiue you your trespasses . So then , if a man must forgiue his trespasses that his brother trespasseth against him so often , all which is not a drop of mercie compared with Gods mercie ; how much more wil God forgiue them that sinne against him , againe , and againe , if they doe repent , seeing hee is the Ocean of mercie and goodnesse . The third ground is , ab Exemplis : from sanctified examples of holy Scripture , for wee see in the booke of Iudges , when there were any bad Iudges in Israel , the people fell away from God vnto Idolatrie , and when there came good Iudges , the Prophets came and exhorted the people to returne againe vnto God and repent , and so they did recouer againe . So in the Booke of Kings wee see that when bad Kings came , they fell away from God , and yet when good Kings came againe , the Prophets preached and exhorted them ; and they repented , and were receiued into fauour againe . Here therefore we haue to acknowledge the kindnesse and mercy of God. It is his mercie to forgiue vs , if wee doe sinne but once in our lifetime against him . But great and exceeding great is his mercie ; that when wee haue sinned and sinned so exceeding oft against him , that ( euen then ) vpon repentance hee will receiue vs. Wee reade the Lord declares this much , Ier. 3. If a man put away his wife , and she become another mans : If shee returne againe to her husband , shall not this land bee polluted : but thou hast played the harlot with many louers , yet returne againe to me saith the Lord. Thus there may bee forgiuenesse , euen after many relapses . It is the charitie of the Popish Church , if a man relapse into Heresie , though he doe repent , hee cannot bee forgiuen . The Pope and his Cardinals will not , may not forgiue him , but the kindnesse and tendernesse of God is such , that though a man doe fall into the same sinne hee hath repented of , hee may bee forgiuen , and shall vpon Repentance bee forgiuen . Oh then , shall not the despisers of Gods kindenesse bee iudged of him . Answ. 2 But yet I say , Though Repentance be possible , yet it will bee very hard and difficult ; and that in two respects ; First in respect of God : 1. God will not bee so easily intreated to forgiue , I do not say that he will not forgiue , but that hee more hardly remits these sinnes , then others . 2. In respect of our selues , we shall not finde our selues so readie , nor our hearts so apt to repent , in this Relapse , as otherwise wee might haue done . This then I say , that if wee prouoke the Lord too often with some sinnes , wee shall not finde him so readie to forgiue as at other times , nor so easie to bee intreated : So saith our Sauiour Christ , Iohn 5. 14. Behold thou art made whole , sinne no more , left a worse thing come vnto thee . And so if we doe sinne , Deterius accidet ; a worse thing may befall vs. Looke into the tenth of Iudges , and there you shall finde how the children of Israel had fallen into Apostasie concerning their Idolatrie , which they repented of , and so prayed vnto the Lord , but the Lord would not heare their prayers , but turned them off with scorne , deriding them : the words are these ; Yet yee haue for saken mee and serued other gods , therefore I will deliuer you no more , goe and crie vnto the gods whom yee haue chosen , let them deliuer you in the time of your Tribulation . So then , if wee make no conscience to fall into a sinne often which wee haue repented of ; let vs not maruell if God doe not heare vs at the first ; for if wee stand vpon tearmes with God for the hearing and helping of vs by and by , take heed hee say not vnto vs , goe away I will not helpe you , goe vnto your sinnes , and the worldly pleasures , profites , honours that you haue serued , let them helpe you . It is true indeed , that all the Scriptures declare God to be a mercifull God ; to bee full of compassion , and very ready to forgiue , but when wee shall therefore imbolden our selues to sinne , and desperately come to aske Almighty God , how often wee may sinne : if it bee but once or twice it is too much ; but say it bee once or twice , and the Lord forbeares vs with patience , then let vs beware wee doe not prouoke the Lord by falling backe vnto the same sinnes after wee haue repented , for when it comes to Quoties peccavtmus , how often haue wee offended in the same sinne , the Lord no question will bee much displeased , hardly drawne to forgiue , and not easily appeased towards such offenders ; for hee complaines of such , Psal. 78. 40. How often did they prouoke him in the wildernesse and grieue him in the Desert ? And Psal. 95. 8. To day if you will heare his voice , harden not your hearts , as in the Prouocation of the wildernesse , when your fathers tempted mee . And Iob 40. 5. hee sayes , Once haue I spoken , but I will speak no more ; yea twice , but I will proceed no further ? Math. 25. How often saith God would I haue gathered thee together , as a henne gathereth her chickens , but yee would not . Fortie yeares long ( saith hee of his owne people ) was I vexed with you in the wildernesse : If it had beene but for some few yeares , hee could haue borne the matter , but it was fortie yeares together ; God is indeed very readie , and mercifull to forgiue , but when it is so often committed , this makes Gods eares bee heauie and stopt to our cries ; yea , and our selues to bee so much the more vnfit for the businesse . I speake not this to cut off any man from the hope of pardon : God forbid that wee should take away mercy from the Lord , but to shew that men which fall into the Relapse of the same sinnes are in greater danger then before , and it makes God the lesse readie to forgiue them , and to bee intreated of them . Secondly , In regard of our selues , it workes a difficultie in vs , wee being so much the harder hearted , and lesse readie to repent . First , because of the nature of sinne , which is to leaue a promptnesse and readinesse in vs to the same sinne : leauing a staine and a blot behinde it ; as when by often lifting vp a burden , wee finde it lighter and lighter , and passe away with it so much the more slightly ; so by often offending wee make our selues the readier to sinne , and so come to hardnesse of heart ; and backwards to repent . To this purpose is that speech of the Prophet , Ier. 13. 23. Can the Aethiopian change his skinne , or the Leopard his spots , then may you also doe good who are accustomed to doe euill ? Secondly , because as Dionysius hath it , Consuetudo peccandi , tollit sensum peccandi ; so that when a man falls into a sinne , by continuing in the same , hee becomes the lesse sensible and feeling of the same ; which makes him the hardlier to bee drawne to repentance . For as you see it is dangerous for a man to haue a bone broken often in some one place , for it may hardly be ioyned againe , or fester , or neuer come to its full strength : So when a man falls into the same sinne , he shall finde much adoe to rise and recall himselfe ; as a man that at the first goes away from the fire , it makes him the more chill and cold after , but after that hee hath beene a time in the cold , hee can the better indure it : So it is with sinne , when wee commit it at first , our iudgements are against it ; our reasons fight against it , and our consciences are checked and vnquiet for it : But if a man continue in it and sinne often , hee is neuer touched for it , but his heart becomes past feeling , secure , and hardened , and so the worke is more difficult in regard of our selues . And thus if appeares , that there is pardon for such who fall into the same sinne againe ; but it is very hard and difficult to attaine the sence and assurance of it . Obiect 1 Now against this doctrine there bee two Obiections made , the first of them is out of Heb 6. 4. 5. For it is impossible that they who were once inlightened , and haue tasted of the heauenly gift , and were made partakers of the Holy Ghost , and haue tasted of the good word of God , and of the powers of the world to come ; if they fall away should bee renewed by Repentance . Answ. I answer , that if a man fall away from all grace and goodnesse , which is that St. Paul speakes of , then it is impossible to be renewed by repentance , because such can neuer repent ; but if a man doe fall but from degrees of grace , hee may recouer againe , for mention is made onely of falling from all duties of Religion and grace , otherwise the Saints falling onely from degrees and some measures of Grace , may recouer againe and bee renewed by Repentance . Obiect 2 The other Obiection is grounded vpon much like such another place of Scripture , Heb. 10. 26. For if wee sinne willingly after wee haue receiued the knowledge of the truth , there remaines no more sacrifice for sinne , but a fearfull looking for of Iudgement , &c. Answ. To this I answer , that the word willingly , signifies wilfully and spitefully , as it were of purpose to vexe and grieue the Spirit of God. Thus to doe ( after a man hath receiued the knowledge of the truth ) for such a one there remaines no more sacrifice for sinnes , because his hard heart shall neuer repent , whom God thus giues ouer : but for sinnes done otherwise willingly often ; yea , against conscience and knowledge : there remaines alwayes Sacrifices euen after Repentance , knowledge of the truth and inlightned tasting of the heauenly gift ; For the Gospell must no where be stricter , but much more comfortable to miserable sinners then the Law was . Now vnder the Law there was of purpose constant reiterated sacrifices for sinnes done euen willingly : as Leuit. 6. 2. 3. 4. Therefore much more it must be so vnder the state of Grace in the Gospell . LECT . IX . II. THE CASE OF ITEration of Repentance . DAN . 9. 10. Neither haue wee obeyed the voice of the Lord our God , to walke in his lawes which hee set before vs by his seruants the Prophets . Yea , all Israel haue transgressed thy Law , euen by departing , that they might not obey thy voyce , therefore the curse is poured vpon vs , and the oath that is written in the law of Moses the seruant of God , because wee haue sinned against him , &c. OF the first case of Repentance wee haue already spoken , as also of the two branches thereof ; First , whether a man that hath repented a sinne , may fall againe into the same sinne ? Secondly , whether so falling , hee may bee renewed by Repentance . Obiect . The next case wee are now to come vnto is , The case of Iteration of Repentance : which is , whether a man that hath truely Repented him of a sinne once , be bound to Repent the same sinne ouer and ouer againe . Answ. I answer , The case is cleere , that a man is bound to repent one and the same sinne often : The answer is easie , but the explication is hard ; but I will lay it downe affirmatiuely , A man can neuer too often repent him of a sin , but the more hee repents , the more comfortable shall bee his life , and his prayers more answering : Indeed if a mans repentance were perfect at first , then a man need but once repent a sinne . But because all our Repentance is defectiue , and that it is found a worke of great difficultie , therefore it must be often done , to assure that it is well done . So seeing our repentance doth still want somwhat of waight , wee had need goe often and againe to renew the same . Wee see a man in rowing may lose more at a stroke , then hee can recouer at three or foure againe ; so a man may lose more by one act of sinne , then hee can recouer by many acts of Repentance . So , this is the state of a Christian , sinne once , and repent often , by the sinne of an houre wee gather matter of mourning and heauinesse for many yeares after ; so that the case is cleere , a man who hath repented truly of a sinne , is bound often to repent of the same sinne . A Painter when he makes a goodly picture , he drawes line vpon line , and colour vpon colour , till hee haue perfected his picture ; so must it be in Repentance , wee must renew our sorrow and griefe for sinne , till our repentance bee perfect ; for if it were weighed at the best in the Ballance of the Sanctuarie , as Balteshazar was , it would bee found light . Wee see in Dauids experience , how stood the case with him after he had committed that great sinne , 2. Sam. 12. 13. of murther and adulterie , vpon his Repentance the Prophet Nathan told him that his sinne was pardoned , that God had put away his sinne , and yet Dauid cast himselfe downe with great humiliation , would neuer haue done with his repentance , but lamented and mourned for it long after : So though wee haue repented of a sinne , wee must not thinke to buy our peace at so easie a rate , but humble our soules with sorrow and teares , renewing our repentance againe and againe , neuer leauing till we haue pacified the wrath of God : for how often doth this holy man plye this sute ? So Psal 25 hee prayes God not to remember the sinnes of his youth : So you see Dauid did repent him of those sinnes hee had repented of before . Chrysostome sayes well , that Dauid still repented of sins done long before , as though they had beene done but yesterday . Saint Paul did not onely repent of his sinne of persecuting the Church of God at his first conuersion , Act. 9. 9. but as oft as hee remembred it , as oft doth he speake of it with griefe and sorrow , 1. Tim. 1. 13. I was before a blasphemer , a persecutor , iniurious , &c. So 1. Cor. 15. 9. I am not worthie ( sayes hee ) to bee called an Apostle , because I persecuted the Church of God : So that St. Paul you see doth often remember his sinnes past and confesses them . This much wee may well obserue when God cast Adam out of Paradise , hee sent him eregione horti , and set and placed him ouer against the garden in the very sight and view of the place which hee had lost through his sinne and offending God , and why was this ? that so often as hee lookt into the garden , hee might remember his sinne and lament for it . Now that which Adam did in the beholding of the Garden , is that which wee must doe in the beholding of Heauen , hee saw from whence he was cast , throwne out of Paradise by reason of his sinne ; and wee see what wee are sure to lose , euen heauen it selfe by reason of our sinne , if wee doe not repent and humble our soules , and that timely and daily . Thus you see it is cleere that a Christian is bound to repent one and the same sinne diuers times , and as oft as he lookes vp to heauen to sigh and groane for the losse of it , and not to bee satisfied , though he haue repented to day , and so is assured of pardon , but in the Name of God to goe to it againe to morrow , and to morrow , and neuer giue ouer . Obiect . Against this doctrine two things may bee obiected , First , If a mans sinnes vpon his Repentance be pardoned , then what need is there vpon this to repent any more ? this appeares to bee labour lost . Answ. 1 I answer , that though a mans sinnes bee pardoned vpon Repentance , yet there are three causes why a mans repentance must bee renewed ; First , because , Eadem manet obligatio : the same Bond remaineth still , for though God out of his owne goodnesse and mercie forgiue our sinnes , yet neuerthelesse haue wee the same Cause to condemne our selues , to dislike and bee sorry for it , because the same bond or tye remaines still , though God haue gratiously pardoned it , yet it is our duty to repent still : Nay to speake as the truth is ; Crescit obligatio ; our bond is the greater , for the more mercy and goodnesse God shewes vs in the pardoning of our sinnes , wee haue alwayes the more cause to be abased and ashamed that wee haue sinned against him . This ( as wee see ) made an exaggeration in Dauids griefe , In to solum peccaui , I haue sinned against thee alone ; what had Dauid sinned against none but God ? no question against Uriah , Barsheba , and the people , but that went to the heart of him most of all , and did more deeply touch him , that he had giuen God cause to bee angry with him , who was so readie to forgiue him , that had shewed him so great kindenesse and mercy in the pardoning and forgiuing of all his sinnes . So Gods mercie to vs in pardoning our sinnes , should not bee a meanes to abate our repentance , but rather to augment and increase it , because there remaines in vs still the same seeds of ouglinesse , vilenesse , deformitie and corruption as formerly , the pardon whereof being great , should continually augment and reiterate our Repentance with holy Dauid , Psal. 103. Praise the Lord O my soule , praise the Lord , and forget not all his benefites : who forgiues thee all thy sinnes , &c. Thus Gods mercie in forgiuenesse of sinnes should not abate , but increase our repentance ; as wee see in the storie of the Prodigall sonne , Luke 15. 20. hee had a purpose to confesse his sinne , when hee returned to his Father : his Father could not containe himselfe for ioy , but runne out to meet and imbrace him ; yet this makes him not slacke in his former determination to humble himselfe , but rather spurres him to fall downe and humble himselfe vnto his Father , confessing his faults : So Gods readinesse to forgiue vs , should bee so farre from abating our repentance , that it should rather prouoke vs vnto the same , so much the more to increase it . If a woman should commit wickednesse and folly against her husband , who puts her away for it , and afterwards should be bent not onely to receiue her and forgiue her freely this lewd offence , but also welcome her , and bestow vpon her rich ornaments and iewels : this kindnesse of her husbands , ( if any naturall affection be in her , ) would make her the more to lament and grieue for hauing offended so kinde and mercifull a husband , and remember it to her dying day : so it is with Gods readinesse in pardoning our sinnes , it cannot choose but make vs the more ready vpon all occasions from time to time , to repent and bee sorry that wee had offended so good and gratious a God. Secondly , though a mans sinnes bee pardoned vpon his repentance ; Yet the more a man repents , the more hee shall haue the sense and feeling of the pardon of them ; for a man may haue his sinne pardoned before God , and yet haue no sense and feeling in his owne conscience of the pardon of it , for there is still retained a feare of guilt , as wee see in Dauid , 1. Sam. 12. his sinne was pardoned before God , and yet there remained ( as commonly in such cases ) such an impression of guilt , as hee had no comfort for all this , or as if there had beene no such matter . And so , though God forgiue our sinnes vpon our first repentance , yet the more wee repent , the more sensible wee shall bee of the forgiuenesse and pardon of them . In other cases wee can say , Abundantia cautela non nocebit , too much caution hurts not , as when a man comes to locke a chest or a doore wherein lyes his gold and treasure , he will turne the key againe and againe : sir ( sayes his friend ) the doore was fast before : yea but ( sayes the other ) in cases of this nature , it is good to bee sure to make fast worke ; as then couetous men say thus by their money and iewells ; so let vs say of our saluation , in businesses of this nature , it is good to bee sure , a man cannot bee too cautelous in making and procuring a pardon for his sinnes : so that after repentance , a man is alwayes the better and readier to repent and comfort himselfe . It was the zealous and holy care of that good man Iob , chap. 1. 5. to say , I will goe see my sonnes , for it may bee that my sonnes haue sinned and cursed God in their hearts . So should euery Christian say in this matter ; It may bee that I haue failed in my Repentance , and therefore I will to it againe to make sure worke . Thirdly , because though a mans sinnes bee pardoned vpon his Repentance , yet he is still bound to repent them , Because repentance is required not onely to take away the guilt of sinne , but also to take away the corruption of it . Wee see when Christ was dead and buried , the Iewes rolled a great stone vpon the mouth of his graue , and why ? to make him fast that hee should not rise ; now we must doe with our sinnes as the Iewes did by Christ , not onely bury them our selues and make a graue for them , but also wee must rowle a great stone vpon them , and seale them vp by repentance , euery day casting more mold and earth vpon them , that they neuer may rise against vs ; For often repenting of sinne abates the strength of the corruption of sinne in the roote . As a man that hath his house on fire , hee will not onely quench the fire for the present , but poure water also in the cinders and ashes , for feare of some liuing sparkes or dissipating heate which may lye hidden therein : so must wee doe by our sinnes , when the diuell hath set our lusts on fire ; it must bee our wisedome not onely to quench the motions for the present , but also as it were to poure water on them to quench the ashes of sinne . Obiect 2 The second Obiection is , That if a man bee bound continually to renew his Repentance , and Repentance bee inioyned with griefe and sorrow , then it must needs follow that a Christian man must neuer bee merrie , because still the sense of his owne sinne will take him downe and make him sad and deiected . Answ. I answer , That as a man is bound to renew his Repentance , so is he bound to renew his Faith too : Yea , the more hee renewes his Repentance , the more hee is bound to renew his Faith and ioy : thus as a mans sinnes giue him cause to mourne , so the Lords mercy in Christ Iesus , will giue him grace to reioyce : So that the renewing of Repentance , though it bring a man to griefe , yet it will not leaue him in sorrow , but set him in a most full possession of everlasting comfort , as Dauid confesses , Psal. 126 , 5. They who sowe in teares shall reape in ioy . So that there are some teares which will bring ioy : there is a kinde of mourning which ends in reioycing . It is obserued in nature , that there is some paine which brings a man ease , and a man can neuer haue ease , but by the meanes of this paine ; As the paine of physicke , which doth not worke at first without some trouble , yet brings health at last . The paine also that a man feeles in dressing of a soare ( for there are none but I am sure will confesse it puts a man to paine ) brings a man at last to more ease and refreshing ; so that wee may well say , the paine is the cause of the Cure ; Euen so the renewing of Repentance causeth a paine , no man can deny that , because it is accompanied with griefe and sadnesse , sorrow and teares , but it is Dolor & Tristitia sanitatis , a healing and a healthfull paine , such a paine as will leaue many ioyes , and much pèace behinde it . Therefore let men neuer bee affraid to renew their Repentance for their sinnes , though they repented before ; Let them vpon euery good occasion repent of them still , because though this course of Repentance bring a man sorrow , yet it will neuer leaue him long in heauinesse , but bring into a sweet and comfortable peace with God and his owne conscience ; when though weeping and heauinesse may bee in the euening , yet ioy and cheerefulnesse commeth in the morning ; such mourning and confessing , ransaking of the heart ends in blessednesse ; euer the more spirituall mourning , the more cheerefull holy reioycing : they come from one roote and fountaine , the other shew it selfe first : yet all is swallowed vp into reioycing at last . Now follows the III. Case of Repentance . Whether a man bee bound , and must repent of his sins , and confesse them vnto men ? That is , when a man hath repented him of his sinnes vnto God , whether hee must also repent of his sinnes vnto men such as himselfe is , and not onely to confesse all vnto God alone ? Which case , ( as the law speakes ) hath a clouen hoofe ; that is , it parts and diuides it selfe into two Questions . 1. Whether a man bee bound to confesse his sinnes to men ? 2. Whether a man bee bound to make satisfaction and Restitution ? For the first , here be two extreamities to bee shun'd : whether a man bee bound to confesse his sinnes vnto men ? First , the Papists they thinke that a man is bound to confesse all his sinnes vnto man ; that it is not enough to confesse them vnto God , vnlesse they also confesse them vnto Priests : in this they are in one extreame ; And in the contrary are they that thinke that a man must confesse all his sinnes vnto God onely . Now both these extreames are erronious , both the Papists who thinke wee are bound to confesse our sinnes vnto men , and some other carnall professors , who thinke that wee must confesse our sinnes vnto God onely ; for the truth lyes in the middle way betwixt both : For a man is not bound to confesse all his sinnes vnto any man , and yet some sinnes there are which must be confessed to men , as well as some other that it is enough if wee confesse vnto God onely . Now for the cleering of this point , we must remember that in the high Court of conscience sins be of two sorts : 1. Sinnes against God. 2. Sinnes against men . As that of 1 , Sam. 2. 25. shewes , If one man sinne against another , the Iudge shall iudge him ; but if a man sinne against the Lord , who shall intreate for him ? The sinnes against God are either , 1. Knowne sinnes . 2. Unknowne sinnes . As Psal. 19. 12. Who can vnderstand his errors ; cleanse thou mee from my secret sinnes : Now to apply this vnto the point : if they bee secret sinnes against God , then it is enough to confesse them vnto God onely , for God onely is offended , and so it is sufficient to confesse them vnto God : For it is a rule of Iustice , Poena non excedet culpam ; the punishment shall not exceed the fault , or goe no further then the trespasse . So then , if our sinnes bee against God onely , it is enough to confesse them vnto God : and though the Papists say ; No hope of pardon vnlesse wee confesse our secret sinnes vnto Priests : yet the Scriptures of God are cleere against them , as Psal. 32. 5. I acknowledge my sinnes vnto thee , and mine iniquitie haue I not hid : I said I will confesse my transgressions vnto the Lord , and thou forgauest the iniquitie of my sin . And so the poore Publican , that went into the Temple and knockt his brest , hee confessed his sinnes vnto God , and said , God be mercifull vnto me a sinner ; I tell you ( saith Christ ) this man departed to his house iustified : and so wee see it by experience in the holy Scripture , That wee should confesse our sinnes vnto God onely . It is the saying of a learned man , That wee should confesse our sinnes vnto God , who onely can best wipe away our sins ; for a man is many times ashamed to discouer his secrets to his best friends , much more to a stranger Priest : And so then ( against the Papists ) wee see that we are not to confesse all our sinne , vnto any , but vnto God onely : As in the storie of Manasses , wee see in his distresse it is written , 1. Chron. 33. 12. And when he was in affliction , he besought the Lord his God , and humbled himselfe greatly , before the God of his Fathers . So then if they be secret sinnes , it is enough to confesse them vnto God onely . Whereby you may see that the Papists opinion is false ; which inioynes a man vpon paine of damnation to confesse them vnto a Priest , all the Scripture being contrarie vnto them if rightly vnderstood . But yet , In one case wee are bound to confesse them vnto men , that is in case of distresse , when wee are so burthened with them , as that we cannot rise vp vnder so great a load , nor can finde ease or comfort any other way . In this case there is a necessitie , and wee should and ought confesse them vnto men , as Saint Iames hath it ; Acknowledge your sinnes to one another , and pray for one another : but yet wee must take heed vnto whom wee make our sinnes knowne . It must be such a one as wee thinkeable to comfort vs in our distresses , and resolue our doubts ; such a one as will conceale them , and pray for vs in al occasions , as if it were his owne case . Obiect 1 Now the Papists goe further , and bring two places of Scripture against this doctrine , to maintaine their opinion . The first is out of Math. 8. 4. where Christ saith to the Leper ( Ostende te Sacerdoti ) But go thy way , shew thy selfe to the Priest : so that euerie man though God heale him and clense him vpon his confession ; yet he is also bound to shew himselfe vnto the Priest. Answ. To this I answer , The Papists in this place do alledge Scripture against Christ , Mat. 8. 4. to peruert the sense of the Scripture ; for the words say not , Confitere te , Go and confesse thy selfe to the Priest ; but ( Ostende te ) Shew thy selfe to the Priest. Secondly , Christs meaning is , That he should therefore shew himselfe vnto the Priest , to let him know that he was clensed and healed from his leprosie , and was now free from the pollution thereof : Christ sayes , Ostende te , quia sanatuses , Shew thy selfe , because thou art made whole : they doe wrest the meaning thus , Shewthy selfe because thou art polluted . Thirdly , Christ sent him to the Priest , only in case of leprosie , that is , of knowne pollution : but the Papists say , That Christ sent him to the Priest , for to confesse his sinnes whatsoeuer . Fourthly , Christ sent him vnto the Priest , because of the precept of Moses , Leuit. 14. 2. where God had enioyned it . Christ sent him , but they will haue him to performe an ordinarie dutie . Object 2 The second place they do alledge , is out of S. Iames , 5. 16. Confesse your faults to one another , and pray one for another . Answ. 1 I answer , That the place doth not bind vs to confesse vnto a Priest ; it as much bindes the Priest to confesse vnto vs ; because this dutie spoken of by Saint Iames , is a reciprocall dutie , Confesse your sinnes to one another . Secondly , This confession Saint Iames speakes of , is onely in case of necessitie and distresse , without examination , and freely , and that in such a sinne onely , as cannot be healed by our selues . Thirdly , The healing that Saint Iames speakes of , is by Prayer : but the healing of the Priest is by substantiall Absolution , and so the Popish confession cannot bee meant here in this place . So that this Argument stands good against them that our secret sinnes against God are not of necessitie to bee confessed , but vnto God onely . But if they bee knowne sinnes against God , then it is not enough to repent of them before God , but wee are bound to repent of them before men also . So wee see the Prophet Dauid after his fall , hee did not onely repent of his sinne before God , but also he made , Psal. 51. a penitentiall Psalme as the Fathers haue it , to bee a monument and Testimoniall to the whole Church . So likewise St. Paul , 1. Cor. 15. hee saith , I am not worthy to bee called an Apostle , because I did persecute the Church of God. So as his sin was made manifest in persecuting the Church of God , in like manner his repentance was made manifest and knowne vnto all . So then , this case is cleere , that knowne and open sins are to be confessed not onely vnto God , but also vnto men ; that as they haue knowledge of our sins , so also they may haue of our repentance , and that we are changed into newnesse of life , and that for two reasons ; First , because as men doe know of our sins , so also may they of our repentance : The second is , that as we haue done hurt to our brethren by our bad example in sinning against God , and drawing others by the same example to doe so also ; so farre we should by our outward example of outward confession and repentance draw men vnto God. Which was the reason why Abimelech , Gen. 20. 8. did tell his seruants that which God had in a dream reuealed vnto him , that as many as knew of his sinne in taking away Abrahams wife , might know of his repentance , because as he had done hurt by his bad example of sinning , so he might againe salue that sore by his repenting : he might haue carried the matter closely and secretly that none might haue knowne it , but wee see hee doth reueale it to the end it might be knowne . The second sort of sinnes are against our brethren , and they are of two sorts . 1. There are some sinnes which one may commit against a man which doe not hurt him , or indammage him : as to thinke an euill thought against him , these sinnes wee are to confesse vnto God onely , because hee onely knowes them and is offended for them . 2. Some sinnes againe there are that doe hurt them , and they doe receiue damage by them of which there bee two sorts : First , some are such as we know not to be sins , and such as we haue forgotten , and cannot call to our mindes to remember them ; For which sinnes , a generall repentance or confession will serue the turne , but we must take heed that we doe not wilfully or willingly forget them : in such sinnes wherein a man either in body , word or goods , does hurt his neighbour , hauing no ill intent towards him , nor afterward knowing it , in this case generalitie will serue . But secondly some are such sins as we doe know of , and such as in which we well vnderstand , and remember that wee haue wronged our neighbour . Now if they bee such sins as we doe not know of , as I said before , or be forgotten , or we doe not know to be sinnes ; then men are not bound to confesse them ; for else who could be saued , for a number of sins were committed against our brethren which we forget , and a number of sinnes there are , which we doe not know to be sins against them ; as 2. Sam. 21. 3 Dauid knew not how hee had offended the Gibeonites . But if they be such sinnes as one doth know , these wee are bound to confesse not onely vnto God , but vnto the persons wronged also . As Christs counsell is , Luke 17. 3. Take heed to your selues , if thy brother trespasse against thee , rebuke him ; If he repent forgiue him . Quest. 2 The second question is : whether a man is bound vpon his repentance to make restitution of that which is taken away by vniustice ? Answ. To this I answer , there are in this case two parties offended , proportionable to which must be our practise of Repentance . 1. God. 2. Our neighbour . And it being a rule in Iustice that the penalty must stretch as far as the fault ; therefore it will follow because both God and man is offended in this case , that we should not only repent to God , but also to men , and make satisfaction for the hurt which we haue done to them . For , It is the Nature of Repentance to bring all things as neere as may be vnto their former estate againe . Now wee know that by the sin of iniustice God is offended , & our neighbour is hurt ; wherefore , by our Repentance , we reconcile our selues to God ; and by our restitution vnto men , wee make satisfaction for the hurt wee haue done them ; so that there must be restitution and satisfaction , that wherin we haue indamaged our brother : there may be addition vnto his owne . For if our brother haue ought against vs , God will not heare vs , vntill we be reconciled to our brother , by restitution and satisfaction ; as Christs counsell is , Math. 7. 23. If thou bring thy gift to the Altar , and there remember that thy brother hath ought against thee : leaue there thine offering before the Altar , goe thy way and first bee reconciled to thy brother , and then come and offer thy offering . Whereby we may see that God will not accept of any duty which we shall doe , vntill wee bee reconciled to our brother . Thus Exod. 22. 5. God commands , that If a man doe hurt to a field or a vineyard , hee shall recompence of the best of the field , or of the best of the vineyard . So Nū . 5. 7. God sayes in such a case of trespasse ; And they shall confesse their sinne which they haue done ; and hee shall recompence his trespasse with the principall thereof , and shall adde vnto it , a fift part also , and giue it vnto him against whom hee hath trespassed . Obiect 1 Ob. 1. But what if a man bee not able ? Soll. Then doe what you can or may , 2. Cor. 8. 12. Ob. 2. What if the parties be dead ? Soll. Then giue it to the next of kinne , Numb . 5. 8. Ob. 3. What if one know none of the kindred or can finde none ? Soll. Then giue it to the poore , or by aduice of the Minister dispose thereof . And thus wee see the sin of iniustice to bee a grieuous sin , wherein a man is bound to restitution , satisfaction and confession ; If a man haue spoken ill of his neighbour , he must be sorry fo it , and speake well of him again . If seruants steale or purloyne any thing of their Masters , they must make it good ; confesse their fault , and restore it vnto them again , if euer God bring them home to himselfe : So if a man shall get away his neighbours goods by iniustice , or by deceit or fraud , or cousening of him : God will not accept of such a man , vntill hee haue made satisfaction : the like may be said in forgerie , oppression , subornation , false witnesses and the rest , there must follow repentance and satisfaction , or no forgiuenesse of sinnes . See then what a great sinne this of Iniustice is , and what a grieuous burden a man pulls vpon himselfe , when he hath gathered together a great deale of ill gotten goods : For when hee comes to die , he is in hazard to be either a damned sinner , or a starke begger . And therefore it is a wofull case , when Parents put and aduenture their children vpon any bad courses , not caring how , so they may inrich them . There are a number of Vsurers , which say they cannot liue otherwise , and therefore they put their stocke to vse to raise some profite to themselues . But let them know that these sins be sins of iniustice , and therfore they must not onely repent for them , but also they must make restitution and satisfaction . If a man doe sin against God , if hee confesse and repent , God will forgiue him ; But if he doe sinne against men , hee must not onely confesse to God , but also vnto men , and make satisfaction for the offence : here also such are to bee reprooued , who at their death make Wills , committing their soules to God , and their ill-gotten goods to their friends and children , the high way to bring a curse vpon them ; let Parents beware of this error . And so much for this third case . LECT . X. IIII. THE CASES OF Repentance : The case of Teares . IOEL . 2. 12. 13. Therefore , also now , saith the Lord : turne yee e●en to mee with all your heart , and with fasting and with weeping and with mourning : And r●●t your heart and not your garments , &c. HItherto wee haue spoken of Repentance , with some cases thereof , and some yet remaine to bee spoken of : The last day wee handled the Case of Confession to men . And now in the next place because the want of teares doth so perplexe many in this great work of Repentance : The Lord as in this text and many other places of Scripture so exhorting vnto the same ; sutable vnto which is the Saints practise now and in all ages : I haue therefore in the next place chosen to handle , The Case of teares in Repentance ; that is , whether euery man or woman who truely repents them of their sinnes , must and doe necessarily shed teares for them ? The answer whereof ( by your patience ) I will lay downe in fiue conclusions . The first Conclusion shall be this ; Conclusion 1 A man may weepe for sinne , shed teares for it , and yet not truely repent ; teares be not alwayes a true signe of true Repentance . The reason whereof is , because the very naturall man wisheth well vnto himselfe , desires his owne peace and hearts ease as much as may bee . Therefore when hee apprehends the fearfull iudgements of God due vnto him for his sinne , euen the hatefulnesse of vile actions which hee hath committed , the very conscience and horror of these things will make him many times weepe , so that a naturall man may shed teares for sinne , and yet not repent him of it : as wee see in Esau , Gen. 27. 34. He wept for the losse of his Fathers blessing and his birth-right , and yet so farre from repenting of his sinne , that at that same instant , after his Fathers death hee resolued to kill his brother . So the Holy storie affirmes of Saul , 1. Sam. 24. 17. that when Dauid had cut off the lap of his garment , when hee might haue killed him , and when he had made his innocencie knowne to him ; Saul hee lift vp his voyce and wept , and made confession of his sinnes before God , and yet for all this chap. 26. wee see hee persecuted him againe , euen against his owne conscience ; so we see hee wept for his sinne and yet neuer repented . Hee confessed hee had done ill , and that Dauid was more righteous then hee . So Mal. 2. 13. The people of Israel is said to haue couered the Altar of God with their teares , with weeping and mourning , and yet for all that liued in their sinnes without Repentance , and said ; wherein shall wee returne ? So it is cleere , that teares are not alwayes a true signe of true Repentance . For the most part all the Religion of the world is this , that if a man can bring himselfe so farre , not onely to be touched for sinne , but also to weepe for it , to shed a few teares , by and by they thinke themselues to bee safe ; yea , though they liue loosely and prophanely after , but this is to build vp their comfort vpon a safe ground , because as wee haue heard , a man may shed teares for sinne , and yet not repent it : so that teares bee not alwayes the true companions of true Repentance . Obiect . But here it may bee that some who are willing to repent , and ready to indeauour this way , may obiect and say , How can a poore Christian take any comfort in his Teares ; If teares bee not alwayes a true signe of Repentance . Answ. I answer , for all this , that there bee two wayes whereby a Christian may finde comfort in his teares ; 1. Hee must looke into the causes of them . 2. Hee must looke into the Effect and fruit of them . Hee must looke into the cause and fountaine from whence they flowe ; whether it bee for feare of damnation and of hell torments hee weepes or not , for these may make a wicked man much to be astonished for the time , and repent of his sinne : as Act. 24. 26. so the children of Israel when the Lord told them , that they should not enter into the land of Canaan , repented of their sinnes , and did weepe before the Lord , but the cause was the iudgements and scourge of God vpon them , being chafed by the Amorites , Deut. 1 45. so that a man may weepe to no purpose for the iudgements and punishments that follow sinne ; but when a man can weepe for sinne , because it is sinne ( which indeed would bring him vnto Repentance , ) because hee hath offended so good a God ; displeased so gratious , and so mercifull a Father , done that which is prophane and vnseemly in his sight , then wee may haue ioy and comfort in our teares . So wee see in the example of the Prodigall sonne , Luke 15 21. he more lamented that he had offended so good and louing a Father then for the losse of his money ; then for all the miserie which was vpon him , and hardnesse hee had sustained ; yea , I say , all this did not so much grieue him , as that hee had offended his good Father . The like wee see by Dauid , Psal. 51. 4. saith hee , Against thee onely haue I sinned : did hee sinne onely against God ? hee had also sinned against Vriah , Barsheba , against the people , and against the peace of his owne soule . Yet aboue all , his greatest griefe was for offending his God ; a God that had dealt so bountifully with him in his aduancement , and mercifully in his preseruation , and so by the consideration of the cause , wee may receiue comfort in our teares , when wee consider from what motiues they proceed , and principally moouing Causes . Secondly , a man that would haue comfort in his tears , must looke vnto the Effect and fruit of them , for if a man doe so weepe for his sinnes , as that by and by hee be ready to fall into , and commit the same sinnes againe , and that as greedily and carelesly as hee did before ; then it is to bee feared , that the watrie teares shed here , is but a beginning of that euerlasting weeping and mourning in hell . But if a man doe so weepe for sinne , as that thereby hee is made more watchfull ouer sinne , more to hate it , carefull to resist it , more willing to weaken the sudden power thereof in himselfe , then a man may haue comfort in his teares ; as it is 2. Cor. 7. 10. 11. For godly sorrow worketh Repentance to saluation not to bee repented of , &c. For behold this that yee haue beene godly sorrowfull what care it hath wrought in you , what cleering of your selues , &c. So then you see there are two sorts of teares ; First , Teares of prophane men , for they haue their Teares too ; but there is small comfort in them , a man is neuer the better for such teares , they are seldome put home to the conscience , nor is the life reformed by them , they leaue no steps of goodnesse , nor prints of Grace behinde them . Secondly , the teares of the godly bee indeed sorrowfull teares , but they are mightie and quickning ( like Aqua fortis ) which make strong and lasting impressions of vertue and of grace , which leaue a seed and ●…it behinde to worke vpon their soules and conscience . Thus much of the first Conclusion : the second is this : Conclusion 2. Euery one that commits sinne hath iust cause aboue all Conclusion 2 things to shed teares for the same . This is proued ; first By Reason ; Secondly , By Example : for there are three things which will make a man to shed teares : 1. For the losse of some great good . 2. The feare of some great euill . 3. The sence and feeling of some grieuous paine . Now in all these cases , a man hath cause to shed teares for sinne ; First , In regard of the great losse that comes by sinne : worldly men as wee know will weepe for the losse of children , goods , lands , and such like ; but all the losses of the world are not comparable vnto the losse which comes by sin ; for it is neither of children , goods , or lands , but by sinne we lose the fauour of God ; all our parts of that wee haue in Christ , heauen and happinesse ; yea , wee faile of Gods blessed presence for euer , and so of all losses the greatest comes by sinne : So that wee haue more cause to mourne for it , then for any worldly calamitie or miserie whatsoeuer , looke in the storie of Micah , Iudg. 18. 24. Yee haue taken away my Gods which I made , and the Priest , and yee are gone away , and what haue I more ? and what is this that yee say vnto mee , what ailest thou ? Here you see that when the souldiers had taken away Micahs Gods , hee ranne after them crying and weeping , and was angry that they should aske , what ailest thou ? Euen so must wee , if such as hee can so weepe for a false God , much more haue wee cause to weepe and mourne , when wee shall consider that our owne sins haue taken away our true God from vs , yea all the ioy , comfort , and peace that we had in God , and therefore aboue all things wee haue cause to shed teares and weepe for our sinnes . Secondly , a man hath cause to weepe and mourne and shed teares aboue all things for sinne , In regard of the great and intolerable euill which comes by sinne . Whereof the finall euill is Hell and damnation , which is the greatest , most insupportable and mischieuous euill of all other ; because all other euills are temporarie , this eternall : Wee see a man is sorry when he hath brought himselfe to lamenesse , blindenesse , and mutilation of any member , and how much more then when hee hath brought this vpon himselfe , and therewith the curse of God , and euerlasting damnation ; paines endlesse and restlesse for euer : O how much cause therefore hath a man to mourne and lament for his sinnes ? which bring not temporarie ( but as I said ) euerlasting punishments ; The fire that came vpon Sodom lasted but for a day : The floud that came vpon the old world lasted but for a short time ; the great famine of Aegypt , Gen. 41. 49. lasted but for seuen yeares , and the captiuitie of Babylon lasted but 70. yeares , but damnation in Hell shall be for euer and euer , no time shall end it , no meanes shall finish it , no policie shall escape it . Againe , all the euills that doe befall vs here are particular euills , either paine in the head , teeth , back , or belly , or stomache , arme , legge , &c. but the paines of Hell are vniuersall in euery part , in all parts at once , which must much multiply paine , sorrow , and destruction in vs. Againe , all other paines and euills haue their mitigations and limitations ; If a man hath the goute , hee hath also a soft bed to lye in ; if hee be feeble hee hath one to leade him ; if hee be lame , hee hath somebody to moue him from place to place , but if a man bee in Hell there is no mitigation , no ease , no helpe left , not so much as a drop of cold water to coole the heate of the mouth , but all horror , griefe , torment , sorrow and vexation ; so that if euer a man may haue cause to shed teares , and feare mischiefe that may happen , he hath reason to doe so for feare of hell and those gastly terrors of damnation to come , to last for euer . Thirdly , a man hath reason and cause to shed teares for sinne , in regard of the paines accompanying the same : which are deadly , dangerous : For if one should wound a man in the legge , hee might recouer , but pricke him if it were but with a pinne at the heart , and the wound proues deadly : So it is in wounding of the soule , euery sinne proues deadly , and as a stabbe to the heart ; for though woe doe not presently feele it , though our deadnesse and numnesse make vs insensible and carelesse . Yet in the day of Gods visitation , when Gods wrath shall fall vpon vs and open our wounds which sinne hath made , then shall wee roare and crie , and indure torment enough : thus if wee haue cause to weepe for any thing , wee haue cause to weepe for our sinnes that strike so deepe to our consciences and soules . Thus we haue againe to bewaile the hardnesse of our hearts , that in bodily cures can away with the cutting of a limbe , breaking of an arme or legge , and yet cannot away with the searching and lancing of our consciences . Thus as it is by Reason , so the necessitie of mourning for sinne is proued by Example , for there was none of the holy men of God but they haue wept for sinne , and wee haue certainely as much and more cause to weepe then they had ; and yet how farre short doe wee come of this dutie ? shall I name Dauid , Daniel , Peter , and other holy men of God ? how feruent was holy Luther in mourning and weeping for his sinnes ? had Dauid cause to weepe abundantly and water his couch with teares , and haue not wee cause much more ? Had Peter cause to lament his fall bitterly ? and haue not wee more falls then hee had ? Had Daniel cause to bewaile his many trespasses , and are not we guiltie of many more iniquities ? shall Mary Magdalen weepe , and weepe for sinne in a manner a riuer of teares , and haue wee no cause or necessitie to weepe for our many transgressions ? O if wee could search our sinfull and corrupt liues , and see how we haue offended our God , wee could not choose but weepe for our sinnes : what not shed teares for sinne , when wee see our Sauiour shed blood in the Garden for our sins , and not for any of his ; hee being without sinne , but we are hard-hearted and neuer thinke vpon our Redemption : Nor shed a teare for that which wrought blood out of Christs body . O wonderfull and lamentable , what a pitious thing is this , that wee cannot let fall a drop of water for sinne , when hee poured out abundance of his blood for the same ; yea , he did sweate it out for griefe and anguish ; a signe of small or no sorrow in vs ; when wee cannot wring out a few teares , much lesse poure out water before the Lord , as his people sometime did for their sinnes , 1. Sam. 7. 6. Thus much of the second Conclusion ; The third is this : Conclusion 3. There is neuer a man liuing that is able to shed teares for euery sinne hee doth commit . Euery sinne it is certaine deserues teares , yea , and bitter teares too ; for euery sinne is committed against God a holy Father ; yea , Holinesse it selfe and an infinite Maiestie ; now we know it is no small matter to offend God , nor no great enforcement to shed teares for our sinnes , and yet wee are hardly brought to weepe for one sinne of ten thousand : It is so in the generall , though it bee true that there be some of more feeling and tender consciences then others : as it is said of St. Hierome , that hee wept for sinne , and was so tenderly affected , as if hee had killed a man ; but ô that it were so with vs ; that wee could attaine to this tendernesse of heart : The hinderances and impediments I take to bee two : 1. Blindnesse in Iudgement . 2. Hardnesse of heart . For many are so blinde , that they know not sinne to bee sinne in their iudgements : As Mal. 1 when they were reproued of their sinnes , yet they say , wherein haue wee sinned ? or if men know sinne to bee sinne , yet they mistake ; they thinke great sinnes are but pettie ones ; and small ones , they esteeme to bee nothing at all , not worth the grieuing at , because for the present they paine not : as a man hauing a bleeding wound hee sees not ; passes it ouer vntill hee faints : it proouing deadly if not stopt and cured . Againe , another cause is , Hardnesse of heart , which ( for all the Regenerate are in part sanctified ) we are subiect vnto , therefore though some in Repentance bring forth teares ; yet a number for their liues cannot shed any one teare for sinne , vntill God by an especiall worke conuert and turne the Heart vnto him , by an especiall operation of his blessed Spirit and power of Grace . The want of this tendernesse wee see made the Prophet in the name of the Church crie out , Isa. 63. 17. O Lord why hast thou made vs to erre● from thy wayes , and hardened our hearts from thy feare ? Yet I must needs say , there is great difference betwixt that hardnes of heart in the godly , and in the wicked : for that of the former is sensible , full of paine , griefe , sorrow , mourning yea there is a particular sorrow for that hardnesse felt , besides that of other sinnes : but that which is in the wicked is insensible , they are neuer thorowly touched or affected with a feeling of their sinnes , and so neuer weepe or sorrow for them . The fourth Conclusion is , Conclus . 4. That a man may truly repent him of his sinnes , though he cannot weepe or shed a teare for them . Which I prooue thus , They that can mourne for their sinnes , and in compunction of soule make vse of the death and passion of Christ , may truly repent : but a man may mourne for his sinne and do thus , and yet neuer shed a teare ; therefore a man may truly repent without shedding of teares , for teares are not alwayes a signe of true repentance . As we see Acts 2. 37. where it is sayd those Converts were pricked in their hearts , not pricked in their eyes ; for a mans heart may be pricked and ouerwhelmed with griefe , and yet not weepe or shed any teares . So wee see the Publican , Luke 18. Hee could not weepe , but hee was humbled and cast downe in the sense and feeling of his sinnes ; Lord ( saith he ) be mercifull to me a sinner . So in like manner , we doe not read that the Theefe vpon the Crosse did weepe or shed any teares , yet hee confessed his sinnes , and was inwardly grieued for them . So we see a man may truly repent who sheddeth no teares . For as a Wine vessell without vent is readie to burst ; so the lesse weeping , many times the greater is the sorrow , and the heart so much the more ouerburthened . Teares are as a vent , which when they are not , and the heart this way allayed and eased , the inward griefe is so much the more excessiue and great . The fifth Conclusion is : Conclus . 5. That there is hardly any man liuing , that hath truly felt the worke of Grace in himselfe , but at one time or other , if God let him liue any time , hath or shall in some measure shed teares for his sinnes . Euer excepting those men whom their naturall hard and drie temper of their eyes disableth perpetually from all teares : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This Conclusion I will first open , and then in time confirme it : yet assure your selues of this , That euery one cannot weepe in their repentance and first Calling , vntil it please God to infuse more grace , and smite the heart . Yet though at first they doe not , wait a while , and in continuance of time , or when God sends some great affliction or judgement vpon them , you shall see them come to teares , and weepe for their sinnes . As a man that is stricken with a sword , the bloud doth not alwayes by and by follow ; So it is with the smitten conscience of a wounded sinner ; there is feare , astonishment , and amazement many times , before weeping ; and yet afterwards teares may come abundantly , as bloud after a wound . But to my promise now , which was , first , To open the Conclusion : secondly , To explaine it . First then I say , That hardly is there any man liuing , but he hath or shall shed teares for sinne , if God haue a purpose to saue him : Therefore howsoeuer one may goe away at the first rejoycing , like Lydia at her first conuersion ; and like the Eunuch in the Acts : yet at one time or other they shall weepe and mourne for their sins : though I would haue you remember , that I do not exclude any from the hope of Heauen , and state of true penitencie , that shed no tears for sinne ; for so I haue shewed the case may be , though seldome heard of . Dauid sayes , Psalme 37. 25. I haue beene young and now am old , yet haue I not seene the righteous for saken , nor their seed begging bread : And yet poore Lazarus died a begger , and was carried by the hands of the Angels into Abrahams bosome : Now Dauids meaning is , not that there was none of the righteous , or of their seed that did begge their bread , but that it was a rare thing , that hee had not seene it in his dayes , or in an Age : So wee may say of this point ; It may bee a man may bee truely conuerted , and yet neuer shedde a teare in his life : but it is a rare case , no ordinarie thing , it is that which seldome falls out one of a thousand , but that at one time or other they are so pressed with their sinnes . Againe , secondly I say , that true teares are not to bee commanded by vs , but are an effect of Gods grace wrought in man : as Zach. 12. 10. And I will poure vpon the house of Dauid , and vpon the Inhabitants of Ierusalem , the Spirit of Grace and supplication , and they shall weepe , &c. That is , they shall mourne and lament as a man that mourneth for his owne sinnes ; nature may make a man mourne for the losse of his children , friends , goods , wife and such like , but it is onely the Spirit of God , of Grace that can make a man shed teares for his sinnes , so that a man may bee a naturall man , an vnregenerate man , an vnconuerted man , and neuer shed a teare for his sinnes all his life long , though hee bee a most wicked liuer . But if the Spirit of Grace once worke vpon his heart , hardly but at one time or other , his heart will melt and lament that hee hath offended God. Thirdly , I say , if God let him liue any time in this world ( for a man may bee taken away immediatly vpon his conuersion , as the cheefe vpon the crosse ) and then as hee wants time for other Christian duties , so for this also ; but if God let a man continue any time , then one occasion or other will bring him backe to the beholding of his sinnes , cause him to afflict his thoughts , repent throughly , and so worke teares out of him , yea bitterly to bewaile his sinnes , because no man truely conuerted can thinke of his sins with pleasure but with griefe . Iob saith thou makest mee to possesse the sins of my youth ; so wee may bee free and haue little sorrow and few or no teares for sinne at first , and yet this case of compassion may affect vs in our riper age , or old age , or in the time of sicknesse and death , at which time wee may come in bitternesse of soule to bewaile them . Fourthly , againe I say , that at one time or other wee shall shed teares for sinne , some doe mourne and weepe at their first conuersion , and lye a long time vnder the burden ere they can be comforted , As a many experiences of troubled consciences amongst vs doe shew . Some againe like to the Eunuch , Act. 8. 39. and Lydia , Act. 16. 14. when God opens their hearts , absenting matter of terror , and representing full matter of ioy , depart away at first reioycing , not mourning as others : So that I say the case is different in this case , according to the representation and diuine impression vpon the soule of ioy or terrour in the present apprehension ; or according to the former guiltinesse of the party conuerted : but this is most sure if we belong to the Lord , at one time or other , wee shall weepe and mourne for sinnes of our selues and others . See Psal , 25. 7. saith Dauid , Remember not O Lord the sinnes of my youth . And 2. King. 22. 10. you shall finde how much good Iosiah was affected with the sinnes of the time , when Helkiah the Priest deliuered him a booke whereby hee apprehended how the people had offended God , so that whosoeuer of Gods children hath not yet felt conuersion throughly , hee shall feele it before this life leaue him : as I shewed formerly , a wound with a sword makes but a white stroke at first ; but within a while the blood issues aboundantly : So euery one doth not by and by bleed vpon his first conuersion , and feeling of sinne , when hee is smitten by the Law : but tarrie awhile till some further working vpon his heart , and you shall see vnconcealed sorrow and teares issue forth amaine . Now the Reason of this I thinke is , Why some men mourne , and some doe not , but reioyce at their first conuersion ; because it is with the motions of the minde , as it is with the motions of compounded bodies , Elements predominate tending still towards their proper orbe or place agreeable vnto them . So at that time of conuersion , looke what the soule is most possessed with at that time , thither it is carryed . As fill a bladder with winde and throw it to the ground , it will not lye there but bend vpwards to the aire , because it is filled with ayre ; but fill it with earth , and it will fall and lye on the earth , because of the earth that fills it : and our bodies being earthly fall to the earth againe : So it is in the minde of a man at his first conuersion , if hee apprehend the mercie of God in Christ , more then the fearefull iudgements of God for sinne , then hee is carryed with comfort , but on the other side apprehending iudgements most , then hee is cast downe and discouraged . Fiftly I say , all that are truely conuerted shall shedde teares at one time or other , though not in a like measure , for some shed teares in a more abundant manner , as Mary Magdalen who sate at Christs feete and washed them with her teares , Luk. 7. So of Peter , Math. 26. who went out and wept bitterly : and of Dauid , Psal. 6. who watered his couch with teares : whom though all cannot follow , yet all must wish to imitate in true sorrow for sinne , in one measure or other ; for it is well obserued of a learned man that a man may let out the corruption of a byle , as well out of a little hole as out of a great one : as one may know that there is life in a man , as well by the stirring and wagging of a finger , as of the whole hand : so may the truth of Repentance as well bee discerned by a few teares as a great many . Thus wee haue seene the meaning of the conclusion . That there be very few who are truely conuerted , if they continue any time after conuersion but will shed teares for their sinnes at one time or other , in one measure or other . Now I come to confirme it diuersly ; 1. By Reason . 2. By Authoritie . 3. By Example . First by Reason thus , hardly is there any man liuing be he neuer so stout hearted , and composed in himselfe , but there is one thing or other that will make him weepe though hee set neuer so good a face on the matter , the losse of wife , husband , children , or the vnkindnesse of friends , or some worldly calamitie ; but in those that bee truely conuerted , the greatest griefe of all is the griefe for sinne , all other griefes whatsoeuer are nothing so great or sensible ; If this bee throughly apprehended ; nothing so workes on the heart of a renewed man , as the heauie and sad remembrance of sinnes past , whereby hee hath offended God , and grieued him to whom he oweth more seruice and duty then to all the world besides . And so seeing there is not any man liuing , but some extreamitie will make him weepe , and the greatest extremitie in any mans conscience truely considered is sinne , or for sinne , hardly is there any man liuing but at one time or other the conscience of his sinnes will make him weepe and draw teares from him . Secondly , By Authoritie thus , Psal. 126. 5. They that sow in teares shall reape in ioy . Ierem. 50. 4. Then and in those dayes and at that time shall the children of Israel come , they and the children of Iudah going and weeping they shall goe and seeks the Lord their God. So Reuel . 21. 4. it is promised , And God shall wipe away all teares from their eyes , not onely the teares which they haue shed in regard of their miserie , but also those shed in regard of their sinnes : so it is most sure , that those who are humbled and shed teares for any thing , will especially mourne and weepe for sinne . Thirdly , By Example of other holy people that haue beene before vs , they that could hardly weepe for all the things in the world did yet weepe for their sinnes ; Dauid a souldier , and so by consequence a stout-hearted man , much acquainted with blood , yet his sins made him shed abundance of teares , Psal. 6. 6. and so he addes ver . 8. Hee hath heard the voice of my weeping : And so Mary Magdalen sate her downe at the feet of Iesus , and washed them with her teares , Luk. 7. which though it bee no strange thing for a woman to weepe , yet for such a woman to weepe , a Lady , a gallant altogether , set vpon her pleasures , brauery and delights , it was as strange a thing as might be . The like may be said of the children of Israel , a proud insolent hard-hearted people , such as would not easily melt , yet when the Angel , Iudg. 2. 4. came and set their sins before them , the text saith , That they lift vp their voice and wept : and in another case of sorrow , 1. Sam 7. 6. wee reade , They poured out water before the Lord : and therefore seeing such who of all others were most vnlikely to weepe , did shed teares for their sinnes , being prickt in conscience , what shall wee thinke of others a great deale more tender-hearted ; what haue they done in secret before God ? Thus the conclusion is made good . Use. Oh then thinke of this yee merry people of the world , you that passe your dayes in ioy and pleasure , that if the best of Gods people and seruants at one time or other , haue and must shed teares and weepe for their sinnes ; O how great cause haue you to lay aside your meriments , to bid farwell to your sports , and to come downe into dust and ashes , and there in the bitternesse of your soules mournfully and heauily to lament your sinnes before the Lord ; It is time that you exclaime and say , Peccatum est causa tristitiae & doloris ; Sinne will cause sorrow , feare and lamentation , either in earth or in hell : and so better weepe and mourne for our sinnes on earth , where you may haue comfort and pardon , ease and forgiuenesse , then in hell where you shall haue a continuall death , and yet a liuing torture : Ibi erit fletus & assiduus terror : they be Christs owne words as you know , Luk. 13. 28. When they shall see Abraham , Isaac , and Iacob , and all the Prophets and Saints in heauen , and themselues shut out of d●ores : whilst they shall see other penitent sinners goe to heauen , and themselues meanetime tormented in hell : Others goe to pleasure , whilst these goe to paine ; others to bee carried to eternall life , whilst these goe downe to eternall death . And so beloued of the Lord , iudge your selues for your sins , that God may not iudge you : condemne your selues , and let your present teares preuent those heauy endlesse teares to come vpon you hereafter . And thus , let vs all goe forth with Christ into the Garden : and let vs not sleepe there as his Disciples did , but seeing Christ fell flat vnder the burden of our sinnes ; let vs fall downe by him in consideration of our manifold offences ; where though wee cannot shed blood as hee did , yet let vs indeauour and pray to God that wee may shed teares of repentance : Yea as Christ in the daies of his flesh did offer vp strong cries and teares with supplications and prayers vnto him who was able to saue him from death ; so let vs doe , and let vs be restlesse , neuer to giue ouer our sute , vntill we heare that comfortable voyce come vnto vs : Sonne bee of good cheere , thy sins are pardoned , thy soule shall be saued ; thy prayers and teares are come vp in remembrance before God. Thus much of the Case of Teares . LECT . XI . V. THE CASE OF comfort in death in Repentance . NVM . 23 , 10. Let mee die the death of the righteous , and let my last end bee like his . AS wee haue a care to liue to the Lord , so wee must haue a care to die to the Lord also . For as it is Rom. 14. 7. 8. None of vs liueth to himselfe , and no man dieth to himselfe , for whether we liue , wee liue vnto the Lord , or whether wee die , wee die vnto the Lord ; whether wee liue therefore , or die , wee are the Lords . Accordingly is that rauish'd speech of Balaam here in my text ; Let mee die the death of the Righteous , and let my last end bee like his . Which words , doe especially imply these three thing : 1. That there is a death of the righteous , that they must die as well as others . 2. That the death of the righteous i● farre different from the death of the wicked . 3. That euery man must desire to die as the righteous die . That is in peace of a good conscience , and feeling of the promises and comforts of God made in Iesus Christ , so that these words shew vs that there is great cause for vs to inquire after . The case of Repentance wee last spake of , Whether euery one that hath truely repented can shew himselfe comfortable and heauenly minded at the houre of Death ? Now the answer I will lay downe in two points : 1. That a man may truely repent , and yet depart out of this world with little or no comfort at the houre of death . 2. That there is neuerthelesse a very hopefull and likely way , whereby true penitents may come boldly to die with comfort , if they doe not neglect the meanes . Concerning the first point , I say a man may truely repent him of his sinnes , and yet shew little or no comfort at the day of death . Yea the truth is , that the greatest part of Gods people as they liue well , so they die well and comfortably : as wee see Steuen did , Acts 7. 16. Hee saw a heauenly vision , heauen opened , and Christ standing at his right hand readie to helpe him , and euen so for the most in the day of death , the people of God see heauenly visions : So Iacob went downe to Aegypt , and died there comfortably and in peace : The like wee reade of Ioseph , who commanded his bones to bee remooued , at their departure from Aegypt . So Dauid , Moses , and other of the Saints died , and had honourable buriall in the peace of a good conscience . This made Balaam say , O that I might die the death of the righteous , and that my last end might bee like his : Hee would not liue the life of the Saints , but hee would gladly haue so died : it was too strict , too precise a way for a naturall man like him : too much against the currant and streame of the world , though hee would haue dyed like the righteous , because hee knew the difference was great betwixt their death and that of wicked men . So it is written , Heb. 11. 13. of the Fathers of the faithfull ; They all died in faith , not all of lingring sicknesses , nor they died not all in their beds , nor amongst their friends , in bodily honour and pompe which may bee taken away and debarred men to i●…ioy : but in faith , in peace of conscience , in hope of heauen , in the comfortable application of the promises of Gods loue , in assurance of the pardon of sinne . So as I say , vsually and ordinarily , the people of God liue in this world with comfort , and depart out of this world as old Simeon did when hee had gotten Christ into his armes , Luk. 2. Yet sometimes it falls out by the wise dispensation of God that through their owne default , the most faithfull and beleeuing men haue very little comfort , and poore fruits of their faith when they come to die , but either die without feeling ( which is grieuous ) or which is more fearefull with feare and horror ; which not onely daily experience confirmeth , but Scripture also : as Eccles . 8. 9. All things come alike to all : there is one euent to the righteous and to the vnrighteous , to the good and the bad , to the pure and the polluted , to him that sacrificeth and to him that sacrificeth not , &c. the meaning of which place is , that all worldly things fall alike to all with the same condition and time , to the wicked as well as the good , to the Iust , as to the vniust . Now if all things fall alike in their liues , then may some men say , it may be also alike in their deaths , and so wee may not by and by condemne a man that shewes little comfort at his death ; but if his life haue beene good , he hauing walked in the feare of God , shewed signes of his conuersion , wee are to iudge of him according to the whole course of his life , and not according to that one instance of his death : for as a man that sees his fellow sit vpon a high rocke a great way from him , though hee stirre neither hand nor foot , nor shew any motion of life , yet hee knowes there is life in him , because he sits vpright ; there was life in him when he left him ; and no body came since to take away his life ; so in this case it is with a Christian , though wee see no motion or signe of spirituall life at the instant , yet because wee knew him when hee had the life of God , and grace , and no body since could take it from him , it cannot bee , wee may conclude , but that it remaines still with him ; as 1. Iohn . 3. 9. it is said , Whosoeuer is borne of God doth not commit sinne , for his seed remaineth in him , neither can hee sinne because hee is borne of God. The godly in this case are said not to sinne , because they are preserued from sinning totally or finally ; a holy seed remaines in them which breakes forth into repentance for all and the least sinnes ; and because the Lord imputeth not their sinnes vnto them ; so as they shall doe nothing which shal impeach their saluation : So that if a man haue liued well , wee hauing seene the effects of Gods holy Spirit in him , wee are not by and by to condemne him , though hee expresse and feele small or no comfort when hee comes to die . Now there bee three Causes ▪ why the people of God , or a particular Christian may die with little or no comfort , feeling of Gods fauour ; and yet haue truely repented . 1. The cause may be in nature , and then it is either by reason of 1. The Complexion , or 2. By Reason of the Extremitie of the Disease . 2. For neglect of Grace . 3. Because of their indisposition at the time of Death . These be the three causes why many of Gods people finde little comfort in the houre of death : First , by reason of their complexion , for grace doth neuer abolish nature , but onely tempers and mortifies it . Indeed the nature of Grace is to abolish sinfull affection in man , but naturall affections it abolishes not , onely orders and keeps them within bounds and measure ; as wee see in the two Kine who carried the Arke , there was a naturall affection in them which made them low as they went , 1. Sam. 16. 12. and there was also a power of God seene ouermastering nature , which made them carry the Arke vnto the place which God had appointed , thus Grace orders onely , but destroys not nature , it qualifies and directs it , making it a seruant in all things . So obserue of what constitution a man is before Regeneration , and you shall finde him of the same after conuersion : If melancholie before , hee will bee melancholie after : if chollericke , the same after . Hence it is that the very best men may shew a great deale of difference betwixt what they were in life , and in the time of death : for if a man be chollericke by nature , if formerly hee haue beene hastie and rash , this man though a sanctified man , and the deare childe of God , may yet ( vnlesse a great deale of grace with strength of iudgement ouermaster nature ) shew much impatiencie , touchinesse , way wardnesse when hee comes to die . So if a man haue beene of a melancholie disposition , of a sad speech ; or few words in his life , though excellent in grace , this man if not ouermastered by grace , for his life is not able to shew himselfe cheerefull and comfortable when hee comes to die . On the other side , if a man be of a sanguine complexion , and so by consequence light and merry ; this man although hee haue beene a vilde and a loose liuer , yet hee may shew himselfe comfortable at the day of death , when yet this comfort may be not a worke of grace but of meere nature . Thus when wee see a man distrust himselfe in the day of death , wee may set our selues from his owne disposition to comfort him ; for in some complexions , one may come to die comfortably , though one want grace , and in some there may be a lumpishnesse and discomfort , and yet haue a warrantable end : Therefore if wee would iudge rightly of any at the day of death , wee must consider of what complexion they are , and so deale iudiciously with our comforts and threatnings . As if wee poure a glasse of wine amongst wine , it tastes onely of wine , but if wee poure it into a glasse of water , then though the wine bee predominant , yet there will be a tange and taste of water ; euen so when the grace of God is infused into our hearts , though that bee predominant , yet there will bee a tange and taste of nature in this life : which is one cause why Gods children die sometimes vncomfortably . Secondly , another reason in Nature may bee , Because of the violence of the Disease ; for there bee some diseases in nature which worke more furiously vpon the spirits then others doe , as a man hauing a great blow vpon the head , may bee so stonied and amazed with the same , that for the same time hee may not know what hee speakes or doth : euen so a holy man may be so diseased for the time , and distressed with the extremitie of his paine , that hee may breake forth into rage and passion , hee knoweth not what : as it is said of Moses , Psal. 106. 33. That they did vexe his spirit and prouoked him ; so that hee spake vnaduisedly with his lipps . So Dauid saith of himselfe , Psal. 31. 22. For I said in mine haste I am cut off from before thine eyes , &c. So that through extremitie and vehemencie of passion , a good man may breake out into things vnseemly , all which tendeth to this , that a good Christian may die of so strange a disease , of the Fluxe , burning Ague , Stone , Conuul●ion , when either the choller shooting vp into the head , or the disease working furiously vpon the tender vitall parts , the partie may die strangely : hee may talke idly , crieout through the extremitie of his paine ; hee may haue his face and his mouth pulled awry , &c. and yet for all this bee the deare childe of God , and vndoubtedly saued . So one may die of an Apoplexie or dead Palsie , in which case a man shall haue all his senses benummed so , as hee may die like a blocke without shew of iudgement or reason , and yet for all this bee in a blessed state , because though the state of his body bee changed , yet the state of his minde and soule remaines vntouched . Yet I doe not maintaine so saying , as if all who died of these diseases died without comfort ; or that one may not die comfortably being thus visited ; yes it is most cleere , that if a man be not wanting to himselfe , and cast away the helpes which God giues him ; hee may die with comfort of whatsoeuer sicknesse hee dies of . For of all deaths the most extreamely afflictiue is by fire , this is accounted the sharpest and sorest of all bodily deaths , and yet we see many of the Martyres haue shewed themselues very ioyfull and comfortable euen in the very flames . The reason whereof is this ; The power of grace is infinitely greater then the power of nature : as 1. Iohn 4. 4. Greater is hee that is in you , then hee that is in the world : as if hee should say , the power of nature is the spirit of the creature , but the power of Grace is by the Spirit of God : now the spirit of God being greater then any created spirit whatsoeuer , it comes to passe that the power of Grace brings the power of Nature vnto subiection , and ouertopping those spirits and senses workes exceeding comfort , euen in the houre of death : as wee see when contrarie windes blow vpon a Ship , that which is the strongest carries the ship away : So because there is both nature and grace in vs , and both blowe vpon the ship , that is , worke vpon our soules , in this conflict , that which is the strongest , working most effectually , preuaileth at the houre of death ; carrying the soule with it . The second Generall Cause of want of comfort in the day of death is , The decay of Grace ; for many times the people of God are negligent , growe secure , omit the meanes of growing in grace , grow loose , are not carefull to answer that expectation which is had of them , leaue off diligence in hearing the Word , and practise of holy duties : quench the good spirit with following vaine delights , giue way vnto temptations , suffering them to take hold vpon them ; thus they breake out some one way , and some another , whereby it comes to passe , that it is the good pleasure of God to correct this loosenesse ( though they thinke to shelter themselues vnder the Almightie as formerly ) but they cannot doe it ; wee see when Sampson had growne loose in his life , hauing played the wanton and gone a whooring from God ; when after this the Philistims came vpon him , hee thought to haue done as at other times , but for his life hee could not , for his strength was departed from him : thus when some of Gods people runne out in their liues , and venture on sin , many times they smart for it at their deaths , ere the conflict with conscience be ouercome , and peace in the assurance of the forgiuenesse of sinnes be settled : So 1. Cor. 11. 30. the Apostle shewes them , For this cause many are weake and sicke amongst you , and many sleepe ; so that oft times the cause of little comfort in death , is by reason that men liue loosely and carelesly when they bee well . So S. Paul saith , 1. Cor. 15. 56. The sting of death is sin , and the strength of sinne is the Law ; It is sinne that makes the sting of death to bee so grieuous , painfull , and bitter vnto vs : so that is plaine , the more loosely a man liues , the more licentiously hee giues himselfe ouer to the world , the more will death grate and sting him when hee comes to die . Therefore if a man would lessen his owne paines in the day of death , hee must looke to lessen his owne sin in his life ; because Death in death hath no sting but by the worke of sinne . If a man haue an apparant hot burning Feuer , the more hee drinkes hot Wines , and feedes on fierie spices , the stronger and more violent must his fitts bee ; where by the contrary , the more sober and temperate hee is in diet , the weaker still will his fittes bee ; euen so it is in death : Death is like a powerfull fitt of an Ague , if a man distemper himselfe before death , and liue loosely and licentiously , death will shake euery ioynt of him with mighty terrors , and threaten to bring him to the King of terrors , but if a man bee wise to weaken death by Repentance , Humiliation , holy prayer to God ; then though death may come , yet the furie and strength of it shall bee much abated : and so wee may haue comfort in the houre of death , if we be carefull to watch ouer our liues . The Third generall Reason is , because of our indisposition at the houre of Death , or in Death , because men doe not then striue with themselues to stirre vp their Faith , Zeale , and the graces of God in them , and prepare themselues with a good conscience to die ; for a man may haue Faith and Repentance , and other graces of God in him , and yet because hee doth not stirre vp those graces in him , hee may die with little comfort . A man in this case is like wasting coales couered ouer with ashes , which must bee stirred , or else they will die suddenly ; therefore when a man comes to die , hee must stirre vp his faith , hope , repentance , patience , care , loue , and all the graces of the spirit : euen as old Iacob , Gen. 49. vlt. when hee came to die , did reare vp himselfe , leaned on his staffe , and worshipped God , though an old decrepid man , and bedrid , yet hee gat him vp vpon his knees , turned himselfe , and renewed his repentance , so must a Christian man doe at the time of death , stirre vp himselfe and prepare to Humiliation and to die in the Lord , lest they want comfort in death , which otherwise they might attaine to . So wee see good Stephen amongst a shoure of stones that brayned him , yet lift vp his eyes to heauen , so as hee made all his persecutors amazed at his comfortable vision , and was not here a man prepared to die ? Therefore let vs studie and pray in this case , that God would helpe vs to rouze vp our selues against that time . Hithert● haue wee so proceeded in this Case of comfort in Death , that wee haue brought it thus farre ; that a man may truely repent , and yet by occasions die with small comfort . Now come wee to the next point , the most obseruable of all the rest ; namely that There is a hopefull and likely way whereby a man may come to die with comfort , if hee will not bee wanting to himselfe , and neglect th●se meanes and helpes which God affoords him . Now in this case there are two things to bee declared vnto you : 1. That there is such a way . 2. What that way is ? For the ground of the first I assume this , That a Christian man may bee so fortified and composed in himselfe by the power of grace ; that whatsoeuer sorrows come in death , they shall bee ioyfully welcome vnto him . See this composed estate of the Saints well set forth , Psal. 37. 37. Marke the perfect man , and behold the vpright , for the end of that man is peace . So in the Hebrewes it is said of the Fathers , They were racked , stoned , hewen asunder , and would not bee deliuered , that they might receiue a better Resurrection . So the Apostle saith of himselfe , Act. 21. 13. What doe yee meane to weepe and breake my heart , for I am ready not to bee bound nely , but euen to die at Hierusalem for the Name of the Lord Iesus . So hee shewes , Rom. 8. 36. 37. As it is written , for thy sake are wee killed all the day long ; wee are accounted as sheepe for the slaughter , &c. Thus you see a Christian may bee so composed in himselfe , that whensoeuer death commeth , it shall not moue him from that comfort and sweet apprehension hee hath in God. So Maccab. 7. 5. 6. the mother and her children vttered these speeches when they came to die ; They exhorted one another with the mother to die manfully , and said . The Lord God looketh vpon vs , and in truth hath comfort in vs , &c. Another said , Thou like a fury takest vs out of this life , but the King of the world shall raise vs vp . The third said , being commanded to put forth his tongue , These haue I from heauen , but for his lawes I despise them . And so the three children in Daniel 3. 7. when a most exquisite death was set before them , they answered the King ; O Nabuchadnezzar wee are not fearefull to answer thee in this matter ; our God is able to deliuer vs , but if not , wee will neuer swerue from the holy lawes which hee hath giuen vs : So that wee see plainely by the worthy examples of these holy men , that a man may be so fortified and strengthened with the Spirit of Grace , that whatsoeuer death come , and whensoeuer , it shall not take away his heauenly comfort and peace . Very prophane men can say , that delectation will take away the sense and feeling of any paine , because in g●efe and paines there are two things which concerne , first , Nocivum , a thing hatefull to nature and all the properties thereof . Secondly Perceptio Nocivi , a sensible feeling and perceiuing of that which is hurtfull to nature ; Now something may bee hurtfull to nature , when yet delectation more rauishing with the delight of another obiect , this hurt may bee insensible , not complained of at least : As a man being asleepe , there may bee something hurtfull to nature , and yet hee hath no sense and feeling of it . So Thomas Aquinas on Act. 4. saith that the feeling and apprehension of Gods loue may be so great in a man , that it may make him reioyce in his spirit , as resolued against all mischiefe and affliction whatsoeuer which is cast vpon him . As Iames 1. 2. Count it exceeding ioy when you fall into diuers tentations , &c. so that one may haue ioy euen in dangerous trialls and temptations , so it is reported of a holy Martyr in the Primitiue Church , that when hee walked vpon the hot burning coales barefooted vttered these words , O I walke vpon these hot burning coales as if I walked vpon a bed of Roses , his delight in God , and a higher , mightier apprehension carrying away the more sensitiue powers of the soule , made that hee felt no paine ; Or who knowes but the violence of the fire might bee aswaged , as in the case of the three Children . Now if a Christian may die thus comfortably in burning flames , in the greatest extremitie that can be , then it is more easie with diuine assistance to ouercome the lesser tentations ; for if a heart be sanctified by the power of Gods grace , settled , composed in it selfe , there is no doubt but that hee may die in peace with heauenly comfort , though hee be in perplexitie vpon his sicke bed . Thus it is cleere , there is a very probable way , for a man to die in comfort . If a man as I haue shewed before , fall into the hands of theeues , and bee robd and spoyled of all his goods ; yea , left naked and wounded in a wildernesse , ye● if he haue one jewell of great value vndiscouered , or in some sure friends hand , that at last hee hopes to inioy and possesse the same : his griefe , sorrow and vexation for his wounds are quickly forgot and passed ouer , the comfort of that hee expects and hopes for , ouercomming the present affliction . So is it with the children of God , depriued and robd of all worldly wealth , pleasures and preferment , vexed and tormented with diseases , griefes , tortures , persecutions ; yea , and death it selfe . The hope of eternall life affoords them such comfort , with the appurtenances thereof , that all the rest is either ouercome , or ouerpassed quickly . Yet in this case hee will say , Lord I thanke thee I haue my jewell still , sicknesse hath taken away my strength , and afflictions my ease ; theeues haue taken away my goods : but Lord I thanke thee I haue thee still : all these things haue not taken God from mee , nor Christ , nor the hope of Heauen , nor the protection of Angels , the intercession of my Sauiour , the peace of conscience , and the like ; thus in this case a mans ioy remaines still . Obiect . But how shall wee doe when the disease is violent , and death it selfe so terrible , that wee cannot remember our consolation and comforts ? what way in this case is there to die with comfort ? Answ. This is a waighty point and difficult to answer , therefore I pray to God that as his Spirit in the house where they were met togither , sate vpon the Disciples heads in clouen fiery tongues , that so it would please him to send his holy Spirit to sit vpon my tongue , that so I may reueale this great matter vnto you , and lay the burden as handsomly as I can vpon your shoulders ; for the more handsome a thing is wrapped vp , the better it may be carried . Now in this way to die comfortably obserue two things required at the hands of euery Christian soule who would die in comfort . 1. A constant continuall Preparation at all times for Death . 2. A holy disposition when wee come to die . If these things be practised , A preparation to die , and a sanctified heart at the houre of death : it is sure and certaine , wee shall die happily and well , whatsoeuer disease we die of . First therefore , there must be a preparation to death , for a man shall hardly die well , if he do not prepare for death before death come : as it is written of Ioseph of Arimathea , Ioh. 19. 41. that hee made a tombe in his garden , and why in the garden , that in the midst of all his pleasures and delights , he might remember death , and so prepare himselfe for it : euen so must the rest of Gods people doe , prepare for death before it come . We reade that when the people of God were to celebrate the Passeouer , Exod. 12. 11. the text saith ; And thus yee shall eate it , with your loines girded , your shoes on your feet , and your staffe in your hand , and yee shall eate it in haste , &c. And why was this ? that the people might be ready to passe our of Aegypt whensoeuer God should call them vnto it . Euen so must euery man prepare himselfe for death , get his staffe into his hand , haue his loines girded , his shoes vpon his feet , that he may bee ready to depart out of this world , when God shall appoint him ; but such is our corruption that a number haue a care onely to liue in iollity , neglecting altogether preparation for the day of death , how to lay themselues downe in rest and peace of conscience at that time . Now there be Three reasons that may mooue a man to prepare himselfe for the day of death ; Reason 1 First because of the vncertainty of Death . Vncertaine I say , both in regard of time , place , manner , for though we all know that we must die , that no man can escape or auoide it : yet are these other circumstances of our death onely known vnto God. Wherefore because nothing more certaine then that wee must die , and nothing so vncertaine as Time , Place , and Manner ; it stands vs in hand alwayes to bee prepared for it , doing and ordering of our affaires betimes , as good old Isaac said in this case to his sonne Esau , Gen. 27. 1. 2. Behold now I am old , and know not the day of my Death , come therefore dresse me venison , &c. That my soule may blesse thee before I dye . Euen so must wee doe , order all matters wisely , exhort one another dailly whilest it is called to day : doe what good wee can ; repent vs of our sins , delay no good wee are able to doe to our selues or others , saying to friends , children and acquaintance , ô my time is vncertaine , therefore remember this and this , doe this and this , &c. Thus must wee prepare for death , there is none amongst vs I know , but if hee had an intent to build a house , would surely make preparation for it before hand , as Timber , bricke , morter , tyles , with other necessaries : So seeing wee are to make sure for our selues an eternall house not made with hands , ler vs bee carefull to furnish our selues , to fit our selues for it , by earnest prayer , faith , patience , obedience , &c. because as I said we are vncertaine of the time , whether to day or to morrow , young or old , this yeare or the next ; whether in the day or the night ; whether in the house or the field ; whether amongst our friends or enemies : whether of a lingring or a sudden , a milde or a torturing disease : by land or water : by sword or famine , or pestilence , all is I say vncertaine : therefore wee must prepare for death , in regard of the certaine vncertaintie thereof . Reason 2 A second Reason to mooue vs to this preparation is , because wee can die but once : and that which can but once bee done , had need to bee well done . So the Author to the Hebrews saith , Heb. 9. 27. It is appointed for men once to die , and after that commeth iudgement . So because wee can die but once , we should be very carefull to doe it wel , seeing if it be ●ll done , it can neuer be mended againe . In all other things if a man doe amisse at first , hee may repaire it afterwards , but onely in this matter of death , there is no amendment , no redemption afterwards . If a man shoote an arrow at a marke , if in the first aime , you tell him what his fault was ; that hee is ouer , or vnder , or wide , he may mend it the next time , or the next after that ; but in death it is not so , once amisse and euer vndone : therefore be carefull to die well , seeing it is but once to bee done . Reason 3 The third Reason is , The remedilesse state after Death , for looke how death leaues a man , so shall iudgement find him . As long as a man is aliue here vpon earth , there is hope that he may bee conuerted , repent of his sins , and be brought before the throne of Grace , but if a man bee once dead and laied in the dust , then he can neuer attaine to repentance for his sins , Faith in the promises , nor vnto one sanctified Grace of Gods Spirit , though he would giue a thousand worlds if he had them ; therefore euery mans wisedome must be to prepare for death before it come , according to that counsell of Eccles. 9. 10. Whatsoeuer thine hand findeth to doe , doe it with all thy might , for there is neither worke nor deuice , nor wisedome in the graue whither thou goest . Now this Preparation to Death stands in fiue Dutyes . First , A man of vnderstanding must furnish himselfe with those graces and duties that bee most needfull at the day of death ; He must labour for Faith and Patience , and Obedience , with other holy graces of God ; for he cannot then spare any grace , but these three a man shall find more especiall need of when he comes to die ; Therfore as Noah made an Arke to saue himselfe and his houshold from the flood before it came ; so must euery man before death come , labour to saue and secure himselfe , that he may haue a place of shelter in the day of death . Wherefore if a man would die well , he must first come to liue well , for questionlesse as a man liues , so is he likely to die . If a man look vpon a tree when it is a felling he may giue a shrewd ghesse where it will fall ; for looke where the greatest burden of boughes hang or grow , that way commonly the tree will fall , and euen so , looke which way a mans thoughts & affections carry him in the course of his life , the very same inclination will sway him at the houre of his death . Therefore a man must prepare to furnish himselfe with abundance of holy graces that they may ouersway him , in his loosing from earth to heauen when hee dies : Referring all vnto God and his good will and pleasure with holy Dauid , saying , I held my peace and said nothing because thou O Lord hast done it . Secondly , A man must , that would die well , arme himselfe against the feare of death , for a man cannot die well , if he be affraid to die , therefore he must be armed against it . If any aske , how must we be armed against the feare of death ? I answer . Answ. First , By perswading himselfe that it is Gods appointment that hee shall die ; yea , that the very time and manner of our death is appointed by him , yea every fit , pang , and trouble at the time of death : all particulars are appointed , as Christ shewes , Math. 10. 30. But the very haires of your head are all numbred . Secondly , wee must arme our selues against the feare of death , by considering the comfortable state which followeth after Death ; For Christ hath quite altred and changed the nature thereof , so that whereas before death and hell by meanes of our sins were chained together to swallow vs vp , as it is Reu. 6. 8. Death went before , and Hell followed after ; Now Christ hath dislinked and disioyned them , and hath made a new vnion , so that now death goes before and heauen followes after to the godly and faithfull . And therefore as a man that is ready to passe ouer some great terrible Riuer into some delicate garden , must not so much looke vpon the deepe waters , as thinke vpon the place whither hee is a going , so must wee doe in our iourney to heauen , wee must not so much be terrified with the obstacles in our way : as the benefites wee shall haue by dissolution , freed from sin , and to inioy the felicitie of the blessed for euermore ; yea , and to consider , that as the Angels stood readie to carry Lazarus his soule into Abrahams bosome , so stand the Angels round about the beds of the faithfull to carry their soules into heauen , which is a maine benefite wee now haue by death ; for it is made to be the great enemie of sinne , although by sinne it came into the world ; yet God hath so altered the former course , as he hath made death the onely meanes to abolish sinne in his seruants ; this should make vs reioyce in the day of death , considering whether death brings a soule fitted for heauen . If a man should be sent for vnto the court to liue there , and to receiue honour from the King , if as hee entered there should stand a terrible grim Porter at the gate , this man would not much feare the Porter being sent for to come to the King , but cast his eyes on the Pallace , and busie himselfe with the hopes of his entertainment at hand : So , when God sends for vs to liue with him in heauen , though death be like a terrible grim Porter , yet let vs not looke vpon his vgly face , but cast our eyes to heauen and beyond that , by considering the comforts of that place . Thirdly , wee must arme our solues against the feare of Death , by considering , that by death wee die to sinne : and that death is the very accomplshing of our saluation : Sinne brings all to death , and God hath made death ( as I said ) a meanes to abolish sinne , so that first death is the messenger of God. Secondly , it is the doore to let vs into heauen . Thirdly , it is the death of sinne . Fourthly , Death is a consūmation of our sanctification here in this world , therefore a true penitent soule hath no cause to bee affraid of death . Indeed the wicked worldling , whose hope and God in his wealth , hath great cause to be affraid of it , because in a moment it snatches away from him all that he hath beene a gathering and drudging for so many yeares together , leauing him nothing of all his hundreds and thousands , but a poore wooden coffin to lye in : this makes him affraid of death . And againe , he is affraid of death , because it is not a doore to let him into heauen , but an open wide gate to set him into hell where hee must lye eternally tormented with the Deuill and his angels for euer . But a godly soule who hath his place made , his sins repented of , who hath liued a watchfull life ouer his heart and wayes , hath now no cause to be terrified , but rather as Christ speakes ; To lift vp his head and reioyce , knowing that his Redemption drawes neere : and that his saluation is now neerer then when he first beleeued : So that a Christian vntill death come may truely say , Morior dum non morior , I die whilst I doe not die . Thirdly , a man that would die well , must labour to weaken death betimes ; If a man were to fight a combat with an enemy for his life , hauing the dyeting of him a weeke before the combat or more , I hope no man thinks but that it were good policie , to make his enemie so feeble and poore , that hee should not be able to strike a stroke to hurt him : So euery man and woman liuing must haue a combat with death ; and yet this is a great mercie of God shewed vs , that wee haue the dieting of death , so that we may weaken it if hee will , and abate his strength . Our good life weakens him , and our sins giue strength vnto him . Therefore if we haue any care of our estate , let vs prouide to weaken him before wee come to the combat , that hee doe not foile and ouercome vs. Let vs deale with him as the Philistims did with Sampson , when they perceiued that his strength lay in his haire , by and by they cut off his haire , and made him as feeble and weake as other men : So must wee doe , intending to weaken the great strength of death ; wee must labour to finde wherein his strength consists , and finding that it lyes in our sinnes , wee must then as Daniel speakes , breake off our sinnes by righteousnesse , indeauour to remooue them as soone as may be . Wherefore I exhort euery one of you who hope for the fauour of God , to repent you of your sinnes , and set a worke the power of grace , that so you may attaine for your comfort to finde Death weakened in the day of Death . LECT . XII . V. THE CASE OF REpentance , of comfort in Death . NVM . 23. 10. Let mee die the death of the righteous , and let my last end bee like his . IT is one thing to stand a mile off and shew a man a towne or a countrey , and another thing to take him by the hand , and bring him into the gates , and so carry him from street to street , from place to place , not onely shewing the thing a farre off , but a part of the glorie of the same ; so in this present Treatise which wee haue in hand , it is one thing to tell you that there is a way , whereby the righteous may obtaine to die well ( if they will not neglect it ) and another thing to take you by the hand and goe with you from field to field , from particulars to particulars , till wee haue put you into the gates of heauen ; The one wee haue done out of the abilitie God gaue ; and now wee desire to performe the other . The duties of Preparation I shew , consisted of fiue seuerall heads ; First , that a man of vnderstanding must furnish himselfe with those graces and duties that bee most needfull at the day of death . Secondly , that a man in this case must arme himselfe against the ●eare of death . Thirdly , that a man must learne to weaken death betimes . Now wee goe on . Fourthly , Hee who would die well , must begin to die betimes ; hee must die daily , as the Apostle professeth of his owne practise , 1. Cor. 15. 31. I protest by our re●oycing which wee haue in Christ Iesus , I die daily . So must wee doe , wee must bee a dying daily , muring our selues to death before death come . Quest. But how shall this be done ? Answ. I answer , by mortifying our flesh , and newnesse of life ; euery affection must bee humbled and receiue a little death ; This world must bee the schoole wherein wee must learne to die ; for it must teach vs by the word of God , to set the lesse by this world , and all worldly things . Surgeons when they come to cut off armes or legges , they first tye them hard many dayes before , and so stop the course of the blood , that what they take away , may put the Patient to no paine , euen so must a man doe , first stop the course of these worldly pleasures , whereby hee may bee inabled with comfort to leaue them all when God calls him . Secondly , it must teach vs patiently and fitly to carry this great crosse of death , for a man that would inure himselfe to carry a great burden , hee must first inure himselfe to carry the lesser ; so it is in death to go through this coragiously and well , one must first accustome himselfe to beare the lesser crosses , and smaller troubles incident in this our fraile life : for if hee cannot indure the smaller crosses , and as Ieremiah speakes , runne with the footmen , how shall one be able to indure the greater afflictions and runne with horses , in terrible ouerflowings ? Thus hee who would die well , must die daily , euery crosse , trouble , or change , must bee as a day of death vnto him . Fiftly , in this case one must often pray vnto God to take away the bitternesse of death ; as the Author to the Hebrewes speakes , Christs practise was , Heb. 5. 7. Who in the dayes of his flesh , when hee had offered vp prayers and supplications with strong cries and teares vnto him that was able to saue him from death , and was also heard in that which hee feared . If then Christ with many cryes and strong teares prayed God instantly and earnestly to take away that cup from him , so must euery true Christian be content to goe into his chamber or closet , there heartily and earnestly to pray vnto God , to take away , lessen , and ●…gate the bitternesse of the paines of death ; If one thus doe constantly beleeue it , hee shall finde great comfort in the houre of death . When the people had light vpon the bitter waters of Marah , yea so bitter , that they could not drinke them , Exod , 15. 15. as Moses saw the people in this extremitie , God shewed him a tree , which when Moses had cast a little of it in the water , by and by it became sweet , euen so must wee pray vnto God that into the bitter cup of our death , hee would cast in a little of the sweet wood of the crosse of Christ : I meane a little spirituall comfort in and through his gratious promises , and then as hee endured his sorrow and sweates , so the sourest death shall become most easie vnto vs. Thus hauing declared vnto you the duties of Preparation for death , it remaines I shew you how to practise the same . Wee reade , Math. 19. 22. when the rich man came to Christ , desirous to know how hee might attaine eternall life , and Christ had told him , that for attaining thereof hee must sell all hee had and giue to the poore , he went away sorrowfull . So it may be that many who come hither to learne how to die , when they heare that it must cost them so deare , that there is so much adoe about it , and must indure a great deale of labour and paine , will bee content neuer to goe about it . And yet as the wise men tooke a long ●ourney , with a great deale of trauell and paines to finde out Christ , Mat. 2. 10. whom hauing found , they were exceeding glad and joyfull : so whosoeuer he be that labours and takes much paines to die well , hauing once attained the same , the joy of so comfortable a passage at such a pinch , wil make him rejoyce , and think all his labour and paines well spent . The next thing to be considered , is , Secondly , That there must be a holy disposition at the time of death . For though a man haue made preparation for it , yet if he doe not holily dispose himselfe when he comes to die , he may want the blessing of a comfortable and quiet death . As when qualmes come ouer or vpon a man , if he haue Aquavitae , Rosasolis , or other comfortable waters by him , he may be refreshed and reuiued ; but if because of some couetous humor or neglect ▪ he let the bottles hang by , neither tasting or applying any remedie , it is all one as if he had beene without them . So it may be with a man at the time of death , he may haue the warers of good wishes by him , prepare himselfe for God , and pretend before hand to receiue comfort in his sickenesse ; yet if hee let them lie by , and applie them not , that is , stir them not vp in himselfe , for all his preparation , he may find little or no comfort at death . Therefore there must be a spiritual excitation and stirring vp of the graces of God at that time ; the rather because that is the last act of our life , the last part we shall play vpon the stage of this world . Saint Paul , 1. Cor. 15. 26. calls it , The last enemie that shall be subdued , is Death , &c. Therefore because Death is the last of our life , we should haue a speciall care to act & performe that well . A good Mariner who hath carried a ship well two or three yeres through the raging seas , will especially double his care for her safe landing ; that she do not miscarrie when she as readie to enter into the Harbour . Euen so a man who hath well disposed of the little barke of his body fiftie or sixtie yeares through the troublesome seas of this world , must haue a great care to lay it downe well at the day of death , or else he shall staine all his former cunning and knowledge . Thus you see there must bee a holy disposition in Death ; which consists in six things . First , That a man bee willing to die , when the time is come ; that one doe not then hang after the world , and desire to tarry longer , when God would haue him depart by appointment . As a marchant who sends his factor beyond seas to traffique for him , hee must be contented to tarrie there or returne at his masters pleasure : So must wee doe , because wee be all seruants of almightie God , sent hither into this world to bee imployed about his businesse , as long as hee will haue vs : Therefore when he sends for vs , wee must bee willing and readie to come home and giue vp our accompts , though wee leaue all behinde vs. Thus our blessed Sauiour many a time deliuered himselfe from death and danger , he went into Aegypt , he fled into the wildernesse , and many times auoided his enemies . But when the time was come , as wee see Iohn 18. 4. then he went out willingly to meet with death : So Moyses desired that he might goe ouer Iordan , and tread vpon the Land of Promise : But when God had denyed him this request , and told him he must die in the wildernesse , hee went as willingly vnto the place of his death , as wee doe to a feast or banquet : So old Simeon , when he had once gotten Christ into his armes , became most willing to die , Luke 2. singing that Song , Now Lord let thou thy seruant depart in peace , for mine eyes haue seen thy saluation ; this is the first thing in this holy disposition , to be willing to die : Wherefore it is a lamentable case , that a number professing Christianitie should so hang vpon the world at that time , like naturall men , mentioned Psal. 17 14. Which haue their portion in this life whose bellie thou fillest with thy hid treasure , &c. It is wonderfull that worldlings doe thus , but that Christians should doe so who haue layed vp their hope in God , the comforts of saluation in Christ , and expect this as thechiefest happinesse , it is a wofull thing . The good people , Numb . 13. when they saw the clusters of grapes which were brought vpon a barre betweene two men , they made hast towards the land of promise , and incouraged one another to rise vp and enter : euen so when God hath giuen vs some first fruites of the Spirit , some taste of the ioyes of the life to come ; some little grapes of our heauenly countrey , what should we doe , but make haste and dispatch speedily to enter into the full possession of the same . Secondly , One must then let all goe and apply himselfe wholly to the saluation of his soule ; So wee see the good theefe did when hee came to die , all his care was for the saluation of his soule ; though hee hung in paine and torment , yet hee prayes to Christ , not for reliefe from death , or to ease his paine , but onely that Christ would remember him when hee came into his kingdome ; Euen so must wee doe , when we come to die , wee must not looke after our paines , nor after our ease or worldly accounts , but that our soules may bee saued , how wee may stand before God with an vpright conscience . If a mans house be on fire and hee cannot in this danger saue all his goods , hee will yet apply himselfe to saue his best things , carry out his jewells , plate and money , with some of his best houshold stuffe , that if any perish , the worst may burne first . Thus must a man doe at the day of death , when hee sees that he cannot saue all , because he must lose his soule or his goods ; the best way then is to let all goe , and wholly to apply ones selfe to saue his soule at the day of death . Thirdly , One must labour to die in faith , as hee hath liued therein , as Heb. 11. 13. It is said of the Fathers , all these died in faith ; They died not all in their beds , nor of a lingring sicknesse , nor amongst their friends , for some were sawen asunder , some stoned , but all died in faith . And our Sauiour Christ wee know when hee came to die , and his very greatest extremities of death vpon him : on the very agonie of death hee did wholly rest vpon God , crying out , My God , my God : so must wee doe in the greatest paines and calamities of death , yea in torments , wholly cast ourselues vpon Gods loue and fauour as our surest hold ; wee should shut vp our eyes , and cast our selues on his mercie , with full perswasion that though wee shall dwell in the dens of death for a little while , yet one day he will raise vs vp , and make vs partakers of Heauen , where wee shall haue the comfortable presence of God and his holy Angels and blessed Saints for euer . It is obserued , that when a man is in danger of drowning , looke what they haue in their hands they hold fast , and neuer part with it , no not when life leaues them , so must a Christian soule doe in the time of death , cast vp his armes and lay hold vpon Christ , neuer part with him , no not when the last breath leaues him . The Faith a Christian must die in , consists in three things . First , He must die in the faith of his owne Reconciliation with God ; that God is at peace with him , and become his good Father by the meanes of Iesus Christ , and therefore boldly to go vnto God as vnto our Father , knowing that no childe can be so welcome to his father , as we shall be vnto the Lord our God , which is the comfort that the Church hath left vnto her by Christ , Ioh. 20. 17. Goe vnto my brethren and say vnto them , I ascend vnto my Father , and your Father , and vnto my God and your God ; As if hee should say , Let it be your comfort , that God is your Father , heauen is your home , he is not a stranger vnto you , but your God is more compassionate , then any earthly father can be . This way onely the Prodigall sonne took for mercie , when his case was desperate , Luk. 15. 18. For hee thus disputed with himselfe , whatsoeuer I haue beene , or wheresoeuer I haue liued , it is no matter , yet because he is my Father I will goe home and craue pardon in hope of mercie : So must a man thus by the meanes of faith say . I will goe to God as to my Father ; Though I walke in the midst of the valley of the shadow of death , yet will I feare none euill : for my Father will haue a care of me in all estates : I am his , this man may depart with comfort , and finde ioy and peace accompany his passage . Secondly , A man must die in the faith of his owne happie and comfortable estate after death , that being a true penitent , death shall be nothing else but a doore to let him into euerlasting life : So that as Christs death , Luk. 9. 31. is tearmed Transitus , a departing , a passage onely , a passing from one place to another : so death is but a departing , a passing from earth to heauen , from sinfull men to be with God , Saints , and Angels , and with the spirits of iust men come to perfection , from things transitorie , to things euerlasting . To this effect Iob speakes , Iob. 14. 14. If a man die shall hee liue againe , and all the dayes of my appointed time will I waite vntill my change come . So Paul , Philip. 1. 23. I desire to bee dissolued and to bee with Christ. Againe , For wee know that if our earthly house of this Tabernacle bee dissolued , wee haue a building of God , an house not made with hands , which is eternall in the heauens . Whereby is signified the state of eternall glorie and life euerlasting : and therefore as old Iacob reuiued , when hee saw the Chariots and horses come , which should carry him into Aegypt , so because death is the fierie chariot of Almightie God , whereby all his children and chosen are carried home vnto eternall life , let vs comfortably lay hold vpon faith , when wee see the chariots of Almighty God stand ready at our doores , and reioyce that death will doe as much for vs , as these fierie chariots did for Elias which carried him into heauen , and be no more affraid of death then he was of that fierie chariot and horses which carried him into heauen , both hauing alike commission , though not in the same manner . Thirdly , We must die in the perswasion of our own blessed and ioyfull resurrection , that howsoeuer our bodies shal be dissolued into dust , and die as others , yet that one day we shal arise & liue again . Thus Iob fortified himselfe against all his miseries with hope of the resurrection , as Iob 19. 25. I know that my Redeemer liueth , and hee shall stand the last on the earth , and though wormes destroy this body , yet shall I see him in my flesh , &c. This also supported the Prophet Dauid , Psal. 16. 9. Wherefore my heart was glad , and my tongue reioyced , and my flesh rested in hope , for thou wilt not leaue my soule in the graue , neither wilt thou suffer thine holy one to see corruption . This was the faith of Dauid that hee was perswaded that God would bring this bodie out of the graue at the time appointed , and herewith Christ doth also comfort himselfe in the dayes of his flesh , Math. 15. 21. That although he should suffer many things at the hands of the Elders , and of the high Priests and Scribes being slaine ; yet that the third day hee should rise againe . Now that which was the stay of Christ , of Iob , of Dauid , that must bee the stay of euery faithfull soule , in all troubles and afflictions . Fourthly , Wee must shew forth especiall patience at the houre of death , for though wee haue need of patience in the whole course of our life ; yet at that time most of all : So the Author to the Hebrewes shewes : For yee haue need of patience , that when yee haue done the will of God yee might receiue the promise , so all had need of patience . This much was our Sauiours practise mentioned , Act. 8. 32. Hee was led as a sheepe to the slaughter , and like a lambe dumbe before the shearers , so opened hee not his mouth . Now Peter shewes vs , that Christ hath suffered , leauing vs an example , that wee should also suffer with him , 1. Pet. 2. 21. Because ( saith he ) Christ also suffered for vs , leauing vs an example that we should follow his steps , therefore as Christ shewed extraordinary patience at the houre of death , so must wee meekly and patiently submit our selues vnder the mightie hand of God when wee come to die . For our helpe in this case , obserue three things which may make vs patient in the day of death . First , To consider that our paines be alwayes lesse then our sinnes ; and that wee feele not the thousand part of that which wee deserue to suffer : as the Church acknowledgeth , Mic. 7. 9. I will beare the indignation of the Lord , because I haue sinned against him , vntill hee pleade my cause and bring mee forth to the light , then shall I see his righteousnesse , &c. So the Theefe vpon the crosse confessed , Luk. 23. 40. saying to his fellow , Dost thou not feare God , seeing thou art in the same condemnation : and we indeed iustly suffer , for wee receiue the due reward for our deeds . So Ierem. 10. 19. Woe is mee for my hurt , my wound is grieuous , but I said , truly , this is my burden and I must beare it . So must euery one say , this and this affliction , crosse or miserie is for my sinnes ; all this trouble and vexation is nothing in regard of that which I haue deserued by reason of my sinnes , which God might haue imposed vpon me . Consideration 2 Secondly , to consider , That our paines are nothing to the paines of Christ , which hee suffered for vs. Hee died on the Crosse , wee for the most part die in our beds , hee died among soldiers ; wee for the most part die amongst our friends , hee was put to all extremitie at his death , and wee for the most part depart of a long lingering disease . Augustine to this purpose saith well ; Let man suffer what he will , and let his paines be neuer so great , yet hee cannot come neere the reproches , the crowne of thornes , sweates of blood , buffetings , reuilings which our Sauiour suffered : though he was God , and we but sinfull men , he our Lord , and wee his seruants , hee cleane , wee polluted ; hee innocent and wee guiltie and vnrighteous . Therefore seeing our paines in death ( at worst ) are so farre short of his , we should be patient . Thirdly , To consider these paines are finite , not lasting , and that they bring vs to euerlasting ease . So wee haue it , Reu. 13. 14. Blessed are the dead which die in the Lord from hencefoorth , for they rest from their labours , &c. So Isa. 57. 2. it is said of a righteous man , Hee shall enter into peace : They shall rest in their beds , each one walking in his vprightnesse . Thus all good men shall be at rest with him when death comes , vntill afterwards that they come to eternall , full , and euerlasting ease ; therefore this should make vs patient at the day of death , because after a little paine , we come to a great deale of ease . We know when a Iayler knocks off a prisoners bolts , fetters and Irons ; it may bee the wearing of the Irons , puts him to a great deale lesse paine then the knocking them off doth , yet though euery blow goe to the heart of him , hee is content to bee patient and still , because he knowes that paine will bring him more ease afterwards . So all men ly●here fettered and grieued with the bolts and irons of mortalitie and sinne , in which case it may be when God comes to knocke off those irons by death , that wee feele more paines and extremitie then before : yet because this brings to ease , and euerlasting peace and rest , therefore it should make vs patient hauing thereby these fetters of mortalitie and sinne loosed by death . Fiftly , a maine dutie is , That wee must then indeauour that our speeches bee gratious and heauenly at the time of Death ; That there bee sweet exhortations , sauourie , experimentall speeches to the beholders , questions of puritie , courage , and incouragement : as grapes shewed vnto them of that countrie whither we are a remouing to , as a light shining forth vnto them , euen from the confines of death , that the beholders our friends may bee , as instructed , so comforted in our happy and blessed departure . Wee finde ( as a learned man well obserues ) that a man cannot goe so softly in moist grounds , but hee will leaue prints and markes behinde him of his foot-steps , so that though hee bee gone by , yet one may know which way hee went : So a man should not goe hence so softly to heauen , but he ought to leaue some markes and prints of his footsteps , in his good life , good speeches , heauenly meditations , ioyfull excitations , and practise of holy graces , contempt of the world , &c. which shewes whither wee are a going , euen home to our Fathers house ; So Christ the Patterne of all Humilitie , holinesse , patience and meeknesse : what a deale of holy and heauenly speeches did hee vse before his death , which are euer memorable , chiefely his seuen last words ; So Iacob , Gen. 47. what a many gratious sweet words came from him ere his departure , to his sonnes and family . So Dauid before his death blessed and instructed his sonne Salomon , saying , And thou Salomon my sonne , feare thou the Lord God of thy Fathers , &c. The like we haue of S. Paul , Tim. I haue fought a good fight , I haue finished my course , and henceforth is layed vp for mee a crowne , &c. Steuen also called vpon the Lord Iesus towards his end , and Moses blessed the twelue Tribes of Israel ; more instances I might giue , but these may suffice to shew , that euery man must indeuour that his last words may bee gratious and seemly when hee comes to die . The sixth and last Dutie at the time of death is , Holily to resigne ones selfe into the hands of God , as wee see our Sauiour Christ did , Luke 23. 46. Father into thy hands I commend my spirit : So Steuen when he was in the greatest perturbation that might bee , in the agonie of death said , Lord Iesus into thy hands I commend my spirit , euen when there was a showre of stones about his eares . Little children for the most part desire to die in their Fathers bosome , or vpon their mothers lap , euen so must a Christian in the houre of death lay downe his head vpon the sweet brest and bosome of Iesus Christ , so rendring vp vp his soule into the hands of the Lord. If a man had a most pretious jewell which hee did esteeme aboue all his wealth , valuing the same at some high rate : in time of danger hee would surely make choice of his best and chiefest friend to commit it in keeping . So seeing euery Christian hath a most pretious iewell , his soule which doth farre exceed all other his wealth : therefore howsoeuer wee trust friends with our lands and goods , we must onely trust the Lord with our bodies and soules , that hee may restore them safe againe at the last day . So this is the last dutie a Christian hath to doe at the day of death , to shut vp his owne eyes , and to rest vpon the sweet mercie of Iesus Christ to receiue him into glorie . If a man doe thus prepare himselfe for death before-hand , and then holily dispose of himselfe at the time of death , there is no doubt but hee shall die well and comfortably what death so euer hee die ; no man can assure himselfe when hee shall die , where ; or of what death ; onely wee know if wee goe on with these helpes shewed , whensoeuer or wheresoeuer , or howsoeuer , wee shall die the seruants of God , Saints in heauen , in peace of a quiet conscience , so as they may write vpon our tombes and graues such godly Epitaphes , as the Holy Ghost doth vpon Moses , So Moses the seruant of the Lord died there in the land of Moab according to the word of the Lord. LECT . XIII . OF THE CONTRAries to Repentance . IEREM . 18. 12. And they said there is no hope , but wee will walke after our owne deuices , and wee will euery one doe the imagination of his wicked heart . HAuing spoken of the Cases of Repentance , especially of that great case of Comfort in Death , we are now to speak of the cōtraries of it . For euen as Marriners when they goe to Sea , they must onely not haue their course described before them in a Map , but they must also haue speciall notice , of rocks , and shelfes & sands , that they may auoide them ; Euen so must the Christian man not onely know the way of the nature , parts , and properties of true repentance , but also euen the Contraries and opposites thereof ; to decline them as dangerous rocks in his spirituall passage towards his heauenly home . If you look into the Prophecic of Ezekiel , you shall finde it thus written , Chap. 39. 15. And the Passenger which passeth through the land , when any seeth a mans bone , then shall he set a signe vp by it , &c. So must wee set vp signes and tokens in this passage of our life , that wee may auoide these and these places of danger . The ministers of God are such searchers to finde out dead bones , that is mens sinnes , and when they haue found them they giue vs speciall notice of them , and markes that wee may euery one looke into our selues by repentance ; for many times wee are hindered in our repentance and newnesse of life , for want of discouerie and apparant markes to be directed by . Now these contraries vnto it are two : 1. Impenitencie . 2. Unsound Repentance . First , Impenitencie is a certaine blocke layed in our way by the deuill , when a man hath no touch or feeling of his sinnes , but against his conscience and knowledge , and iudgement , liues in knowne sinnes , which for his life hee cannot lament nor leaue , or set himselfe against : And is that Impenitencie mentioned , Rom. 2. 5. But after thy hardnesse and impenitent heart treasurest vp vnto thy selfe wrath , against the day of wrath and reuelation of the righteous iudgement of God. This is impenitencie , when a man hath sinned , to bee as merry as if hee had not sinned , and neuer trouble his rest for it . Such as are mentioned , 2. Pet. 2. 14. who cannot cease from sinne , eate and drinke , are jolly and braue in companie , as if no such matter , like vnto Esau , who when he had committed that hainous sinne in selling of his birth-right , Gen. 25. 34. was no whit dismayed , for saith the text : Then Iacob gaue Esau bread and pottage of lentiles , and hee did eate and drinke , and rose vp and went his way : Thus Esau despised his birth-right . So Iosephs Brethren when they had seazed vpon him , stript him of his garments , and cast him into a pit , with an intent to destroy him , they were neuer a whit moued with the matter , but in a manner added sinne to sinne , and sold him to the Ismaelites , Gen. 37. 25. and sate downe to eate and drinke vntill they saw the Ismaelites vnto whom they sold him . So Ierem. 8. 12. It is said , Were they ashamed when they had committed abominations , nay they were not at all ashamed , neither could they blush . So wee see when wee are not touched for the committing of sinne , but can be quiet and merrie contented to eate and drinke , and sleepe as well as if there were no such matter , this is the impenitent and hard heart spoken of , when one is insensible of sinne , for as in some diseases insensibilitie is a great signe of danger , a man being most fearfully sicke , when he doth not feele his sicknesse ; so it is in the state of sinne , a man is in the most danger , when hee doth not see or feele it . So Ierem. 8. 6. I hearkened and heard , and no man spake aright , no man repented of his wickednesse , saying , what haue I done ? And Isa. 9. 13 For the people turne not to them that smite them , neither doe they seeke the Lord of Hosts : So Ezek. 33. 31. And they come to thee as thy people commeth , and they sit before thee as thy people , they heare thy words , but they will not doe them , for with the mouth they shew much loue , but their hearts goe after their couetousnesse . Now there bee Three causes why the state of impenitencie is such a fearefull state to liue in . Cause 1 First , Because it bindes vs fast vnder damnation , and brings vs vnto hell , and in a manner shuts the doore of hell and death vpon vs being once there . As we reade Reu. 20. 3. That the Angell layd hold on the Dragon that old serpent which is the diuel and Satan , & bound him a thousand years , and cast him into the bottomlesse pit , and shut him vp , and set a seale vpon him ; euen so doth impenitencie deale with vs , our sinnes fling vs into hell , and when wee are there , then comes Impenitencie and shuts downe the doore vpon vs , ties vs in chaines , makes all so fast , that we haue no power or way to get out of the fearefull estate wee be in . Therefore 2. Tim. 2. 26. indeauour and exhortation in this case is appointed . Proouing if at any time God will giue them repentance , that they may recouer themselues out of the s●are of the diuell , who are taken captiue by him at his will : So there is a promise that if at any time a man doe come out of the snares of the deuill , and repent , he shall haue mercie ; but it is very hard to be done , Impenitencie being such a sinne as the Lord euery where cries out on : as Amos 3. and Ier. 3. 3. And thou hast a whoores forehead , thou refusest to bee ashamed : So chap. 8. 6. No man repented him of his wickednesse , saying , what haue I done ? euery one returned to his course as the horse rusheth into the battell . And Isa. 9. 13. For the people turneth not vnto him that smiteth them , neither doe they seeke the Lord of Hosts : So Ezek. 33. 11. As I liue saith the Lord God , I haue no pleasure in the death of the wicked , but that the wicked turne from his wicked wayes and liue , Turne yee , turne yee from your euill wayes , for why will you die , ô house of Israel ? Cause 2 Secondly , Because it makes voide and frustrates all the meanes of grace and Life : As a man dwelling in some poore house comfortably with his wife and his children , the Sun with his bright beames shining and breaking in vpon them : if one stop vp the window and shut out all the comfortable beams ; there comfort is gone : euen so it is when God brings the sweet beames of grace to shine in vpon the conscience of a sinner , impenitencie puts a barre against them , and shuts out all the light of the Lord and of grace that shines into our hearts , so making all the meanes of Grace and of Eternall Life vnprofitable and fruitlesse vnto vs ; wherfore with the holy Prophet Dauid , wee must beware of this feacefull estate , that we may haue boldnesse to say with him , Psal. 66. 18. If I regard iniquitie in my heart , the Lord will not heare me . This makes one shamelesse and obstinate , as Math. 23. 37. How often would I ( saith Christ ) haue gathered thy children together , euen as a Henne gathereth her chickens vnder her wings , and yee would not ; Thus Impenitencie shuts out all-thriuing in Grace . Cause 3 Thirdly , Because Impenitencie brings the guilt of all our sinnes vpon vs : It is true if we repent , as it is , Micah 7. 19. God will pardon all our sinnes and cast them in the bottome of the Sea. But if wee liue in sinne without repentance , this impenitencie will turne all our sins vpon vs at the day of Iudgement . Thus doth it heape vp wrath vpon wrath against the day of Gods fierce indignation : euen as a man heapes vp gold and siluer that is euery day adding and increasing it ●●ll it be a great heape , so an impenitent hard heart , doth euery day heape vp and gather together by heaping of sinnes , wrath vpon wrath against the day of wrath : So that I may truely say with a learned man , Better be the greatest sinner in the world , and to repent it , then to bee the least sinner and die in Impenitencie . Which is the worst and most fearfull estate that may bee . The vses of all which may be these : Vse 1 First , seeing the state of impenitencie is so dangerous , Let vs pray to God often to deliuer vs from it , that though through the corruption of our nature wee cannot choose but sinne , yet we may see our sinnes , bewaile and mourne for them , and that wee may neuer come to that insensibilitie and deadnesse of spirit , neuer to lament or bee sorry for them , but to haue strength to remoue from this estate , and rise vp as soone as may bee : praying with the Prophet , Psal. 119. I haue gone astray like a lost sheepe , seeke thy seruant for I doe not forget thy Commandements . Here you see was a going astray like a lost sheepe ; but this was such a straying as might be found out againe . Vse 2 Secondly , Seeing this estate is so dangerous , Let vs labour to get out of it as soone as may be ; for howsoeuer our sinnes are multiplied by our corruption , yet this sinne of impenitencie is more dangerous than all the rest , and brings at last a fearefull despaire of mercie vpon vs. Therfore as the women going to the Sepulchre of our Sauior , were careful who should roule away the great stone which lay at the mouth thereof . So let euerie one of vs now say and bethinke our selues , who shall roule away this great stone , this hardnesse of heart , this impenitencie , this deadnesse and dulnesse of Spirit . Therefore as Ierem. 31. 18. The Church prayes and confesses her failings ; so let vs pray , Conuert vs , ô Lord , and we shall be conuerted : and let vs vse the meanes diligently , whereby our hearts may be touched and subdued to a true remorse and sense of sinne , and the Majestie offended . The second thing contrary to true repentance , is Vnsound repentance . This kind of repentance is , When a man shewes a kinde of repentance , but he does it not in such sort and manner as God requires it , as Isa. 58. 5. Is it such a fast as I haue chosen , a day for a man to afflict his soule ? Is it to bow down his head like a bulrush , and to spread sackecloath & ashes vnder him ? Wilt thou call this a fast and an acceptable day to the Lord ? It is Gods expostulation with his people : as if he should say , Is this such a Fast as I haue chosen ? I haue chosen fasting , indeed , and commanded it , but you failed in the true meaning and manner of it : I care for no outward shewes , so much as the inward humiliation . So the Lord hath chosen repentance , and commanded it , but we must looke for such a kind & manner as the Lord hath chosen . Now there be two sorts of vnsound repentance . 1. Hypocriticall Repentance . 2. Desperate Repentance . Of the first , there be foure markes or notes to discouer hypocriticall Repentance , i. When it is in shew , and not in the heart , when a man seemes to repent of his sinne , and vndertaketh an outward shew of sorrow & sadnesse , without any inward compunction of spirit : of which the Lord complaines , Ierem. 3. 10. And yet for all this , her treacherous sister Iudah hath not turned vnto me with her whole heart , but feinedly , saith the Lord. So Hos. 7. 14. the Lord complaines , And they haue not cried vnto mee with their whole heart , when they howled vpon their beds , they assemble themselues for corne and wine , and they rebel against me . And Psalm . 78. 35. 36. And they remembred that God was their rocke , and the high God their Redeemer ; neuerthelesse they did flatter him with their mouth , and they lied vnto him with their tongues . They had good speeches with their lips , but their hearts were not vpright . Secondly , When a man is more grieued for the punishment of his sinne than for the sinne it selfe . As Cain saide vnto the Lord , Genes . 4. 13. My punishment is greater then I can beare ; but he neuer cried out for his sin : So Num. 21. 7. The people came to Moses , importuning him to pray to God to remooue the fierie Serpents from them ; but were not so earnest for to remooue their sinnes : The Prophets are full of these complaints of the people to remooue the Iudgments of God from them : when yet their endeauors to remooue their sinnes were faint or none at all ; and is it not so with vs ? Here is sometimes a kinde of shew of sorrow , sadnesse , and complaining on our crosses and grieuances , and so an outward profession of Repentance , which without the heart and true reformation of life is but an hypocriticall repentance . Thirdly , When a man repents him of a sin , and by and by fals as wilfully into the same sinne as before : as the Lord complaines by the Prophet , Psalm . 106. 13. They soone forgot his workes , and waited not for his counsell . So Pharoah repented often , Exod. 8. 9. yet when the punishment was off him , he was as ill as before . Therfore when a man wiltake on to enuie against any sin , be it swearing , drunkennesse , &c. and by and by runne into the same sinnes , it is an hypocriticall repentance . I grant some sinnes hang vpon a man through the corruption of Nature , and will hardly bee shaken off : So that if we doe not striue against them and labour to weaken their forces , they must and will by their vse and custome bring on hardnesse of heart , and so no repentance at all , wherefore let vs set a watch vpon our hearts for feare of returning to our old sinnes , and leaue sinne before it leaue vs. Fourthly , When a man will repent of one sinne , and yet liue wittingly in a number of other sinnes . This was the sinne of Iudas , hee seemed to repent the betraying of his master , but neuer thought ( for ought we know ) of a number of other sinnes he liued in . So Ahab made a shew of repentance for the killing of Naboth , but neuer repented for killing the Lords Prophets nor of his Idolatrie . It is true indeed , That he that repents truly of any one sinne , repents of all ; because , Eadem formalis ratio , makes him hate all : which hatred will at last , make him get out of al these snares : yet there is in many a corruption ortaint of sinne cleauing to some , and forsaking others : which is another sort of hypocriticall repentance . The second Contrarie to true Repentance , I told you was desperate repentance , when a man seeth his sinns , and the horror of them , and yet neuer hath any serious thoughts of turning from them , but perish thus ; and so it may be at last in some fury or rage they cry out vpon them , as we know Iudas did , he confessed hi sinne and saw it , but did despaire of Gods mercy in pardoning it , this was vnsound repentance : For repentance is such a secret foe to sinne , that it makes one with all his heart indeuour to turne from it : therefore whosoeuer doth not turne from his sinne , is not likely to come vnto Repentance . So Iulian the Apostate came at last to desperation , when he threw vp his blood in the ayre , and cryed out ; O Galilean thou hast at last ouercome ! Now this Repentance shall bee in all the damned at the day of Iudgement , to see and bewaile their sinnes ; yet perishing vnder the burden of them , desiring hills and mountaines to fall vpon them , and couer them . It is true then that all men shall repent at one time or other , sooner or later ; either in this life or at the day of Iudgement . Therefore how much better were it for men to repent here in this life , where they may haue peace and ioy in God and their owne consciences , then too late , with all torments vnsupportable hereafter , when they shall haue no benefite by such an afflictue penall repentance . Therfore let vs repent betimes since God is so gratious to accept of vs , though wee haue beene great and grieuous sinners ; for this , see what Samuel said vnto the people , in their contrition , 1. Sam. 12. 20. Feare not , yee haue done all this wickednesse , yet turne not aside from following after the Lord , but serue the Lord with all your heart , and turne yee not aside ; for then should yee goe after vaine things which cannot profite nor deliuer , for they are vaine : for the Lord will not forsake his people for his owne great Names sake , &c. So Peter in his Sermon , Act. 3. 19. exhorts them ; Repent yee therefore and bee conuerted , that your sinnes may be blotted out . So Ierem. 3. 1. Thou hast played the harlot with many louers , yet turne againe to me , saith the Lord. And farther , besides these two sorts of vnsound Repentance , there be two sorts may be suspected . 1. Poenitentia sera : Late Repentance . 2. Poenitentia Coacta : Forced Repentance . Now though both these sorts of Repentance may bee true , yet may they also be suspected , first , as for Late Repentance , when a man neglects and puts it off all his life , vntill the day of death , it is greatly to be suspected , especially when a man hath had good meanes of conuersion , growing in grace , and liuing vnder a good ministrie . Wee reade in the storie of Esau , Heb. 12. 17. because hee neglected the time of obtaining the blessing , that afterward when he would haue inherited the blessing hee was reiected , for he found no place of Repentance , though hee sought it carefully with teares , So it may be suspected that if a man neglect repentance all his life-time , it will be hardly found at last ; For Augustine in this case saith well : If a man repent when he can sinne no more , it may be thought he forsakes not his sinne , but his sinne forsakes him . Obiect . Hereunto is obiected by the delayers of Repentance , that the good Theefe on the Crosse , his repentance was late and true . Therefore a man may truely repent at last . Answ. I answer , I say not that late Repentance may not be true ; but that it may faile , and be suspected : as for the good Theefe consider two things : First , that this is a rare example , the like not in all the Bible againe . Secondly , his repentance was accompanied with so many graces of the spirit in that disgracefull extremitie , that few ( who haue so liued ) attaine vnto at the day of death ; especially such who haue hard hearts , and all their life-time put it off vntill that time . But wee must not presume vpon the like , because the secret of Gods acceptation is Coeliarcanum , A Diuine secret , and not within our reach . Secondly , Constrained Repentance , when one does repent , but in the time of trouble , or in some great sicknesse , afflictions , or when the iudgements of God are vpon him : as was seen in Pharoah , Exod. 8. 15. of whom it is written ; But when Pharoah saw that there was respite , hee hardened his heart , and hearkened not vnto them as the Lord had said . So also Numb . 16. 34. when the ground opened and swallowed vp Korah , Dathan & Abiram , with their companie , the children of Israel hearing the crie fled away , and were affraid lest they also should bee swallowed vp , but yet notwithstanding after this iudgement they did murmure against God and against Moses . So there is a number of men and women amongst vs that neuer thinke of Repentance , but when the hand of God lyes heauie vpon them , as it is Psal. 78. 34. 35. When hee slew them then they sought him , &c. Therefore let vs pray vnto God to take away the hardnesse of our hearts from vs , and giue vs a melting relenting heart , with the spirit of grace to ouer-rule our corruptions . First let vs pray to God , that we may repent of our sinnes with inward sorrow : Secondly , that wee may be grieued for our sinnes rather then the punishment of them : Thirdly , that wee may repent with resolution to sinne no more . And lastly , that wee may repent of all our sinnes , those most predominant as well as the rest , which wee seeme to hate and abhorre . LECT . XIIII . OF THE INCREASE of Repentance . 2. PET. 3. 18. But grow in grace , and in the knowledge of our Lord and Sauiour Iesus Christ ; to him bee glorie both now and for euer . Amen . IF a man should bring all you that are here present to a Mine of gold , and tell you that euery man might gather for himselfe ; what would you doe ? stand still and gaze about you ; nay rather would you not set your selues about together : Euen so doth the Lord deale with you in the vse of these good meanes , he brings you to a Mine of Gold , better then any the world can yeeld ; hee bids you euery man to gather for himselfe , and therefore , Lord that any man should stand still , mispend the time , and not apply himselfe to gather these pretious things that bee before him ! Weespake the last day as you heard of the Contraries to Repentance , which are two : Impenitencie and vnsound Repentance : Now it remaines in the next and last place that wee speake of The Increase of Repentance ; How a Christian as hee increases in other graces of God , so also must grow in the grace of Repentance : wherein two things are to bee declared : 1. That no mans Repentance is perfect in this life . 2. Because our Repentance is imperfect in this life , therefore as wee increase in other graces of God , so must wee grow in this also . Now if no mans Repentance bee perfect in this life , then no man liuing can perfectly repent him of his sinnes , and therefore when hee hath repented , hee had need to turne againe and to pray God to forgiue the imperfection of it . Yet lest any man should be deceiued in this , wee must know that two wayes Repentance is said to bee imperfect ; 1. In regard of the Nature of Repentance . 2. In regard of the Degrees , and the Measure of it . Euery mans Repentance therefore ( as wee say ) is imperfect , but how ? Not in regard of the Nature of Repentance to him that hath truely repented , but onely in regard of the degrees and the measure of it , it doth not want any part of true Repentance , but onely wants the perfection of that part ; and so wee say in respect of measure and degrees euery mans repentance is imperfect in this life . Euen as we sec a little child hath all the parts of a man none wanting , yet hath it not the perfection of those parts ; it is not yet come to the strength , growth , iust measure , sizes and height of a man : So it is in the Repentance of a true Christian , it hath all the parts of true Repentance , onely ( as I say ) it wants the perfections of those parts , being not imperfect in Nature , but in Measure and Degrees . Now that euery mans Repentance is imperfect in this life , it is prooued ; 1. Generally . 2. Particularly . Generally , because the state of this life is a state of Imperfection ; therefore no man can possibly attaine to perfection in this world , this God hath reserued vntill wee come home to heauen . Schoolemen say well and agreeable to the Scriptures : from Math. 5. 25. That as long as wee are in this life , wee are not in our countrey , but in the way : As there it is said , Agree quickly with thine aduersarie whilst thou art in the way with him , &c. Our way now is the way to heauen , therefore because wee are but yet on our iourney in the way , our state is a state of imperfection , as the Apostle shewes , 1. Cor. 13. 9. 10. For we know in part and prophecie in part , but when that which is perfect is come , then that which is in part shall be done away . So S. Paul saith of himselfe , Phil 3. 12. Not as ehough I had already attained , either were already perfect ; but I follow after , if that I may apprehend that for which I also am apprehended of Christ Iesus . So Iob 9. 20. If I iustifie my selfe ( saith he ) mine owne mouth shall condemn mee : if I say I am perfect it shall also prooue me peruerse . And Iames 3. 2. hee affirmes in many things wee offend all ; If any man offend not in word , the same is a perfect man , and able also to bridle the whole bodie . Thus it appeares ( as a Father speakes ) that all iust men haue but an vnperfect perfection in this life . Particularly it is proued thus : First , No man can know all his sinnes , which if he cannot know , then hee cannot repent of them so fully as he should : to which purpose the Prophet speakes and prayes , Psal. 19. 12. Who can vnderstand his errors ? Cleanse thou me from secret faults : wherefore it is cleere , one cannot repent him expresly of those sins he knows not ; but what he knowes and is conuinced of , those he ought to repent particularly . Secondly , No man , though he knew euery sinne he committed , is able to repent of the same perfectly , in regard of his corruption , so long as he carries fraile flesh about him , and why ? Because there is no motion of the spirit , but it is much weakened by the tentations of the flesh : as Gal. 5. 17. For the flesh lusteth against the spirit , and the spirit against the flesh , and they are contrarie the one to the other , so that yee cannot doe the things that yee would . So the Apostle confesses of himselfe ; Rom. 7. 18. For I know that in mee , that is in my flesh dwelleth no good thing , for to will is present with me , but how to performe that which is good I finde not ; and why ? because the law of our members still rebells against the law of our minde , and therefore as when men poure water into a glasse of wine , the water abates the strength , taste and colour of the Wine : euen so it is betweene the flesh and the spirit , the motions of the spirit be alwayes weakened with the motions of the flesh in some measure or other : so as wee cannot doe as wee would , but liue incumbred with a number of corruptions , clogged and weighed downe with naturall frailties ; which make that we cannot perfectly repent vs of all our sinnes in this life . Now against this doctrine there may be three obiections . Obiect 1 Obiect . 1. All the workes of God are perfect ; Repentance is a worke of God : Therefore Repentance may bee perfect in a man in this life . Answ. To this I answer , the workes of God are of two sorts , First , Some God workes immediatly . Secondly , Some hee workes not immediatly by himselfe , but mediatly by man. Now those works of God which he worketh by himselfe they be perfect works , and haue no defects ; but those works which God workes by meanes of man , those be not alwayes perfect , but many times carry some points and markes of frailtie in them : As wee know , a Scriuener who writes a perfect hand of himselfe , yet let him put the Penne into a childes hand ; though he guide it , his writing will not be so faire as that of his teacher , because it somewhat participates of the childes vnskilfulnesse : So it is in this matter of Repentance , because this is not a worke which God workes meerely by himselfe , but by the meanes of a man himselfe assisting , vsing his will and other affections therein ; Therefore because there is defect in mans affection , and Reluctation in his will , resisting well-doing , therefore his repentance must needs be imperfect . Object 2 The second Obiection is taken out of Scripture ; where the Scripture many times seemes to speake of the perfection of a Christian , sometimes commanding it ; as Math. 5. 48. Bee yee therefore perfect , even as your Father which is in heauen is perfect : Sometime commending man for it : as 1. Cor. 2. 6. Howbeit wee speake wisdome amongst them that are perfect , &c. So Phil. 3. 13. Let vs therefore as many as bee perfect be thus minded , &c. And therefore if there bee perfection in other graces ; There is also perfection in Repentance . Answ. To this I say , Perfection that the Scripture speakes of , is either Comparatiue , in comparison of others , as in the same third chapter of the Philippians , S. Paul hath plainly affirmed that he was not perfect before God : howeuer now he is perfect Comparativè more perfect then other men , who had not such excellent gifts and graces : As Noah was a iust and perfect man , in respect of those wretched people who liued in those times , Gen. 6. 50. So Iob and Zacharie in this respect were called ●ust men . Secondly , Ex parte , we may be said to be iust and perfect in some respect and degrees : as Math. 5. be yee therefore perfect as your heauenly Father is perfect . Here we cannot be so perfect in the intention of our loue : but in the Extention thereof , to loue all sorts , to loue our enemies ; to loue friends and foes , and doe good to all of all sorts , with an eye vnto God ; that is , that perfection here meant and spoken of . Obiect 3 The third Obiection is this : All the graces of God that bee imperfect in this life , shall bee perfected in heauen , 1. Cor. 13. 10. But our Repentance shall not bee perfected in Heauen , for in heauen there is no sorrow for sinne , as Reu. 16. 17. for God shall wipe away all teares from their eyes . Therefore because repentance shall not bee perfected in heauen , it must needs be perfected in this life . To this I answer , there bee two parts of Repentance , considerable : 1. There is a Poenall part ( if I may so call it . ) 2. A Part that consists in sanctified motions . Answ. That part of Repentance which is Poenall sorrow , afflicting teares , and such like , shall cease in heauen , and is meerely shut vp within the bounds of this life . But , that part thereof which consists in sanctified motions shall bee perf●cted in heauen , because we shall perfectly dislike and hate all the sinnes that ouer wee haue committed : Thus the doctrine being cleere , the vses are three . Vse 1 First , seeing that no mans repentance is perfect in this life , therefore , as we pray vnto God to pardonour other imperfections ; so we must pray to pardon the failings of our repentance ; not to weigh them in the ballance of Iustice , lest they bee found light , but in the ballance of ●…ercie , where small things are taken in good worth ; and therefore as the man in the Gospell came to Christ with teares , saying , Lord I beleeue , helpe my vnbeliefe ; So must we all cry vnto God with mournfull and heauy hearts : Lord I repent , but for Christs sake pardon the many failings of my Repentance . Vse 2 Secondly , seeing our Repentance is imperfect in this life ; therefore it is cleere , that no man by his Repentance can merit any thing at the hands of God ; The very Schoole-men say the selfe-same thing : that any defect , want or impenitencie makes our Repentance to be imperfect ; yea , all wee can doe is full of defects and wants , therefore no merit before God ; and if it merit nothing at the hands of God , then when men haue repented them of their sins , they haue need still of the Blood of Christ to make Reconciliation and attonement for them . It is the opinion of some in the world , that if one haue repented of a sinne , by and by he shall be saued by the vertue of his repentance . But the truth is , that though repentance bee a necessarie duty and disposition , without which no man liuing can be saued in this state of sinne ; and though it be neuer so sincerely performed and often reiterated , yet because it is full of so many imperfections , it had need of the Blood of Christ to perfect it , and reconcile vs vnto God , holy , cleane , and vnblamable in his sight : as Peter tells vs ; Yee also as liuely stones are built vp a spirituall house , an holy Priesthood , to offer vp spirituall sacrifice , acceptable to God by Iesus Christ. So that doe what wee can , all sacrifices and seruices be onely acceptable to God through him . Vse 3 Thirdly , seeing all our Repentance is vnperfect , so long as we liue in this world : Therefore no man is to dismay himselfe , and bee too much cast downe , if hee doe not finde repentance to be perfect in him ; If hee doe not finde a perfect hatred of sinne , loue of God , indeuour to please God in that he requireth ; In this case one must not too much afflict himselfe , because he cannot attaine to things impossible in this life ; considering , that it is not perfection but truth of Repentance that God looks for in this life : in which case S. Paul comforts the abiect , saying , 2. Cor. 8. 12. For if there be first a willing minde , it is accepted according to that a man hath , and not according to that a man hath not . The second maine thing is , That because euery mans Repentance is imperfect in this life ; Therefore there must bee an increase thereof in the life of a Christian : As wee increase in other graces , so increasing in the grace of Repentance . Therefore Christians haue no cause to bee dismayed at this , when God brings them off againe and againe to renew their Repentance . A number of poore Christians cannot tell what to make of this , when they haue repented their sinnes , and beene comforted with the Promises of the Gospell , and gone on a long-while in a cheerefull estate vpon a sudden ; all their old sinnes are cast vpon them againe to terrifie them worse then before , and so by a heauy recourse of sorrow they become much perplexed and amazed . But let such thinke that this is nothing else but Repentance : As in a little childe when hee begins first to write , hee frames his businesse somewhat vnhandsomely , when he hath perfected a letter , his Master sets him to make the same letter againe , vntill he doe it better and better , vntill at last it bee excellently well . Euen so because there are not those firme and true intensions of our affections in our first Repentance , the Lord is faine to goe ouer againe with vs , and to set vs anew to repent of our old sinnes : thus is the growth and frame of a Christians progresse in grace , to goe it ouer againe still , vntill it come to perfection . I haue heretofore obserued , that a tree alwayes growes vntill it come to his full pitch of state ; yet it growes not alwayes in one sort , but sometimes it growes in the boughes , sometimes in the branches , sometimes in the root . Euen so it is with a Christian , hee hath his times of growth , hee doth not alwayes grow in one and the same sort ; but sometimes in one Grace , and sometimes in another ; sometimes in knowledge , faith , loue , obedience , &c. and yet bee in a good estate , though he be put still to renew his Repentance from time to time , which ( if I may so speake ) becomes so much the purer , like gold when it is often refined ; by ardent and often praying , againe and again : therfore distressed Christians in this case , haue no iust cause to be so perplexed and cast downe as many times they are . Wherefore seeing it is necessarie still to grow in Repentance , and that it can neuer bee too pure nor perfect , not too often gone ouer in this life ; wee must therefore labour , and euery day indeuour to be more and more penitent for our sinnes , bitterly to lament them , and increase in the detestation and hatred of them : so making vse both of the mercies and iudgements of God this way , as to further vs in the growth of our repentance . So we see Peter did , by occasion of Christs mercie vnto him in the draught of fishes , Luk. 5. 8. Hee fell downe on his knees and said , depart from me , I am but a sinfull man ô Lord ! So did the Lords people by occasion of the iudgement in the Thunder and lightning , 1. Sam. 12. 19. say vnto Samuel , Pray for thy seruants vnto the Lord that wee dye not , for wee haue added vnto all our sinnes this euill to take a King ; thus must we grow in this as in other graces . It is therefore a great corruption for any to desire to grow in other graces if this be neglected , and to doe some things conscionably , and to neglect those other maine duties in Religion . For if one had a childe , and the childe should grow in one part and not in another ; one hand and one leg should thriue , but not the other , but keepe still at a stand , how bitterly would he complaine of this ; and yet so is it in the state of many a Christian , one part of the graces of God growes well , but the other doth not grow at all ; many increase in knowledge , shew a great deale of zeale , of deuotion , haue sufficiencie of faith and are cheerefull in their obedience , but they grow not a whit in Repentance , they are not a whit more humbled for their sinnes , more penitent and cast downe before the LORD , and therefore can say , what cause haue wee to bee deiected and afflicted so for it ? but let vs of better knowledge , learne to bee better affected , our care being to bee more and more humbled for our sinnes . Wee see in Nature when a man is buried and layed in the ground , the more earth and mould you cast vpon him , the more hee consumes from day to day , being so much the more vnfit to rise vp againe , ( suppose aliue ) from vnder the weight and burden of the earth which presses him downe . Euen so it is with the sinne of a Christian : when a man hath buried sinne in himselfe , the more hee increaseth his repentance and holy humiliation , the more earth and mold hee casts vpon it in this kinde , the lesse able will it be to rise and reuiue againe : nay , our sad and serious Repentance will make it that it shall not rise againe . Now there be three wayes wherein a Christian must increase in the Grace of Repentance , as well as in other Graces . 1. In the Number of his Graces . 2. In the Measure of his Graces . 3. In the good vse of them . First for the Number of Graces ; see what Peter saith , 2. Pet. 1. 5. Adde to your faith vertue , and to vertue knowledge , and to knowledge temperance , and to temperance Patience , and to patience godlinesse , &c. And so 2. Cor. 8. 7. Therefore as yee abound in euery thing , in faith and vtterance and knowledge , and in all diligence , and in your loue to vs , see that yee abound in this Grace also . Therefore it should grieue a Christian to heare a man speake of any grace which hee hath not in himselfe . Fine and daintie women we know who haue a delight in curious gardens , if they heare of any goodly Plant , or delicate Flower in another bodies garden , they neuer rest till they haue got a slip of it into their owne : yea , here they beg a root and there a slip , and so set it into the ground . Euen so must a Christian doe , because his soule is the garden of Gods graces , therefore whatsoeuer grace of God hee heares of to be amongst others , by and by hee must labour to get it home vnto himselfe , therefore it is great corruption for men to get some one grace of God , and neglect the rest , to get a little knowledge , zeale , deuotion , &c. and yet neuer labour for a good conscience , sobrietie , patience , faith , loue , &c. letting these things passe vnrespected and vnregarded : A Christian must bee like a little childe , who euery yeare growes somewhat , and addes to his stature and growth in all proportion of parts not growing in one member , and declining in another , so must Christians doe ; indeuour to thriue in all graces . Secondly , Wee must grow vp in the measure of Graces , as the Apostle exhorts , 1. Thess. 4. 1. 10. Furthermore then wee beseech you Brethren and exhort you by the Lord Iesus , that as yee haue receiued of vs how yee ought to walke and to please God , so yee would abound more and more . So 2. Pet. 3. 18. But grow in grace , and in the knowledge of our Lord and Sauiour Iesus Christ. Therefore if wee beleeue , let vs beleeue more ; if loue , indeuour we for more ; if patient , let Patience haue its perfect worke ( as S. Iames speakes ) that we may be entire and want nothing . Wee reade Math. 13. 31. The graces of God are compared to a little seed , not to a little stone , because though a seed be little , yet it is of such a thriuing nature that it will not alwayes be little , but grow and increase to his limited stature and greatnesse : So the thing is cleere , a Christian must increase as well in the Measure as number of Graces , bee like the thriuing seed , not like to a little stone that growes no bigger ; which shewes their fearefull estate , who grow not in the measure of their graces . Thirdly , In the vse of them , for one may haue good Graces , and yet neuer put them to any imployment , like vnto that vnthriftie seruant , Luk. 19. 20. who tyed vp his Talent in a napkin : and like that lame man by the Poole of Bethesda , Iohn 5. 7. who though he had legs , yet had no vse of them vntill Christ restored them : so we may haue some graces of God , and no right vse of them , if we be not carefull to rub them vp and set them a work , wherfore the Church prayes , Cant. 4. 16. Awake ô North , and come thou South , blow vpon my garden , that the spices thereof may flow out , let my beloued come into his garden and eat his pleasant fruits . So Psal. 119. 34. Dauid prayes , Giue mee vnderstanding and I shall keepe thy law , yea I shall obserue it with my whole heart . Therfore as Mary not onely brought a Boxe of oyntment to Christ , so that all the house was filled with the smell thereof : euen so must we not onely bring our Boxes of ointments , of graces vnto Christ , but effuse and poure them out , that God may smell the sauour , and others may receiue good by them . If a man had a thousand Tunne of wine in a Cellar , which he had no vse of , but were kept closely there , what were any man the better for it ? but if hee would make a large Cisterne , and turne out a Conduite cocke into the streete , that euery one who passeth by might drinke therof , then would they commend his bountie , and be thankfull vnto him : So when wee haue good graces of God which wee keepe to our selues , not being profitable vnto any , it is matter of rebuke and reproch , vntill wee let the cocke runne to water and refresh others . One thing more is to be considered , for conclusion of all ; which is , How a Christian may grow in Grace ? For it may be many a one would bee willing to grow in Grace , if they knew how ; being ready to thinke or say with the Iewes vnto Christ , Iohn 6. 28. What shall we doe that wee might worke the worke of God ? So may yee say to mee , you talke of excellent duties , but how shall wee performe them ? To which I answer there bee foure things to be performed of euery one that would grow in Grace . First , In the vse of them to bee carefull that they may thriue and grow , as the Apostle prescribes , 1. Pet. 2. 2. As new borne babes desire the sincere milke of the word , that you may grow thereby . Meanes to grow in grace If one sow good seeds in his garden , and neuer water or weed them , or set vp stickes by them for their support and leading vpwards , all his labour will be in vaine : So if one doe not nourish the good seeds of Gods graces sowed in his heart and soule , if hee doe not water , weed them , and set vp supporters vnto them ; a thousand to one that they will neuer thriue nor grow to any purpose . Therefore we must doe as the Iuie doth , because the stalke thereof is weake , the string not being able to support it to grow vp straight , therefore it catcheth hold with his keyes and clawes , vpon euery post and tree that it may climbe vp by . So because commonly wee all creepe vpon the ground , and be not able to lift vp our soules vnto Heauen by our owne strength ; let vs lay hold of the holy things of God , the promises of the Gospell , and the merits of Christ ; neuer leauing nor giuing them ouer , vntill they haue lifted vs vp vnto heauen . Meanes to grow in grace 2 Secondly , Wee must vse all the ordinarie meanes , besides extraordinarie graces and prayer : for if we vse some and neglect the rest , no maruell though God denie his blessing to the rest : as if one vse Prayer , and yet will not come to the preaching of the Word ; or if hee heare the Word , and neglect the ●…aments : this man may misse of his aime and comfort : as the Disciples , Math. 17. 20. vsed some meanes , but because they failed in other some in the matter of faith , therefore they wanted a blessing on their worke for that time . It must therefore bee our care and wisedome to vse all the meanes which God hath appointed , as we know by experience , goe to a Doctor for a paine in the head , he prescribes you foure things for the remedie ; of which if you take but two , and neglect the other two , no good can be done ; for when you returne to the Doctor and tell him , that you haue onely taken two of the foure things prescribed : no maruell may hee say ; you are not cured , who haue neglected the halfe of the meanes appointed for your cure : So it is , when men will not betyed vnto all the meanes which God hath appointed . Meanes to grow in grace 3 Thirdly , Wee must vse all the meanes constantly which may stand vs chiefly in stead : as it is Heb. 6. 7. For the earth which drinketh in the rain that commeth often vpon it , and bringeth forth herbes meet for them by whom it is dressed , receiueth blessing from God. If a man haue found out an excellent plaister which will cure his sore : if he pluck it away and doe not let it lye when he is on the mending hand , but expose it to the aire : Hee may relapse into a worser condition , or kill himselfe , : So when a man hath got some profite by the vse of good meanes , if he doe not then keepe to them , but grow loose and idle , hee may fall into as bad estate as before he knew of any cure : or much worse . Trees that grow by the sent of water ; if the water be drawne from them , they cannot thriue thriuingly , as before : so take away the constant vse of good meanes from a Christian , and you take away his life , hee cannot thriue or grow . Meanes to grow in grace 4 Fourthly , Wee must so vse all the meanes as we must be carefull , and indeauour to bee bettered by them , and not onely grow , but grow to a taste of perfection by the vse of them , as neere as may bee . According to the Apostles Exhortation , 2. Cor. 6. 1. Wee then as workers together with him , beseech you also , that you receiue not the grace of God in vaine . Therefore wee must doe as wise merchants , who when they haue made a venture at Sea , cast vp their bookes , and looke into their accounts to see what they haue gained . So Christians who beare a part in the house of God , and traffique against sinne with his graces , must cast vp their accounts , looke into their bookes , see what they haue gotten or gained , what graces bee the stronger , and what graces the more weakened in their hearts . Lastly , it may be obiected : is there now remaining any thing else to be said in this Treatise of Repentance ? I answer for my selfe ; nothing else I haue to deliuer vnto you concerning this Treatise : onely to intreate you that as one hauing passed alongst a goodly pleasant long valley , where he hath seene on both sides great store of delightfull Woods , Townes , Castles , Riuers , &c. when he is readie to leaue that plaine , turnes about to view the place once more , and make impression thereof in his memorie : so that you ( hauing passed along and heard so many excellent points in this doctrine of Repentance , ) would turne about againe , once more to view them all ere wee leaue them . First , you haue heard of the Necessitie of Repentance , that wee cannot be saued without it . Secondly , The order of it with other Graces ; Repentance being first seene in the life of a Christian. Thirdly , The Nature of Repentance , in which was foure things ; First , that it is a changing and turning : Secondly , a turning in all and euery faculty of the soule : Thirdly , a turning from all sin● Fourthly , a turning from all sinne vnto God. Fourthly , The Causes of Repentance , were three : 1. God the Efficient Cause : 2. The preaching of the Law and Gospell , the Instrumentall Cause . 3. The helping Causes : the Mercies of God , his Iudgements and our owne considerations . Fiftly , The Time of Repentance was twofold : Generall and Particular , in the Generall two Rules . 1. That we must repent in this life . 2. That we must repent as soon as we can . 2. In the speciall time of Repentance , were fiue Particulars : 1. When we haue fallen into any new sinne . 2. When the iudgements of God are threatned against vs : 3. When there is an offer of spirituall meanes of grace . 4. When we are to vndertake any great worke . 2. To renew our repentance euery morning and eueuing . Sixtly , The parts of Repentance in which foure things was obserued : 1. Examination . 2. Humiliation . 3. Deprecation . 4. Resolution for the time to come . Seuenthly , The Impediments of Repentance , were two . First , in Iudgement . Secondly , in Affection : In Iudgement foure wayes : First , either to thinke our selues not sicke of sinne : or secondly sicke , not so sicke as indeed we be . Thirdly , if sicke , yet that we may recouer without repentance ; or fourthly , if Repentance must needs be , yet that it needes not to be so full and strict as Preachers tell vs. Secondly , Impediments in our affections , were first the loue of the world . Secondly the loue of pleasures . Thirdly , the loue of our owne ease . Fourthly , the loue of our sinnes . Fiftly , the desire to keepe credit with the world . Then we came to The Cases of Repentance , fiue in number : First , the case of Relapse : Secondly , the Case of Iteration : Thirdly , the Case of Restitution : Fourthly , the Case of Teares : Fiftly , the Case of Comfort in death . Ninthly , The Contraries to Repentance . First Impenitencie . Secondly , vnsound Repentance . Lastly , the Increase of Repentance , in two things : First , that Repentance can neuer bee but imperfect in this life : Secondly , wherein it failes ? Thus haue I , according to that abilitie God gaue , indeuoured to cast the seed of God into your hearts , now your wisedome ●●st b●… to water it , when you are at home in your houses , that as my paines hath beene to preach it vnto you , so yours may be to remember and make a right vse thereof ; and so I end , beseeching God that the memorie of these things may remaine with you till your dying day . That as euery day you sinne , so euery day you may so renew your Repentance , as Peter speakes , Act. 3. 19. That your sinnes may bee blotted out , when the times of refreshing shall come from the presence of the Lord. FINIS . Notes, typically marginal, from the original text Notes for div A12473-e9600 God. Godhead . Word of God. Scriptures . Saluation . Fall. Sinne. Our sinfull state . Sorrow for Sinne. Saluation second thing . Christ. Faith. Fruites of Faith. Iustification . Adoption . Fruites of Adoption . Sanctification . Fruites of Sanctification . Godlinesse . Sinne. Darling sinne . Killing of sinne . Loue of God. Feare of God. Spirituall vnderstanding . Wisedome . Obedience . Ordering of our life . Sobrietie . In Dyet . In Apparell . In Labours . In worke . In Sorrowes . In our Mirth . To men Righteousnesse . In our Assections . Anger . In Words . In our Deeds . Loue to their Persons . Soules . In drawing them to Christ. ●o incourage ●hem . Admonition . We must loue them in their goods . Vsurie . Couetousnesse . Godlinesse . Second poi●● Godlinesse . Trusting in God. Thirdly Humbling , Affliction . Fourthly Prayer . Fiftly Thankes-giuing . Sabboth . Wiues . Parents . Children . Masters . Seruants . Officers . Subiects . Pastors . People . Helpes to a Holy life . 1 Diligence . 2 Graces nourished . 3 To watch our Life . 4 Daily Triall . 5 Scriptures reading . How to reade with profite . 6 Marking Particulars . 7 Meditation on good things . 8. Affliction Sanctified . 9 Remembrance of vowes and Couenants . 10 Communion of Saints . 11 Withstanding Lettes . 12 Daily Practise . Daily Practise how ? Daily Armour . ●ay spending . Lords day . Weeke day . The Creede . Faith. God the Father . A mighty . Creatour of Heauen and Earth . And in Iesus Christ. Onely Sonne . Our Lord. Conceiued by the Holy Ghost . Borne of the Virgin Mary . Hee suffered Vnder Pontius Pilate . Was Crucified Dead . And Buried . Third day Hee rose againe from the Dead . Hee ascended into Heauen . And sits at the right hand of God The Iudgement day . I beleeue inthe Holy Ghost . The Church . Communion of Saints . The forgiuenesse of sinnes . The Resurrection of the Body . Life Euerlasting . Prayer . Our Father . Which art in Heauen . Hallowed be thy Name . Thy kingdome come . Thy will be done , &c. Giue vs this day our daily bread . Forgiue vs our sinnes . And lead vs not into temptation . For thine is the kingdome , &c. Sacraments . Baptisme . The Lords Supper . Notes for div A12473-e56840 1 Prayer , what it is ? 1 Sam. 1. 13. Psal. 20. 4. Ephes. 5. 19. Hos. 7. 14. 1 Kings 8. 39. Gen. 13. 11. Fowles . Abrahams seruants . Gen. 22. 5. Psal. 5. 3. Psal. 25. 1. Damasc. lib. 3. Cap. 24. Fiery Chariot . 3 Psal. 10. 7. Psal. 27. 4. Matth. 20. 10. Exod. 17. 4. 2 Chron. 20. 12. Iam. 1. 5. Ground . Many hands . 2 General point in prayer . Iohn 5. 11. Obiections against Prayer , answered . Malac. 3. 6. 1 Obiection answered . Sunne , eyes shut . Dionis . cap. 3. de Diuis Nominibus . Sicut si quis slans , &c. 2 Obiection answered . 2 King 20. 5. Act. 27. 31. Reasons why we must pray . Psal. 50. 15. Luke 22. 46. Iam. 5. 13. Augustine . 2 Reason , why we must pray . Marke 11. 24. 1 Iohn 5. 14. Iohn 4. 11. Deepe well . August . Ascendit Precatio , & discendit misericordia . Gregor . Oratio in terra : o pater in Coelo &c. Chrysost. Hom. 53. ad P. idem . Feeding fountaine . 3 Reason , why we should pray . Psal. 14 4. Isa. 46. 7. Temple robbery . Child weake . 4 Reason , why we must pray . Iam. 4. 2. Gen. 24. 12. and 26. Seed sowne . 1 Reason why Christ giues a direction to pray . Luke 11. 1. Hosh. 14 3. Gen 47. 12. Iosephs Piety . 2 Reason why Christ giues a direction to pray . Rom. 8. 26. Cyprian . Isa. 58 3. 1 Chron. 15. 13. 3 Reason why Christ giues a direction 10 pray . 1 Iohn . 14 Woman of Tekoah . 2 Sam. 14. 19. Cyprian . 2 Maine Branch . Note . Psal. 10. 17. Psal. 108. 10. Speech to a King. Seamooued . A Clo●… . 〈◊〉 Phil. 4. 6. Iam. 1. 5. Rom. 10. 14. 1 Reason why Prayer must be directed to God onely . August . lib. de vera Religione . cap. 55. 2 Reason why Prayer must be to God onely . 1 Cor. 3. A Clocke . 1 Lib. de Inuocatione Sanctorum . 1. 20. August . lib. 114. Enchirid. Maledictus , &c. Chrysost. Hom. 9. Quand● orat quis , &c. 1 Affection , wee must pray in . 2 Cor. 6. vlt. Iam. 1. 6. Marke 11. 24. Augustine . A Corrasiue . Mothers diligence and loue . 2 Affection we must pray in . Psal. 122. 6. Dan. 9. 20. Iam. 5. 16. Ships trading . Two grounds of Faith. Psal. 103. 13. Malach. 3. 17. Isa. 63. 16. and chap. 64. 8. Matth. 7. 9. Psal. 27. 10. Isa. 49. 15. 2 Ground of Faith. Isa. 3. 7. Psal. 50. Psal. 115. 3. Deut. 33. 26. 2 King. 9. 14. Matth. 8. 2. Psal. 8. Matth. 14. 36. Psal. 122. 6. Iam. 5. 6. Sicke man. Marke 2. 3. 3 Affection to pray with . Heb. 12. 9. Eccles. 5. 1. Gen. 18. 2. Gen. 32. 10. Rudinius in Gen. 24. Rebekah . Water conueighed . Matth. 3. 14. Iohn 13. 8. 4 Affection of Prayer . Elias . Ionathans Arrowes . 1 Dutie of them that pray . Acts 5. 4. Hos. 1. 10. 2 Duty . Mal. 2. 10. 1 Iohn 3. 1. 3 Duty . 1 Pet 1. 17. Ierem. 3. 5. Meaning 1 Thing prayed for , the glory of God. Rom 9. 3. Exod. 32. 32. 1 Kings 19. 14. Isa 37. 34. Matth. 4. 10. Gen. 4. 7. Exod. 3. 7. 2 The discouery of our corruption . Gen. 11. 4. Dan. 4. 30. Hagg. 1. 3. 2 Sam. 7. 2. 1 Grace we pray for . 1 Pet. 3. 15. Rom. 15. 6. 1 Cor. 6. vlt. 1 In our hearts . 2 With our mouthes . Luke 2. 20. Shepheards . Iob 1. vlt. Reuel . 14. 7. Reuel . 19. 7. 3 In our liues . Matth. 5. 16. Rom. 2. 24. 3 Things to quicken our care of Gods glory . 1 Psal. 19. 1. Reuel . 5. 13. and 14. 1 Sam. 2. 30. Iohn 17. 4 , 5. Num. 20. 12. 2 Part of this Petition . Psal. 96. 7 , 8. Ierem. 13. 16. Iob 1. 5. Gen. 18. 19. Iob. 12. 2● . Isa. 66. 5. Iohn 9. 24. 1 Sense of the Petition . Ephes , 2. 2. 2 Cor. 4. 4. Gen. 1. 15. Light. House . Sea-gaining . 2 Thing obserued . 1 For others . Mat. 20. 31. Amalecke . 2 Impediments in our selues . Iohn 12. 42 , 43. Palsie man. 3 Thing praid for in this Petition . Definition of the Kingdome of grace . Luke 19. 14. Esau. Gen. 27. 38. Rom. 7. 22 , 23. Sicke man , Godly . Differences and excellency of Christs Kingdome of grace , before all others . Isa. 32. 1 , 2. A further scope of the Petition . 1 Tim. 2 , 1. Matth. 9. 38. Exod. 5. 7. Pharaob . Pro. 29. 18. Isaac . Gen. 22. 7. Colos. 3. 15. Psal. 48 , vlt. Zeph. 3. 15. Blindman . Deut. 28. 28. 2 Chron. 12. 8. Ambrose . o quam multos habent Dominos , &c. Psal. 116. Psal. 37. vlt. Hosh. 2. 7. A Tenant . Cit●e . 2 Thing we pray for , is for the kingdome of glory . Cant. 2. 16. Reuel . 22. 20. Rom. 8. 22. Impertinent . Dan. 4. 8. Rom. 13. 1. Lame man. A Coach. Reasons why we pray , especially for the kingdome of Glory . Matth. 19. 28. Iuke 22. 50. Matth. 13. 4● . Reuel . 21. 4. Bees . Hebr. 12. 28. 1 Thing we pray for . Reuel . 6. 10. 2 Pet. 3. 10. Iob 14. 14. Phil. 1. 23. Respects to pray for death . 1 1 Whose will must be done ? Psal. 49. 8. Psal. 143. 10. 1 Pet. 4. 〈◊〉 . Crooked stick . Will of God opposed by three other wills . 1 Ephes. 4. 25. Act. 5. 3. Hebr. 12. 16. Iohn 8. 44. 2 Ephes. 2. 3. Ierem. 44. 16. Iohn 5. 40. Acts 27. 12. Marriners . Acts 4. 19. 2 Thing , what will of God must be done . Deut. 12. vlt. Psal. 119. 105. Marriners . Pole-starre . Iohn 5. 39. Iosh. 1. 8. Statute booke . Ezek. 33. 11. 2 Pet. 3. 9. Bleeding wounds . 2 1 Iohn 5. 23. Shipwracke . Luke 22. 42. 3 General thing in the Petition . House . Field Ploughed . Modus rei cadi● subpraecepto . Heb. 8. 5. Psal. 14. 12. Isa. 64. 6 , 7. Philip. 2. 2. Marriners . Heb. 1. 6. Phil. 3. 20. Ephes. 2. 19. How the , Angels doe Gods will. Psal. 103. 20. Psal. 119. 56. 2 Sam. 3. Ezek. 9 7. Dan. 8. 16. Luke 5. 5. Iohn 2. 7. Psal. 18. 44. Iohn 4. 34. Gen. 21. 12. Psal. 119. 16. Psal. 4. 7. Ezek. 3. 14. Dan. 9. 21. Deut. 6. Psal. 119. 4. Sound Violl . Psal. 119. 33 Psal. 44. 18. Luke 1. 75. Retayners . Is●l . 18. 22. Psal. 119. 6. 1 To order ou● care . Matth 6. 33. Luke 10. 42. Abrahams seruant . 2 To moderate our care . Water to a Mill. Why we pray for daily bread before remission of sinnes . Iohn 4. 10. Vessell tryed . 2 Sam. 9 〈◊〉 , Isa. 4. 1. Psal. 78. 18. Iam. 4. 3. Gen. 28. 20. 2 Tim. 6. 8. Psal. 136. 2● . Psal. 145. 15. 1 Chron. 10. 13. Riuers Sea running . See for this , August S●rm . 43 D● plenitudine Dei. Isa 3. 1. Gen. 32. 10. 2 Sam. 7. 8. Rom. 6. 23. Gen. 28. 20. Prou. 30. 8. Shippes . Low Meddowes ouerflowen . Esa● . Isa. 5. 3. Habak . 2. 5. ●… Couetous man. Mico . Indenting . Psal. 128. 2. 2 Thess. 3. 12. Matth. 4. Stones . Isa. 11. 7. Vlysses . Psal. 34. 9. Iehu . Abraham . Sun-shining . Little birds . Exod. 12. 11. Passeouer eating . Psal. 4. Hosn . 7. 14. Birds dipping . Plummets of a Clocke . Mould mingled . Creeping things leaping vp . Sanctuary weight . 2 Question answered . 1 Answere . Childe nurse . Ter●ul . quid prodest Regium alimentum si ad Gehennam pascat . Tower condemned men . Psal. 50. 〈◊〉 The Confession . Luke 11. 4. 〈◊〉 . Psal. 139. 7. Peace louer , Inne . Iam. 3. 2. 1 Iohn 2. 2. Iob 9. 3. Psal. 143. 2. 1 Kings 8. 46. Micah . 7. 9. Pro. 6. 1 , 5. Arrerages to the King. Matth. 18. 26. Argument against the Papists . Steward . 1 Chron. 29. 14. 1 Cor. 4. 7. Aquinas 1. 2. Quaest , on Act. 4. 7. Tant● grauius Peccatum , quanto est Persona contra quem Peccatur . Psal. 51. Capitall offence . Psal. 32. 1. Isa. 33. vlt. Laban , Iacob . Lam 3. 25. 2 Thing the Extension . Psal 19●… 3 The time . Gen. 3. 8. Vncleane . A Steward . Ephes. 4. 26. Sunne wrath . Wounds bleeding . Bruise , Strain . 〈◊〉 A Tree . Psal. 32. 4. Arme , Legge . Wounds vndressed . 3 Part of the Petition . Iohn 13. 8. Acts 27. 24 , 31. Ruth . Rich man. 〈◊〉 Easie. 2 Kings 5. 13. Naamans seruant . 2 Profitable to our selues . 2 King. 6. 22. 3 Helpefull . Sunne shining on a wall . Rootes . 1 The duty . Isa. 58. 3. 2 King , 6. 5. Colos. 3. 11 , 12. 2 The quality of the duty . Gen. 4. Matth. 18. 33. 2 2 Sam. 12. 13. Luke 17. 4. Prisoner escaped . Arme or Leg broken . Psal. 103. 2 , 3. Rom. 1. 24. 2 Thes. 2. 11. Vineyard . Drie Tinder . Matth. 26. 41. Body of Gun-powder . Candle on a wall . Flood ceasing . Iam. 1. 13. 2 King. 22. 20. Dogge , Beare . Iohn 19. 10. 2 Branch of the Petition . Argument . Zeph. 3. 12. Mary weeping . Lament . 1. 16. August . Hom. 42 1 Sam. 14. Hony dropping . Porters . Lesser euill . Chirurgion . Iraen . lib. 4. cap. 72 & Chrysost. Hom. Ad Populum . Aethiop . 1 Pet. 1. 5. Iohn 17. 15. Argument . 2 Cor. 3. 5. Iohn 15. 5. Childe led . Matth. 1. 21. Psal , 116. 8. Fiery Serpents . 3 Thing . Tsal . 119. 101. 2 Cor. 7. 1. Images Baal . A theefe . In particular . Heb. 3. 12. Prou. 4. 23. 1 Cor. 10. 32. 2 Cor. 9. 15. 1 Iohn 5. 4. Children crying . Luke 18. 5 , 6 , Gen. 32. 25. Hosh. 12. 4. 2 What kind of reasons they be . Psal. 44. 4. Psal. 143. 11. Dan. 9. 18. Isa. 48. 11. 3 The reasons are forcible . Matth. 20. 20. Isa. 3. 7. 1 Sam. 25. 11. 1 Sam. 8. 14. Salomons prouision . Psal. 5. 2. Psal. 74. 12. Matth. 20. 15. Gen. 32. 10. 1 Sam. 3. 18. Tsal . 39. 9. Ephes. 5. 20. Matth. 8. 8. 2 Cor. 9. 8. Peters Seawalking . A man on a Tower. Psal. 40. 17. Iuy . Gen. 18. Isa. 40. 17. Iourney to London . Speech turning . Notes for div A12473-e82410 ●lishes 2. King. 4. 34. Peece of Timber . A darke Roome . Lepers , 2 King. 7. 9. Woman pained . Dirtie face . Isa. 7. 13. Nathan . Psal. 51. 3. Rom. 6. 21. Luk. 18. 13. Lam. 5. 16. Micah . 2. Cor. 12. 7. Peacocke . Psal. 119. 1. Iohn 1. 19. Man in a iourney . Notes for div A12473-e83590 Luk. 4. 18. Sicke man. Cortupt sore . Rom. 1. 16. 2. Tim. 1. 10. Act. 6. 10. 1. Thess 4 , 18. 1. Pet. 1. 8. Wildernesse passage . Deepe water . Man in feare . Heb , 11. 2. King. 5. 3. Naamans Maide . Rom. 7. Market cheapning . Iam. 3. 2. 1. Iohn 1. 2. 1. King 8 46. Act. 11. 18. 2. Pet. 3. 9. 2. Tim. 2. 25. Ruth . 4. 5. 6. Ruth . Act. 17. 30. Bone awry . A Ditch . Candle . Act. 20. 21. Heb. 6. 1. Argument . Heb. 11. 6. 1 Act of Faith. 2 Act of Faith. 3 Act of Faith. 1. Sam. 12. 13. Act. 16. 14. Flakes of fire . Notes for div A12473-e85650 Tinder-boxe . 1. king . 21. 27. Math. 27. 〈◊〉 . 2. Sam. 12. Act. 26. 28. Definition of Repentance . 1 Rom. 12. 2. Fire . 2. Tim. 1. Pet. Ier. 3. 25. Wine in a glasse . A childe . Health . The change Repentance workes . 1 In the Iudgement . 2. Sam. 24. 14. 2. King. 2 In the will. Iob. 40. 5. 1. Pet. 4. 3. Rom 7. 3 In the Affections . Ierem. 31. Psal. 6. Ier. 3. 23. Luke 8. 13. 2 Sam. 13 13. Ammon . Thamar . 2 Change in the outward man. Math. 21. 28. Mary Magdalen . Psal. 119 101. Iam●● . 1. Iohn . 1. Sam. Notes for div A12473-e87280 Act. 26. 20. 2. Tim. 2. 25. Act. 11. 28. Deut. 4. 29. Physicke . Heb. 12. 17. P. P. Bottle of Hay . Deut. 29. 3. Phil. 2. 13. Iohn 15. 5. Iom . 1. 5. Tree . Physicke . 3 Helping Causes of Repentance . Sawe . Rom. 2. Ierem. 2. Ezek. 20. 43. Iob. 35. 10. Luk. 5. Wife . Gen. 42. 12. Luke 15. 18. Isa. 26. 16. Ier. 8. 6. Zeph 3. 5. Amos 4. A sheepe . 3 Psal. 119. 2. Cor. 1. 5. A sicke man. Isa. 1. 18. One in a iourney . Notes for div A12473-e88900 Hag. 1. 2. House . Math. 8. 29. 1 In this life . Iohn . 9. 4. Gal. 6. 20. Eccles. 9. 10. Ier. 13. 16. Chrysost. on Ps. 19. vide . Murderer . Hezekiah . Eccles. 12. 1. Abraham rising . Heb. 3. 15. Long iourney . 1 Reason to Repent betimes . Gen. 27. 3. ] Augustine . 2 Reason to Repent betimes . Math. Act. 9. Luke 15. Luke 13. 5. 3 It is the more easie . High Riuer . 4 Late Repentance attended with the more sowrenesse . Sicknesse . Bitter Cup. Legge broken Psal. 139. Physicke . Great Burden . 5 It is more pleasing . Old seruent . 1. Chron. 22 16 Pro. 3. 28. Putting off . 1 Impediment at the houre of death . Israelites . Exod. 6. 9. 2 Impediment at the houre of Death . Phisitian . 3 Impediment at death . A Candle . 4 Impediment in our death . Pro. 〈◊〉 . Math. 23. vlt. Iohn 8. Impediments in Grace . Eccles. 12. 1. Genes . Abraham . 2 , Sam. 24. 10. Math. 26 73. Arme out of ioynt . Candle . Prou. Isa 26 16. Lam 3 40. House on fire . Deut. 9. 20. Kings Writs . Reuel . 9. 20. Amos 4. 6. Ier. 5. 3. Math. 3. 10. Act. 17. 30. Ships . Act. 27. 13. Math. 11. Ezra 8. 21. Esth. 4. 16. 2. Chron. 20. 12 Iesh . 7. 11. 12. Riuer drawne . Steward . little Brooke . Psal. 6. Ship building . Banquets . Notes for div A12473-e91510 1 Examination . Lam. 3. 40. Thing lost . Psal , 119. 59. Luk. 13. 9. Ill wife . 1 , Cor. 11. 31. 1 False Rule . 2. Cor. 10. 11. 2. Cor. 11. 12. 2 False Rule . Luk 18. 11. 3 False Rule . Rom. 14. 4. 2. Cor. 10. 18. Belteshazzar . Dan. 3. Carpenter . False Iudge . Tradsmen . Gen. 1. 2 Humiliation . Math. 26 75. Luk. 7. 38. Psal. 6. 6. Psa. 56. 3. Luk. 23. 28. Act. 2 37. Psal. 51. 2. Cor. 7. 11. 2. King. Math. Psal. 51. 2. Sam. 12. 19. Iudg. 10. 10. Physitians . Traine of gunpowder . Psal. 51. Math. 2. Chron. 32. Math. 2. Chron. Riuer fallen in . 3 Maine thing . Psal. 51. Luk 18. Iudas . Psa. 32. 6. Prisoner . Dan. 9. 20. Psal. 119. Psal. 29. 1. Psal. 119. Notes for div A12473-e93530 All vanitie . Stone . Water . Diuel cast out . Mat. 17. 19. Candle . Sicke man. Iob 15. 31. Mal. 3. 7. One fighting . Deut. 29. Math. 3. 9. Exod. 1. Sam. 15. 24. 1 Impediment in the Affections . Math. 22. 5. Psal. 22. 14. 15. Esay 22. 13. Math. 2. Good land . Birth of Christ Gen. 28. 9. Iohn . 4. 22. Mark. 16. Sepulchre . 2. Sam 20 12. Amasaes corps . Seruants lest . Notes for div A12473-e94820 Riotour . A Papist . Exod. 9. 27. Ier. 3. 3. Math. A Fellon . 〈◊〉 Exod. 13. 17. 18. Israels Peregrination . Sicke Ague . 1 Caution , They fall not damnably . Reuel . 2. 1. King. 15. 14. Psal. 18. 21. Ladderclimbing . 2 Caution with strife . Gal. 5. 16. Rom 7 15. One durtie . Exod. 32 2. 3 They fall with feare . Foure Lepers . 2. King. 7. Going and falling in water . 4 They desire to rise againe . Iob 14. 7. Psal. 119. vlt. A sheepe . 2 Sam. Genes . Rom. 8. 28. Childe , fire , water . Faire building 2. Chron. 3. 15. A mine of gold . 2 Branch . Relapse of an Ague . Math. 12. 31. 2 Luke 17. 4. Math. 6. 14. Iudges . Ierem. 3. Iohn 5. 14. Iudg. 10. 13. 14 Psal 78. 40. Psal. 95. 8. Iob. 40. 5. Math. 25. Bone broken . I hill from fire . Heb. 10 , 26. Leuit. 6 , 2 , 3. 4. Notes for div A12473-e97210 Rowe● . Painter . Dan. 5. 2. Sam. 12 13. Psal. 25. Chrysost. Act. 9. 9. 1. Tim. 1. 13. 1. C●r . 15. 9. Cyrill obserues it . Paradise . Three causes of renewing Repentance . 1 Psal. 51. Psal. 103. Luk. 15. 20. 21. Prodigall . Adulterer . 1. Sam. 12. Doore . Iob. 1. 5. Iob. Iewes . Fire . Psal. 126. 5. Paine . Paine . 1. Sam. 2. 25. Psal. 19. 12. Psal 35. 2. Iuke 18. 13. 14 Chrysost. on . Psal. 50. 1. Coron . 〈◊〉 . 12 Exception . 〈◊〉 . 5. 6. Mat. 8. 4. 1. Leuit. 14. 2. Iam. 5. 16. 1. Cor 15. Gen. 20 8. Second sort of sinnes . 2. Sam. 21. 3. Luk. 17. 3. Nature of Repentance . Note . See Zacheus his Practise . Math. 7. 23. Exod. 22. 5. Num. 5. 7. 8. Notes for div A12473-e99810 The state of the question . Gen. 27. 34. 1. Sam 24. 17. Mal. 2. 13. Act. 24. 26. * Deut. 1 45. Luk. 15. 21. Psal 51. 4. 2. Cor 7. 10. 11. Iudg. 18. 24. Micahs gods . Euills procured . Fire of Sodom . Floud of Noah . Gen. 41. 49. Wounds . Note . 1. Sam 7. 6. Bleeding wound . Isa. 6● . 7. Act 2. 37. Vine-vessell . One stricken with a sword . Lydia . Eunucb . Dauids Experience . Za●k . 12. 10. Act. 8. 39. Act. 16. 14. Psal. 25. 7. 2. King. 22. 10. Wound . A Bladder with winde . Cause of feare or ioy . Luk 7. Byle let out . Life by stirring . 1 By Reason prooued . 2 By Authoritie . 3 By Example . Psal. 6. 6. Iudg. 2. 4. Iudg. 2. 4. 1. Sam. 7. 6. Luk. 13. 28. Heb. 5. 7. Notes for div A12473-e102170 Rom. 14. 7. Num. 23. 10. Steuens sight . Gen. 49. 33. Gen. 50. 25. Heb. 11. 15. Luk. 2. Eccles. 8. 9. Note . One on a Rocke . 〈◊〉 . Iohn . 3 9. Psal. 32 1. 3 Causes why Gods people die without comfort , 1 Cause of want of comfort in Death . Kine carrying the Arke . Wine . 2 Cause why some Saints die vncomfortably . Blow on the head . Psal. 106. 33. Psal 31. 22. Exception . 1. Iohn 4 4. Contrarie windes . The second generall cause of want of comfort in the houre of death Iudg. 1● . 20. Sampsons intent . 1. Cor. 11. 30. 1. Cor. 15. 56. Burning Feuer . 3 Generall cause of our want of comfort in Death . Dead coales . Gen. 49. vlt. Act. 7 60. 1 Ground that wee die comfortably . Psal 37. 37. 〈◊〉 . 11 , 35. 36. 37. Act. 21. 1● . Rom. 8. 36. Maccab. 7. 5. 6. 7. Dan. 3. 7. Arist lib. 7. c. vlt. One asleepe . Aquin 12. q. ●8 on act . 4. Iames 1. 2. Man robbed . q. d. 1 A Preparation to death . Iohn 19. 41. Ioseph of Arimathea . Exod. 12. 11. Passeouer . 3 Reasons to prepare for Death . Gen. 27. 1. 2. House building . Heb. 9. 27. Arrow shot . Eccles. 9. 10. 1 Duty of Preparation . Noahs Arke . Tree felling . Psal. 2 Duty of Preparation . How to be armed against the feare of death . Math. 10. 30. 2 Reuel . 6. 8. Great Riuer passage . Note . One sent for to Court. 3 Duty of Preparation . Combat fighting . Iudg. 16. 21. Sampson . Dan. 4. 27. Notes for div A12473-e104780 A farre and neere sight . 4 Duty of Preparation . Legs and arms tyed . Burden carryed . Ier. 〈◊〉 2. 5. 5 Duty of our Preparation . Heb. 5. 7. Exod. 15. 15. Bitter waters . Math , 19. 22. Wise mens iourney . Cure of qualms . 1. Cor. 15. 26. Matiners care . Thing in a holy disposition . A factors patience . Iohn 18 4. ●uk . 2. Psal. 17. 14. Numb . 13. Grapes incouragement . 2 Thing in a holy disposition . Best things saued . 3 Thing in a holy disposition . Heb. 11. 13. 1 Thing a man must die in . Ioh. 20. 17. Luk. 15. ●8 . Psal. 23. 2 Faith of his happy estate to come . Luke 9. 31. Iob. 14. 14. Phil. 1. 23. 1. Cor. 5. 1. Genes . Iacobs Chariot . 3 In perswasion of a Resurrection . Iob. 19. 25. Psal. 16. 9. Math. 15. 21. 4 In our patient suffering . Heb. 10. 36. Act 8. 3● . 1. Pet. 2. 21. 1 Consideration to make vs patient in death . Mic. 7. 9. Luk. 23. 40. Ier. 10. 19. 3 Consideration Reu. 14. 13. Isa. 57. 2. Prisoners bolts . The fift thing in a holy disposition . Grapes . Prints of going . The sixth thing in a holy disposition . Act. 7. Children dying . Pretiou● jewell . Notes for div A12473-e106790 Mariners at Sea. Ezek. 39. 15. Signes set vp . 1 Impenitencie what ? Rom. 2. 5. 2. Pet. 2. 14. Gen 25. 24. Gen. 37. 25. Ier. 8. 12. Insensible sicknesse . Reuel . 20 ▪ 3. Dragon shut vp . 2. Tim. 2. 26. Ier. 3. 3. Isa. 9. 13. Ezek. 33. 11. ●un shutout . Gold and siluer heaped vp . Stone Sepulchre . 2 Vnsound Repentāce , what ? 1 Trials of hipocriticall repentance . Ier. 3. 10. Hos. 7. 14. Psal. 78. 35. 36. 2 Desperat repentance . Iulian. Tandem Galilat vicisti . 1. Sam. 12. 20. Late Repentance . Esaus Teares . 2 Constrained Repentance . Notes for div A12473-e108810 Mine of gold . A childes parts . 1 Proofe . Way . Water and Wine . Childes hand lead . Mark. 9. ●4 . Caietan . q. 11. ad Co●rad . 1. Pet. 2. 5. 2 Maine point . The increase of Repentance Childe writing . Note well . Comfort . A Tree growing . Exhortation to Repentance Childe . Man buried . 1 In the number of Graces . Daintie women . A Childe . 2 In the measure of Graces . Seed . 3 In the good vse of them . Ointment . Wine . Iohn 6. 28. Seeds not watered nor weeded . Iuie . Doctor . A Plaister . Trees . Merchants . Valley reuiew . Summe of all .